法華玄論 2.101

2.101

答：今請詳經意。若但明成佛久者，於緣竟有何益耶？所以然者，始成之與久成皆是無常，今開久成竟有何利？今深取佛意者，昔明始於伽耶、終乎雙樹，故是無常之壽，補處不見其初、窮學不知其後，唯佛覩佛其壽無量。考斯文旨，豈不允哉。三省愈彰，再思已決也。故《法華論》云「復倍上數者，示現如來常命。方便顯多，數過上數，不可知故也。」余見此文，悲喜交至也。

Answer: Let us now examine the intention of the scripture in detail. If it merely explained that his attainment of buddhahood was long ago, what benefit would there be for sentient capacities in the end? Why is this? Both initial attainment and long-past attainment are impermanent; what benefit would there be in revealing a long-past attainment? If we deeply grasp the Buddha's intention now: formerly it was explained as beginning at Gayā and ending at the twin trees, which is therefore an impermanent lifespan; a bodhisattva in his final birth cannot see its beginning, and one who has exhausted learning does not know its end; only a buddha observing a buddha [knows that] his lifespan is measureless. Examining the purport of this text, how could it not be appropriate? Examining it thrice it becomes all the more manifest; pondering it twice it is already resolved. Therefore the *Saddharmapuṇḍarīkopadeśa* states: "'Again twice the above number' demonstrates the Tathāgata's permanent life. Expediently displaying many, the number exceeds the above number because it cannot be known." When I saw this passage, sorrow and joy arrived together.