華嚴一乘教義分齊章 3.42

3.42

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.'