法華玄論 9.77

9.77

復有人言：長者處師子座喻壽量之本，著弊垢衣譬從本垂迹。評曰：雖有新通，猶滯故難。舊明中止一城既是應迹作佛，今處師子座云何乃喻壽量本耶？請更研辨之。求子不得而家業不廢，家業不廢正是迹身化物，非本地導緣。又此譬忍土成聖，不可遙指他方。又今明即世垂應，復非前世作佛。進退往論竟是何身？今所明者凡有三身：一法身、二舍那身、三釋迦身。其父先來求子不得，譬法身覓大機不得也。中止一城家業不廢，譬舍那身初成道時，二乘大機雖復未熟，而菩薩道緣已成，故初登正覺化諸高行，如文廣說之。宗親侍衛乃至羅列寶物者，皆指華嚴為諸菩薩說大法也。脫珍御服著垢弊衣者，隱舍那之本、示釋迦迹化於二乘也。此三身即是次第，前明法身，法身次垂舍那之迹化諸大行，舍那次示釋迦之化引於二乘。

There are others who say: "The elder sitting upon the lion seat symbolizes the origin of the Lifespan, and putting on coarse, dirty clothes symbolizes manifesting the traces from the origin." We assess this: Although there is a new interpretation, it remains hindered by the former difficulty. Since the old [interpretation] held that stopping in a city was manifesting traces to become a Buddha, why would sitting upon the lion seat now symbolize the origin of the Lifespan? Please let us examine and differentiate this further. Failing to find the son while not abandoning the family estate—not abandoning the family estate is precisely transforming beings with the trace body, not the original ground guiding conditions. Furthermore, this parable concerns attaining sagehood in the Sahā realm; one cannot point afar to other regions. Moreover, what is explained now is manifesting a response in the present life; it is not becoming a Buddha in a past life. Considering back and forth, ultimately what body is it? What is explained now comprises three bodies in all: first, the dharmakāya; second, the Rocana body; third, the Śākyamuni body. The father previously seeking the son and failing to find him symbolizes the dharmakāya seeking beings of great capacity and failing to find them. Stopping in a city without abandoning the family estate symbolizes the Rocana body when first attaining the Way: although the great capacity of the two vehicles was not yet mature, the conditions of the bodhisattva path were already complete; therefore, upon first ascending to right awakening, he transformed those of lofty practice, as detailed in the text. From the relatives attending and guarding [him] down to arraying the precious goods, these all refer to the Avataṃsaka expounding the Great Dharma for the bodhisattvas. Taking off the precious imperial garments and putting on dirty, coarse clothes means concealing the origin of Rocana and displaying the trace of Śākyamuni to transform those of the two vehicles. These three bodies are in sequence: first the dharmakāya is explained; the dharmakāya next manifests the trace of Rocana to transform those of great practice; Rocana next displays the transformation of Śākyamuni to guide those of the two vehicles.