般若波羅蜜多心經幽贊 2.10

2.10

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?