大方便佛報恩經 6.20

6.20

Answer: "It is not so. The two vehicles have retrogression, whereas the Buddha does not retrogress. Retrogression is of three kinds: retrogression from the fruit, retrogression from not yet attaining the fruit, and retrogression in application. As for retrogression from the fruit, the śrāvaka retrogresses from the [upper] three fruits, but does not retrogress from the lowest fruit. In the middle vehicle there are two kinds: if one has practiced for a hundred kalpas and become a pratyekabuddha, there is no retrogression from the fruit; if originally one was at the three fruits of the lower vehicle and became a pratyekabuddha, then there is retrogression from the fruit. The Buddha does not retrogress from the fruit. As for retrogression from not yet attaining the fruit: if one is heading toward the three vehicles and retrogresses before attaining them; or if one cultivates the three karmas of a bhikṣu and becomes lax and fails to advance—whenever one has something to cultivate and retrogresses without being diligent, this is called retrogression from not yet attaining the fruit. As for retrogression in application: whenever the dharmas one has attained are not applied in the present, such as the ten powers of a Buddha or the ten knowledges of the Hīnayāna—when one applies one, the others are not applied; or like reciting a sūtra of one hundred thousand words, when one is not reciting it, all such instances are called retrogression in application. The lower vehicle has retrogression from not yet attaining the fruit, and the middle vehicle also has retrogression from not yet attaining the fruit; the Buddha has no retrogression from not yet attaining the fruit, because among all practices there is none in which he is not diligent. The two vehicles have retrogression in application, but for the Buddha it is not definitively so. Furthermore, it is said: 'Applying one among the ten powers and not applying nine is therefore called retrogression.' Some say: 'There is no retrogression in non-application. For example, in reciting a sūtra of two hundred thousand words, because the strength of ordinary beings is weak, they finish reciting it in one or two days; the Buddha can finish reciting it instantly. It is the same with the ten powers: when he applies them, he can apply them instantly; because there is no obstruction, there is no retrogression in non-application.' Again it is said: 'The Buddha has no retrogression in non-application. Just as when he puts on his antarvāsaka, he does not put it on merely casually as in the practice of ordinary beings, but entirely for the benefit of sentient beings. Whatever dharmas he applies, if there is benefit he applies them, and if there is no benefit he does not apply them; it is not that he is unable to apply them, and therefore there is no retrogression in application.' Although each has their own understanding, they say it cannot be definitively determined. The Buddha's intention is inconceivable."