新華嚴經論 7.19

7.19

如上所說，皆是三乘及一乘聖教，依根約器所說各各，依諸聖教自有和會。今欲廣引諸義，文句煩多。根有萬端，依根教別，今以略分十種大意得果延促不同，意令知權向實不滯虛乘，入真實門速成佛道。如龍女，破三乘之定劫，成剎那之實門。《涅槃經》屠兒廣額授賢劫中成佛之記者，破闡提之無性說，越三僧祇之功。兜率天子明一乘之教殊勝之力，聞之生信，為不修故，設入地獄中亦能成種，蒙光觸身來生兜率天上，蹬十地位，一如〈隨好光明功德品〉說。舉此一事，意令信此諸佛所乘。以難信故，信即必定成種，為信解內熏必至成佛。設暫著樂，遇苦便修。若至十住初心，位齊十地，更無退轉。如善財童子一生成佛者，明於十住初心，一剎那際情亡想盡，三世一念更無所生，名為一生，不取存情立劫時分之生。如是無生便成佛果。如本生故，名為一生。還同龍女，一剎那際情盡時亡名之為佛。

Those expounded above are all what the sacred teachings of the three vehicles and the One Vehicle expound distinctively according to faculties and capacities; according to the sacred teachings, they naturally harmonize. If one wished now to cite various meanings extensively, the text would become overly cumbersome. Faculties have myriad variations, and teachings differ according to faculties. Now, by briefly dividing into ten general points concerning the differences in length and brevity of attaining the fruit, the intention is to lead one to know the provisional and turn toward the ultimate, not lingering in vain vehicles, and to enter the gate of reality to swiftly accomplish the Buddha Way. Like the dragon girl, who shattered the fixed kalpas of the three vehicles and accomplished the real gate of a kṣaṇa. The Mahāparinirvāṇa Sūtra's bestowing the prophecy of attaining Buddhahood within the Bhadrakalpa upon the butcher Guāṅ'é refutes the teaching that icchantikas lack the [Buddha-]nature, surpassing the labor of three asaṃkhyeya kalpas. The son of heaven in Tuṣita illustrates the supreme power of the teaching of the One Vehicle: hearing it, he produced faith; because he did not cultivate, even though he fell into hell, it could still form a seed; touched by the radiance on his body, he came to be reborn in the Tuṣita heaven and ascended to the rank of the ten grounds, just as expounded in the 'Chapter on the Merits of the Radiance of the Minor Marks.' Citing this single matter is intended to cause one to have faith in this Vehicle of all the Buddhas. Because it is difficult to believe, having faith definitely forms a seed; since the internal perfuming of faithful understanding will definitely lead to attaining Buddhahood, even if one momentarily clings to pleasure, upon encountering suffering one will immediately cultivate. If one reaches the initial mind of the ten abodes, one's rank is equal to the ten grounds, without any further retrogression. As for the youth Sudhana attaining Buddhahood in a single lifetime, this clarifies that at the initial mind of the ten abodes, within a single kṣaṇa sentiments are discarded and thoughts exhausted; with the three times [collapsed into] a single thought, nothing further is produced, which is called 'a single lifetime'—not taking a lifetime of time divisions where sentiments are maintained and kalpas established. Such non-production immediately completes the Buddha-fruit. Because it is like the original birth, it is called 'a single lifetime.' It is just like the dragon girl: when sentiments are exhausted and time vanishes in a single kṣaṇa, that is termed 'Buddha.'