妙法蓮華經文句 7.63

7.63

「五百由旬」者，基師：三界結惑為三百，七地所斷習氣為四百，八地已上所斷無明為五百。今謂非正別義，又非三乘通義。又有家云，流來生死、變易生死、中間生死、分段生死，但取三種開為五百，不取流來；流來是有識之初、反源之始，故不說之。有人難此云，《勝鬘》云「因五果二」，果二者謂分段、變易；因五者謂五住。語果既別開流來與中間，語因亦應更廣五住。無據不可用。《大論》明肉身菩薩即分段，法身菩薩謂變易。又云，阿羅漢捨三界報身受法性身，故知生死二耳。有人云，三百喻三界，四百喻七地，二國中間難過，五百喻八地已上。難者言，四百喻七地，則應三百喻六地，六地與二乘齊功，二乘極久唯六十劫、或百劫，菩薩至六地時，二十二大僧祇，二乘於佛道紆迴不應得齊。今謂此非別義亦非通義。有人言，三界為三百，七住及二乘為四百，七住已上為五百，如《大經》云「初果八萬劫至菩提心處」，如三根人至此處即領解，五種人至此處名度五百也，此取極鈍故云八萬劫到，利人不必爾，如佛世得四果者，聞《法華》皆發心，何必八萬劫？難云，經明度三百由旬立二地，豈是度三人也？若五人並發菩提心名度五百者，乃大經之一意，明五人發心離於五位，非此中意。此中明三百是權度在化城，五百至寶所名實度，廢化城進寶所，若五人皆度皆進，失化城譬意。有人云，三界為三百，聲聞為四百，緣覺地為五百，凡夫三界障，二乘涅槃障，亦是有空二見。《華嚴》藥樹不生深水火坑，火坑即三界，深水即二乘，三界是二乘之牢獄，二乘是菩薩之牢獄，又是福智二邊，不能自行不能化他。《大品》明四百由旬，合二乘為一百，《法華》開為五百。《大品》明菩薩度凡聖二地，未明二乘是權，闕化城之意，既未論化城，亦未明寶所。答：《大品》已顯實故辨寶所，未開權不明化城。下文云「為止息故說二涅槃」，此令度三百由旬也。「汝所住地近於佛慧」，此令出二百由旬也。文既分明，無勞惑也。又明二乘，六義同、十義別，同出三界、同盡無生、同斷正使、同得有餘無餘、同得一切智、同名小乘，所以合為一化城。別開十義：行因久近，六十劫、百劫故；根利鈍；從師獨悟無悲鹿羊；有相無相；觀略廣；能說得四果法，不能說法得煖法；在佛世不在佛世；頓證漸證；多現通少說法，聲聞不定。火宅三車今為二百，三根同為火宅所燒，三根求出故三車；佛道長遠，二乘是惡道，故二百須離。佛乘非障，但明二百，何故約凡開三、約聖開二？此引進之言耳。所度猶少、未度猶多，若爾未成了義。佛道雖長如萬里行，但五百是難、餘者則易。問：二百是二乘難，三界是凡夫難，菩薩有難不？菩薩不以火宅為難，不應求車而出。既求車出，何不為二百所障（云云）？《大論》六十六云「險道是世間，一百由旬是欲界，二百色界，三百無色界，四百是二乘。」又倒出數，一百是二乘道，二百是無色，三百是色界，四百是欲界。此經明五百由旬即菩薩道，若過五百即入佛道（云云）。人師及經論異出，如前。今依此經判之。三界果報處為三百，有餘國處為四百，實報國處為五百。下文合譬云知諸生死，生死即是處所明矣。但佛旨難知，更須廣解。見惑為一百，五下分為二百，五上分為三百，塵沙為四百，無明為五百，下文合譬云煩惱險難惡道義相扶也。入空觀能過三百，入假觀能過四百，入中觀能過五百，下文合譬云善知險道通塞之相，即雙知因果二種五百義相扶也。二，「險難惡道」者，譬生死因果也，分段、變易此即果險難也，見思五住即因險難也，由此因果故言惡道也。「無人」者，道有二種：一、曠絕有人可依，二、無人可依。譬生死中有涅槃、煩惱中有菩提，雖復曠絕則有人可依。若生死煩惱無涅槃菩提，藥中無病、病中無藥，此則曠絕無人可依也。三，「若有多眾」者，此譬王子所化未度之眾也。四，「欲過此險道」，求至種覺，故言「至珍寶處」也。五，「有一導師」者，即第十六王子也。眼耳清淨曰「聰」，意清淨曰「利」，總而言之即六根清淨也。智即一心三智也，「明」即具足五眼也。又三明為「明」，十力為「達」。

Regarding “five hundred yojanas”: Master Ji [holds that] the binding afflictions of the triple realm make three hundred, the residual propensities severed on the seventh stage make four hundred, and the ignorance severed from the eighth stage upward makes five hundred. We now maintain that this is neither the correct distinctive meaning nor the shared meaning of the three vehicles. Furthermore, another school says: stream-origin samsara, transformation samsara, intermediate samsara, and mortal samsara; they take only three kinds to expand into the five hundred, omitting stream-origin. Stream-origin is the beginning of conscious awareness and the start of turning back to the source; therefore it is not mentioned. Someone challenged this, saying: The Śrīmālā-sūtra states that there are “five causes and two fruits.” The two fruits are mortal [samsara] and transformation [samsara]; the five causes are the five entrenchments. If, in speaking of fruits, one separately opens up stream-origin and intermediate [samsara], then in speaking of causes one ought likewise to further broaden the five entrenchments. Having no textual basis, it cannot be adopted. The Mahāprajñāpāramitopadeśa explains that flesh-body bodhisattvas undergo mortal [samsara], whereas dharma-body bodhisattvas undergo transformation [samsara]. It also says that arhats relinquish their retribution bodies in the triple realm and receive dharma-nature bodies; hence we know there are only two kinds of samsara. Someone says: three hundred represents the triple realm, four hundred represents the seventh stage, the space between the two lands being difficult to traverse, and five hundred represents the eighth stage and above. The challenger said: If four hundred represents the seventh stage, then three hundred ought to represent the sixth stage. The sixth stage is equal in achievement to the two vehicles; for the two vehicles, the utmost maximum is merely sixty kalpas or a hundred kalpas, whereas when a bodhisattva reaches the sixth stage, it has taken twenty-two great asaṃkhyeyas. The two vehicles' roundabout path to the Buddha Way should not be equal [to this]. We now maintain that this is neither the distinctive meaning nor the shared meaning. Someone says: the triple realm is three hundred, the seven abodes and the two vehicles are four hundred, and from the seven abodes upward is five hundred; as the Great Sūtra says, “The first fruit reaches the place of the bodhicitta in eighty thousand kalpas”; when persons of the three capacities reach this place, they immediately comprehend it, and when the five kinds of persons reach this place, it is called crossing the five hundred. This takes the extremely dull-witted and therefore says eighty thousand kalpas to arrive; sharp-witted persons are not necessarily so, just as those who attained the four fruits during the Buddha's lifetime all generated the mind upon hearing the Lotus Sūtra—why must it take eighty thousand kalpas? The challenge says: The sūtra explains that after crossing three hundred yojanas, two stages are established; how could this mean crossing three kinds of persons? If five kinds of persons simultaneously generating bodhicitta is called crossing the five hundred, that is merely one intention of the Great Sūtra, explaining that five persons generate the mind and leave the five stations; it is not the meaning here. What is explained here is that three hundred is the expedient crossing staying in the transformed city, while five hundred arriving at the place of jewels is called the real crossing, discarding the transformed city and advancing to the place of jewels. If all five persons cross and advance, the meaning of the transformed city parable is lost. Someone says: the triple realm is three hundred, the śrāvakas are four hundred, and the pratyekabuddha stage is five hundred; ordinary beings are obstructed by the triple realm, and the two vehicles are obstructed by nirvāṇa; these are also the two views of existence and emptiness. In the Avataṃsaka, medicinal trees do not grow in deep water or fire pits: the fire pit is the triple realm, and the deep water is the two vehicles. The triple realm is the prison of the two vehicles, and the two vehicles are the prison of bodhisattvas; they are also the two extremes of merit and wisdom, unable to carry out their own practice and unable to convert others. The Pañcaviṃśatisāhasrikā explains four hundred yojanas, combining the two vehicles into one hundred, whereas the Lotus Sūtra expands it to five hundred. The Pañcaviṃśatisāhasrikā explains bodhisattvas crossing the two stages of the ordinary and the noble, without yet clarifying that the two vehicles are expedient, thus lacking the meaning of the transformed city; since it has not yet discussed the transformed city, neither has it clarified the place of jewels. Answer: The Pañcaviṃśatisāhasrikā already reveals the real, and therefore distinguishes the place of jewels; not yet having opened the expedient, it does not clarify the transformed city. Later the text says, “For the sake of giving rest, I spoke of two nirvāṇas”—this causes them to cross three hundred yojanas. “The ground where you abide is close to the buddha wisdom”—this causes them to emerge from two hundred yojanas. Since the text is clear, there is no need to be confused. Furthermore, explaining the two vehicles, six meanings are shared and ten meanings are distinct. They are shared in: emerging from the triple realm; exhausting non-arising; severing primary afflictions; attaining with-remainder and without-remainder; attaining all-knowledge; and being named Hīnayāna. Therefore, they are combined into one transformed city. Distinctly, ten meanings are opened: duration of practicing the cause, whether long or short, because of sixty kalpas or a hundred kalpas; faculties, whether sharp or dull; relying on a teacher or awakening alone, having no compassion, [like] deer or sheep; with characteristics or without characteristics; contemplation, whether brief or extensive; able to speak dharma to attain the four fruits, or unable to speak dharma, attaining the stage of warmth; being in a Buddha's era or not in a Buddha's era; sudden realization or gradual realization; mostly manifesting supernormal powers and rarely preaching the dharma, while for śrāvakas it is indeterminate. The three carts of the burning house are now [treated as] two hundred. The three capacities are equally burned by the burning house; because the three capacities seek escape, there are three carts. The Buddha Way is distant, and the two vehicles are evil paths; therefore, the two hundred must be left behind. The Buddha Vehicle is not an obstacle; it merely clarifies two hundred. Why expand into three with respect to ordinary beings, but expand into two with respect to nobles? These are merely words to lead them forward. Those who have crossed are still few, and those who have not yet crossed are still many; if so, it is not yet the definitive teaching. Although the Buddha Way is long, like a journey of ten thousand li, only the five hundred are difficult; the remainder are easy. Question: Two hundred is the difficulty of the two vehicles, and the triple realm is the difficulty of ordinary beings; do bodhisattvas have difficulties? If bodhisattvas do not take the burning house as a difficulty, they should not seek carts to emerge. Since they seek carts to emerge, why are they not obstructed by the two hundred (and so on)? The Mahāprajñāpāramitopadeśa, scroll sixty-six, says: “The perilous path is the worldly realm; one hundred yojanas is the desire realm, two hundred the form realm, three hundred the formless realm, and four hundred is the two vehicles.” It also counts them in reverse: one hundred is the path of the two vehicles, two hundred is the formless realm, three hundred is the form realm, and four hundred is the desire realm. This sūtra explains that the five hundred yojanas are the bodhisattva path; if one passes the five hundred, one enters the Buddha Way (and so on). Masters and sūtras/śāstras diverge as above. We now judge it according to this sūtra: The place of retribution of the triple realm is three hundred; the place of the realm of remainder is four hundred; the place of the realm of real retribution is five hundred. Later, matching the parable, the text says [the guide] “knows all samsaras”; that samsara is indeed the location is evident. However, the Buddha’s intent is difficult to fathom, and further broad explanation is needed: Delusion of views is one hundred; the five lower fetters are two hundred; the five upper fetters are three hundred; dust and sand [delusions] are four hundred; ignorance is five hundred. Later, matching the parable, the text speaks of “the perilous, difficult, and evil paths of afflictions,” and this meaning accords with it. Entering the contemplation of emptiness can pass three hundred; entering the contemplation of the provisional can pass four hundred; entering the contemplation of the middle can pass five hundred. Later, matching the parable, the text says [the guide] “well knows the characteristics of passage and blockage along the perilous path,” which means mutually knowing the two kinds of five hundred—causes and effects—and this meaning accords with it. Second, “the perilous, difficult, and evil path” symbolizes the causes and effects of samsara. Mortal and transformation [samsara] are the perilous and difficult fruits; the five entrenchments of views and thoughts are the perilous and difficult causes; due to these causes and effects, it is called an evil path. “Without people”: there are two kinds of paths: first, desolate yet having someone to rely upon; second, having no one to rely upon. It symbolizes that within samsara there is nirvāṇa, and within afflictions there is bodhi; although desolate, there is still someone to rely upon. If within samsara and afflictions there were no nirvāṇa or bodhi, like having no sickness in medicine and no medicine in sickness, then it would be desolate and without anyone to rely upon. Third, “suppose there is a great crowd”: this symbolizes the crowd converted by the prince that has not yet crossed over. Fourth, “wishing to pass through this perilous path”: seeking to reach all-seed consciousness, hence it says “to reach the place of precious jewels.” Fifth, “there is a guide”: namely, the sixteenth prince. Cleanness of eye and ear is called “clever”; cleanness of mind is called “sharp”; in general terms, this is purity of the six faculties. Wisdom means the three wisdoms in one mind; “bright” means being complete with the five eyes. Furthermore, the three knowledges are “bright,” and the ten powers are “penetrating.”