法華玄論 10.28

10.28

Answer: If one uses this to refute those who cling to an impermanent Buddha, their argument and logic both collapse. If one explains that the Buddha is still impermanent, how could seeing impermanence lead to attaining the Way? Furthermore, impermanence is still an inexplicit meaning; how could hearing an inexplicit meaning give rise to explicit understanding? Moreover, if he is impermanent, he cannot even make ordinary people yearn [for him] or make [followers of] the two vehicles abandon their attachments—how could he cause bodhisattvas to swiftly realize bodhi? Again, if the Buddha were impermanent, having already believed in the one vehicle, one would retrogress and generate the three attachments; how then could one still advance and attain bodhi? Therefore, it would not be the case that many attain the Way. What is explained now is that this sūtra is called the Wonderful Dharma Lotus. The 'Wonderful Dharma' is none other than the dharmakāya, which has never been permanent or impermanent; words are exhausted and thoughts severed. Yet for the sake of sentient beings, [his lifespan] is long or short according to conditions. Though he displays length or shortness, he does not move from the dharmakāya; though he does not move from the dharmakāya, through length or shortness he transforms beings. Thus the sūtra says: 'Excellent, World-Honoured One! Without moving from the true limit, you establish the standing place for all dharmas.' In this way, the source and the trace are unobstructed and inconceivable. But on the causal stage there are the two wisdoms of provisional and real, while on the fruition stage there are the two bodies of source and trace. Since the Tathāgata has explained both bodies, the bodhisattvas immediately awaken to the two wisdoms; therefore, those assembled at that time all attain the Way.