妙法蓮華經文句 10.6

10.6

佛說壽量，二世弟子得種種益，故言「功德」，淺深不同故，言「分別品」也。此文是本門第二授記段，論分此文，有法力、修行力。法力者有五：一證，二信，三供養，皆如今品，四聞法，如〈隨喜品〉，五讀誦持說，讀誦如〈法師功德品〉，持者追指〈法師〉、〈安樂行〉、〈勸持〉三品，說者如〈神力〉、〈囑累品〉也。修行力者，苦行力如〈藥王〉，教化如〈妙音〉，護難如〈觀音〉、〈陀羅尼〉，示功德如〈妙莊嚴王〉，護法如〈普賢品〉也。光宅云：「一約功德門，記其行進現在修因；二約智慧門，記其損生未來得果；三明外凡發心，夫授記通因果，此三通是授記耳。下八世界發心，應在初列，以外凡聞經發心住三十心；三十心聞經始出內凡登於初地得無生忍；初地聞經進入二地得聞持；二地聞經得入三地，名樂說辯；三地聞經入四地，得無量旋；四地聞經入五地，名不退；五地入六地，名清淨輪，小千已去約損生門授記；七地已斷無明惑，惑有九品，能為九生作因；從七地已上，果報無有期限，難可得判，但斷九品煩惱為言。煩惱品數百千萬種，今約一種九品作義。七地所斷，作下上二品，乃至十地所斷，亦作上下二品，金剛心所斷作一品，六地聞經登七地下忍斷一品，所餘八品在，為八生作因，故云八生當得菩提。七地上忍復斷一品，即損二品生，餘七品為七生作因，七生當得菩提。諸品例有上下，一品盡損一生，文略，故從八地乃至四生，餘有一生，即金剛心斷之法也。」《法華論》云「得無生忍者，謂入初地證智，應知從八生乃至一生得菩提者，謂諸凡夫決定能證初地隨分生及一生則證菩提。菩提者，離三界分段生死，隨分能見真如佛性，名得菩提，非謂究竟滿足菩提。」今謂《論》前深後淺，光宅前淺後深，二彼相拒世孰判之？夫無生法忍經論不同，迦旃延子明五法成就獲不退轉，六度菩薩位也；須陀洹若智若斷是菩薩無生法忍者，三乘共位也；登初地得無生忍者，別菩薩位也；登初住得無生法忍者，圓菩薩位也。皆聖教明文，不可參濫。又《淨名》「近無等等得無生忍」，《仁王》云「至金剛頂皆名伏忍，亦名寂滅忍」，蓋是別、圓。地地，通途之意不可定用。即光宅以發心為內凡，三十心位為無生忍，是初地，皆別家名教非通家門戶；從初地至六地，呼為福德門，《大經》稱有為有漏，名聲聞僧，則通教意耳；七地已上斷九品生因者，小乘大乘得入位人，誰不斷惑未足定判，若言七地斷無明者，非通又非別，乃是別接通意耳。光宅游漾，不會今經。天親以發心為無生忍，從八生至一生，凡夫決定斷果報生盡得入初地，獲無生忍者，專據別義，亦不會經。

Because the Buddha explained the life span and disciples of the two periods obtained various benefits, it is called "Merits"; because of the differences in depth, it is called the "Chapter on Distinctions." This text is the second section of the origin section, conferring prophecies. In the Treatise, this text is divided into the power of the Dharma and the power of practice. The power of the Dharma has five aspects: first, realization; second, faith; third, making offerings—all of which are as in the present chapter; fourth, hearing the Dharma, as in the "Chapter on Rejoicing [in the Dharma]"; fifth, reading, reciting, upholding, and explaining: reading and reciting as in the "Chapter on the Merits of the Dharma Teacher"; upholding refers back to the three chapters "Dharma Teacher," "Peaceful and Happy Practices," and "Encouraging Upholding"; explaining is as in the "Supernatural Powers" and "Entrustment" chapters. The power of practice: the power of ascetic practice is as in the "Bhaiṣajyarāja [Chapter]"; converting and transforming is as in "Gadgadasvara"; protecting from perils is as in "Avalokiteśvara" and "Dhāraṇī"; demonstrating merits is as in "King Śubhavyūha"; and protecting the Dharma is as in the "Samantabhadra Chapter." Guangzhai says: "First, in terms of the approach of merit, it prophesies their progress in practice and cultivation of causes in the present. Second, in terms of the approach of wisdom, it prophesies their reduction of rebirths and future attainment of the fruit. Third, it clarifies the resolve of external ordinary beings. Now, conferring prophecies encompasses causes and effects; these three are all conferring prophecies. Below, the resolve of the eight worlds should be listed at the beginning, because external ordinary beings, hearing the sutra, give rise to the resolve and abide in the thirty minds; when the thirty minds hear the sutra, they first emerge from internal ordinary beings, ascend to the first ground, and attain forbearance of the non-arising of dharmas; when the first ground hears the sutra, it advances into the second ground and attains retention of what is heard; when the second ground hears the sutra, it attains entry into the third ground, named delight in preaching eloquence; when the third ground hears the sutra, it enters the fourth ground and attains immeasurable revolutions; when the fourth ground hears the sutra, it enters the fifth ground, named non-retrogression; when the fifth ground enters the sixth ground, it is named the pure wheel. From the minor-thousand [worlds] onward, prophecies are conferred in terms of the approach of reducing rebirths. The seventh ground has already severed the delusions of ignorance; delusions have nine grades, which can serve as the causes for nine rebirths. From the seventh ground and above, the karmic retributions have no fixed period and are difficult to determine; one speaks merely of severing the nine grades of afflictions. The categories of afflictions number hundreds, thousands, and ten thousands; here we take one category of nine grades to construct the meaning. What is severed by the seventh ground is made into two grades, lower and upper, and so on up to what is severed by the tenth ground, which is also made into two grades, upper and lower; what is severed by the vajra-mind is made into one grade. When the sixth ground hears the sutra, it ascends to the lower forbearance of the seventh ground and severs one grade; the remaining eight grades exist and serve as the causes for eight rebirths; hence it says that in eight rebirths one will attain bodhi. The upper forbearance of the seventh ground again severs one grade, which reduces two grades of rebirth; the remaining seven grades serve as the causes for seven rebirths, and in seven rebirths one will attain bodhi. The various grades similarly have upper and lower; as each grade is exhausted, it reduces one rebirth. The text is abbreviated, so from the eighth ground down to four rebirths, there remains one rebirth, which is the dharma severed by the vajra-mind." The Commentary on the Lotus Sūtra says: "Attaining the forbearance of the non-arising of dharmas means entering the realization wisdom of the first ground. One should know that from eight rebirths down to one rebirth attaining bodhi means that ordinary beings are definitely able to realize the first ground, taking rebirth according to their share, and in one rebirth they realize bodhi. Bodhi means being freed from the fragmented birth and death of the three realms and being able according to one's share to see the true-suchness buddha-nature; this is called attaining bodhi, and does not mean ultimate, complete bodhi." I now say: in the Treatise, what precedes is deep and what follows is shallow, while in Guangzhai, what precedes is shallow and what follows is deep. Since the two oppose each other, who in the world can judge between them? Forbearance of the non-arising of dharmas differs across sutras and treatises: Kātyāyanīputra clarifies that by fulfilling five dharmas one attains non-retrogression, which is the stage of the six-pāramitā bodhisattva; that the srotāpanna's wisdom or severing is the bodhisattva's forbearance of the non-arising of dharmas is the shared stage of the three vehicles; ascending to the first ground and attaining forbearance of the non-arising of dharmas is the stage of the distinctive bodhisattva; ascending to the first abidance and attaining forbearance of the non-arising of dharmas is the stage of the perfect bodhisattva. These are all explicit statements of the sacred teachings and must not be confused. Furthermore, the Vimalakīrti says: "Approaching the unequaled, one attains the forbearance of the non-arising of dharmas"; the Benevolent Kings [Sūtra] says: "Reaching the summit of the vajra[-mind], all are called forbearance of subduing, also called forbearance of extinction." These are the general intentions across the stages of the distinctive and perfect, and cannot be rigidly applied. Namely, Guangzhai takes giving rise to the resolve as internal ordinary, and the stage of the thirty minds as the forbearance of the non-arising of dharmas, which is the first ground—all these are the terminology and teachings of the distinctive school, not the doorway of the shared school; from the first ground to the sixth ground he calls it the approach of merit, which the Mahāparinirvāṇa-sūtra calls conditioned and with defilement, naming it the community of śrāvakas, which is the intention of the shared teaching; as for severing the causes of nine rebirths from the seventh ground and above, among those of the Small and Great Vehicles who have attained entry into the stages, who does not sever delusions? This is insufficient for a definitive judgment. If one says the seventh ground severs ignorance, it is neither shared nor distinctive, but rather the intention of the distinctive taking up the shared. Guangzhai drifts vaguely and does not harmonize with the present sutra. Vasubandhu takes giving rise to the resolve as the forbearance of the non-arising of dharmas, and holds that ordinary beings definitely sever the rebirths of retribution completely, enter the first ground, and obtain the forbearance of the non-arising of dharmas, from eight rebirths down to one rebirth—this is based exclusively on the distinctive meaning, and likewise does not harmonize with the sutra.