法華玄論 10.7

10.7

有人言：初發心即是外凡。十信菩薩鐵輪之位，此從外凡聞經入十信。次從十信聞經進入十住，十住即是無生法忍，故云「入理三昧名為住，生功德名為地。」次十住聞經進入十行，十行聞十方佛說一切教能持，即是聞持陀羅尼。十行聞經進至十迴向樂說之辨。迴向者，能迴事向道。次從十迴向進入初地，入初地故能無礙，以無礙行故百法明門旋轉名旋陀羅尼。次不退是二地，清淨為一地，八生為四地。此中言生者，了法實相無生故能發生，此即是正觀開發故名生耳，非是身數得佛近遠故名生也。問：既言正觀開發名生，云何有生數耶？此望佛地正觀猶有八過開發生，故云八生也。四生者從四地起至八地，三生者九地，二生者十地，一生者等覺地。此中得悟不定故從四地至八地不必一一次第也。評曰：此釋似次第，但未詳此意。何故初三地不言生，從四地去而言生耶？若從真觀開發為生者，則始於初地終竟法雲皆應爾也。又經論幸有生數之說文，何不依耶？今撿經論有二種生。《淨名經》云「一生得菩提」，《釋論》明三生菩提，此據應身成佛生數多少之義。如彌勒亦是三生，亦是一生。三生者，即是人間，次生天上，後下生作佛。一生者，據最後生。或云：取生天為一生，下生作佛乃示佛身耳。次云生者，《仁王經》云「三十生功德，地地三生。」初見此說，謂是疑經，不足為證。後見《地論》云「一一地皆有入、住、滿三分」，又見《攝大乘論》亦同《地論》說也。又云「一地三僧祇劫。入分一僧祇劫，住滿亦爾。」以此推之，則地地中有三生也。但前據應身，後說實行。今用此二文以通上說者，若就應身成佛而言八生者，即八過受生，乃至一生而得菩提，如彌勒一生得佛也。次據實行通者，十地既有三十生，今言八生得佛者，則二十二生已滿，唯餘八生，此人已是八地入分。乃至一生者，此是十地住分，餘有滿分一生在耳。故《仁王》解十地菩薩云「二十九生永已度」也。

Someone says: "Initial generation of the mind is precisely the external ordinary being. Bodhisattvas of the ten faiths occupy the rank of the iron wheel; this refers to entering the ten faiths from external ordinary beinghood upon hearing the sūtra. Next, from the ten faiths, upon hearing the sūtra, one advances into the ten abodes. The ten abodes are precisely the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti); hence it is said, 'Entering the samādhi of principle is called "abode"; generating merits is called "bhūmi".' Next, from the ten abodes, upon hearing the sūtra, one advances into the ten practices. In the ten practices, hearing the ten directions' Buddhas expound all teachings, one is able to uphold them; this is precisely the retention-upon-hearing dhāraṇī (śrutadhara-dhāraṇī). From the ten practices, upon hearing the sūtra, one advances to the eloquence of delight in speech of the ten dedications. Dedication means being able to redirect affairs toward the Way. Next, from the ten dedications one enters the first bhūmi. Because one enters the first bhūmi, one is able to be unobstructed; because of unobstructed practice, the turning of the hundred Dharma illumination gates is called the revolving dhāraṇī. Next, non-retrogression is the second bhūmi, purity is the [third] bhūmi, and eight rebirths is the fourth bhūmi. Here, what is called 'rebirth' means that by understanding the true mark of phenomena as non-arising, one is able to give rise [to true discernment]; this is called 'rebirth' simply because correct contemplation unfolds and arises, not because of the number of physical bodies bringing one nearer to or farther from attaining Buddhahood. Question: If you say that the unfolding and arising of correct contemplation is called 'rebirth', why are there counts of rebirths? Answer: Looking toward the correct contemplation of the Buddha bhūmi, there are still eight occasions of unfolding and arising; hence it is called 'eight rebirths'. Four rebirths start from the fourth bhūmi up to the eighth bhūmi; three rebirths are the ninth bhūmi; two rebirths are the tenth bhūmi; and one rebirth is the stage of equal enlightenment. Because attainment of awakening here is not fixed, proceeding from the fourth bhūmi to the eighth bhūmi is not necessarily in strict sequential order."
Critique: This explanation seems sequential, but its meaning has not been thoroughly examined. Why is 'rebirth' not spoken of for the first three bhūmis, but is spoken of from the fourth bhūmi onward? If taking the unfolding and arising of true contemplation to be rebirth, then from the very beginning of the first bhūmi to the ultimate end of the Cloud of Dharma, it should all be like this. Furthermore, since sūtras and treatises fortunately possess explicit textual statements on the counts of rebirths, why not rely on them? Examining the sūtras and treatises now, there are two kinds of rebirth. The Vimalakīrtinirdeśa-sūtra says, 'Attaining bodhi in one rebirth', and the Treatise on the Great Perfection of Wisdom clarifies bodhi in three rebirths; this relies on the meaning of the lesser or greater number of rebirths for the responsive body (nirmāṇakāya) to attain Buddhahood. For instance, Maitreya also has three rebirths, and also has one rebirth. Three rebirths means: in the human realm, next being reborn in heaven, and later descending to be reborn to become a Buddha. One rebirth relies on the final rebirth. Or it is said: taking rebirth in heaven as one rebirth, descending to be reborn to become a Buddha is merely manifesting the Buddha's body. Next, regarding the mention of rebirths: the Benevolent Kings Sūtra says, 'Thirty rebirths of merit, three rebirths on each bhūmi.' When I first saw this statement, I thought it was a suspect sūtra, insufficient as proof. Later, I saw the Daśabhūmika-śāstra say, 'Each and every bhūmi has three parts: entry, abiding, and completion.' I also saw that the Mahāyānasaṃgraha states the same as the Daśabhūmika-śāstra. It also says, 'One bhūmi takes three asaṃkhyeya kalpas: the entry part is one asaṃkhyeya kalpa, and abiding and completion are likewise.' Inferring from this, there are indeed three rebirths on each and every bhūmi. However, the former relies on the responsive body, whereas the latter speaks of real practice. Now, using these two texts to explain the above assertions: if one speaks of eight rebirths with respect to attaining Buddhahood via the responsive body, it means taking rebirth eight times down to one rebirth to attain bodhi, just as Maitreya attains Buddhahood in one rebirth. Next, explaining it according to real practice: since the ten bhūmis have thirty rebirths, now when it says attaining Buddhahood in eight rebirths, twenty-two rebirths are already complete, leaving only eight rebirths; this person is already at the entry part of the eighth bhūmi. Down to one rebirth: this is the abiding part of the tenth bhūmi, leaving only the one rebirth of the completion part. Therefore, the Benevolent Kings Sūtra, in explaining the bodhisattvas of the ten bhūmis, says: 'Twenty-nine rebirths have been forever crossed over.'