法華經義記 1.83

1.83

「皆於阿耨多羅三藐三菩提不退轉」，此是第三談其階位。但此中所談，據八地已上，明此諸菩薩居在不退位中。夫退有三種：一者位退、二者行退、三念退。自六心以還輕毛位，信首五根未成，遇惡友時能斷善根退入惡流，故稱位退也。第二、從七心以上訖六地以還，詺為行退，正明入忍之行有退失也。第三、七地一地呼為念退，正明二諦之念不恒，故言念退。然退之中亦有不退之義。何以知之？夫一善染神歷劫不杇，是習因之義不亡，招樂之義不失，應非是退；但六心以還，唯有一善染神不退。復有三種退義，即是位退、行退、念退，是故不得受不退之名也。又七心以上六地以還，亦有不退之義，位登信首五根不復流轉，乃至初地以上六地以還，心會無相之境、意入二諦之中，是故《維摩經》言：「受不退，常寂然」。所以不受不退名者，但位雖不退猶有兩退之義：一明入忍之行相似無漏無得而失，二明二諦之念不恒現在前，是故受行退之名也。七地菩薩位登初忍實無退失，入忍諸行興心即得，但雜相煩惱未盡，猶有出入觀異，致令二諦明解不恒現在前，故受念退之名也。今明八地以上菩薩永絕下地三種退義，位登法流長不出觀，念念皆明，豈有念退？所以爾者，有其二義：一明位登此地不復進退學，二明枝惡未盡唯斷根本也。所以言於三菩提不退者，三菩提者正遍知道也，道者即是因也，正明此諸菩薩於無上正遍知因中不復退轉也。

"All were non-retrogressing in anuttarasamyaksaṃbodhi": this is the third [part], discussing their stage. What is discussed here is based on the eighth ground and above, explaining that these bodhisattvas dwell in the stage of non-retrogression. Now, retrogression is of three kinds: first, retrogression of stage; second, retrogression of practice; third, retrogression of mindfulness. Below the sixth mind, in the "light feather" stages, the five faculties with faith at their head are not yet formed, and when meeting evil friends one can cut off wholesome roots and retrogress into the evil stream; therefore this is called retrogression of stage. Second, from the seventh mind above down to the sixth ground and below, this is designated retrogression of practice, precisely explaining that there is retrogression and loss in the practice of entering forbearance. Third, the single stage of the seventh ground is called retrogression of mindfulness, precisely explaining that the mindfulness of the two truths is not constant; therefore it is called retrogression of mindfulness. However, within retrogression there is also the meaning of non-retrogression. How is this known? When a single wholesome [deed] imbues the spirit, it does not rot through successive kalpas: this means the habit-cause is not destroyed and the bringing of bliss is not lost, so it should not be retrogression. Yet below the sixth mind, there is only the non-retrogression of a single wholesome [deed] imbuing the spirit; there are also the three kinds of retrogression—namely retrogression of stage, retrogression of practice, and retrogression of mindfulness—and for this reason [they] cannot receive the designation of "non-retrogressing". Furthermore, from the seventh mind above down to the sixth ground and below, there is also the meaning of non-retrogression: their stage ascends to the head of faith and their five faculties no longer wander in transmigration; moreover, from the first ground above down to the sixth ground and below, the mind accords with the realm of signlessness and the intention enters into the two truths; therefore the Vimalakīrti Sūtra states: "Receiving non-retrogression, ever quiescent." The reason they do not receive the designation of "non-retrogressing" is merely that, although their stage does not retrogress, they still have the meaning of two retrogressions: first, the practice of entering forbearance resembles the uncontaminated, but [if] nothing is attained, it is lost; second, the mindfulness of the two truths does not constantly appear before them; for this reason they receive the designation of "retrogression of practice". Bodhisattvas of the seventh ground ascend in stage to the initial forbearance and truly have no retrogression or loss; all the practices of entering forbearance are attained as soon as the mind is aroused, but since defilements of mixed signs are not yet exhausted, there is still the difference between entering and emerging from contemplation, causing the clear understanding of the two truths not to appear constantly before them; hence they receive the designation of "retrogression of mindfulness". Now it is explained that bodhisattvas of the eighth ground and above have cut off forever the three kinds of retrogression belonging to the lower grounds: ascending in stage to the Dharma stream, they permanently do not emerge from contemplation, and are clear in thought after thought; how could there be retrogression of mindfulness? The reason it is so has two meanings: first, having ascended in stage to this ground, they no longer learn by advancing or retrogressing; second, the branch evils are not yet exhausted, but only the roots have been cut off. The reason it says "non-retrogressing in saṃbodhi" is that saṃbodhi is the path of correct and universal knowledge; the path is the cause; this precisely explains that these bodhisattvas no longer retrogress within the cause of unexcelled, correct, and universal knowledge.