法華玄論 2.152

2.152

第十二長安僧叡法師《法華．序》云「尋經幽旨，恢廓宏邃，所該甚遠，豈但說實歸本，畢殊途而已哉！乃大明覺理，囊括古今。壽量定其非數，分身明其不實，普賢顯其無來，多寶明其不滅。此乃喪功於本無，忘期於二地也。」評曰：叡公親承羅什，是傳譯之宗。製斯一序，故自冠絕眾師，與光宅一門數條碩異。初開三顯一以明因，叡公總云說實歸本。說實歸本者，一乘一因名為真實。非但初段正明於因，此一義不同也。光宅云「次章明果猶是數量」，叡公云「壽量定其非數」，非數者，常恒不變，無有限數，二不同也。光宅云「此經未明常，唯一法身而垂萬迹」，叡公云「分身明其不實」，不實者，釋迦之與分身皆是應迹，非是實身，則顯法身為實，三不同也。「普賢無來、多寶不滅，乃至喪功於本無、忘期於二地。」此皆辨忘名絕相、無住無得、不因不果、非始非終、不一不二乃至非常非無常，顯諸法實相不可言宣，四不同也。與光宅四異，將慧觀三同，既其共稟什公，一車無二轍矣。

Twelfth, Dharma Master Sengrui of Chang'an states in his Lotus Preface: "Investigating the sūtra's subtle purport: it is vast and deeply profound, and what it covers is exceedingly far-reaching; how could it merely be explaining the real to return to the origin and terminating divergent paths! Rather, it greatly illuminates the principle of awakening, encompassing the ancient and the modern. The 'Life Span' determines that it is beyond reckoning; the divided bodies clarify that they are not the real; Samantabhadra reveals that there is no coming; Prabhūtaratna clarifies that there is no extinction. This is indeed to lose one's merit in original non-being, and to forget anticipation in the two lands." Critique: Master Rui directly inherited from Kumārajīva and was a leading authority of translation. In composing this single preface, he naturally surpassed all other masters and differs significantly in several points from the school of Guangzhai. First, as for opening the three to reveal the one to clarify the cause, Master Rui stated in sum: 'explaining the real to return to the origin.' Explaining the real to return to the origin means that the one vehicle and one cause are called real. It is not merely that the first section directly clarifies the cause; this is the first difference in meaning. Guangzhai stated, 'The next chapter clarifies that the result is still a matter of number and quantity'; Master Rui stated, 'The "Life Span" determines that it is beyond reckoning'—'beyond reckoning' means eternally present and unchanging, without limit or count; this is the second difference. Guangzhai stated, 'This sūtra does not yet clarify eternity, but only a single dharmakāya that casts ten thousand traces'; Master Rui stated, 'The divided bodies clarify that they are not the real'—'not the real' means that both Śākya and the divided bodies are responsive traces and not the real body, thereby revealing that the dharmakāya is real; this is the third difference. 'Samantabhadra has no coming, Prabhūtaratna has no extinction, up to losing one's merit in original non-being, and forgetting anticipation in the two lands'—all of these distinguish the forgetting of names and cutting off of marks, non-abiding and non-attainment, non-cause and non-result, neither beginning nor end, neither one nor two, up to neither eternal nor impermanent, revealing that the true mark of all dharmas cannot be expressed in words; this is the fourth difference. Possessing four differences with Guangzhai, it shares three agreements with Huiguan; since they together inherited from Master [Kumāra]jīva, one carriage has no two ruts.