法華論疏 3.404

3.404

異人言：經云阿耨三菩提，五種菩提中，此是無上菩提，非初地菩提，初地乃是明心菩提耳。為有此疑，故論主牒阿耨三菩提經文來。以離三界中分段生死者，論主釋經有二句：前明是初地菩提、次明非無上菩提，以離三界分段生死，明有所離也。以此文證地前菩薩猶受分段生死，以定諸解也。有攝論師等或言：地前已離分段，無文證也。復證地前竝是凡夫也。問：《攝論》云「十解菩薩得人無我，名為聖人」，此論云地前是凡夫。云何會通？答：依《仁王》、《瓔珞》及以此論，地前是伏忍，相似聖耳，未即是聖也。「隨分能見」下，上明所離，今明所得。此對地前未得真如非是無上，登地能見真如故名無上菩提耳。「非謂究竟」下，第二辨非無上菩提。方便涅槃即是方便淨涅槃，此涅槃是究竟。其人未得此涅槃，故非果地無上也。

Other teachers say: The sūtra says "anuttarasambodhi"; among the five kinds of bodhi, this is supreme bodhi, not the bodhi of the first bhūmi—the first bhūmi is merely the bodhi of clarifying the mind. Because there was this doubt, the author of the treatise brought up the sūtra text of anuttarasambodhi. Regarding "because they have departed from apportioned birth-and-death within the three realms", the author of the treatise's explanation of the sūtra has two clauses: first, clarifying that it is the bodhi of the first bhūmi; next, clarifying that it is not supreme bodhi. By departing from the apportioned birth-and-death of the three realms, he clarifies that which is departed from. Using this text proves that bodhisattvas in the stages prior to the bhūmis still undergo apportioned birth-and-death, thereby settling the various explanations. Some masters of the *Mahāyānasaṃgraha* and others say that those in the stages prior to the bhūmis have already departed from apportioned [birth-and-death], but there is no textual proof. It further proves that those prior to the bhūmis are all ordinary beings. Question: The *Mahāyānasaṃgraha* says, "A bodhisattva of the ten understandings attains the selflessness of persons and is called a noble one"; this treatise says that those prior to the bhūmis are ordinary beings. How are they reconciled? Answer: Relying on the *Humane King*, the *Jeweled Necklace*, and this treatise, those prior to the bhūmis are at [the stage of] forbearance through suppression, resembling noble ones, but are not yet noble ones. From "according to their share are able to perceive" onward: above, it clarified that which is departed from; now, it clarifies that which is attained. This is contrasted with those prior to the bhūmis who have not yet attained thusness and thus are not supreme; because upon ascending the bhūmi one is able to perceive thusness, it is termed supreme bodhi. From "not that they have definitively [perfected]" onward, second is distinguishing that it is not supreme bodhi. Expedient nirvāṇa is precisely expediently purified nirvāṇa; this nirvāṇa is ultimate. That person has not yet attained this nirvāṇa, and therefore it is not the supreme [attainment] of the fruition stage.