法華遊意 1.79

1.79

答。昔執雖多不出三種：一者、不識本一迹多，二者、不識本無生滅應用有生滅，三者、不識釋迦久證法身非伽耶成佛。為對此三病，故示三種教門：一者、普集分身示本一迹多，明釋迦之與淨土之佛皆是應迹，非此淨穢乃為法身，故法身不二、迹身不一。又若執應身不一、法身不二者，亦未免二見、有所得心，即是不動而應十方現前，既不動而應、雖應常寂，故此應身則是法身。如《涅槃》云「吾今此身則是法身常寂而應」，不失應身故不二而二，開於本迹二而不二，未始二身。二者、開塔並坐生滅互顯。多寶滅既不滅，則顯釋迦雖生不生，不生不滅名為法身，方便唱滅稱為應用。若復言法身自不生不滅、應身自生滅，還成生滅無生滅二見。今明王宮生，生而不起；雙樹唱滅，滅而不失。故生滅宛然未曾起謝，生滅宛然故是應用，未曾起謝稱為法身。三者、過去久成佛、未來不滅，稱為法身。燃燈授記、伽耶成道，自為方便身。

Answer: Although past attachments were many, they did not exceed three kinds: first, not recognizing that the origin is one and the traces are manifold; second, not recognizing that the origin is without arising and ceasing while the responsive function has arising and ceasing; third, not recognizing that Śākyamuni long ago realized the dharmakāya and did not achieve buddhahood at Gayā. In order to counter these three illnesses, he showed three kinds of teaching approaches: First, he universally gathered his emanated bodies to show that the origin is one and the traces are manifold, clarifying that both Śākyamuni and the buddhas of the pure lands are responsive traces, and that these pure and defiled [lands] are not themselves the dharmakāya; thus the dharmakāya is non-dual, while the trace bodies are not one. Furthermore, if one clings to responsive bodies being not one and the dharmakāya being non-dual, one also fails to avoid the two views and the acquisitive mind: that which responds without moving appears directly in the ten directions; since it responds without moving, and although responding is constantly quiescent, this responsive body is itself the dharmakāya. As the Nirvāṇa [Sūtra] says: “My present body is precisely the dharmakāya, constantly quiescent yet responding.” Not losing the responsive body, it is dual yet non-dual; opening origin and traces, they are dual yet non-dual, never having been two bodies. Second, opening the stūpa and sitting together mutually manifests arising and ceasing. Since Prabhūtaratna’s cessation is not cessation, it reveals that although Śākyamuni arose, he did not arise; non-arising and non-ceasing is called the dharmakāya, and expedience proclaiming cessation is called responsive function. If one further says that the dharmakāya is inherently without arising and ceasing, while the sambhogakāya inherently has arising and ceasing, this again becomes the two views of arising-ceasing and non-arising-ceasing. Now it is explained that birth in the royal palace arose without arising; proclaiming cessation between the twin trees ceased without being lost. Therefore, while arising and ceasing are fully evident, there has never been any beginning or ending; being fully evident in arising and ceasing is responsive function, and never having had beginning or ending is called dharmakāya. Third, having accomplished buddhahood long ago in the past and not ceasing in the future is called dharmakāya; receiving prophecy from Dīpaṃkara and attaining the Path at Gayā are themselves the expedient body.