法華論疏 3.353

3.353

多寶身一體攝一切佛法身故者，此以多寶之一對分身之多故也。以法身不二故多寶唯一，以化用不一故分身即多。亦是釋疑故來。疑者云：何故唯一多寶塔，無有多塔涌現？是故釋云：多寶是法身，十方諸佛同一真如法身，故多寶法身攝一切佛法身，所以唯一也。問：多寶為是法身？為表法身？答：依光宅等師，乃言多寶是化身家，舍利非三身所攝，亦得屬佛寶所攝。今明四種意：一者據迹而言是佛舍利故，八義中初義云塔者示現如來舍利住持故。二者以多寶表法身。如叡云「多寶明其不滅」，寄多寶之身顯法身不滅也。三者天親前釋三平等中，明多寶身即是法身，以多寶此身即是入涅槃。此是入三德涅槃，三德涅槃即是法身。又八義中第三義，多寶如來身一體攝一切諸佛法身，故知即是法身。四者多寶雖入涅槃常在世間，故世間涅槃不二，即非世間非涅槃，言亡慮絕也。故《中論》云「生死之實際，及以涅槃際，如是二際者，無豪釐差別。」

"The single body of Prabhūtaratna embraces the dharmakāya of all Buddhas": this is because the oneness of Prabhūtaratna is paired against the multiplicity of the emanation bodies. Because the dharmakāya is non-dual, Prabhūtaratna is solely one; because the functions of transformation are not one, the emanation bodies are manifold. It also comes about to resolve doubts. A doubter says: Why is there only a single stupa of Prabhūtaratna, and not multiple stupas welling forth? Therefore it is explained: Prabhūtaratna is the dharmakāya, and the Buddhas of the ten directions share the identical dharmakāya of thusness; hence the dharmakāya of Prabhūtaratna embraces the dharmakāya of all Buddhas, which is why there is only one. Question: Is Prabhūtaratna the dharmakāya, or does he represent the dharmakāya? Answer: Relying on masters such as Guangzhai, they actually say that Prabhūtaratna belongs to the transformation body, and relics are not subsumed under the three bodies, though they may also be subsumed under the Buddha Jewel. Now we clarify four kinds of intention: First, based on the traces, it is the Buddha's relics; hence the first of the eight meanings states, 'The stupa: because it manifests the sustaining of the Tathāgata's relics.' Second, Prabhūtaratna represents the dharmakāya. As Rui says, 'Prabhūtaratna clarifies his non-extinction,' relying on the body of Prabhūtaratna to reveal the non-extinction of the dharmakāya. Third, when Tianqin previously explained the three equalities, he clarified that the body of Prabhūtaratna is itself the dharmakāya, for this body of Prabhūtaratna has entered nirvāṇa. This is entering the nirvāṇa of the three virtues, and the nirvāṇa of the three virtues is itself the dharmakāya. Furthermore, the third of the eight meanings states that the single body of the Tathāgata Prabhūtaratna embraces the dharmakāya of all Buddhas; hence we know it is the dharmakāya. Fourth, although Prabhūtaratna has entered nirvāṇa, he is constantly present in the world; therefore the world and nirvāṇa are non-dual, which means neither the world nor nirvāṇa, where words are extinguished and thoughts ceased. Hence the *Mūlamadhyamakakārikā* says: 'The limit of saṃsāra, / And the limit of nirvāṇa— / Between these two limits, / There is not the slightest difference.'