法華論疏 2.127

2.127

三身為論，今是化身。自他分別前二名為自德，後二謂化他德。言入甚深者，如來說教令人悟入，於理能自在住持，不同外道說因緣法。外道所說，或墮邪因或墮無因。又因緣者，名為所以，所以者是義。外道之法有字無義，佛法不爾。

Speaking in terms of the three bodies, this is now the nirmāṇakāya. Distinguishing between oneself and others, the previous two are called virtues for oneself, and the latter two are virtues of transforming others. Regarding "profundity of entry": the Tathāgata expounds the teaching to cause people to awaken and enter; regarding the principle, he can abide and sustain it with sovereign mastery, unlike non-Buddhists who speak of the dharma of causes and conditions. What non-Buddhists preach falls either into wrong causes or into no-cause. Furthermore, "causes and conditions" refers to the "reason why"; the "reason why" is the meaning. The teachings of non-Buddhists have words without meaning; the Buddha's Dharma is not like that.