法華遊意 1.83

1.83

法身無久近，以法身無久近故則知悟亦無久近。所以然者，悟本悟於法身，法身既無久近故，則知悟亦無久近。若爾，釋迦久悟而實無久，當知今近悟亦無有近，故知遠悟亦無有遠，故知近遠無二，不二而二，不失古今也。

The dharmakāya has neither long ago nor recent; because the dharmakāya has neither long ago nor recent, one knows that awakening also has neither long ago nor recent. Why is this so? Awakening fundamentally awakens to the dharmakāya; since the dharmakāya has neither long ago nor recent, one knows that awakening also has neither long ago nor recent. If so, then Śākyamuni’s awakening long ago was in reality without ‘long ago’; you should know that present recent awakening is also without ‘recent’. Therefore we know that distant awakening is also without ‘distant’; hence we know that recent and distant are non-dual, dual yet non-dual, without losing ancient and modern.