法華玄論 10.30

10.30

答：文已明之，今示一勢。既說寂滅之身，故聞者不復生心動念，故名無生忍。本雖垂迹，實無所垂，雖無所垂而無所不垂。時會即同糺，雖聞而無所聞，雖無所聞而無所不聞，故名聞持陀羅尼。昔日示短、今日現長，皆是適緣，故名樂說。短長自在，故名無礙。為物陳之，稱為辯才。時會得於此悟，名樂說無礙辯才。昔指長為短，今指短為長，即以長短為非長短、非長短為長短，縱任循環自在無礙。菩薩隨分得悟，名旋陀羅尼。如此之身縱任自在不可破壞，菩薩隨分得解，名不退輪也。此身出一切凡夫二乘菩薩之上，畢竟清淨，菩薩隨分悟解，名清淨輪。為如此身發心求佛，名菩提心也。

Answer: The text has already made it clear; now I will indicate one aspect. Having explained the body of quiescent extinction, those who hear it no longer give rise to conceptualizations or stir thoughts; hence it is called the forbearance of non-arising. Although the source sends down traces, in truth there is nothing sent down; though nothing is sent down, there is nothing not sent down. The assembly at that time was completely attuned: though hearing, there was nothing heard; though nothing heard, there was nothing not heard; hence it is called the dhāraṇī of retaining what is heard. In the past displaying a short [lifespan] and today manifesting a long one are both in accordance with conditions; hence it is called joyful speech. Being at ease with short and long is called unobstructed. Setting it forth for beings is called eloquence. When the assembly at that time attained this awakening, it was called the eloquence of joyful and unobstructed speech. Formerly pointing to the long as short, and today pointing to the short as long, takes long and short as non-long and non-short, and non-long and non-short as long and short, freely revolving at ease and without obstruction. Bodhisattvas attaining awakening according to their capacity is called the revolving dhāraṇī. Such a body is free, unrestrained, and indestructible; bodhisattvas attaining understanding according to their capacity is called the irreversible wheel. This body surpasses all ordinary people, the two vehicles, and bodhisattvas; it is ultimately pure. Bodhisattvas awakening to this according to their capacity is called the pure wheel. Generating the aspiration to seek buddhahood for the sake of such a body is called the bodhi-mind.