法華玄贊義決 1.61

1.61

昔執雖多，不出三種：一者不識本一迹多，二不識本無生滅應有生死，三不識釋迦久證法身非迦耶始得，為此三病，故示三種教門。一明釋迦淨土諸佛應身不二，故知應身不二、迹身不一。二者開塔同坐，顯多寶滅而不滅，則知釋迦雖生不生，不生不滅名為法身，方便唱滅，稱為迹用，故王宮生而不起，雙林滅而不失，迹雖生滅宛然，而法身未曾起謝。三者過去久成未來不滅，稱為法身。然灯授記，伽耶成道因為方便。

Although past attachments were many, they do not exceed three kinds: first, not recognizing that the origin is one and the traces are manifold; second, not recognizing that the origin is free from arising and ceasing, while the response [body] has birth and death; third, not recognizing that Śākyamuni realized the dharmakāya long ago and did not first attain it at Gayā. For these three afflictions, three kinds of teaching gates were shown: 1. Illuminating that the response bodies of Śākyamuni and all buddhas of the pure lands are not two; thus one knows that the response body is not two, while trace bodies are not one. 2. Opening the stūpa to sit together reveals that Prabhūtaratna has ceased and yet not ceased; one then knows that though Śākyamuni is born, he is unborn. Being neither born nor destroyed is called the dharmakāya; provisionally proclaiming extinction is called trace function. Therefore, being born in the royal palace, he does not arise; becoming extinct in the twin sāla grove, he is not lost. Though birth and cessation appear clearly in the traces, the dharmakāya has never arisen or ended. 3. Realization in the remote past and non-destruction in the future is called the dharmakāya. Dīpaṃkara's bestowal of the prophecy and the attainment of the Way at Gayā are the causes that serve as expedient means.