摩訶止觀 7.4

7.4

舊云：「六地見思盡為三百，七地、八地為四百，九地、十地為五百」。此義與《釋論》乖，論以二乘為四百；二乘之道非七地、八地。《攝大乘》人以三界為三百，方便、因緣兩生死足為五百。則攝義不盡，更有有後生死、無後生死，屬何百耶？地人以十信、住、行、向、地為五百。此與《法華》乖。《法華》過三百由旬作化城，此則二百由旬作化城。復有人解三界為三百，二乘足為五百。此義三失：一、出三界外立化城，云何二乘出三界外不入城，更行四百、五百？四百、五百之外更無化城，何所可入而稱二乘？二者滅化城方可得進，城猶未滅，而輒進四百、五百？三者二乘共入化城，云何聲聞為四百，支佛為五百？有人以五住煩惱為五百。然二乘已斷四住，應是四百由旬外立化城。有人以斷三界思為三百，塵沙為四百，無明為五百。此亦不然，由旬本譬煩惱，云何見多而不數，思少為三百？

The old [commentators] said: 'Exhausting views and thoughts at the sixth bhūmi is the three hundred; the seventh and eighth bhūmis are the four hundred; the ninth and tenth bhūmis are the five hundred.' This meaning contradicts the Mahāprajñāpāramitopadeśa, which takes the two vehicles as the four hundred; the path of the two vehicles is not the seventh or eighth bhūmis. The masters of the Mahāyānasaṃgraha consider the three realms as three hundred, and the two kinds of birth and death of expedient means and conditioned arising to complete the five hundred. But this does not encompass the meaning completely: furthermore, there are birth and death with remainder and birth and death without remainder—to which hundred do these belong? The masters of the Daśabhūmikā regard the ten faiths, abodes, practices, transferences, and bhūmis as the five hundred. This contradicts the Lotus Sūtra. The Lotus Sūtra creates the conjured city after passing three hundred yojanas, whereas this creates the conjured city at two hundred yojanas. Still others explain the three realms as three hundred, with the two vehicles completing the five hundred. This interpretation has three flaws: first, the conjured city is erected outside the three realms; how could the two vehicles, having emerged outside the three realms, not enter the city but travel further through four hundred and five hundred? Beyond four hundred and five hundred there is no conjured city; into what could they enter to be called the two vehicles? Second, only when the conjured city is dissolved can one advance; when the city has not yet dissolved, how could they rashly advance four hundred and five hundred? Third, the two vehicles enter the conjured city together; why would the śrāvakas be four hundred and the pratyekabuddhas be five hundred? Others consider the afflictions of the five entrenchments as five hundred. Yet the two vehicles have already severed four entrenchments, so the conjured city should be established beyond four hundred yojanas. Others consider severing the thoughts of the three realms as three hundred, [delusions like] dust and sand as four hundred, and ignorance as five hundred. This too is incorrect: yojanas originally metaphorize afflictions; why are the numerous views not counted, while the fewer thoughts are made three hundred?