法華文句記 10.31

10.31

「若論」去對破光宅及以《論》文。初雙標二門，「不如」下破，但破損生門耳。亦應更破二家增道。何者？《論》以地前為損生，則無增道。光宅以七地已上為損生，安得無增道？況光宅但云「八品損生」，語因而失果；論家但在分段，則俱失界外變易因果。從「但約」下即是今意，但約智斷相對以明增損。「約法身」下釋向增損，月喻準知。故他不了，見有「減生」之言，判為損生；見有「聞持」等言，判屬增道。故今但從破無明去，每一位中皆一增損，故云不同。言「八番」者，且寄從八生說之，以破古計。具足應從無生已去，言世及念等以跨多位及以八位不可，即云四十二念等，故寄後位譚之。經文雖略據位必八，文中一往雖從地判，然超越人增損無定，故云「八世」等，具足應如文中屬對，此則正破因生果生。今文處處不違《論》文，唯留餘殘脩多羅半品入正，及此授記一向不用，故知凡有去取並不徒然。然諸《論》文，無生忍文多在初地，唯《華嚴》、《起信》彰灼明文十住八相。言「數倍」者，非謂一倍，一往語耳。「捃拾」指《涅槃》文，《涅槃》自指八千聲聞於《法華》中得授記莂，如秋收冬藏更無所作，故知大穫須在《法華》，故《大經》中得道眾者，如〈梵行品〉末云：「摩伽國無量人發菩提心」，至〈陳如品〉末，「十千菩薩得一生實相，五萬菩薩二生法界，二萬五千菩薩得畢竟智，三萬五千菩薩悟第一義，四萬五千菩薩得虛空三昧，五萬五千菩薩得不退忍，亦名法忍，六萬五千菩薩得陀羅尼，七萬五千菩薩得師子吼三昧，八萬五千菩薩得平等三昧，發菩提心及二乘心各云無量恒沙，二萬億人現轉女身。」前八節文始自一生終至平等，並非地前，雖深雖多，若比今經四天下塵及大千塵，蓋不足言。今經正宗三周及以本門得益，並不與諸經同也。況流通中自〈藥王〉下六品，品品之中皆有結得道者，皆過八萬，〈勸發品〉中大千界塵人具普賢道，故知捃拾今經之餘。雖然，爾前諸味之權文，為今經之方便，爾後《涅槃》捃拾此機，乃至扶律明一乘常住，得此經旨，一毫行一句法無非法界，十方佛法起平等見，而常分別諸佛化儀，方稱斯經一乘之旨，應思我等為何所依方稱此經弘宣之相。

From 'If we discuss...' onwards, he refutes Guāngzhái and the text of the Treatise in counterposition. First he marks out the two gateways together; below, at 'It is not as good as...', he refutes them, but only refutes the gateway of decreasing rebirths. He should also further refute the increasing in the Path of both masters. Why is that? Because the Treatise takes before the bhūmis as decreasing rebirths, there is no increasing in the Path. Guāngzhái takes the seventh bhūmi onwards as decreasing rebirths, so how could there be no increasing in the Path? Furthermore, Guāngzhái merely speaks of 'decreasing rebirths across eight grades', addressing the cause while losing the fruit; the Treatise Master remains only in [the realm of] physical fragmentation, thus losing both the cause and fruit of inconceivable transformation beyond the realms. From 'Merely regarding...' onwards, this is our school's view: we elucidate increase and decrease merely in the mutual contrast between wisdom and severance. Below, at 'Regarding the dharmakāya...', he explains the aforementioned increase and decrease; this can be known by analogy with the moon. Thus others fail to understand: seeing the words 'reducing rebirths', they judge it as decreasing rebirths; seeing words like 'retaining what is heard', they categorize it under increasing in the Path. Hence we now only take it from the shattering of fundamental ignorance onwards, where within every single stage there is an increase and a decrease; thus we say it is different. Regarding 'eight turns': this is temporarily expressed relying on 'eight rebirths' to refute the ancient views. Fully, it should start from the non-arising onwards, speaking of lifetimes, moments of thought, and so forth, spanning many stages; and since one cannot simply say 'forty-two moments of thought' across the eight stages, he discusses it relying on the later stages. Although the sūtra text is concise, based on the stages there must be eight; although in the text it is preliminarily judged according to the bhūmis, for those who leap over stages, increase and decrease are not fixed; hence it says 'eight lifetimes' and so forth, which fully should be correlated as in the text; this directly refutes causal rebirth and fruitional rebirth. The present text nowhere goes against the text of the Treatise, except for retaining the remaining half-chapter of the sūtra into the main body, and completely rejecting this conferral of prophecy; thus we know that all acceptance and rejection are not in vain. However, in the various treatises, passages on the acceptance of the non-arising of dharmas mostly place it at the first bhūmi; only the Avataṃsaka Sūtra and the Awakening of Faith clearly and distinctly state the ten dwellings and the eight aspects. As for 'several times more': this does not mean double, but is merely a general expression. 'Gleaning' points to the text of the Mahāparinirvāṇa Sūtra; the Nirvāṇa Sūtra itself points to the eight thousand śrāvakas receiving their prophetic prediction in the Lotus Sūtra, like the autumn harvest and winter storage where nothing further remains to be done. Thus we know that the great harvest must be in the Lotus Sūtra. Therefore, regarding the assembly that attained the Path in the Great Sūtra, as the end of the 'Brahma Practices Chapter' says: 'Incalculable people in the country of Magadha generated the bodhicitta'; and at the end of the 'Ājñātakauṇḍinya Chapter': 'Ten thousand bodhisattvas attained the true character of one rebirth; fifty thousand bodhisattvas, the dharmadhātu of two rebirths; twenty-five thousand bodhisattvas attained ultimate wisdom; thirty-five thousand bodhisattvas realized the supreme truth; forty-five thousand bodhisattvas attained the emptiness samādhi; fifty-five thousand bodhisattvas attained the non-retrogressing acceptance, also called the dharma-acceptance; sixty-five thousand bodhisattvas attained dhāraṇī; seventy-five thousand bodhisattvas attained the lion's roar samādhi; eighty-five thousand bodhisattvas attained the equanimity samādhi; those generating the bodhicitta and the mind of the two vehicles were each said to be incalculable as the sands of the Ganges; and twenty trillion people immediately transformed their female bodies.' The preceding eight passages, beginning from one rebirth and ending with equanimity, are not before the bhūmis; although profound and numerous, if compared to the dust motes of the four continents and the dust motes of the great thousand [worlds] in the present sūtra, they are hardly worth mentioning. The attainment of benefit in the three cycles of the main body and in the origin section of the present sūtra is completely unlike that of other scriptures. Moreover, in the transmission section, from the 'Medicine King' chapter downwards across six chapters, in every single chapter there are those concluded as attaining the Path, all exceeding eighty thousand; in the 'Encouragement' chapter, people as numerous as the dust motes of a great thousand worlds become endowed with the path of Samantabhadra. Thus we know this is a gleaning of what remains from the present sūtra. Even so, the provisional texts of the various flavors prior to this served as skillful means for the present sūtra, and afterwards the Nirvāṇa Sūtra gleans these faculties, and even upholds the Vinaya to clarify the eternal abiding of the One Vehicle. Understanding the purport of this sūtra, not a single hair of practice nor a single phrase of dharma is not the dharmadhātu; one gives rise to an equal view of the Buddhadharma of the ten directions, yet constantly discriminates the teaching styles of the buddhas; only then does one accord with the One Vehicle purport of this sūtra. We should consider upon what we rely so as to accord with the marks of propagating this sūtra.