法華遊意 1.196

1.196

《中論》云「如來寂滅相」，分別有亦非佛。《法花》云「諸法寂滅相，不可以言宣」。論主猶引《法華》寂滅相明於法身。《論》既辨法身出於四句，此經豈有不絕百非耶？故〈壽量品〉略明法身具足十不，謂不如三界見於三界，無有生死若退若出，亦無在世及滅度者，非實非虛，非如非異，然能乘佛既非常非無常，所乘之法亦非常非無常，所乘之法亦非三非一，但為對昔三故強歎為一，為對昔謂佛無常故假說常耳。說一說常，名為用妙；非常非無常、不三不一、言辭相寂滅，秤為體妙。

The Mūlamadhyamakakārikā says, 'The Tathāgata has the characteristic of quiescence; conceptually distinguishing him as existent is also not the Buddha.' The Lotus Sūtra says, 'All phenomena have the characteristic of quiescence; they cannot be expressed in words.' The treatise master even cited the Lotus Sūtra's 'characteristic of quiescence' to clarify the dharmakāya. Since the treatise already distinguishes the dharmakāya as transcending the four propositions, how could this sūtra not cut off the hundred negations? Therefore, the 'Lifespan' chapter briefly clarifies that the dharmakāya is complete with ten non-abidings: that is, not seeing the triple realm as the triple realm does, having no birth and death, no retreat and no emergence, and also having none who remain in the world and none who enter nirvāṇa; neither real nor false, neither as such nor different. Thus, the Buddha who is able to mount the vehicle being neither permanent nor impermanent, the Dharma that is mounted is also neither permanent nor impermanent; the Dharma that is mounted is also neither three nor one. It is merely to counter the former three that it is forcibly praised as one; it is merely to counter the former claim that the Buddha is impermanent that he is provisionally stated to be permanent. Speaking of one and speaking of permanence is called the wonder of function; being neither permanent nor impermanent, neither three nor one, with the characteristic of verbal expression completely quiescent, is designated the wonder of substance.