新華嚴經論 4.12

4.12

Question: According to the Mahāparinirvāṇa Sūtra, merely hearing the two words 'eternally abiding' prevents one from falling into hell for seven kalpas. And as the Avataṃsaka Sūtra says: 'Even if, upon hearing the name of the Tathāgata and the Dharma he preaches, one does not give rise to faith and understanding, it still forms a seed, and one will certainly attain liberation up to the realization of Buddhahood.' Why, then, is it now said that at the mind of the sixth abode and from the stage of faith of an ordinary person there is still said to be retrogression? How is this meaning to be harmonized?

Explanation: Within the ten faiths, superior understanding has not yet been accomplished; claiming to have attained what one has not yet attained, arrogance immediately arises, so that one does not draw close to good friends and does not venerate the worthy and good. Due to arrogance and negligence, one dwells for a long time among humans and devas, and evil karma readily arises, capable of ripening into the karma of the great hells. If in single-minded faith one is not arrogant and constantly seeks superior friends, then this fault does not occur. In the provisional teaching, at the mind of the sixth abode there can indeed be a retrogression from the stage; in the ultimate teaching, this is spoken to rebuke those who tarry and urge them forward in cultivation. Just as Śāriputra manifested as a śrāvaka and was not an actual śrāvaka, all the expedient means he performed were to deliver sentient beings and spur them onward. In the provisional teaching, at the mind of the sixth abode one can speak of actual retrogression. Why is this? Because in the provisional teaching, the three virtuous stages prior to the grounds have not yet seen the Way at all; the practices they cultivate and the deeds they perform are all conditioned, and all their ignorance is merely suppressed. If their power is not strong, retrogression arises; but if their suppression is powerful, they do not retrogress and fall away. It is like a snake possessing venom: due to the power of an incantation, its venom cannot arise. If one simply plants faithful mind within the Buddhadharma, is humble and devoid of arrogance, reveres and obeys the worthy and good, constantly maintains compassion and patience toward evil people, inquires of and receives what has not yet been heard from those superior to oneself, practices without forgetting the superior Dharma one has heard, eliminates all falsehood according to the teaching, and is constantly diligent without resting upon the path of sambodhi—this is the principle for human life, and the Dharma is rightfully so. As long as one does not live fostering evil, why should one worry about retrogression?