法華玄論 9.149

9.149

答：如來法身言辭寂滅，為欲出處眾生故開本迹二身，所以有第一句。而眾生聞說二，多依起二見，謂法身自無生滅、應身自是生滅。欲泯其二見，故云只生者不生，不生者何處別有二身耶？故有第二句也。或者聞二身不二便作一解，一則不得二；聞二便作二解，二則不得一。為破此礙心，故明雖一而二、雖二而一，一不礙二、二不礙一，故有第三亦開亦合句也。迷情復謂捨定一定二，便取亦一亦二。今欲雙斥兩病，故明因緣本迹不可一異，由本有迹、由迹有本，非本無以垂迹、非迹無以顯本，故說第四非開非合不一不二義也。

Answer: The Tathāgata's dharmakāya is beyond words and quiescent; wishing to bring forth sentient beings, he opens the two bodies of origin and trace, which is why there is the first proposition. Yet when sentient beings hear two expounded, they mostly give rise to dualistic views based on this, supposing that the dharmakāya naturally has no arising and ceasing, while the response body naturally is arising and ceasing. Wishing to eliminate these two views, he says that precisely that which arises does not arise; where could there separately be two bodies for that which does not arise? Hence there is the second proposition. Or some, hearing that the two bodies are not two, form a notion of oneness, but if it is one, the two are lost; hearing of two, they form a notion of twoness, but if it is two, the one is lost. To shatter this obstructing mind, he clarifies that although one they are two, and although two they are one; the one does not obstruct the two, and the two do not obstruct the one. Hence there is the third proposition of both opening and uniting. Deluded grasping again supposes that abandoning fixed oneness and fixed twoness, one then grasps both one and two. Now, wishing to repudiate both faults simultaneously, he clarifies that origin and trace in causes and conditions cannot be one or different: from the origin there is the trace, and from the trace there is the origin; without the origin there is no way to project the trace, and without the trace there is no way to reveal the origin. Hence he expounds the fourth meaning of neither opening nor uniting, neither one nor two.