法華玄贊義決 1.5

1.5

答：有二解：一釋據無漏者非有支攝。所以《雜集》云：道諦攝非有漏者，不爾如何感十王果？諸論皆說六波羅蜜，咸感彼故，設無相行亦感彼果故。無著《般若論》云：一遍故，若不感有漏如何言遍？又正二，不能正感，於此位造感有業故。《緣起經》云：內法異生。若放逸者，三種無明為緣，若不放逸不說無明為緣。又說，諸聖有學不造感後有業，不言非聖亦不造業。又云若無苦無苦下，無明諸行不生二位。既容現行，何不造業？加行頓伏據滿位說，以此故知迴心行經多生，故成頓悟。又《雜集論》第十三云：於此生中決定堪能通達諦理，是名通達順決擇分。即此位中不定種姓者，為欲迴向最勝菩提，及諸獨覺為求無師自證菩提轉趣餘生，是名餘生順決擇分。既云轉趣餘生，明生不定。又復法師本意不說若定生等，雖後迴心必取聖果。下引《善勇猛般若》云：未入正性離生者，據不受變易者，既不受變易，明即趣大、非小聖果。言定生時等，假敘他爾。今又助釋，設是凡夫未求於小即求大乘，但不定姓亦名漸悟，以必不能一往趣故，必中退故。若云不聞說一乘即可有退，聞說一乘即必不退，舍利弗等曾亦聞說妙法一乘，如何有退？以此故知但有小姓必退取小，得聖方迴始成不退，故名漸悟。設有種種界，雖有小姓容有不退，終是彼類，以有一分小乘種子成漸悟法，亦名漸悟，是不定姓故。

Answer: There are two explanations. One explanation is that what is not subsumed by the limbs of existence is based on what is untainted. Therefore the Abhidharmasamuccaya-bhāṣya states: being subsumed by the mārgasatya, they are not tainted. Otherwise, how could they induce the fruit of the ten kings? The various treatises all state that the six pāramitās all induce that [fruit], and even markless practice induces that fruit. Asaṅga's Prajñāpāramitā-upadeśa states: 'because of being pervasive.' If it did not induce tainted [fruits], how could one say 'pervasive'? Furthermore, [...] they cannot directly induce, [yet] at this stage they generate karma that induces existence. The Pratītyasamutpāda-sūtra says: 'For a pṛthagjana within the Dharma, if negligent, the three kinds of avidyā serve as conditions; if not negligent, avidyā is not said to be a condition.' It also says that noble beings in training (śaikṣa) do not generate karma that induces future existence, but does not say that non-nobles likewise do not generate karma. It also says that under [the contemplation of] no suffering and no suffering, avidyā and the [karmic] formations do not arise in the two stages. Since their active manifestation is permitted, why would they not generate karma? That prayoga suddenly subdues [defilements] is said in terms of the stage of fulfillment. From this we know that those who turn their minds practice through many lifetimes, and therefore achieve sudden awakening. Furthermore, the thirteenth [fascicle] of the Abhidharmasamuccaya-bhāṣya states: 'Being determinately capable of penetrating the principle of the truths in this very lifetime is called penetrating the nirvedha-bhāgīya. Those of indeterminate lineage in this stage, in order to dedicate [their practice] to supreme bodhi, as well as pratyekabuddhas, in order to seek bodhi realized by oneself without a teacher, proceed instead to other rebirths; this is called the nirvedha-bhāgīya of other rebirths.' Since it says 'proceed instead to other rebirths,' it is clear that rebirth is indeterminate. Furthermore, the Master's original intention was not to say that if rebirth and so forth are determinate, though they later turn the mind they must attain the noble fruit. Below, quoting the Suvikrāntavikrāmī-paripṛcchā, it states: 'those who have not entered the right determination of noble status (samyaktva-niyāma)' refers to those who do not undergo inconceivable transformation; since they do not undergo inconceivable transformation, it is clear that they directly pursue the Great [Vehicle], not the small noble fruit. Saying that the time of rebirth is determinate and so forth was merely describing another's [position]. Now to offer another assisting explanation: even if one is an ordinary person who, without seeking the Small [Vehicle], directly seeks the Mahāyāna, if one is of indeterminate lineage, one is also called [a person of] gradual awakening, because one is definitely unable to proceed straight through and will definitely regress midway. If it is said that without hearing the teaching of the ekayāna one might regress, but upon hearing the teaching of the ekayāna one will definitely not regress, Śāriputra and others had also formerly heard the teaching of the wondrous Dharma of the ekayāna—how did they regress? From this we know that so long as one has the lineage of the Small [Vehicle], one will definitely regress to take the Small [Vehicle], and only upon attaining noble status and then turning back will one first become non-retrogressing; therefore it is called gradual awakening. Even if there are various realms and, despite having the small lineage, it is possible not to regress, one still belongs to that category; because one has a fraction of Hīnayāna seeds that constitute the dharma of gradual awakening, one is also called gradual awakening, because of being of indeterminate lineage.