肇論疏 3.49

3.49

明三乘漸悟，故云爾也。無名曰無為無二則已然矣，無為之中無有二法，已如前說也。結是重惑下，結謂煩惱，煩惱重惑而言頓盡，不解此也。經曰三箭中的三獸渡河，此《鞞婆沙論》文也。名論為經，故云經曰。如迦旃延造《發智論》，名發智經也。三箭謂三人射箭也。的即渡齊也。三獸謂象、馬、兔也。中度無異下，三箭皆中，中無異也；三獸皆渡，渡無異也。獸力有不同，故入的有淺深，入水亦有淺深耳。三乘眾生下，合喻也。十二因緣如河津也，四真諦法如射的也。絕偽即真同昇無為，斷煩惱結故云絕偽，證悟涅槃故云即真也。昇，高昇也。然其乘不一下，三機不同，故所行之法各別也。夫群有雖眾然其量有崖，萬有非一，故云群有。雖云不一，終有涯畔也。正使智猶身子下，正猶身子之智、滿願之辯，不能知群之畔齊，況虛無而能頓盡乎。書不云乎下，言為學日益，謂漸益知見也。為道日損，謂漸損學華也。損，謂損折耳。為道者，為於無為者也。修無為道，故名為道也。為於無為而日日損，修無為道而言漸損也。此豈頓得之謂，此不謂頓損，故云漸損也。要損之又損之以至於無損者，損之更損然後都盡，無可頓損也。經喻螢日智用可知者，《維摩》云：無以日光等彼螢火。今言佛智如日、聲聞如螢，何能頓除煩惱令盡即同佛耶？所以優劣不同，故有三乘之別耳。

It is called so because it clarifies the gradual awakening of the three vehicles. "The Nameless One says: That the unconditioned is without duality is indeed so": within the unconditioned there are no two dharmas; this is already as said before. From "Fetters are heavy delusions" downward: fetters refer to afflictions; to say that afflictions, which are heavy delusions, are eliminated suddenly—he does not understand this. "The sūtra says: Three arrows hitting the target; three beasts crossing the river": this is a text from the *Vibhāṣā-śāstra. Calling a treatise a sūtra, it therefore says "The sūtra says." Just as when Kātyāyana composed the Jñānaprasthāna-śāstra, it was called the Jñānaprasthāna Sūtra. The three arrows refer to three persons shooting arrows. The target refers to the measure of reaching across. The three beasts refer to the elephant, the horse, and the hare. From "Hitting and crossing are not different" downward: the three arrows all hit, so the hitting is not different; the three beasts all cross, so the crossing is not different. The strength of the beasts differs, so entering the target has shallowness and depth, and entering the water also has shallowness and depth. From "Living beings of the three vehicles" downward matches the metaphor. The twelve links of dependent origination are like the river ford; the dharmas of the four noble truths are like shooting at the target. "Severing the false and reaching the true, they together ascend to the unconditioned": severing the fetters of affliction is called "severing the false"; realizing awakening to nirvāṇa is called "reaching the true." "Ascending" means rising high. From "Yet their vehicles are not one" downward: the three capacities differ, so the dharmas they practice are each distinct. "Now, though the manifold existents are numerous, their measure has a limit": the myriad existents are not one, hence they are called manifold existents. Though said not to be one, they ultimately have a boundary. From "Even if one's wisdom were like Śāriputra's" downward: even with the wisdom of Śāriputra and the eloquence of Pūrṇa Maitrāyaṇīputra, they could not know the limit and measure of the manifold existents, how much less could one suddenly exhaust the empty and nonexistent? From "Does not the text say" downward: saying "In pursuing learning, one increases daily" refers to gradually increasing knowledge and views. "In pursuing the Way, one decreases daily" refers to gradually decreasing the superficial blooms of learning. "Decreasing" refers merely to diminishing. "Those who pursue the Way" are those who pursue the unconditioned. Cultivating the path of the unconditioned, it is therefore named "pursuing the Way." Pursuing the unconditioned and decreasing day by day means cultivating the path of the unconditioned and gradually diminishing. "How could this be called sudden attainment?": this does not mean sudden decrease, hence it is called gradual decrease. "One must decrease it and decrease it further, until one reaches non-decreasing": decreasing it and further decreasing it, afterward it is completely exhausted; it cannot be decreased suddenly. "The sūtra's metaphor of the firefly and the sun shows that the functions of their wisdom can be known": the Vimalakīrtinirdeśa says, "Do not equate sunlight with that firefly." Here it means the Buddha's wisdom is like the sun, and the śrāvaka is like a firefly; how could they suddenly eliminate afflictions completely and thereby be equal to the Buddha? Therefore, because superior and inferior differ, there is the distinction of the three vehicles.