法華玄義釋籤 4.22

4.22

次明二乘中二：先總明所依，次正釋。釋中二：先正釋，次廣料簡有報無報。初文中云「體即五分法身」者，無作戒為戒身，無漏淨禪為定身，無漏慧為慧身。二種解脫為解脫身：一者有為解脫，謂無漏智相應；二者無為解脫，謂一切煩惱無餘也。又盡智為解脫身，無生智為解脫知見身。「二乘既不生則無後報」者，《中含》二十七，具如《止觀》第五記。「何故」下辨報有無，又為三：初徵起，次正釋，三「三果」下疑。初文中意者，凡果必尅報，何故二乘已受果名而不論報？次「無漏」下釋意者，果名仍通，報名則別，是故凡夫有果則定有報，若二乘之人亦通名果，而不得論報，以彼教中不說二乘有生處故。習因在相似位，習果在見道已後，三果皆以方便勝進而為習因，斷六斷九若復斷盡而為習果。言「無漏損生」等者，且據小乘中不說生處名為損生。然但無漏無於分段，可即令無變易生耶？故且依小教立無報也。三「三果」下釋疑中，先釋疑三果者，前三果人並得無漏，何故猶有七生、一生及上界生耶？釋云由殘思力，非無漏力，殘思為漏緣而受生也。次「大乘」下釋大小不同，疑又二：先釋，次引證。初文者，然大乘中說二乘有生者，由有界外無明漏故。「大經」下引證中云「有為有漏是聲聞僧」者，《大經》第五文。若福慧相對，空假二觀俱屬福德，況復二乘？是故二乘屬福德莊嚴。又望大乘猶是苦集名為有漏，則無漏為因者仍本為名，故名無漏為因生方便土。若生實報則不以小乘無漏為因，餘如文說。兩教二乘觀行小異，大體可知，故不別出。至菩薩中方分三別，以斷伏不同故。

Next, in clarifying the two vehicles, there are two parts: first, generally clarifying what they rely on; next, the primary explanation. In the explanation there are two parts: first, the primary explanation; next, extensively analyzing whether they have retribution or not. In the first text, the statement "the substance is the five-part dharma body" means: non-undertaken precepts are the precept body; uncontaminated pure dhyāna is the concentration body; uncontaminated wisdom is the wisdom body. Two kinds of liberation constitute the liberation body: first, conditioned liberation, which is associated with uncontaminated wisdom; second, unconditioned liberation, meaning that all defilements are without remainder. Furthermore, the knowledge of exhaustion is the liberation body, and the knowledge of non-arising is the body of the vision and knowledge of liberation. As for "Since the two vehicles do not take rebirth, they have no subsequent retribution", it is from the Madhyama Āgama, fascicle twenty-seven, detailed in the fifth record of Zhiguan. From "Why..." downward analyzes the presence or absence of retribution, which again has three parts: first, raising the question; next, the primary explanation; third, from "The three fruits..." downward, the doubt. The intent in the first text is: ordinarily a fruit necessarily clinches a retribution; why do the two vehicles already receive the name of fruit and yet do not speak of retribution? Next, the intent of the explanation from "The uncontaminated..." downward is: the name 'fruit' is still general, whereas the name 'retribution' is distinct; therefore, for ordinary people, if there is a fruit there is definitely a retribution; but for people of the two vehicles, it is also generally called a fruit, yet one cannot speak of retribution, because in that teaching it is not stated that the two vehicles have a place of rebirth. The habituated cause is in the stage of resemblance, and the habituated fruit is after the path of seeing; all three fruits take expedient advancement as their habituated cause, and severing six, severing nine, or further severing them completely as their habituated fruit. The statement "The uncontaminated impairs birth, etc." is based for now on the Lesser Vehicle's not mentioning a place of rebirth, which is termed 'impairing birth'. However, merely being uncontaminated is free of segmented [birth and death]; could it immediately cause them to be free of change-birth? Therefore, based provisionally on the Lesser Teaching, it establishes that there is no retribution. Third, in resolving the doubt from "The three fruits..." downward: first, resolving the doubt regarding the three fruits: those of the first three fruits all attain the uncontaminated, so why do they still have seven births, one birth, and births in the higher realms? The explanation states: it is due to the power of residual thought, not the power of the uncontaminated; residual thought serves as the condition of contamination to receive birth. Next, from "The Great Vehicle..." downward resolves the difference between the Great and the Lesser, which doubt also has two parts: first, the explanation; next, citing evidence. In the first text: however, in the Great Vehicle it is said that the two vehicles have rebirth because they possess the contamination of ignorance beyond the realms. In citing evidence from "The Great Sūtra..." downward, the statement "The conditioned and contaminated is the saṅgha of śrāvakas" is a text from the fifth fascicle of the Great Sūtra. If merit and wisdom are contrasted, both the contemplations of emptiness and the provisional belong to merit, how much more so the two vehicles? Therefore, the two vehicles belong to the adornment of merit. Furthermore, viewed from the perspective of the Great Vehicle, they are still suffering and origination, which is termed 'contaminated'; thus taking the uncontaminated as the cause is still using the original name, so taking the uncontaminated as the cause produces the expedient land. If they are born in the reward land, they do not take the Lesser Vehicle's uncontaminated as the cause; the rest is as stated in the text. The contemplative practices of the two vehicles in the two teachings differ slightly, but their general import can be known, hence they are not brought out separately. Only upon reaching bodhisattvas are three distinctions made, because severing and subduing differ.