法華玄論 9.159

9.159

次論三世義。舊云〈壽量品〉正明三世益物。既是三世益物，故皆是無常。評曰：今品但明三世益物，未究此章之美，下文亦無多人得道。今依《法華論》具明三身可有三義：一者法身無始終，即是無三世義。二者修因得果以為報佛，此有始無終義。以修因滿初證法身故名為始，證法身已後無復生滅所以無終。三化身有始有終，就化身中自開二身：化菩薩名舍那，如化千世界麻數菩薩，無凡夫二乘等眾是也。次化二乘名釋迦，如生王宮伽耶成佛是也。亦如〈信解品〉菩薩所見、二乘所覩，兩身不同也。

Next, the meaning of the three times is discussed. Formerly it was said that the "Lifespan" chapter specifically clarifies benefiting beings across the three times. Since it is benefiting beings across the three times, they are all impermanent. We comment: This chapter merely clarifies benefiting beings across the three times, but has not exhausted the excellence of this section, nor do many people attain the path in the text below. Now, relying on the Saddharmapuṇḍarīkopadeśa, comprehensively clarifying the three bodies can entail three meanings: First, the dharmakāya is without beginning or end, which is the meaning of being without the three times. Second, cultivating causes to attain the fruit constitutes the reward buddha, which has the meaning of having a beginning but no end. Because cultivating causes reaches fulfillment and one initially realizes the dharmakāya, it is named the beginning; having realized the dharmakāya, thereafter there is no more arising and ceasing, so there is no end. Third, the transformation body has a beginning and an end. Within the transformation body itself, two bodies are opened: transforming bodhisattvas is named Rocana, as in transforming sesame-seed-numbered bodhisattvas of a thousand worlds, where there are no assemblies of ordinary persons or the two vehicles. Next, transforming the two vehicles is named Śākya, such as being born in the royal palace and attaining buddhahood at Gayā. It is also like what the bodhisattvas saw and what the two vehicles observed in the "Faith and Understanding" chapter, where the two bodies were different.