般若波羅蜜多心經幽贊 2.10

2.10

云何名「時」？勝空者言，若依世俗，信、學、修、證，求、照、達、空；若依勝義，悟法體空，修行般若，事緒究竟，總名為時。如應者言，無上菩提廣大深遠，非少積因可能證獲，於前所說十二住中，若日夜等時分算數，一一住中經多俱胝百千大劫，或過是數方證方滿。若以大劫超過一切算數之量，總經於三無數大劫方得證滿。經初無數大劫於一行中修一行，故證極喜住；經第二無數大劫於一行中修一切行，證無功用、無相住，以意樂淨決定勇猛；後經第三無數大劫一切行中修一切行，證如來住。此常精進，非不爾者。若上勇猛如翹足等，或有能轉眾多中劫或多大劫，決定無轉無數大劫，故知因位決定經三無數大劫修行圓滿方證菩提，五種彼岸皆能到故。此意即說修五般若三劫分位，或隨自心變作分限，事緒究竟總立時名。若達空時唯正智證，既修學位通攝所餘。獨覺利根尚經百劫，況求作佛無多劫因？

Why is it called "time"? Those of the Superior Emptiness school say: According to the conventional, believing, learning, practicing, and realizing, seeking, illuminating, penetrating, and emptying; according to the ultimate, awakening to the emptiness of the substance of dharmas, practicing prajñā, and bringing matters to completion is collectively called time. Those of the Appropriate Response school say: Unsurpassed awakening is vast, deep, and far-reaching, and cannot be realized and attained through accumulating slight causes. Across the twelve vihāras spoken of previously, if counted by divisions of time such as days and nights, within each vihāra one passes through many koṭis of hundreds of thousands of great kalpas, or even exceeds this number, before realizing and fulfilling it. If measured by great kalpas that exceed all counts, one passes through three incalculable great kalpas in total before achieving fulfillment and realization. Passing through the first incalculable great kalpa, one practices one practice within one practice, thereby realizing the pramuditā-vihāra. Passing through the second incalculable great kalpa, one practices all practices within one practice, realizing the effortless and signless vihāra, due to purity of intention and resolute vigor. Afterward, passing through the third incalculable great kalpa, one practices all practices within all practices, realizing the Tathāgata-vihāra. This is with constant vigor, not otherwise. If one possesses superior vigor like standing on one foot and the like, one may perhaps convert many medium kalpas or many great kalpas, but one certainly cannot convert the incalculable great kalpas. Hence we know that in the causal stage one must certainly pass through three incalculable great kalpas of practice to completion before realizing awakening, because one is able to reach all five kinds of other shores. This intention means that it describes the divisions of the three kalpas of practicing the five prajñās; or, demarcated according to one's own mind, the completion of matters is collectively given the name "time". When penetrating emptiness, it is realized solely by correct wisdom; since it is the stage of training and practice, it universally subsumes the rest. If even a sharp-rooted pratyekabuddha still passes through a hundred kalpas, how could one seeking to become a Buddha lack the cause of many kalpas?