安樂集 1.4

1.4

第一大門中，明教興所由，約時被機，勸歸淨土者。若教赴時機，易修易悟；若機教時乖，難修難入。是故《正法念經》云：「行者一心求道時，常當觀察時方便，若不得時，無方便，是名為失，不名利。」何者？如攢濕木以求火，火不可得，非時故；若折乾薪以覓水，水不可得，無智故。是故《大集月藏經》云：「佛滅度後第一五百年，我諸弟子學慧得堅固；第二五百年，學定得堅固；第三五百年，學多聞、讀誦得堅固；第四五百年，造立塔寺、修福懺悔得堅固；第五五百年，白法隱滯多有諍訟，微有善法得堅固。」

In the first major chapter, regarding the explanation of the causes for the rise of the teaching, adapting to capacities according to the times, and encouraging return to the Pure Land: If the teaching accords with the capacities and the times, it is easy to practice and easy to awaken to; if the capacities, teaching, and times are in conflict, it is difficult to practice and difficult to enter. Therefore the *Saddharmasmṛtyupasthāna-sūtra* says: "When a practitioner seeks the Path with one mind, they should always observe the upāya appropriate to the times; if one does not obtain the right time and lacks upāya, this is called loss, not gain." Why is this? It is like drilling into wet wood to seek fire—fire cannot be obtained because it is not the proper time; or splitting dry firewood to search for water—water cannot be obtained because one lacks wisdom. Therefore the *Candragarbha-sūtra* says: "In the first five hundred years after my nirvāṇa, my disciples will be firm in learning wisdom; in the second five hundred years, they will be firm in learning samādhi; in the third five hundred years, they will be firm in learning extensive listening, reading, and reciting; in the fourth five hundred years, they will be firm in building stūpas and monasteries, cultivating merit, and repenting; in the fifth five hundred years, the pure dharmas will be hidden and obstructed, there will be much disputation, and subtle good dharmas will barely remain firm."