法華論疏 3.148

3.148

多寶如來已入涅槃復示現身者，此牒上世間涅槃平等也。上即指多寶如來在世者，是涅槃；今明多寶入涅槃者，常在世間，故知世間涅槃平等。世間涅槃既平等，故知自身他身亦平等也。自身即多寶身，他身謂十方佛釋迦佛身。文相正爾，須作深觀行取之。又多寶雖入涅槃常示現世間，以此為世間涅槃平等。即類釋迦等十方佛，雖在世間常是涅槃，亦是世間涅槃平等。又多寶佛常在世間而稱入涅槃，釋迦等十方佛雖在世間亦是涅槃也。故知多寶與釋迦自他不異也，亦自他法身平等也。維摩有三種如，謂一切法亦如也、一切眾生亦如也、眾賢聖亦如也。一切法亦如也，是第三平等。一切眾生亦如也，此是第二平等。眾賢聖亦如也，是第一平等。欲示世間涅槃平等，如《中論．涅槃品》云「世間與涅槃，無有小分別。涅槃與世間，亦無小分別。生死之實際，及與涅槃際，如是二際者，無豪釐差別。」《智度論》云「唯大乘法中說生死涅槃平等，小乘法中無有此理。」與《法華論》意同。

"Prabhūtaratna Tathāgata had already entered nirvāṇa, yet again manifested his body": this repeats the preceding [point on] the equality of the world and nirvāṇa. Above, it pointed out that Prabhūtaratna Tathāgata being in the world is nirvāṇa; here, it clarifies that Prabhūtaratna entering nirvāṇa is constantly being in the world; hence one knows that the world and nirvāṇa are equal. Since the world and nirvāṇa are equal, one therefore knows that one's own body and the bodies of others are also equal. "One's own body" is Prabhūtaratna's body; "the bodies of others" refers to the bodies of the buddhas of the ten directions and Śākyamuni Buddha. The textual meaning is precisely this, and one must grasp it by undertaking profound contemplative practice. Furthermore, although Prabhūtaratna had entered nirvāṇa, he constantly manifested in the world: this is taken as the equality of the world and nirvāṇa. By analogy, although Śākyamuni and the other buddhas of the ten directions are in the world, they are constantly in nirvāṇa; this too is the equality of the world and nirvāṇa. Furthermore, Prabhūtaratna Buddha is constantly in the world yet is said to have entered nirvāṇa, and although Śākyamuni and the other buddhas of the ten directions are in the world, they too are in nirvāṇa. Hence one knows that Prabhūtaratna and Śākyamuni, self and other, are not different, and that the dharmakāyas of self and other are equal. The Vimalakīrti[-nirdeśa] has three kinds of thusness: that is, all dharmas are also thus, all sentient beings are also thus, and all worthy ones and sages are also thus. "All dharmas are also thus" is the third equality. "All sentient beings are also thus" is the second equality. "All worthy ones and sages are also thus" is the first equality. Wishing to show the equality of the world and nirvāṇa, as the "Chapter on Nirvāṇa" in the Madhyamakaśāstra states: "Between the world and nirvāṇa, there is not the slightest distinction. Between nirvāṇa and the world, there is also not the slightest distinction. The actual limit of birth-and-death and the limit of nirvāṇa—between these two limits, there is not a hair's breadth of difference." The Mahāprajñāpāramitopadeśa states: "Only in the Mahāyāna teaching is the equality of birth-and-death and nirvāṇa expounded; in the Hīnayāna teaching there is no such principle." This agrees with the intention of the Fahua lun.