妙法蓮華經玄義 2.36

2.36

若就妙覺，亦九亦十。何者？中道智慧，乃是損生，生既未盡，故有諸地生滅不同。妙覺損生義足，最後那得論報？故云：「唯佛一人居淨土，三十生盡等大覺。」無後有生死，煩惱盡故。智德已圓，無復習果，不受後身，故無報果。又約現生後，論九論十（云云）。若按《涅槃經》文，願得無上報者，即明佛界報無上也。佛報既言無上，佛相性等九法悉皆無上。何者？六道相性，全表五住。二乘相性，表破四住，全表無明。菩薩相性，表次第破五住。佛相性，表一切種智淨若虛空，不為五住所染故。佛十法，最為無上（云云）。

If we speak with respect to wondrous awakening, there are also nine and also ten. Why? The wisdom of the Middle Way serves to decrease rebirth; since rebirth is not yet exhausted, there are differences in arising and ceasing across the various stages. In wondrous awakening, the meaning of decreasing rebirth is complete; in the final [state], how could retribution be spoken of? Therefore it is said: 'Only the Buddha alone dwells in the pure land; with the thirty rebirths exhausted, he equals great awakening.' There is no future samsāra, because afflictions are exhausted. The virtue of wisdom is already complete, with no further habitual effect; not receiving a subsequent body, there is thus no fruit-retribution. Furthermore, in terms of present, lifetime, and future, nine or ten are posited (and so on). If one relies on the text of the Mahāparinirvāṇa-sūtra, 'wishing to obtain the unsurpassed retribution' clarifies that the retribution of the buddha realm is unsurpassed. Since the Buddha's retribution is said to be unsurpassed, the nine dharmas such as the Buddha's mark and nature are all likewise unsurpassed. Why? The marks and natures of the six destinies entirely indicate the five entrenchments. The marks and natures of the two vehicles indicate the destruction of the four entrenchments, but entirely indicate ignorance. The marks and natures of bodhisattvas indicate sequentially destroying the five entrenchments. The marks and natures of the Buddha indicate the knowledge of all aspects, pure as empty space, because it is undefiled by the five entrenchments. The ten dharmas of the Buddha are the most unsurpassed (and so on).