法華玄論 8.83

8.83

答：今以二義作如此判。一者三百為凡夫地，二百為二乘地。此二障於佛道，欲求佛道須免斯二障。故《釋論》云「菩薩退有二事：一貪三界、二樂二乘。」今免二退，故得入菩薩位，進至寶所。又三界名有見地，二乘名空見地，空有二見傷菩薩中道正觀；今欲修菩薩行求於佛道，應離此二地也。又三百以生死為障，二百以涅槃為障。《地論》云「菩薩度五道復淨涅槃，以五道與涅槃皆是障故。」又《華嚴》云「大藥樹王不生二處，一者深水、二者火坑。」火坑深水即是二乘及邪見凡夫，此二不能生菩提心大藥樹王根，是故菩薩須離此二地也。又三界是二乘牢獄，二乘地是菩薩牢獄，故二乘欲出三界、菩薩欲出二乘地也。又三界凡夫多修福德而無智慧，二乘之人多有智慧而無福德，以二輪不具無由至佛，故須離之方登大覺也。又行有三種：一者凡夫，不能自行亦不能化他行；二者二乘，但能自行而不能化他行，則行不具足。菩薩修自行故出凡夫地，修化他行故離二乘地也。又〈攝大乘〉及〈地持論〉明障有二種：一惑障、二智障。脫三界煩惱但離惑障、未離智障，若出二百便離二障也。又生死有二種：一分段、二變易。若凡夫受分段，二乘受變易。離凡夫故不受分段，離二乘故不受變易。又生死因緣凡有二種：一有漏業因，四取為緣；二無漏業因，無明為緣。凡夫有有漏業及四住煩惱，二乘有無漏業有無明煩惱；今度此五百，則斷此因緣，故生死永盡也。

Answer: Now, with two meanings, this determination is made. First, the three hundred [yojanas] constitute the stage of ordinary beings, and the two hundred [yojanas] constitute the stage of the two vehicles. These two obstruct the Buddha path; desiring to seek the Buddha path, one must escape these two obstructions. Hence the Commentary on the Prajñāpāramitā states: 'There are two things on account of which a bodhisattva regresses: first, craving the three realms; second, delighting in the two vehicles.' Now, escaping the two regressions, one thus attains entry into the bodhisattva rank and advances to the treasure place. Furthermore, the three realms are called the stage of the view of existence, and the two vehicles are called the stage of the view of emptiness; the two views of emptiness and existence harm the bodhisattva's correct contemplation of the middle way. Now, desiring to cultivate bodhisattva practice to seek the Buddha path, one should leave these two stages. Furthermore, the three hundred [yojanas] take saṃsāra as their obstruction, and the two hundred [yojanas] take nirvāṇa as their obstruction. The Daśabhūmika-śāstra states: 'A bodhisattva crosses over the five destinies and further purifies nirvāṇa, because both the five destinies and nirvāṇa are obstructions.' Furthermore, the Avataṃsaka states: 'The great king of medicinal trees does not grow in two places: first, deep water; second, a fire pit.' The fire pit and deep water are precisely the two vehicles and ordinary beings with wrong views; these two cannot generate the roots of the great king of medicinal trees that is the bodhicitta. Therefore, a bodhisattva must leave these two stages. Furthermore, the three realms are the prison of the two vehicles, and the stage of the two vehicles is the prison of the bodhisattva; hence the two vehicles wish to leave the three realms, and the bodhisattva wishes to leave the stage of the two vehicles. Furthermore, ordinary beings in the three realms mostly cultivate merit and lack wisdom, while people of the two vehicles have much wisdom and lack merit; because their two wheels are incomplete, there is no way to reach Buddhahood. Therefore, one must leave them and only then ascend to Great Awakening. Furthermore, there are three kinds of practice: first, that of ordinary beings, who can neither practice for themselves nor practice to transform others; second, that of the two vehicles, who can only practice for themselves but cannot practice to transform others, so their practice is not complete. Because bodhisattvas cultivate practice for themselves, they leave the stage of ordinary beings; because they cultivate practice to transform others, they leave the stage of the two vehicles. Furthermore, the Mahāyānasaṃgraha and Bodhisattvabhūmi-śāstra clarify that there are two kinds of obstructions: first, the affliction obstruction; second, the knowledge obstruction. Escaping the afflictions of the three realms only departs from the affliction obstruction and has not yet departed from the knowledge obstruction; if one leaves the two hundred [yojanas], one then departs from both obstructions. Furthermore, there are two kinds of saṃsāra: first, fragmented [saṃsāra]; second, transformational [saṃsāra]. Ordinary beings undergo fragmented [saṃsāra], and the two vehicles undergo transformational [saṃsāra]. Departing from ordinary beings, one does not undergo fragmented [saṃsāra]; departing from the two vehicles, one does not undergo transformational [saṃsāra]. Furthermore, the causes and conditions of saṃsāra are broadly of two kinds: first, contaminated karma as cause, with the four graspings as condition; second, uncontaminated karma as cause, with ignorance as condition. Ordinary beings have contaminated karma and the four dwelling afflictions; the two vehicles have uncontaminated karma and the affliction of ignorance. Now, traversing these five hundred [yojanas], one then severs these causes and conditions, so that saṃsāra is forever exhausted.