金剛般若論會釋 2.72

2.72

問：「此求教授，說於燃燈，即有法得不耶？次前離寂靜味，復說於燃燈佛；前不離佛出時，復說於燃燈所得菩提不；三處何別？諸佛極眾，何故唯一燃燈佛？」答：「初說燃燈，為離少聞障，修不離佛出行，說我曾為八地菩薩，任運雙修真俗無生，已於一切法能堪、能思、能持，尚為多聞不離燃燈，以修彼行。汝今猶住十迴向初分，何故不修不離佛行，以求多聞作無生等？次說燃燈，舉喻校量，我為八地菩薩，從彼佛如來一劫供養，所得功德尚不如於此經讀誦、修行所得功德，況汝今住十迴向中分，不於此經修行進習？今說燃燈，顯於八地尚求教授習進無生，任運以修無生法忍，況今住加行頂位，不求教授以進無生入於忍位？由無生忍因有五時，一、資糧位，依因緣唯識總修無生；二、加行位，即此位是創依修慧別修無生；三、見道位，創證無漏無性無生；四、八地位，創能任運進入無生；五、佛位自在。因位有四，果位有一，即此亦得名如實智觀，如實智觀體通無漏，由此前經三說燃燈亦無重踏。此經多說無相、無生、勝義之性，佛於燃燈，任運相續以得此道，布髮散華以超八劫，掩埿髮跡今現猶在，生信既多，故唯指說。」

Question: 'This seeking instruction is spoken regarding Dīpaṃkara: was there a dharma attained or not? Immediately prior to this, regarding leaving behind the taste of quiescence, it was again spoken regarding Dīpaṃkara Buddha. Earlier, regarding not parting from the Buddha's arising [in the world], it was also spoken regarding whether bodhi was attained under Dīpaṃkara. What is the difference among these three places? Buddhas are extremely numerous; why is Dīpaṃkara Buddha the only one mentioned?' Answer: 'First, speaking of Dīpaṃkara was to abandon the obstacle of having heard little, cultivating the practice of not parting from the Buddha's arising. It states that I was once an eighth-stage bodhisattva, spontaneously cultivating both truth and convention without arising, already capable of enduring, thinking on, and upholding all dharmas, yet for the sake of broad learning, I still did not part from Dīpaṃkara to cultivate that practice. You now still abide in the initial part of the ten dedications; why do you not cultivate the practice of not parting from the Buddha, to seek broad learning and accomplish the unarisen, and so forth? Second, speaking of Dīpaṃkara was to set forth an analogy for comparison: when I was an eighth-stage bodhisattva, the merit attained from making offerings to that Buddha Tathāgata for an eon was still not equal to the merit attained from reciting and practicing this sūtra; how much less should you, now abiding in the middle part of the ten dedications, not practice and cultivate this sūtra? Now speaking of Dīpaṃkara reveals that in the eighth stage, one still seeks instruction to advance in the unarisen, spontaneously cultivating the endurance of the unarisen dharma; how much less should one now abiding in the summit stage of the application of effort (prayoga) not seek instruction to advance in the unarisen and enter the stage of endurance? Because the cause of the endurance of the unarisen has five periods: 1. the stage of provision (saṃbhāra-avasthā), relying on causal consciousness-only to cultivate the unarisen generally; 2. the stage of application of effort (prayoga-avasthā), which is precisely this stage, beginning to rely on wisdom derived from cultivation to cultivate the unarisen specifically; 3. the stage of the path of seeing (darśana-mārga), beginning to realize untainted naturelessness and non-arising; 4. the eighth stage, beginning to be able spontaneously to advance into the unarisen; 5. the Buddha stage, mastery. There are four causal stages and one fruition stage. This may also be called contemplation with wisdom as it truly is (yathābhūtajñāna); the essence of contemplation with wisdom as it truly is pervades the untainted. For this reason, the earlier sūtra's three mentions of Dīpaṃkara are not redundant. This sūtra mostly speaks of the nature of signlessness, non-arising, and ultimate truth. At the time of Dīpaṃkara, the Buddha spontaneously and continuously attained this path; spreading his hair and scattering flowers, he surpassed eight eons, and the footprint where his hair covered the mud still exists today. Because it produces abundant faith, it is exclusively pointed to and spoken of.'