法華玄論 2.42

2.42

Next, the life span is discussed separately. The old [interpreters] said: “From the Pañcaviṃśatisāhasrikā-prajñāpāramitā to the Lotus Sūtra, all teach impermanence. By what principle do you prove that the Lotus Sūtra teaches permanence?” Critique: We now demonstrate it with three proofs. First, proof from sūtras prior to the Lotus Sūtra. Vasu composed the Commentary on the Diamond Prajñāpāramitā, which says: “Because the three characteristics have different substances, being free from those three characteristics is the Tathāgata.” This explains that the three characteristics of arising, abiding, and cessation are of different substance from the dharmakāya, and being free from those three characteristics is the Tathāgata’s one dharmakāya. Thus we know that the Diamond Prajñāpāramitā has already explained the meaning of permanence; how much more so with the Lotus Sūtra, which comes later—could it be impermanent? If the Lotus Sūtra comes later and yet were impermanent, the Prajñāpāramitā would be superior and the Lotus Sūtra inferior. The “Sadāprarudita Chapter” of the Pañcaviṃśatisāhasrikā-prajñāpāramitā says: “The physical bodies of the Buddhas have coming and going; the dharmakāya has no coming and going.” This explains that the dharmakāya is permanent; how much more so for the Lotus Sūtra? The Aṣṭasāhasrikā-prajñāpāramitā clearly discerns that the dharmakāya cannot shift or be annihilated, which has the same meaning as the Pañcaviṃśatisāhasrikā-prajñāpāramitā. Third, the Vimalakīrtinirdeśa says: “The Buddha’s body is free of outflows; all defilements have been exhausted. The Buddha’s body is unconditioned; it does not fall into any reckoning.” These two sentences completely explain the Tathāgata’s permanent body.