法華玄論 2.99

2.99

答：〈見寶塔品〉亦因事密表不生滅，今假微塵譬明無始終。以身無生滅異凡夫二乘之身，壽無始終異凡夫二乘之壽。以凡夫二乘之身為生滅所遷，壽則有始成終盡一期所壞，故如來身不生滅壽無始終也。又肇法師《涅槃論》正明此二義「六趣無以攝其生，力負無以化其體」，謂無生滅也。「隨之不得其蹤，迎之罔眺其首」，明無始終。肇公不見《涅槃》、《華嚴》，還採《法華》、《般若》以作斯論，故與經意符也。

Answer: The chapter 'Beholding the Jewel Stupa' also secretly symbolized non-arising and non-ceasing by relying on events; now, using the parable of dust motes, it clarifies having no beginning and no end. Because his body is without arising and ceasing, it differs from the bodies of ordinary people and the two vehicles; because his lifespan is without beginning and end, it differs from the lifespans of ordinary people and the two vehicles. Since the bodies of ordinary people and the two vehicles are altered by arising and ceasing, and their lifespans have an initial accomplishment and a final exhaustion destroyed within a single lifespan, the Tathāgata's body is without arising and ceasing and his lifespan is without beginning and end. Furthermore, Master Sengzhao's *Treatise on Nirvāṇa* precisely clarifies these two meanings: "The six destinies cannot contain his birth; the burden of physical power cannot transform his body" refers to non-arising and non-ceasing. "Pursuing him, one cannot find his tracks; welcoming him, one cannot gaze upon his head" clarifies having no beginning and no end. Master Zhao had not seen the *Nirvāṇa-sūtra* or the *Avataṃsaka-sūtra*, but drew on the *Lotus Sūtra* and *Prajñāpāramitā* to compose this treatise; hence it accords with the intention of the scripture.