金光明經文句記 2.33

2.33

二、「即非」下，引諸經斥。煩惱為薪，智慧為火，成涅槃食。不非時證，此斥二乘怱怱取證，是非時證。不待《法華》說於所因，於小涅槃思惟取證，大根不發如焦敗種。以見苦果故斷除集因，以修道品故造趣滅盡，則非大乘即惑成智無斷無修、即生成滅無苦無盡，故云非求法也。《中論》云「諸佛說空法，為度著有者；若有著空者，諸佛所不度。」「身長三百」下，引金翅鳥雛以為喻也。二乘但念空無相無願三種三昧，如身長三百。無中假二智，如無兩翅。墮三無為坑，如鳥墮地。若死等苦，成羅漢果也。若死苦成，辟支果也。苦等於死名死等苦，而實未死也。或云：二乘方便是死等苦，聖位是死苦。又學人是死等苦，無學是死苦。三無為者，一擇滅、二非擇滅、三虛空。通舉言三，二乘所證蓋擇滅也。然此諭本出《大品》而《大論》釋之，謂金翅身長三百由旬，能從一須彌至一須彌。是鳥初出，兩翅未成，意欲飛去墮閻浮提，受若死、若死等苦。中道生悔，我欲還天，不能自舉。本諭菩薩墮二乘地，今借諭二乘耳。

Second, from "is not..." downward, various sūtras are cited to reprimand them. Afflictions are the firewood, and wisdom is the fire, which cook the food of nirvāṇa. Not attaining premature realization—this reprimands the two vehicles for hurriedly obtaining realization, which is a premature realization. Without waiting for the Saddharmapuṇḍarīka Sūtra to explain the causal conditions, they contemplate and obtain realization in the lesser nirvāṇa; their Mahāyāna roots do not germinate, like scorched and ruined seeds. Because they see the fruit of suffering, they eradicate the cause of origination; because they cultivate the path factors, they advance toward cessation. This is not the Mahāyāna, where delusion itself is wisdom with nothing to eradicate and nothing to cultivate, and birth itself is cessation with no suffering and no exhaustion; hence it is said, "they do not seek the Dharma." The Mūlamadhyamakakārikā says: "The Buddhas teach the Dharma of emptiness / In order to save those attached to existence; / If there are those who are attached to emptiness, / The Buddhas will not save them." From "body measuring three hundred" downward, the fledgling of the garuḍa bird is cited as a metaphor. The two vehicles only contemplate the three kinds of samādhi—emptiness, signlessness, and wishlessness—which is like the body measuring three hundred [yojanas]. Lacking the two wisdoms of the middle and the provisional is like having no two wings. Falling into the pit of the three unconditioned states is like the bird falling to the earth. Suffering equal to death is achieving the fruit of the arhat. Suffering that is death is achieving the fruit of the pratyekabuddha. Suffering that is equal to death is called "suffering equal to death," while in reality one has not died. Or it is said: the preparatory stages of the two vehicles are suffering equal to death, and the holy stages are the suffering of death. Furthermore, those in training are suffering equal to death, and those beyond training are the suffering of death. As for the three unconditioned states: first, cessation through deliberation; second, cessation not through deliberation; third, space. Although all three are mentioned together, what the two vehicles realize is only cessation through deliberation. However, this metaphor originally comes from the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, and the Mahāprajñāpāramitopadeśa explains it: it says that the garuḍa's body is three hundred yojanas in length and can fly from one Mount Sumeru to another Mount Sumeru. When this bird has just hatched, its two wings are not yet formed; wishing to fly away, it falls into Jambudvīpa and suffers either death or suffering equal to death. Halfway, repentance arises: "I wish to return to the heavens, but I cannot lift myself up." Originally, this was a metaphor for a bodhisattva falling into the stage of the two vehicles; here, it is borrowed as a metaphor for the two vehicles.