法華玄論 10.4

10.4

答：注經云「體壽量之深玄、神凝絕崖之境，豈感生數差別不同，由強心不一、發機處異，故此品位不同以示學人耳。色想既虛，滅定可修，入解心開然後乃會，故言八生也。四生者，四等意發，因此而悟，故言四生。三生者，居宗化物必資三達，故云三生。二生者，空有兩冥、法門不二，故曰二生。一生者，微妙之根盡乎一極，故曰一生也。」評曰：壽量雖絕形，言悟者必有明珠。既許十地階漸，何妨以生昇降？經既誠言，不應曲釋。竊謂不爾，後當具陳。

Answer: The commentary on the sūtra says: 'Realizing the profound mystery of the lifespan, the spirit congeals in the realm beyond boundaries; how could it induce differences and variations in the number of rebirths? Because the strong mind is not uniform and the locus of the spiritual capacity's arousal differs, these stages and ranks differ to show them to trainees. Since perceptions of form are empty, the concentration of cessation can be cultivated; entering understanding, the mind opens, and only thereafter do they unite; therefore it speaks of eight rebirths. As for four rebirths, the mind of the four immeasurables arises, and through this they awaken; therefore it speaks of four rebirths. As for three rebirths, residing in the principle to transform beings necessarily relies on the three penetrations; therefore it speaks of three rebirths. As for two rebirths, emptiness and existence are both obscured, and the dharma gate is non-dual; therefore it is called two rebirths. As for one rebirth, the wondrously subtle root is exhausted in the single culmination; therefore it is called one rebirth.'

Evaluation: Although the lifespan transcends physical form, one who speaks of awakening must have a bright pearl. Since one admits the gradual stages of the ten stages, what prevents an ascent and descent in rebirths? Since the sūtra has sincere words, one should not explain them tortuously. I venture to say it is not so; I will explain it fully below.