法華論疏 1.126

1.126

不同二乘功德者，總明地中功德不同二乘也。第八地中無功用者下，別明三地中功德。不同下上故者，簡八地功德也。初標不同上下，從「不同下者」釋不同上下。下功用不能動者，從初地到七地竝是功用位，就功用位中開為上下二分：六地已下名有相有功用，為一位；七地一地名無相有功用，為一位。今登八地，不為此上下二功用所動也。自然而行者，則第八地無相無功用也，以無功用故言自然而行也。又大判十地為三位：一有相有功用位、二無相有功用位、三無相無功用位。初地至六地謂有相有功用位，第七地是無相有功用位，八地已上無相無功用位。論云下功用不能動，則是初位；上無相行不能動，即第二；自然而行，則第三位。問：何故云下功用上無相行不能動？答：正釋不動地名。所以稱不動者，不為二功用所動，故名不動。唯《法華論》有此三位，餘論所無。問：不同二乘及不同下位，釋何經耶？答：釋上於三菩提不退轉。言不退轉者，一不退為二乘，則上不同二乘功德，謂勉位退也；下功用不能動，謂行不退也；上無相行不能動，謂念不退也。以勉三退，故言於三菩提不退轉也。亦得從不同二乘功德竟至自然而行竝是釋八地功德，次第八地名為不退轉地，以勉三退故也。於第九地中者，釋九地功德。得勝進陀羅尼則攝上皆得陀羅尼，具足四無礙智攝上樂說辨才，則九地菩薩具足十種四無礙智。於第十地中者，簡第十地功德。不退轉法轉者，攝上經文轉不退轉法輪。以得同攝功德義故者，則攝上善入佛慧已下經文。已云善入佛慧，則與佛同慧，名同攝功德。又依《仁王經》五忍義，第五寂滅忍，佛與菩薩同共此忍，下忍為菩薩、上忍為佛，故言同攝功德。初位稱歎菩薩德者，從初三菩提不退轉，是歎八地功德；皆得陀羅尼樂說辨才，歎九地功德；從轉不退轉法輪竟能度百千眾生，歎十地功德。

"Not identical with the virtues of the two vehicles" generally explains that the virtues in the bhūmis are not identical with those of the two vehicles. From "effortless in the eighth bhūmi" onward separately explains the virtues in the three bhūmis. "Because it is not identical with what is below and above" distinguishes the virtues of the eighth bhūmi. First it states that it is not identical with what is below and above; from "it is not identical with what is below" it explains how it is not identical with what is below and above. "The lower effort cannot move it": from the first bhūmi to the seventh bhūmi, these are all effortful stages. Within the effortful stages, they are divided into two divisions, lower and upper: from the sixth bhūmi downward is called having signs and having effort, forming one stage; the seventh bhūmi alone is called signless and having effort, forming one stage. Now, ascending to the eighth bhūmi, one is not moved by these two efforts, lower and upper. "Proceeds spontaneously": this refers to the eighth bhūmi being signless and effortless; because it is effortless, it is said to proceed spontaneously. Moreover, roughly distinguishing the ten bhūmis, there are three stages: first, the stage of having signs and having effort; second, the stage of being signless and having effort; third, the stage of being signless and effortless. The first to the sixth bhūmis are called the stage of having signs and having effort; the seventh bhūmi is the stage of being signless and having effort; the eighth bhūmi and above is the stage of being signless and effortless. When the treatise says that the lower effort cannot move it, that is the first stage; that the upper signless practice cannot move it is the second; that it proceeds spontaneously is the third stage. Question: Why does it say that the lower effort and the upper signless practice cannot move it? Answer: This precisely explains the name of the Immovable Bhūmi. The reason it is called immovable is that it is not moved by the two efforts; hence it is called immovable. Only the *Fahua lun* has these three stages; other treatises do not have them. Question: What sūtra text do "not identical with the two vehicles" and "not identical with the lower stages" explain? Answer: They explain the [phrase] above: "irreversible regarding saṃbodhi." Regarding "irreversible": first, not falling back to the two vehicles corresponds to "not identical with the virtues of the two vehicles" above, meaning freedom from falling back in position; "lower effort cannot move it" means non-retrogression in practice; "upper signless practice cannot move it" means non-retrogression in thought. Because one is freed from the three kinds of retrogression, it says "irreversible regarding saṃbodhi." One may also take everything from "not identical with the virtues of the two vehicles" down to "proceeds spontaneously" as explaining the virtues of the eighth bhūmi, for in sequence the eighth bhūmi is named the Irreversible Bhūmi because of freedom from the three kinds of retrogression. "In the ninth bhūmi" explains the virtues of the ninth bhūmi. "Attains the dhāraṇī of superior advancement" gathers the [sūtra's] "all attained dhāraṇīs" above. "Complete with the four unobstructed wisdoms" gathers the "eloquence of delight in speech" above; thus a bodhisattva of the ninth bhūmi is complete with ten kinds of four unobstructed wisdoms. "In the tenth bhūmi" distinguishes the virtues of the tenth bhūmi. "Turning the irreversible wheel of the Dharma" gathers the sūtra text above, "turning the irreversible wheel of the Dharma." "Because one attains the meaning of collectively gathering virtues" gathers the sūtra text from "skillfully entering the buddha-wisdom" downward. Since it already says "skillfully entering the buddha-wisdom," one has the same wisdom as the Buddha; this is called "collectively gathering virtues." Furthermore, according to the meaning of the five patiences in the *Renwang jing*, the fifth is the patience of extinction, which the Buddha and bodhisattvas share in common: the lower patience is for bodhisattvas and the upper patience is for buddhas; therefore it is said to "collectively gather virtues." In the initial stage, praising the bodhisattvas' virtues: from the initial "irreversible regarding saṃbodhi," this praises the virtues of the eighth bhūmi; "all attained dhāraṇīs and the eloquence of delight in speech" praises the virtues of the ninth bhūmi; from "turning the irreversible wheel of the Dharma" through "able to save hundreds of thousands of sentient beings" praises the virtues of the tenth bhūmi.