法華玄論 5.130

5.130

答：此人得世俗禪定，如《釋論》云「此人得四禪時謂得四果」，今破此病，故言二乘真證涅槃尚是化作，非是實有，汝所得者豈是實耶？又前說小乘真涅槃，以破其無而謂有。次作化城譬令進至實所，餘三人論文顯，不須簡之。次明三種無煩惱人，即是羅漢有三種執：一執乘異。不知同一乘，為破此病，故說一乘。次執世間涅槃異。執世間涅槃異者，謂生身是世間非是涅槃，滅身是涅槃；為破此病，明多寶入涅槃，即此身是涅槃，非滅身也。三執彼此身異。彼此身異者，不知十方佛同一法身，為破此病，故說多寶佛入涅槃，復現自身他身同一佛性，法身無有差別，即是顯十方佛同一法身義也。

Answer: This person attains mundane dhyāna; as the Treatise (*Mahāprajñāpāramitopadeśa) says, "When this person attains the four dhyānas, he thinks he has attained the four fruits [of the arhat]." Now, to refute this illness, it says that the true realization of nirvāṇa in the two vehicles is still conjured and not real; how could what you have attained be real? Furthermore, earlier it spoke of the true nirvāṇa of the Small Vehicle to refute their taking what is absent to be present. Next, it makes the parable of the conjured city to cause them to advance to the real place. For the remaining three persons, the text of the treatise is clear and needs no further differentiation. Next, clarifying the three kinds of undefiled persons refers to arhats having three kinds of clinging: first, clinging to vehicles being different. Not knowing that they are identical in the One Vehicle, to refute this illness, it preaches the One Vehicle. Next, clinging to the mundane world and nirvāṇa being different. Those who cling to the mundane world and nirvāṇa being different claim that the physical body is mundane and not nirvāṇa, and that the cessation of the body is nirvāṇa; to refute this illness, it clarifies that Prabhūtaratna entered nirvāṇa, meaning this very body is nirvāṇa, not the cessation of the body. Third, clinging to self and other bodies being different. Those who hold that self and other bodies are different do not know that the Buddhas of the ten directions share the same dharmakāya; to refute this illness, it preaches that Prabhūtaratna Buddha entered nirvāṇa yet manifests again, and that one's own body and another's body share the same Buddha-nature, with the dharmakāya having no differentiation; this precisely reveals the meaning that the Buddhas of the ten directions share the same dharmakāya.