妙法蓮華經玄贊 9.540

9.540

贊曰：下佛告益。有二：初明證得，後明信發。初文有二：初之六門依位證得，後之五門依生證得。此初也。依論，法力五中此中有三：一證，初十一位是；二信，八世界發心是；三供養，雨華等是。依義殊勝，論作此解，無領受故。無生法忍，本論說初地，據初得位。長時在七地，相續在八地，圓滿在佛地。無生是境無所執，生法者是教，詮無生教。地前昔聞未能智證，今智證印，名無生法忍。「忍」印證義。即三無生：遍計所執名相無生，依他起性自然無生，圓成實性惑苦無生。聞持在三地，《佛地》等說故。《十地論》說在五地，三地離定障，五地定自在故。樂說辨才在五地，解五明論辨才具故。《唯識》等說在第九地，據成滿故。旋陀羅尼在七地。「旋」音似泉反，還也。若如水迴作「㳬」，辭選反，又似泉反。今從還旋。還旋巡空及有情中，行覆蔭故，七地長時無相及觀有情故。《彌勒上生》說彌勒得在第十地，據成滿故。不退法輪在八地，具四不退故。清淨法輪在十地，無相離障為清淨體。又此是功德法，但隨義說證，不須次第配地。

The Eulogy says: Below are the benefits declared by the Buddha. There are two parts: first, elucidating the realization and attainment; later, elucidating the arising of faith. The first text has two parts: the initial six gates are realizations and attainments based on stages; the latter five gates are realizations and attainments based on rebirths. This is the first. According to the Treatise, among the five powers of the Dharma, three are present here: first, realization, which is the initial eleven stages; second, faith, which is the generation of the mind across eight worlds; third, making offerings, which is the raining of flowers and so forth. Based on the supremacy of the meaning, the Treatise made this interpretation because there was no reception [by the assembly]. The forbearance of the non-arising of dharmas is stated by the root treatise to be at the first stage, based on the stage where it is first obtained. The enduring time is in the seventh stage; the uninterrupted continuation is in the eighth stage; and the perfect fulfillment is in the buddha-stage. Non-arising is the realm devoid of anything grasped; 'arising dharmas' are the teachings, the teachings that express the non-arising. Before the stages, having heard it in the past, they were not yet able to realize it with cognition; now confirming it through cognitive realization is called the forbearance of the non-arising of dharmas. 'Forbearance' (kṣānti) has the meaning of confirming realization. That is, the three non-arisings: the imagined nature is devoid of arising of name and mark; the other-dependent nature is naturally devoid of arising; and the consummate nature is devoid of the arising of affliction and suffering. Retention of what is heard is at the third stage, as taught in the Buddhabhūmi and other texts. The Daśabhūmika-śāstra states it is at the fifth stage, because the third stage is free from obstacles to concentration, while at the fifth stage concentration is sovereign. Eloquence of joyful discourse is at the fifth stage, because one possesses the eloquence of understanding treatises on the five sciences. The Vijñaptimātratā and other texts state it is at the ninth stage, based on its consummation. The revolving dhāraṇī is at the seventh stage. 'Xuán' (revolve) has the fanqie sì-quán, meaning to return. If turning like water, it is written as 㳬, with the fanqie cí-xuǎn, and also sì-quán. Here we follow returning and revolving. It revolves and patrols throughout space and among sentient beings, practicing covering and shading them; hence in the seventh stage there is enduring signlessness and contemplation of sentient beings. The Maitreyavyākaraṇa on Rebirth Above states that Maitreya's attainment is at the tenth stage, based on consummation. The non-retrograde wheel of the Dharma is at the eighth stage, because one possesses the four non-retrogresions. The pure wheel of the Dharma is at the tenth stage, where signlessness free from obstacles serves as the essence of purity. Furthermore, these are qualities of merit; they are simply spoken of as realizations according to meaning, and do not need to be matched to the stages in strict sequence.