華嚴一乘教義分齊章 3.42

3.42

二、或一切二乘皆迴心，以悉有佛性力為內熏因故、如來大悲力外緣不捨故、根本無明猶未盡故、小乘涅槃不究竟故，是故一切無不迴心向大菩提也。此約終教說。問：「如《瑜伽》、《顯揚論》說諸識成熟及不成熟中四句內，聲聞獨覺入無餘依涅槃者，阿賴耶識及諸轉識俱不成熟。既本識、轉識皆滅無餘，後生心以何為因？無因而生果不應理故。」答：「彼論依始教門，引小乘故，所立賴耶行相麁顯，不從真起，故說有滅。又為順小乘故，亦許彼涅槃，非不究竟，故說入已不復起也。今約終教中就實而說，既以根本無明熏如來藏，成梨耶識。彼二乘人於此二法既俱未斷證，何因得滅阿賴耶識？又由於彼無斷證故，所得涅槃豈為究竟？化城同喻應便有失。又由上四因故得生心也。」問：「如生心迴向時分齊云何？」答：「由根不等故去有遲疾，遲者經劫乃起，故《楞伽》云『味著三昧樂，安住無漏界，無有究竟趣，亦復不退還。得諸三昧身，乃至劫不覺，譬如昏醉人，酒消然後覺。彼覺法亦然，得佛無上身。』解云：此文但總相說。若差別說者，隨其利鈍各別經時，皆到阿耨菩提心位。如《涅槃經》云『須陀洹人亦復不定故，經八萬劫即能得到阿耨菩提心。』乃至云『獨覺經十千劫得到阿耨菩提之心。』解云：此明最鈍須陀洹人受七生已方入涅槃，滅心心法，如入滅定，復經八萬劫乃得生心，受佛教化，即發菩提心；若於一身得第二果，受二生已即入涅槃，經六萬劫即能發心；若於一身得第三果，不還欲界即入涅槃，經四萬劫即得發心；若於一身得阿羅漢，即現入滅定，經二萬劫即能發心；若獨覺根利，經一萬劫便能發心。此五人發心之時，即入十信菩薩位，方名發阿耨菩提心。又有義：前五人從凡得小果，入涅槃後起迴心，修十信行，信滿心已，堪入十住。初發心住已來，隨根利鈍各經彼劫，未必一向在涅槃中經爾許劫也。如直往人，既經一萬劫修行滿足，堪能發心；彼獨覺人根最利故，亦似直往人經一萬劫；餘四鈍根又差別故，時多別也。上來明遲者。若極疾者，如《法華經》云『我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想，入於涅槃，而於彼土求佛智慧，得聞此經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。』」此上並約終教說。

Second: perhaps all beings of the two vehicles turn the mind, because the power of all possessing buddha-nature serves as the internal perfuming cause, because the power of the Tathāgata's great compassion serves as the external condition that never abandons them, because fundamental ignorance is not yet exhausted, and because the nirvāṇa of the Hīnayāna is not ultimate; therefore, without exception, all turn their minds toward great bodhi. This is explained according to the final teaching. Question: 'As explained in the Yogācārabhūmi and the Prakaraṇāryavācā-śāstra within the four alternatives regarding the maturation and non-maturation of the consciousnesses: for śrāvakas and pratyekabuddhas entering nirvāṇa without remainder, both the ālayavijñāna and the pravṛttivijñānas are unripened. Since both the fundamental consciousness and the evolving consciousnesses are extinguished without remainder, by what cause is the mind subsequently generated? For it is unreasonable for an effect to arise without a cause.' Answer: 'Those treatises rely on the approach of the initial teaching; in order to guide the Hīnayāna, the characteristics of the ālayavijñāna they establish are coarse and manifest, not arising from the real, and therefore it is said to be extinguished. Moreover, to conform to the Hīnayāna, they also concede that that nirvāṇa is not non-ultimate, and thus say that having entered it, they do not arise again. Now, speaking in accordance with reality within the final teaching: since fundamental ignorance perfumes the tathāgatagarbha to form the ālayavijñāna, and those of the two vehicles have neither severed nor realized these two phenomena, by what cause could the ālayavijñāna be extinguished? Furthermore, since they have neither severed nor realized them, how could the nirvāṇa they attain be ultimate? The shared parable of the conjured city would then be undermined. Furthermore, it is due to the four causes mentioned above that they are able to generate the mind.' Question: 'What is the temporal measure of when they generate the mind and dedicate [it to bodhi]?' Answer: 'Because their faculties are not equal, their progress is slow or fast. The slow ones take kalpas before arising. Thus the Laṅkāvatāra says: "Tasting the bliss of samādhi, dwelling at ease in the taintless realm, they have no ultimate destination, nor do they turn back. Having attained samādhi-bodies, they are not awakened for kalpas; like a drunken person who awakens only when the liquor wears off, their realization of the Dharma is also like this: they attain the unsurpassed body of a buddha." Explanation: This passage only speaks of the universal characteristic. If speaking of the distinctions: according to their sharp or dull faculties, each passes through a distinct period of time, and all arrive at the stage of the mind of anuttarabodhi. As the Nirvāṇa-sūtra says: "The srotaāpanna is also not fixed; thus, after passing through eighty thousand kalpas, he is able to attain the mind of anuttarabodhi," up to saying, "The pratyekabuddha, after passing through ten thousand kalpas, attains the mind of anuttarabodhi." Explanation: This clarifies that the dullest srotaāpanna, having undergone seven births, only then enters nirvāṇa and extinguishes mind and mental factors, like entering the cessation absorption; after passing through another eighty thousand kalpas, he is then able to generate the mind, receive the Buddha's teaching, and immediately generate the mind of bodhi. If in a single lifetime one attains the second fruit, having undergone two births one immediately enters nirvāṇa, and after passing through sixty thousand kalpas one is able to generate the mind. If in a single lifetime one attains the third fruit, not returning to the desire realm, one immediately enters nirvāṇa, and after passing through forty thousand kalpas one is able to generate the mind. If in a single lifetime one attains arhatship, one immediately enters the cessation absorption in the present life, and after passing through twenty thousand kalpas one is able to generate the mind. If a pratyekabuddha has sharp faculties, after passing through ten thousand kalpas he is able to generate the mind. When these five types of persons generate the mind, they immediately enter the stage of the bodhisattva of the ten faiths; only then are they called having generated the mind of anuttarabodhi. There is also another view: the aforementioned five types of persons, from worldlings, attain the lesser fruits; after entering nirvāṇa, they give rise to the turning of the mind and practice the cultivation of the ten faiths; when the mind of faith is perfected, they are capable of entering the ten abodes. From the abode of initial generation of the mind onward, according to the sharpness or dullness of their faculties, each passes through those kalpas; it is not necessarily that they remain continuously within nirvāṇa passing through that many kalpas. Just as a direct-path practitioner, having practiced and fulfilled it for ten thousand kalpas, is capable of generating the mind, and because that pratyekabuddha's faculties are sharpest, he is also like the direct-path practitioner in passing through ten thousand kalpas; because the remaining four dull faculties differ, their times also differ greatly. The above clarifies the slow ones. As for the extremely fast ones, as the Saddharmapuṇḍarīka-sūtra says: "After my extinction, there will further be disciples who do not hear this sutra, who do not know and are not aware of the bodhisattva practice, and who themselves generate the thought of extinction regarding the merit they have attained and enter nirvāṇa. When I become a buddha in another land with a different name, though these persons generate the thought of extinction and enter nirvāṇa, yet in that land they seek the buddha-wisdom, get to hear this sutra, and obtain extinction solely through the Buddha Vehicle, there being no other vehicle, except for the upāya teachings of the Tathāgatas." All of this above is explained according to the final teaching.'