法華文句記 8.33

8.33

「三乘通教有餘國」者，一家明義以土對教，具如《止觀》及《淨名疏》。並有用教橫竪二對，橫論土體與教相當，竪論約土用教多少，則二乘人於彼有餘已成通人，故云「通教有餘國」也。亦有於此已成通人，謂從鹿苑至方等部，重入通教成無生人，亦非更用此教斷惑。「教道」者化道也，教為化道故云「教道」。「眾又清淨」至「立也」者，化道欲畢由眾機熟，熟謂智斷二德具足，故清淨言表煩惱盡故云斷德，正解屬智智必照諦故云了達。諸禪之言義通智斷，界內惑盡也。「四不壞信」者，《俱舍》二十五云：「證淨有四種，謂佛、法、僧、戒，見三得法戒，見道兼佛僧，法謂三諦全，菩薩獨覺道，信戒二為體，四皆唯無漏。」《論》云「經說有四證淨，謂佛等四，四是所證，見三諦時得法界二，見道諦時兼得佛僧。」廣如《論》文。此全從小釋也，此以鹿苑對涅槃時。次釋中「唯清淨一句在小信解」去，具騰漸中二味教也。前釋應〈方便〉、〈譬喻品〉意，次釋應〈信解品〉意。「若世無二乘」等者，問意者準理，世無一人合永入滅，會必歸大，何用施三？答意可見。世言入者，但自謂耳。經文既云無有二乘而得滅度，豈可必立定性者耶？「若中間」至「第二譬也」者，此兩中間各有二意：若為菩提者，須已入不退位，或是初心不必盡退；若住聲聞者，或是初小，或是中途二類，俱須設化城譬。

Regarding “the land with remainder of the shared teaching of the three vehicles”: our school clarifies the principle by correlating lands with teachings, fully as in the Mohe zhiguan and the Jingming shu. They also correlate teachings horizontally and vertically: horizontally discussing whether the land's substance corresponds to the teaching, and vertically discussing the extent to which the teachings are employed with respect to the land. Thus, persons of the two vehicles have already become people of the shared [teaching] in that [land] with remainder; therefore it is said to be “the land with remainder of the shared teaching.” There are also those who have already become people of the shared [teaching] here, meaning that from the Deer Park to the Vaipulya section, they re-enter the shared teaching and become people of non-arising, and they do not further employ this teaching to sever defilements. “The path of teaching” means the path of conversion; because the teaching constitutes the path of conversion, it is called “the path of teaching.” From “the assembly is also pure” to “established”: the path of conversion is about to conclude because the capacities of the assembly are ripe; “ripe” means that the two virtues of wisdom and severance are complete. Hence the word “pure” expresses the exhaustion of afflictions, which is called the virtue of severance. Correct understanding pertains to wisdom; wisdom must illuminate the truths, and thus it is called “thorough comprehension.” The mention of the various dhyānas applies in sense to both wisdom and severance, meaning the defilements within the realm are exhausted. Regarding the “four unshakeable confidences”: the Kośa, fascicle 25, says: “There are four kinds of verified purities, namely, Buddha, Dharma, Saṅgha, and precepts. Seeing three [truths] one obtains Dharma and precepts; the path of seeing additionally [obtains] Buddha and Saṅgha. ‘Dharma’ means all of the three truths, the path of bodhisattvas and pratyekabuddhas; confidence and precepts serve as their substance, and all four are purely uncontaminated.” The Treatise says: “The sūtra speaks of four verified purities, namely the four [objects] such as the Buddha; these four are what is verified. When seeing the three truths, one obtains the two, Dharma and precepts; when seeing the truth of the path, one additionally obtains the Buddha and Saṅgha.” This is explained in detail in the Treatise's text. This is entirely an interpretation according to the Hinayana, correlating the Deer Park with the Nirvāṇa period. In the subsequent interpretation, from “only the single phrase ‘pure’ resides in Hinayana faith and understanding” onward, it fully presents the teachings of the two flavors within the gradual [tradition]. The former interpretation corresponds to the intent of the “Skillful Means” and “Simile” chapters; the subsequent interpretation corresponds to the intent of the “Faith and Understanding” chapter. Regarding “if there were no two vehicles in the world,” etc.: the questioner's intent is that according to principle, no one in the world ought to enter extinction permanently; all assemblies must ultimately return to the Great [Vehicle], so why employ the three? The respondent's intent is obvious: when the world speaks of “entering,” they merely assert it themselves. Since the sūtra text says that there are no two vehicles that attain extinction, how could it be necessary to establish those of determinate nature? From “if in the interval” to “the second simile”: these two intervals each have two senses. If for bodhi, they must have already entered the stage of non-retrogression, or being at initial aspiration they do not necessarily all retrogress; if abiding as śrāvakas, they are either initially Hinayana or mid-course—both classes require the provision of the simile of the conjured city.