法華義疏 10.82

10.82

真應二身要具二義：一者、法身無生滅，應身有生滅；二者、法身唯一，應身即多。上品已顯此二義，但未知釋迦為近證、法身為當久證，猶未明此一義，故舉涌出眾多顯釋迦證法身已久，具此三門義乃圓足。二者、世間眾生凡有二種：一、身；二、命。身則生滅，命有始終。凡夫既爾，二乘亦爾。至人超四句之外、出百非之表，但無名相中為眾生故假名相說，亦辨身之與命。上品明本一迹多、真常應無常，謂辨法身；今品以去明佛壽命，身則不生滅、隨緣生滅，壽則無始無終、方便始終，辨此二門則果德究竟。故肇師《涅槃論》云「六趣無以攝其生，力負無以化其體」，此明身無生滅也。「隨之不見其蹤，迎之罔眺其首」，謂壽無始終也。斥凡夫身、命既爾，破二乘執義亦然。又有此品來者，上品明多寶分身，各有三義故來，如前所說。今千世界塵數菩薩從地涌出，為欲流通此經。何以知然？〈塔品〉明佛命持經，今下方菩薩應命而出欲弘經，故彌勒偈明涌出菩薩，云「為供養於佛及護持是經」，乃至〈神力品〉初涌出菩薩發誓弘經，即其證也。又有此品來者，將說壽量，恐物不信受，故前明大眾雲集，證後說不虛。又時會見多菩薩從地涌出，生希有心增長福慧，故有此品來也。又有此品來者，顯《法華經》有十不思議，即是十種妙義。上已明化主、國土不思議竟，今次明徒眾不思議也。所言涌出品者凡有三義：一者、從事立名，千世界塵數菩薩從地涌出故目品。二者、以昔教為地，謂昔說王宮實生、雙林實滅，則以始終教地覆佛無始終。今廢始終之教，顯佛壽無始終，如烈地涌出。三者、如來遠壽，昔為眾生煩惱心地之所覆，故不得說。今煩惱心地將傾，得說如來遠壽，因名表義，故以目品也。

The two bodies, the real and the response, must possess two aspects: first, the dharmakāya has neither birth nor extinction, while the response body has birth and extinction; second, the dharmakāya is only one, while the response bodies are many. The previous chapter already manifested these two aspects, but it was not yet known whether Śākyamuni recently realized the dharmakāya or realized it long ago; this single aspect had not yet been clarified. Therefore, adducing the multitude emerging from the earth manifests that Śākyamuni realized the dharmakāya long ago. When these three approaches are complete, the meaning is fully accomplished. Second, worldly sentient beings have two things: first, physical body; second, lifespan. The physical body has birth and extinction, and lifespan has a beginning and an end. As this is so for ordinary beings, it is also so for the two vehicles. The consummate person is beyond the four propositions and transcends the hundred negations; yet within that which lacks names and marks, for the sake of sentient beings, they are provisionally expounded with names and marks, also distinguishing between body and lifespan. The previous chapter clarified that the fundamental is one and the traces are many, and that the real is eternal while the response is impermanent—which is to say, discerning the dharmakāya. From the present chapter onwards, the Buddha's lifespan is clarified: the body has neither birth nor extinction, yet according to conditions has birth and extinction; the lifespan has neither beginning nor end, yet through upāya has a beginning and an end. Discerning these two approaches makes the fruits and virtues consummate. Thus Master Zhao's Niepan lun says: "The six destinies cannot contain his birth, and [mighty] strength cannot alter his form"—this clarifies that the body has neither birth nor extinction. "Following him, one sees not his traces; meeting him, one beholds not his head"—this means that his lifespan has neither beginning nor end. If it thus refutes the body and lifespan of ordinary beings, it likewise shatters the attachments and doctrines of the two vehicles. Furthermore, the reason this chapter comes next is: the previous chapter clarified Prabhūtaratna and the emanated bodies, each having three meanings for their coming, as expounded above. Now, bodhisattvas as numerous as the dust motes of a thousand worlds emerge from the earth in order to circulate this sūtra. How is this known to be so? The "Stūpa Chapter" clarified that the Buddha commanded the upholding of the sūtra; now the bodhisattvas of the lower region respond to the command and emerge, wishing to propagate the sūtra. Therefore Maitreya's verse clarifies the emerging bodhisattvas, saying: "To make offerings to the Buddha and protect and uphold this sūtra," and further, at the beginning of the "Supernatural Powers Chapter", the emerging bodhisattvas take vows to propagate the sūtra, which is the proof of it. Furthermore, this chapter comes next because, when the Lifespan is about to be expounded, it is feared that beings might not believe and accept it; therefore it first clarifies that the great assembly gathers like clouds, verifying that the later teaching is not false. Again, when those assembled at that time see many bodhisattvas emerge from the earth, they generate a rare mindset, increasing their blessings and wisdom; hence this chapter comes next. Furthermore, this chapter comes next to reveal that the Lotus Sūtra has ten inconceivable aspects, which are the ten marvelous meanings. Above, the inconceivable transforming master and lands were already clarified; now next is clarified the inconceivable assembly of disciples. The name "Emerging from the Earth Chapter" has three meanings: first, establishing the name from the event: bodhisattvas as numerous as the dust motes of a thousand worlds emerge from the earth, hence naming the chapter. Second, taking the former teachings as the "earth": previously it was taught that he was truly born in the royal palace and truly extinguished in the twin Śāla trees, so the earth of the teaching of beginning and end concealed the Buddha's lack of beginning and end. Now discarding the teaching of beginning and end and revealing that the Buddha's lifespan has neither beginning nor end is like bursting forth from the earth. Third, the Tathāgata's distant lifespan was previously covered by the mind-ground of sentient beings' defilements, and therefore could not be taught. Now that the mind-ground of defilements is about to collapse, the Tathāgata's distant lifespan can be taught; expressing the meaning by way of the name, the chapter is titled accordingly.