法華玄論 9.24

9.24

Answer: If one uses this to inquire into the meaning of the two bodies, reconciliation is difficult. What is now clarified reconciles it through four meanings: First, it clarifies that the Tathāgata's body is precisely the middle way: not perishing moment by moment, it is therefore not impermanent; also not eternally abiding, it is therefore not eternal. Being neither eternal nor impermanent, it is precisely the body of the middle way. Furthermore, being not eternal, it is not like empty space—as stated below, "eternal dharmas are devoid of consciousness, like empty space"; since the Tathāgata has consciousness, he is therefore not eternal. Not perishing moment by moment, it is not like conditioned dharmas; hence the Tathāgata's body is neither conditioned nor unconditioned. Furthermore, being identical to sentient beings, it is not eternally abiding; being distinct from sentient beings, it does not perish moment by moment; hence the Tathāgata's body is inconceivable. Furthermore, remaining present is not regarded as existence, so it is not eternally abiding; passing away is not regarded as non-existence, so it does not perish moment by moment; hence the Tathāgata's body is neither existent nor non-existent.