成唯識論了義燈 4.15

4.15

《論》：「剎那剎那轉增進故。」西明云：已上三地，依生空觀，入滅定時，為進不進，解云不進，以不斷法執故。准此義故，有超劫事。今謂不爾，雖依生空，入於滅定，而亦增進，不起滅定，現諸威儀，能以剎那剎那行利樂故，非彼增進，唯約法空斷法執說。不爾，違此剎那進言，唯除大悲盡生界願，十地滿已可無增進。不爾，修行無量阿僧祇而不滿足，非三大劫修能滿足，以外皆增。又入定時，定必自利，功德亦進，而超劫事，不妨亦成。若入法空，正斷法執。有心利物，更增進故。雖俱增進，何廢勝劣，況復智增，超悲增者。又解八地已去，實無超者，地地力齊，一種增進，無勝劣故。言超劫者，約為化生化身而說，非實報身，報身難思，十地菩薩尚不能見，況地前生，又不由報身，方現八相。准《華嚴經》：十信菩薩亦現八相。豈十地聖不能現相，要須成佛耶？本疏云：八地已上，初一剎那，倍前二劫。第二剎那，更倍前念。《要集》云：《十地經》云：於一念中所起智業，比自從初發心以來竟第七地，百分乃至非算數譬喻之所能及。准此經文非唯一倍。今謂此文或據別意，非必一切，如《般若經》以持經福，比前捨身供養佛等，百分不及一，乃至所不能及。准無著論判在地前，豈在此位，即一切行便能多倍已前行耶？

The Śāstra states: "Because moment by moment they increasingly advance." Ximing says: when one enters the cessation concentration based on the contemplation of the emptiness of persons above the third stage, does one advance or not advance? The explanation is that one does not advance, because one does not sever the attachment to phenomena. Based on this meaning, there is the phenomenon of leaping over kalpas. I say this is not so: although one enters the cessation concentration based on the emptiness of persons, one nonetheless advances, because without arising from the cessation concentration, one displays the various deportments and is able, moment by moment, to perform acts of benefiting and gladdening [beings]. It is not that their advancement is spoken of solely in terms of the emptiness of phenomena and severing attachment to phenomena. If not so, it would contradict this statement of advancing "moment by moment"; except when the great compassion fulfilling the vow [to liberate] the realm of sentient beings is completed at the end of the ten stages, then there might be no advancement. Otherwise, practicing for immeasurable asaṃkhyeya [kalpas] without fulfillment could not be fulfilled by practice over three great kalpas, whereas apart from that, all are advancements. Furthermore, when entering concentration, the concentration definitely benefits oneself and its merits also advance, while the matter of leaping over kalpas can still be established without contradiction. If one enters the emptiness of phenomena, one directly severs attachment to phenomena. Having the intention to benefit beings, one advances even further. Even though both are advancing, why should this preclude superior and inferior—how much more so when one in whom wisdom predominates surpasses one in whom compassion predominates! Another explanation says that from the eighth stage onwards, there is in truth no one who leaps over [kalpas], because the power of each stage is equal, advancing in a uniform manner without superior or inferior. The talk of leaping over kalpas is stated with reference to the transformation body that appears for the sake of transforming beings, not the true fruition body (saṃbhogakāya). The fruition body is inconceivable, and bodhisattvas of the ten stages are not even able to see it, how much less beings prior to the stages! Furthermore, it is not by relying on the fruition body that one then manifests the eight aspects [of a Buddha's life]. Based on the Avataṃsaka Sūtra, bodhisattvas of the ten faiths also manifest the eight aspects. Could noble ones of the ten stages be incapable of manifesting these aspects, such that they must await the attainment of Buddhahood? The original commentary says: from the eighth stage onwards, the first moment doubles the preceding two kalpas. The second moment doubles the previous thought-moment even further. The Yaoji states: The Daśabhūmika Sūtra says that the intellectual activity arisen in a single thought-moment, compared with that from the initial generation of the aspiration [for awakening] up to the end of the seventh stage, is not equaled by a hundredth part, nor even by any calculation or metaphor. According to this sūtra passage, it is not merely double. I say now: this passage may be based on a particular intention and does not necessarily apply to everything, just as the Prajñāpāramitā Sūtra states that the merit of upholding the sūtra, compared with previously sacrificing one's body to make offerings to the Buddhas, etc., does not equal one part in a hundred, and so forth, nor can it be reached. According to Asaṅga's treatise, this is determined to be prior to the stages; how could it be that at this stage, all practices would be capable of multiplying manifold all preceding practices?