法華遊意 1.192

1.192

就龍樹《中論．觀如來品》盛談法身破十二種見，初明空有四句非佛，或言佛是世諦有，或言佛是真諦空，或言佛具有空有二諦所攝，或言佛非空非有出二諦之外。如此四見皆非法身，空有四句既非法身，常無常四句、邊無邊四句，義亦如是。外人問云：「若有十二種計但非佛者，應無佛耶？」論主答云：「邪見深厚者則說無如來。」故知非是無佛。外人又問：「佛若非無，便應是有。」論主答云：「如來寂滅相，分別有亦非佛也。」外人又問：「若佛非有非無者，云何運心觀佛身耶？」論主答云：「如是性空中，思惟亦不可得。」故知微欲寄心則乖傷佛矣。若然者，豈可用常住之見用為佛耶？

With regard to Nāgārjuna's Mūlamadhyamakakārikā, the chapter 'Examination of the Tathāgata' elaborately discusses the dharmakāya to refute twelve kinds of views. First, it explains that the four propositions concerning emptiness and existence are not the Buddha: some say that the Buddha exists in conventional truth; some say that the Buddha is empty in ultimate truth; some say that the Buddha possesses both emptiness and existence and is subsumed under the two truths; and some say that the Buddha is neither empty nor existent, transcending beyond the two truths. These four views are all not the dharmakāya. Since the four propositions on emptiness and existence are not the dharmakāya, the four propositions on permanence and impermanence, as well as the four propositions on being bounded and boundless, are likewise the same in principle. An opponent asks: 'If the twelve kinds of conceptualisations are all merely not the Buddha, then should there be no Buddha?' The treatise master answers: 'Those whose wrong views are deep and heavy say that there is no Tathāgata.' Therefore, one knows it is not that there is no Buddha. The opponent asks again: 'If the Buddha is not nonexistent, then he must exist.' The treatise master answers: 'The Tathāgata has the characteristic of quiescence; conceptually distinguishing him as existent is also not the Buddha.' The opponent asks again: 'If the Buddha is neither existent nor nonexistent, how can one direct the mind to contemplate the Buddha's body?' The treatise master answers: 'In such emptiness of intrinsic nature, conceptual contemplation is also unattainable.' Therefore, one knows that if one wishes even slightly to lodge the mind [in conception], one contravenes and harms the Buddha. If that is so, how could one take a view of eternal permanence to be the Buddha?