大方廣佛華嚴經隨疏演義鈔 8.2

8.2

疏「又法華第三云」下，第三明無趣寂。既無趣寂，則無定性二乘，一乘之義亦已顯矣。疏引三文，謂《法華》、《智論》及《法華論》。今初，即〈化城喻品〉，結會世尊所化弟子。經云「爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度後未來世中聲聞弟子是也。」「我滅度後」下，疏全同。言「餘國」者，有云：隨舉娑婆之外一國即是。若天台，云餘國者，方便有餘土也。彼立四土：一凡聖同居土，即法相中變化土也；二方便有餘土；三實報無障礙土，即是法相中報土，通自他受用；四常寂光土，即法性土。方便一土，法相所無，天台依憑《智論》而立。《智論》即下所引九十五文。論曰「阿羅漢先世因緣所受分段身，必應當滅，住在何處而具足佛道？答：得阿羅漢更不生三界，有淨佛土出三界外，乃無煩惱之名。於是國土佛所，聞《法華經》具足佛道。」如《法華經》說「有阿羅漢，我於餘國」等，引文全同前疏。又云「若爾，羅漢受法性身，應疾得菩提，何以稽留？答云：以捨眾生及捨佛道，又復虛言得道，雖不受生死，於菩提根鈍，不能疾得，不如直往菩薩。」釋曰：《智論》之文昭然與《法華》符會，定知雖出三界，不趣寂也，故疏結云「決定迴心」。

From the Commentary's "Furthermore, the third [fascicle of the] Lotus [Sūtra] states..." downward, the third [section] clarifies that there is no entering into quiescence. Since there is no entering into quiescence, there are no two vehicles of determinate nature, and the meaning of the one vehicle is also thereby revealed. The Commentary cites three passages, namely from the Lotus Sūtra, the Da zhidu lun, and the Saddharmapuṇḍarīkopadeśa. Now, the first is the "Chapter on the Parable of the Conjured City," which brings together and identifies the disciples transformed by the World-Honoured One. The sūtra states: "Those immeasurable, Ganges-sands-like sentient beings transformed at that time are yourselves, all you monks, and the śrāvaka disciples in future ages after my parinirvāṇa." From "After my parinirvāṇa" onward, the Commentary is completely identical. As for the words "in another land," some say this refers simply to any country outside the Sahā world. According to the Tiantai school, "another land" refers to the Land of Expedient Means with Remainder. That school establishes four lands: first, the Land where Commoners and Nobles Dwell Together, which corresponds to the Transformation Land in the Dharma-characteristics (Faxiang) system; second, the Land of Expedient Means with Remainder; third, the Land of True Reward and Non-obstruction, which corresponds to the Reward Land in the Dharma-characteristics system and encompasses both enjoyment for self and enjoyment for others; fourth, the Land of Eternally Quiescent Light, which is the Dharmatā Land. The single land of expedient means does not exist in the Dharma-characteristics system; Tiantai established it based on the Da zhidu lun. The Da zhidu lun is the passage cited below from the ninety-fifth fascicle. The treatise states: "The arhat's body of fragmented [cycle of life and death], received through the causes and conditions of previous lives, must necessarily cease. In what place do they dwell to fully accomplish the Buddha Path? Answer: Having attained arhatship, they are no longer reborn in the three realms; there is a pure buddha-land beyond the three realms where even the name of defilement does not exist. In that land, in the presence of the Buddha, they hear the Lotus Sūtra and fully accomplish the Buddha Path." As the Lotus Sūtra says: "There are arhats whom I, in another land..." and so forth; the cited passage is completely identical to the previous commentary. It also states: "If so, since the arhat receives a body of dharmatā, they should swiftly attain bodhi; why do they delay? The answer states: Because they abandoned sentient beings and abandoned the Buddha Path, and moreover falsely claimed to have attained the Path, although they do not undergo birth and death, their faculties regarding bodhi are dull and they cannot attain it swiftly, being inferior to bodhisattvas who advance directly." Explanation: The text of the Da zhidu lun clearly accords with the Lotus Sūtra; it is known for certain that although they transcend the three realms, they do not enter into quiescence. Therefore, the Commentary concludes: "They definitely resolve their minds [toward awakening]."