法華文句記 6.119

6.119

「我生已盡」等者，無學四智羅漢皆具，或慧解脫未得無生，今以無依是初後二智，無求是中間二智，後有即是所依處故。若生已盡，未來無依，中間二智盡三界因，名已辦等，故云「無求」。「上有真似等四位」者，賢合為二，及聖位二，今依前外凡，亦但聞慧為一，思修為一。「辟支是法行人」者，一往且對聲聞憑教，所以支佛自思為法，然支佛必自證，聲聞具信法，信法具如《止觀》第五記引《婆沙》等文。「聞法少」者，支佛或聞教墮在聲聞者，亦是因信但云聞少。「此門」至「非佛」等者，《大論》云：「有一道人問佛：大德！十二因緣佛作耶？佛言：我不作。又問：餘人作耶？佛言：亦非餘人作，有佛無佛本性有之。」夫答問有四，此即決定答也。若其廣出三藏諦緣，具如《俱舍》、《婆沙》，《玄》文略出。「但合」等者，以此四中二正二旁，當知由免難故索車，由等賜故歡喜。

Regarding "My births are exhausted" and so forth: All arhats possess the four knowledges of the stage beyond learning (aśaikṣa), or those liberated through wisdom may not have attained the knowledge of non-arising. Here, "without reliance" refers to the first and last of the two knowledges, while "without seeking" refers to the middle two knowledges, because future existence is the locus of reliance. If births are exhausted, in the future there is nothing to rely upon; the middle two knowledges exhaust the causes of the three realms, which is termed "what had to be done has been accomplished" and so on, hence it says "without seeking." Regarding "Above there are the four positions of true, semblance, and so on": The [stages of] worthies are combined into two, and the holy stages into two. Now, following the previously mentioned outer ordinary persons, the wisdom gained from hearing is taken as one, and that gained from contemplation and cultivation as one. Regarding "Pratyekabuddhas are practitioners of the dharma": For the moment, this is provisionally contrasted with voice-hearers who rely upon the teaching, so the pratyekabuddha's own contemplation is taken as dharma. However, pratyekabuddhas must realize it by themselves, whereas voice-hearers possess both faith and dharma, the details of which are as cited from the *Vibhāṣā* and other texts in the fifth fascicle of the *Notes on Great Calming and Contemplation*. Regarding "hearing little of the Dharma": In cases where a pratyekabuddha happens to hear the teaching and falls into the category of a voice-hearer, this is also due to faith, so it merely says "hearing little." Regarding "this gate" to "not the Buddha," and so on: The *Mahāprajñāpāramitopadeśa* states, "A religious practitioner asked the Buddha: 'Venerable Sir! Were the twelve links of dependent origination made by the Buddha?' The Buddha said: 'I did not make them.' He asked again: 'Were they made by another person?' The Buddha said: 'Neither were they made by another person. Whether there is a Buddha or no Buddha, their fundamental nature is present.'" Now, among the four ways of answering questions, this is the categorical answer. If one were to expound broadly on the truths and dependent origination of the Tripiṭaka [teaching], it is detailed as in the *Kośa* and the *Vibhāṣā*, while the text of the *Profound Meaning* expounds them in brief. Regarding "merely matching" and so forth: Because among these four, two are primary and two are secondary, one should know that it is due to escaping disaster that they ask for the carts, and it is due to the equal bestowing that they rejoice.