釋禪波羅蜜次第法門 1.123

1.123

答曰：此得為四：一、明次第；二、明非次第；三、明次第非次第；四、明非次第次第。今明次第，如上說。《大品經》云：「菩薩次第行，次第學，次第道。」非次第者，菩薩修法華、一行等諸三昧，觀平等法界非深非淺，故名非次第。如《無量義經》說：「行大直道，無留難故。」次第非次第者，如《大品》中須菩提白佛：「次第心應行般若，應生般若，應修般若不？」佛告須菩提：「常不離薩婆若故，為行般若，為生般若，為修般若。」非次第次第者，如須菩提白佛：「一切諸法皆無自性，云何菩薩得從一地至一地？」佛告須菩提：「以諸法空故，菩薩得從一地至一地。」

Answer: This can be divided into four: first, explaining sequence; second, explaining non-sequence; third, explaining sequence as non-sequence; fourth, explaining non-sequence as sequence. Now, explaining sequence is as stated above. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "The bodhisattva engages in sequential practice, sequential learning, and the sequential path." As for non-sequence: when a bodhisattva cultivates samādhis such as the Lotus and the Single Practice, they contemplate the impartial realm of reality as neither deep nor shallow; hence it is called non-sequence. As the Amitārtha Sūtra says: "Traveling the great direct path because there are no obstacles." As for sequence as non-sequence: as in the Pañcaviṃśatisāhasrikā, where Subhūti addressed the Buddha: "Should a sequential mind practice prajñā, generate prajñā, and cultivate prajñā, or not?" The Buddha told Subhūti: "Because one never departs from omniscience (sarvajñatā), one practices prajñā, generates prajñā, and cultivates prajñā." As for non-sequence as sequence: as when Subhūti addressed the Buddha: "All dharmas are devoid of intrinsic nature; how can a bodhisattva proceed from one ground to the next?" The Buddha told Subhūti: "Because all dharmas are empty, a bodhisattva can proceed from one ground to the next."