法華文句記 8.38

8.38

次引《大論》二文者，證生死但二。言「肉身」者，四住未盡通名肉身。言「法身」者，且通界外兩土，俱稱變易及法性身者是也。此證二死，非論常身，此《大論》正文。當代大乘師，豈過於龍樹，云阿羅漢須捨分段方入變易。「有人云」下，此師所計似通教義，故云「二國中間難過」，以六地與二乘齊，至此多墮二乘地故。「難者」下他人難向所立義也。汝以四百喻於七地，故須六地對於三百，三百又以二乘功齊，既與二乘共行三百，至此去住不同，何名共行？故下難云「不應得齊」。「言六十劫」等者，聲聞極久六十劫，支佛極久百劫。「二乘於佛道紆迴」者，明二乘人與行菩薩道別，且取證故。「今謂」下破云「非通非別」者，破其難者，二十二大僧祇故非通，六地齊二乘故非別。二十二僧祇請檢《大論》，此亦似別接通義也。「有人言」下別義不成，不應七住已上為五百，如《大經》八萬劫到等者，具如《止觀》第七記。具引《大經》三文，此師意以發菩提心處是七住已上。言「如三根」等者，此師意以三周得記為三根人，以同至《大經》發菩提心處。言「五種人」者，指前《大經》四果支佛，此五種人發心同三周人度於五百。「此取」下破前所引，明八萬與三周不同，當知此師全迷次位，亦全不識八萬之言，亦不解二乘得記之位，亦不了於界內外教，若挫若引其意各別，故須善識。

Next, citing the two passages from the Dàzhìdù lù: these prove that birth and death are only two. “Physical body” generally designates [the state] where the four entrenchments are not yet exhausted. “Dharma body” provisionally applies to both lands beyond the realm; both being designated as inconceivable transformation and the dharmatā-body is precisely this. This proves the two kinds of birth and death, not discussing the eternal body; this is the direct text of the Dàzhìdù lù. Among the Great Vehicle masters of our era, who surpasses Nāgārjuna? He says an arhat must abandon fragmented [birth and death] before entering inconceivable transformation. Below, “someone says”: what this master posits resembles the meaning of the shared teaching, hence he says “the interval between the two lands is hard to cross,” because the sixth ground is equal to the two vehicles, and upon reaching this point, many fall into the stage of the two vehicles. Below, “the objector”: this is another person objecting to the position just established. You use four hundred to symbolize the seventh ground, so the sixth ground must correspond to three hundred; three hundred again has equal efficacy with the two vehicles. Since they practice together with the two vehicles up to three hundred, and upon reaching here their departing and staying differ, how can it be called practicing together? Thus the objection below says “they should not be equal.” Regarding “sixty kalpas,” etc.: for a śrāvaka the maximum duration is sixty kalpas; for a pratyekabuddha the maximum duration is a hundred kalpas. “The two vehicles are circuitous toward the buddha-path”: this clarifies that persons of the two vehicles differ from those practicing the bodhisattva path, in that they provisionally grasp realization. Below, “We now state,” refuting: “It is neither shared nor specific”: refuting that objector, because of twenty-two great asaṃkhyeyas it is not shared, and because the sixth ground is equal to the two vehicles it is not specific. For the twenty-two asaṃkhyeyas, please consult the Dàzhìdù lù; this also resembles the specific connecting to the shared. Below, “someone says”: the specific meaning is not established; one should not take from the seventh abode onward as the five hundred, as in the Great Sūtra where eighty thousand kalpas reach it, etc., fully as in the commentary on the seventh fascicle of the Zhiguan. It fully cites three passages from the Great Sūtra; this master’s intent is that the place where the bodhi-mind is generated is from the seventh abode onward. Regarding “as with the three faculties,” etc.: this master’s intent is that receiving predictions in the three rounds refers to persons of the three faculties, because they collectively reach the place where the bodhi-mind is generated in the Great Sūtra. “The five kinds of people”: this points to the aforementioned four fruitions and pratyekabuddhas in the Great Sūtra; these five kinds of people generate the mind together with the people of the three rounds and cross the five hundred. Below, “this adopts,” refuting what was cited previously: clarifying that eighty thousand is different from the three rounds, one should know that this master is completely deluded about stages, completely ignorant of the words “eighty thousand,” does not understand the stage where the two vehicles receive prediction, and is also oblivious to the teachings inside and outside the realms; their intents in suppressing or drawing forward are each distinct, so one must recognize them properly.