法華玄論 9.144

9.144

答：得也。妙窮法性即是法身，若隱法性身菩薩所見，如前引《釋論》法身佛者，此是法性身中應身也。次明本迹四句，遍通眾經異說。一者開而不合。開本迹二身，法身無生滅、應身有生滅，法身壽無量、應身壽有量也。二者合而不開。昔說此身近成，今說此身久成，同指一身更無有二。又昔指久為近，今指近為久，更無有二也。

Answer: They can. The wondrous exhaustion of dharmatā is the dharmakāya; if, concealing the dharmatā body, it is seen by bodhisattvas—like the dharmakāya buddha cited above from the Treatise—this is the response body within the dharmatā body. Next, the four propositions of origin and trace are clarified, which comprehensively apply to the divergent explanations of the various scriptures. First, opening without uniting: opening the two bodies of origin and trace, the dharmakāya has no arising and ceasing while the response body has arising and ceasing; the lifespan of the dharmakāya is immeasurable while the lifespan of the response body is measured. Second, uniting without opening: formerly it was said that this body was recently attained, but now it is said that this body was attained long ago; both refer to the one body without any duality. Furthermore, formerly the long past was pointed to as the recent, and now the recent is pointed to as the long past, without any duality.