法華玄論 9.76

9.76

答：有人言嚴飾上服譬法身，著弊垢衣喻隱本垂迹。評曰：今以四義推之，非法身也。一者大士入法身之境，形不可以像測、心不可以智知，今明眷屬宗待則形有方所，羅列寶物譬闡揚道教，既是言像之域，知非法身。二者舊經師云：中止一城譬垂迹作佛，不廢家業化諸高行。若是法身，斯言失矣。三者喚子不得，遠領〈方便品〉一乘化物不從。上既顯迹，今何猶領本？四者喚子不得，近領譬喻求子不得。前既是門內長者，今云何喻城外法身？以此詳之，義可知矣。

Answer: Some say that being adorned in fine robes exemplifies the dharmakāya, while putting on ragged, defiled clothes exemplifies concealing the origin to manifest the trace. We critique this: examining it through four meanings, this is not the dharmakāya. First, when a great being enters the realm of the dharmakāya, his form cannot be fathomed by appearances and his mind cannot be known by wisdom. Here, explaining that he is served and surrounded by attendants means his form has spatial location; arraying precious objects exemplifies propagating the teachings of the Path. Since this belongs to the domain of speech and imagery, we know it is not the dharmakāya. Second, an old master of the scriptures said: halting in a city exemplifies manifesting the trace to act as a buddha, without abandoning family enterprise while transforming various high practices. If it were the dharmakāya, these words would be flawed. Third, being unable to summon the son distantly corresponds to the "Chapter on Skillful Means" where one converts beings through the one vehicle but they do not comply. Since the trace has already been revealed above, why would it still correspond to the origin here? Fourth, being unable to summon the son closely corresponds to the parable of seeking the son and failing to get him. Since earlier he is the elder inside the gate, how could he now exemplify the dharmakāya outside the city? Inquiring into it by these [points], the meaning can be understood.