法華義疏 10.140

10.140

第二、得失門者，釋此經壽量凡有三師：一、用五時教者云，過去過塵沙、未來倍上數，猶是無常，終歸盡滅，故前云終歸於空，故如來壽有限量也。二、執四時教者云，此經覆相辨常，則覆相明壽無量也。第三、半滿義者云，一切大乘經皆明佛常，謂顯了明佛壽無量也。今謂初謗經罪重，為下根人也；次為過小輕，謂中根人也；後得經之用、未識經體，三種之中謂上根人也。今明須識經體用方見此品意。所言體者，法身超四句、絕百非，不可言常與無常等，故非量與無量，如《華嚴經》云「法界非有量亦復非無量，牟尼悉超越有量及無量」，法界則法身也。又下文云「非實非虛非如非異」，《中論．觀如來品》云「寂滅相中無常無常等四句」。所言用者，非常非無常，昔為眾生故說為無常，故云「諸佛弟子眾尚捨無常身」，明佛壽有量。今為破凡夫二乘執佛王宮實生、雙林實滅，故非常非無常歎美為常，顯佛壽無量。若不識斯體用者，則無十二種悟道人也。所以然者，但作常無常解便成二見，云何得悟道也。

Third, concerning the section on explaining the name: what is called 'the Tathāgata's lifespan' relies on the three kinds of tathāgatas in the Fahua lun:
1. The transformation-body Tathāgata;
2. The reward-body Tathāgata;
3. The dharmakāya Tathāgata.

The lifespan also has three kinds:
The transformation buddha's lifespan has a beginning and an end; therefore, for people of the two vehicles, he accomplishes the Path through the eight marks, appearing as born in the royal palace and displaying extinction in the Twin Trees.
2. The reward-body buddha's lifespan has a beginning but no end; therefore the text below says: 'The lifespan achieved by my original practice of the bodhisattva path is even now not yet exhausted.' Because the causal practices were fulfilled and he first realized the fruitional result of buddhahood, it therefore has a beginning; once realized, it is serenely undying, and therefore it has no end or exhaustion.
3. The dharmakāya buddha's lifespan is fundamentally inherent to it: without arising and without ceasing, it has neither beginning nor end.

The present chapter fully clarifies the three kinds of tathāgatas and three kinds of lifespans: clarifying the transformation body's lifespan means opening the gate of expedient means; distinguishing the lifespan of the dharma- and reward-bodies means revealing the real meaning; hence it is called the 'Lifespan Chapter'.

We now explain it further through four propositions:
1. Real and not expedient: this refers to the lifespan of the dharmakāya.
2. Expedient and not real: this refers to the lifespan of the transformation body.
3. Both expedient and real: this refers to the lifespan of the reward body. The reward body is indeed the response body. The response body has two aspects: first, the inner response, which means responding in accord with the dharmakāya; therefore the sūtra says: 'That which all buddhas take as their teacher is what is called the Dharma'—because the Dharma is permanent, all buddhas are likewise permanent. Second, the outer response, which means responding in accord with great capacity and nature; therefore, for the sake of great bodhisattvas, he attains buddhahood in a pure land. The inner response is real and not expedient; the outer response is expedient and not real; hence it is said to be both expedient and real.
4. Neither expedient nor real: the above three approaches are all provisional names and marks spoken within that which is without names and marks, wishing to lead sentient beings through these names and marks to awaken to that which is without names and marks; therefore, the above three approaches are dissolved, returning to quiescent extinction.