法華論疏 3.404

3.404

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.