妙法蓮華經玄贊 2.28

2.28

下自別釋二句者，一示現諸地，二攝取勝功德。不同二乘功德，故十三句中初四句是示現諸地，後九句是攝取勝功德。初四句示現諸地者，皆於無上菩提不退轉一句是第八地故，次二句是第九地，次一句是第十地。故論下釋示現諸地云「八地無功用智不同下上故」，不同下者，下功用行不能動故；不同上者，上無相行不能動故，自然而行故。上者勝行，無相行也；下者劣行，功用行也。唯識釋不動地云「相用煩惱不能動故」，此論解不退轉，謂功用不動，無相行不動，任運進修，空、有雙證，不為二動名不退轉。於九地中得勝進陀羅尼門，具足四無礙解自在故，九地得聞持等滿名為勝進，具足七辨等為他說法。前第三地雖得聞持猶未圓滿，今說滿位，於第十地轉不退轉法輪，得受佛位如轉輪王子，以八九十地同示現諸地故。論自結云「下之九句名攝取功德，上之三地皆同得之」。

Below, it separately explains the two clauses: first, manifesting the grounds; second, integrating superior virtues, unlike the virtues of the two vehicles. Therefore, among the thirteen clauses, the first four clauses manifest the grounds, and the latter nine clauses integrate superior virtues. As for the first four clauses manifesting the grounds: the one clause 'all not retrogressing in unexcelled bodhi' is the eighth ground; the next two clauses are the ninth ground; the next one clause is the tenth ground. Therefore, the Treatise below explains manifesting the grounds, saying: 'The effortless wisdom of the eighth ground is unlike what is below and above.' 'Unlike what is below' means the lower practice with effort cannot move it; 'unlike what is above' means the upper signless practice cannot move it, because it operates spontaneously. 'Above' refers to superior practice, which is signless practice; 'below' refers to inferior practice, which is practice with effort. The Cheng Weishi Lun explains the Immovable Ground, saying: 'Because signs, effort, and afflictions cannot move it.' This Treatise explains non-retrogression as being unmoved by effort, unmoved by signless practice, spontaneously progressing in cultivation, realizing both emptiness and existence simultaneously, not being moved by the two—hence named non-retrogression. On the ninth ground, one attains the gate of superior progress dhāraṇī, being endowed with mastery of the four unhindered knowledges; on the ninth ground, fulfilling the retention of what is heard and so forth is called superior progress, possessing the sevenfold eloquence and so forth to expound the Dharma for others. Although on the previous third ground one attained the retention of what is heard, it was not yet perfected; here it speaks of the stage of fulfillment. On the tenth ground, one turns the non-retrogressing wheel of the Dharma and attains the consecration of the buddha-stage like the son of a wheel-turning king, because the eighth, ninth, and tenth grounds together manifest the grounds. The Treatise itself concludes: 'The lower nine clauses are called integrating virtues, which all three upper grounds together obtain.'