法華玄論 10.28

10.28

答：以此責執無常佛者，辭理俱屈。明佛猶是無常，云何見無常而得道耶？又無常猶未了義，云何聞未了義而得已了之解耶？又是無常尚不能令凡夫欣慕、二乘改執，豈能令菩薩速證菩提？又佛若是無常者，已信一乘則退起三執，復何猶進得菩提？是故不應得道者多。今所明者，此經稱為妙法蓮華，妙法者是即法身，未曾常與無常，言窮慮絕，且為眾生故長短適緣，雖示長短而不動法身，雖不動法身而長短化物。是以經云「善哉世尊！不動真際為諸法立處」，如此本迹無有障礙，不可思議。但果地有本迹二身，因中名權實二慧，如來既說兩身，菩薩便悟二慧，是以時會皆得道也。

Answer: If one uses this to refute those who cling to an impermanent Buddha, their argument and logic both collapse. If one explains that the Buddha is still impermanent, how could seeing impermanence lead to attaining the Way? Furthermore, impermanence is still an inexplicit meaning; how could hearing an inexplicit meaning give rise to explicit understanding? Moreover, if he is impermanent, he cannot even make ordinary people yearn [for him] or make [followers of] the two vehicles abandon their attachments—how could he cause bodhisattvas to swiftly realize bodhi? Again, if the Buddha were impermanent, having already believed in the one vehicle, one would retrogress and generate the three attachments; how then could one still advance and attain bodhi? Therefore, it would not be the case that many attain the Way. What is explained now is that this sūtra is called the Wonderful Dharma Lotus. The 'Wonderful Dharma' is none other than the dharmakāya, which has never been permanent or impermanent; words are exhausted and thoughts severed. Yet for the sake of sentient beings, [his lifespan] is long or short according to conditions. Though he displays length or shortness, he does not move from the dharmakāya; though he does not move from the dharmakāya, through length or shortness he transforms beings. Thus the sūtra says: 'Excellent, World-Honoured One! Without moving from the true limit, you establish the standing place for all dharmas.' In this way, the source and the trace are unobstructed and inconceivable. But on the causal stage there are the two wisdoms of provisional and real, while on the fruition stage there are the two bodies of source and trace. Since the Tathāgata has explained both bodies, the bodhisattvas immediately awaken to the two wisdoms; therefore, those assembled at that time all attain the Way.