法華遊意 1.177

1.177

三、用關河舊釋者，關中僧叡面受羅什《法花》，其經〈序〉云「分身明其不實，壽量定其非數」。分身明其不實者，釋迦與諸佛互指為分身，則知俱非實佛，實佛者謂如來妙法身也。壽量定其非數者，壽者不可數，明如來壽命不墮諸數中，是常住。與《法花論》玄會也，又與《淨名經》「佛身無為不墮諸數」其義同也。河西道朗著《法花疏》，釋〈見寶塔品〉「明法身常住理無存沒，亦〈壽量品〉明如來壽量同虛空，一切世間唯身與命，今隨從世法亦明斯兩，故前明法身常、後辨壽無滅」，與《涅槃經》前明長壽、後辨金剛身無異也。

Third, using the old explanations from Guanhe: Sengrui in the Guanzhong region received the Lotus Sūtra directly from Kumārajīva, and his 'Preface' to the sūtra states: 'The division of the bodies makes clear they are not real; the lifespan determines that it is not countable.' 'The division of the bodies makes clear they are not real' means that Śākyamuni and the various buddhas point to one another as emanations; thus one knows that none of them is the real buddha. The real buddha refers to the Tathāgata's wondrous dharmakāya. 'The lifespan determines that it is not countable' means that lifespan cannot be counted, clarifying that the Tathāgata's lifespan does not fall into any reckoning and is eternal. This deeply accords with the Saddharmapuṇḍarīkopadeśa, and also shares the same meaning with the Vimalakīrtinirdeśa's statement: 'The buddha-body is unconditioned and does not fall into any reckoning.' Daolang of Hexi composed the Fahua shu, commenting on the 'Apparition of the Jeweled Stūpa Chapter': 'It clarifies that the dharmakāya is eternal, its principle having neither existence nor demise; and the 'Lifespan Chapter' clarifies that the Tathāgata's lifespan is identical to empty space. All mundane worlds consist only of body and life; now, in accordance with worldly conventions, these two are also clarified. Thus it first clarifies that the dharmakāya is eternal, and subsequently explains that life is unceasing.' This is no different from the Mahāparinirvāṇa-sūtra's first clarifying long life and subsequently explaining the vajra-body.