釋禪波羅蜜次第法門 1.125

1.125

答曰：二乘亦得作此說。何以故？知自有聲聞初發心行於行行，從根本初禪而修，乃至超越禪，方得阿羅漢果，是為次第。或有聲聞人聞說善來，一時具足三明、八解脫等，是為非次第。或有聲聞人修次第行行時即用慧行，善觀次第性空，從初心，乃至得阿羅漢，是名次第非次第。四、或有聲聞從初發心即修慧行，發電光三昧，得四果，未具諸禪，為欲滿足有為功德故，次第修五種禪定滿足，即是非次第而次第也。此義至第七、釋修證及第八、顯示果報等十意竟，即自分明。

Answer: This may also be stated of the two vehicles. Why? Because we know there are śrāvakas who, upon their initial resolve, engage in the practice of deeds, cultivating from the fundamental first dhyāna up through transcending dhyāna, only then attaining the fruit of arhatship; this is sequence. Or there are persons of the śrāvaka vehicle who, hearing the words "Welcome [monk]," are all at once fully endowed with the three knowledges, the eight liberations, and so forth; this is non-sequence. Or there are persons of the śrāvaka vehicle who, when cultivating sequential practice of deeds, immediately apply the practice of wisdom, skillfully contemplating sequence as empty of intrinsic nature, from their initial mind up until attaining arhatship; this is called sequence as non-sequence. Fourth, there are persons of the śrāvaka vehicle who, from their initial resolve, immediately cultivate the practice of wisdom, produce the lightning-flash samādhi, and attain the four fruits, yet have not completed the various dhyānas; desiring to fulfill conditioned merits, they cultivate the five kinds of dhyāna-concentration in sequence to fulfillment; this is non-sequence as sequence. This meaning will become naturally clear after the seventh section explaining cultivation and realization and the eighth section demonstrating fruits and retributions, through the end of the ten topics.