妙法蓮華經玄贊 9.459

9.459

贊曰：由證法身故。然真理本無此事也，有何所以能為說示，皆不虛也，由如實見此真理故。此有五句，如實見言貫通五處。初句依妄處以顯法身。論云「三界相者，說眾生界即涅槃界，不離眾生界有如來藏相之性故。〈方便品〉云世間相常住，即此是也。」第二句依常淨以顯法身。論云「無有生死若退若出者，謂常恒清淨不變故。退謂沈淪，出謂離繫，或即生滅。謂生死法有退有出，真無此事。故是常清淨。」第三句依不即不離以顯法身。論云「亦無在世及滅度者，謂如來藏真如之體，不即眾生界、不離眾生界，無在世故不即眾生界，無滅度故不離眾生界。」第四句依離四相以顯法身。論云「非實非虛非如非異者，謂離四種相，四種相者是無常故。生相實有，滅相是虛，住相為如，變相為異，法身無彼故四皆非。」第五句依佛內證非凡所得以顯法身。論云「不如三界見三界者，如來能見能證真如法身，凡夫不見。是故經言，如來明見無有錯謬。」論解此唯屬第五句，乍似總結以上諸句。此句說言如來正智能分明見，不如三界之妄相，而能證見三界之體性真如法身，故言如來明見無錯。

Eulogy: Because of realizing the dharma-body. Yet true reality fundamentally lacks these things; what reason is there for being able to speak and display them, all being not false? It is because of seeing this true reality as it is. Here there are five clauses, the words 'seeing as it is' running through all five places. The first clause relies on the locus of delusion to reveal the dharma-body. The treatise states: 'As for "the characteristics of the triple world", it means that the realm of sentient beings is itself the realm of nirvāṇa, because the nature of the marks of the tathāgatagarbha is not separate from the realm of sentient beings. When the Expedient Means Chapter says that the marks of the world abide constantly, this is precisely it.' The second clause relies on constant purity to reveal the dharma-body. The treatise states: '"There is no birth and death, no retreat and no emergence": this means being constantly pure and changeless. "Retreat" means sinking [into saṃsāra]; "emergence" means release from bonds; or it refers directly to arising and ceasing. While saṃsāric phenomena have retreat and emergence, the true fundamentally lacks these things. Therefore it is constantly pure.' The third clause relies on neither identity nor difference to reveal the dharma-body. The treatise states: '"Neither is there any being in the world nor attaining parinirvāṇa": this means that the entity of the tathāgatagarbha and tathatā is neither identical with the realm of sentient beings nor separate from the realm of sentient beings. Because there is no being in the world, it is not identical with the realm of sentient beings; because there is no parinirvāṇa, it is not separate from the realm of sentient beings.' The fourth clause relies on freedom from the four characteristics to reveal the dharma-body. The treatise states: '"Neither real nor unreal, neither such nor different": this means freedom from the four kinds of characteristics, for the four kinds of characteristics are impermanence. The characteristic of arising is real; the characteristic of cessation is unreal; the characteristic of abiding is such; the characteristic of transformation is different. The dharma-body lacks them; therefore all four are negated.' The fifth clause relies on the Buddha's inner realization not being attainable by ordinary beings to reveal the dharma-body. The treatise states: '"Not seeing the triple world as the triple world sees it": the Tathāgata can see and realize the dharma-body of tathatā, whereas ordinary beings do not see it. Therefore the sūtra says, "The Tathāgata sees clearly and without error."' The treatise explains that this belongs solely to the fifth clause, though at first glance it seems to conclude all the above clauses. This clause means that the Tathāgata's correct wisdom can see distinctly: not like the delusive characteristics of the triple world, but able to realize and see the essential nature of the triple world, which is the dharma-body of tathatā. Hence it says that the Tathāgata sees clearly without error.