法華文句記 4.91

4.91

五明悟不悟者，初今文自立，先引經立妨；次「若言」下出妨；三「然經」下辯別，故云「義未必然」。故昔三根不同三周，三周三乘各三成九。「今經」下，今家因此須辯支佛有無，先徵起牒妨。已知三根遍在三乘，今經何文云支佛悟？次「支佛」下釋妨。言「中根」者，依前三乘。云「隨根」者，以聲聞中亦三根故。「故身子」下證無別支佛。既明二乘得悟三根不同，菩薩亦應遍在三周，何者是耶？故出舊師明菩薩悟許有三根，而咸於法說，並不至於中下二周。言「域懷」者，「域」謂限域，期心分齊。言「近果」者，彼指共位，謂離二乘即求作佛，佛果仍與二乘位同，故云近果。今聞佛果過於五百，縱有遠近之疑，不同小故易悟。「三根」下，古判三時同在法說。「今明」下破。初周之前指法說初及略說中，初周三乘菩薩居首，然不併在初。「若爾」下引證，何得〈分別功德品〉及流通中如〈妙音品〉等，猶有始悟無生忍者？「舊云」下古救意云「初周先悟已成法身」。「今言」下重破。六百八十億等，豈可先是法身仍云得無生忍耶？無生忍後方名增道。

Fifth, regarding clarifying awakening and non-awakening: first, the present text establishes its own position, initially citing sūtras to set up the objection; next, the passage beginning 'If one says' brings out the objection; third, the passage beginning 'However, the sūtra' distinguishes them, hence saying 'the meaning is not necessarily so.' Thus the former three faculties do not correspond to the three cycles; three cycles and three vehicles each have three, making nine. The passage beginning 'The present sūtra' shows that our school, because of this, must distinguish the presence or absence of pratyekabuddhas, first raising and restating the objection: knowing already that the three faculties pervade the three vehicles, in what text of the present sūtra does it state that pratyekabuddhas awakened? Next, the passage beginning 'Pratyekabuddhas' resolves the objection. The term 'medium faculty' is based on the former three vehicles. 'According to faculties' means that among śrāvakas there are also three faculties. The passage beginning 'Therefore Śāriputra' verifies that there are no separate pratyekabuddhas. Having clarified that the two vehicles attain awakening and their three faculties differ, bodhisattvas should also pervade the three cycles—which are they? Therefore, the ancient masters are cited, who explained that bodhisattvas' awakening is granted to have three faculties, yet they are all within the exposition of Dharma and do not extend to the middle and lower two cycles. 'Confining their aspirations': 'confining' means bounding or delimiting, the measure of their expectation. 'Near result': they point to the shared stages, meaning that departing from the two vehicles they seek buddhahood, yet the buddha result is still identical in stage with the two vehicles; hence it is called a near result. Now, hearing that the buddha result surpasses five hundred [yojanas], even if they have doubts about distance and proximity, unlike the small it is easy to awaken. The passage beginning 'The three faculties' shows the ancients determined that the three periods all took place in the exposition of Dharma. The passage beginning 'Now it is clarified' refutes this. Before the first cycle points to the beginning of the exposition of Dharma and within the brief exposition; in the first cycle, bodhisattvas of the three vehicles are at the head, yet they are not all together in the first. The passage beginning 'If so' adduces proof: why then, in the 'Chapter on Distinguishing Merits' and in the transmission, such as the 'Chapter on Gadgadasvara,' are there still those who only now initially awaken to the acceptance of the non-arising of dharmas? The ancient rescue beginning 'The old says' meant: 'Having first awakened in the first cycle, they had already become the dharmakāya.' The passage beginning 'Now it is said' refutes this again: how could six hundred and eighty million and others, if they were already the dharmakāya, still be said to attain the acceptance of non-arising? Only after the acceptance of non-arising is it called advancing along the path.