華嚴一乘成佛妙義 1.31

1.31

《孔目》第四云「又依彌勒文，諸佛菩薩無量劫悟，善財一生皆得者，依《華嚴經》，疾得成佛有其五種：一依勝身從見聞位，後一生至離垢定後身即成佛；二依見聞逕生疾剋；三依一時疾得成佛；四依一念疾得成佛；五依無念疾得成成佛。」初義有四（如上門也）。二依見聞逕生疾剋者，如初地中有三時益：一聞時益、二修行時益、三轉生時益。故《地論》云「是諸如來加護於諸菩薩，此人能聞持如是微妙法，此是聞時益。諸地淨無垢，漸次而滿足，證佛十種力成無上菩提，此是修行時益。雖在於大海及劫盡火中，決定信無疑，必得聞此經，此展生益。意信行地菩薩聞持此金剛藏所說勝法，即得諸佛加護、離諸魔事，此為聞時益。聞既此勝法，漸次修滿十地諸行，乃至成菩提，是名修行時益。或有不定趣眾生，聞此十地微妙法殖金剛種，雖生善道惡道難處逕多劫數，彼難處中必得同此經，此名轉生時益。」問：若爾，已逕多生，何言疾成佛？答：經多生是三乘門意，悟入一乘時疾成佛，故《玄門》云：問：既言久修始得者，云何言一念得耶？答：言久修善根者，即在三乘教攝；從三乘入一乘，即是一念始終具足，故經云初發心時等。乃至下明善財從文殊發心，求善知識逕歷百一十城已，而不如一念得見普賢菩薩。故知得入此緣起大海，一念豈不成佛耶？三依一時疾得成佛者，如善財童子，於知識處一時之間獲普賢法，此約最後善知識說。如次上所引《玄門》文意，至此善友也，已得普賢法故、因果無二故。疏第二十云：第五顯因廣大相知識，以前照理無二顯甚深，方堪成佛廣大之因故。在道場如來前者，表普賢齊佛果故、因果位同故。又云一身充滿，明普賢身下有十三種等於諸佛，此是因位圓滿更無所修，是故但云與諸佛等，不辨更求知識修因，普賢位竟故。知此約理成佛、因果無二，故一時成佛。此善趣行人未入信滿及初住等，故非行成佛位成佛。四依一念疾得成佛者，如契普賢法一念即成佛，此依俗諦念也，此亦約善財等。上約聞說法時說成佛，此取念念念成佛義，是理成佛，故隨取自在，依俗諦說一念。五無念疾得成佛者，一切法不生、一切法不滅，若能如是解，是人見真佛。故記云：有云：約維摩一念不生即是佛。此義不然。同是俗諦念即是無生，故云無念成佛。一切法不生等者，是昇夜摩天宮文，可尋文處。

The fourth [fascicle of the] Kongmu states: 'Furthermore, relying on the text of Maitreya, whereas all Buddhas and bodhisattvas awaken over immeasurable kalpas, Sudhana attained it all in a single lifetime. Relying on the Avataṃsaka Sūtra, there are five kinds of swiftly attaining Buddhahood: 1. relying on an excellent body, from the stage of seeing and hearing, after one lifetime, reaching the post-state of the undefiled samādhi, one immediately attains Buddhahood; 2. relying on seeing and hearing, swiftly succeeding through passing through lifetimes; 3. swiftly attaining Buddhahood relying on a single time; 4. swiftly attaining Buddhahood relying on a single thought-moment; 5. swiftly attaining Buddhahood relying on non-thought.' The first meaning has four [aspects] (as in the gate above). Regarding the second, swiftly succeeding through passing through lifetimes relying on seeing and hearing: as in the first stage, there are three types of temporal benefit: 1. the benefit at the time of hearing; 2. the benefit at the time of cultivation and practice; 3. the benefit at the time of subsequent rebirth. Therefore, the Daśabhūmika-śāstra states: 'All these Tathāgatas protect and support these bodhisattvas. That this person is able to hear and uphold such subtle and wondrous Dharma is the benefit at the time of hearing. Purified and undefiled in all stages, gradually reaching fulfillment, realizing the Buddha's ten powers, and achieving unsurpassed bodhi is the benefit at the time of cultivation and practice. Though being in the great ocean and in the fires of the end of the kalpa, having firm faith without doubt, one will certainly get to hear this sūtra: this is the benefit of subsequent rebirth.' The meaning is: when a bodhisattva of the stage of faithful practice hears and upholds this superior Dharma spoken by Vajragarbha, they immediately obtain the protection of all Buddhas and leave behind all works of Māra: this is the benefit at the time of hearing. Having heard this superior Dharma, gradually cultivating and fulfilling the practices of the ten stages up to achieving bodhi: this is called the benefit at the time of cultivation and practice. Or there are sentient beings of indeterminate destiny who hear this subtle and wondrous Dharma of the ten stages and plant the diamond seed; though born in good realms, evil realms, or places of adversity, passing through many kalpas, they will certainly get to encounter this sūtra in those places of adversity: this is called the benefit at the time of subsequent rebirth. Question: If so, having already passed through many lifetimes, how can it be called swiftly attaining Buddhahood? Answer: Passing through many lifetimes is the intent of the Three Vehicles gate; upon awakening and entering the One Vehicle, one swiftly attains Buddhahood. Therefore, the Xuanmen states: 'Question: Since it is said that it is only attained after long cultivation, why is it said to be attained in a single thought-moment? Answer: The statement about long cultivation of wholesome roots is subsumed under the Three Vehicles teaching; entering the One Vehicle from the Three Vehicles is complete from beginning to end in a single thought-moment. Therefore, the sūtra speaks of "the time of initial arousal of the aspiration" and so forth.' Up to the passage below explaining that Sudhana, from when he aroused the aspiration with Mañjuśrī, sought good spiritual friends passing through one hundred and ten cities, yet that was not equal to seeing Samantabhadra Bodhisattva in a single thought-moment. Therefore, we know that upon being able to enter this ocean of dependent origination, how could one not attain Buddhahood in a single thought-moment? Regarding the third, swiftly attaining Buddhahood relying on a single time: like the youth Sudhana obtaining the Dharma of Samantabhadra within a single time in the presence of the spiritual friend. This is spoken with regard to the final good spiritual friend. As in the intent of the passage from the Xuanmen cited immediately above, reaching this good friend, because he has already attained the Dharma of Samantabhadra, cause and effect are non-dual. The twentieth fascicle of the Commentary states: 'The fifth reveals the spiritual friend who shows the vastness of the cause; because previously illuminating principle as non-dual revealed the profound, he is only then capable of being the vast cause of attaining Buddhahood. Being before the Tathāgata in the bodhimaṇḍa signifies that Samantabhadra is equal to the Buddha fruition, and that the stages of cause and effect are identical.' It also states: '"One body filling completely" clarifies that under the body of Samantabhadra there are thirteen ways of being equal to all Buddhas; this is the causal stage being consummated without anything further to cultivate. Therefore, it only says that he is equal to all Buddhas, without speaking of further seeking spiritual friends to cultivate causes, because the stage of Samantabhadra is complete.' We know that this is the attainment of Buddhahood according to principle, where cause and effect are non-dual; hence, Buddhahood is attained in a single time. This practitioner destined for good states has not yet entered the fulfillment of faith, the initial abode, and so forth; hence, it is neither the attainment of Buddhahood according to practice nor the attainment of Buddhahood according to stage. Regarding the fourth, swiftly attaining Buddhahood relying on a single thought-moment: like according with the Dharma of Samantabhadra, one attains Buddhahood in a single thought-moment. This relies on the thought-moment of conventional truth; this is also spoken with regard to Sudhana and others. Above, the attainment of Buddhahood was explained in terms of the time of hearing the preaching of the Dharma; here, the meaning of attaining Buddhahood in thought-moment after thought-moment is taken. This is the attainment of Buddhahood according to principle; therefore, sovereignly adopting it as one pleases, a single thought-moment is spoken of relying on conventional truth. Regarding the fifth, swiftly attaining Buddhahood through non-thought: 'All dharmas are unborn; all dharmas are undying. If one can understand in this way, this person sees the true Buddha.' Therefore, the Record states: 'Some say: relying on the Vimalakīrti, not a single thought arising is itself the Buddha. This meaning is not so. The thought of the conventional truth itself is precisely the unproduced; hence it is called attaining Buddhahood through non-thought. "All dharmas are unborn" and so forth is the text on ascending to the palace of the Yāma Deva; one can search for where the text is found.'