釋淨土群疑論 3.15

3.15

釋曰：如三階禪師等，咸以信行禪師是四依菩薩，於諸大乘經中撰集《三階集錄》，言今千年已後第三階眾生，唯合行普真普正佛法，得生十方佛國。若行別真別正佛法，及讀誦大乘經等，即是不當根法，墮於十方地獄。今《無量壽經》等，即是別真別正，是第二階佛法。千年已前合行此法，千年已後既無此機，斯教即廢，縱令住世百歲，只合千一百年。故釋經道滅盡特留此經止住百歲者，是正法千年之後百年者也。何以知之？如不輕菩薩，於像法增上慢四眾中出世，不專讀誦經典，但行禮拜。故知正法滅後增上慢盛時，不得學別讀別誦，但別得學普，即其文也。由學普故，得六根清淨，更增壽命，此即學當根普法益。善星是三階人，為讀誦十二部經，墮大地獄，此即是損大。有三階行者同為此解，細尋此義，理必不然。何者？若以千年已後正人斯盡，唯是邪惡第三階人，唯合行普真普正佛法，不合行別真別正佛法及讀誦大乘經等。如其行讀誦等者，即墮十方阿鼻地獄。此即如來惡心，憎嫉第三階人，留其別真別正佛法，令其錯讀，使墮阿鼻地獄。何關慈悲哀愍特留此經住世百年？若以普真普正是當根者，佛說普法之後，何因不說慈悲哀愍特留住世百年耶？若言普法非佛所說，故禪師是說諸佛不說之經、度諸佛不度之者，禪師非佛，何能說經耶？又何因言依諸大乘經，撰集《三階集錄》？若諸大乘經有普教別教，普不言道留，乃是今時佛法。別教經言止住，而學不當根，反大聖之慈悲、異如來之化導。既無聖教，孰辨正邪？若引不輕不讀誦經，即證像法之中增上慢時不得讀誦經者，何因不輕菩薩臨欲終時，具聞威音王佛先所說《法華經》二十千萬億偈，悉能受持，得六根清淨，更增壽命二百萬億那由他歲，廣為人說是《法華經》？若第三階人，不得聽讀大乘經，何為不輕比丘為增上慢人說《法華經》，令彼聽受作墮十方阿鼻地獄因也？又藥王菩薩願於佛滅度後，當奉持讀誦說是經典。後惡世眾生善根轉少，多增上慢、貪利供養，增不善根、遠離解脫。雖難可教化，我等當起大忍力讀誦此經持說書寫等。何因藥王菩薩，於多增上慢時說《法華經》？又《般若經》後五百歲能持是經，又言於後末世有受持此經所得功德等。又《賢護經》最後五百歲讀誦是經等。寧容千年之後別法廢時不合讀誦大乘經典？勸諸學流審諦聖旨，勿得自誤復誤餘人，令諸大乘微妙經典絕行於世。將為毒藥，是地獄因。滅正法眼，何其顛倒，可傷之甚。有釋：經道滅盡，依《大悲經》，正法千年、像法千年、末法萬年。萬年之後經道滅盡，特留此教更住百年。此刀兵劫時，人多造惡，所執草木悉成刀劍，互相殺害，瞋毒熾盛，人壽十歲、身長二肘。於此時中，更不能修諸餘甚深戒定慧學，唯能念佛，厭此娑婆三災五濁極苦惱處，願生西方安樂世界。故佛知此時眾生苦重，能生厭離，故以慈悲特留此經，於諸經後止住百歲，在刀兵劫利益有情。又有釋言：如尊者慶友說法住記言，此佛法刀兵劫後，人心厭惡，咸起慈心，不相殺害，共相怜愍如父如子，命漸增長至滿百年。十六大羅漢三明六通，具八解脫，善閑三藏十二部經，受佛付囑，住持正法，利益眾生，不般涅槃。并餘眷屬大羅漢萬餘徒眾，還以如來三藏教法流行於世，化導群生，造寺度僧，修戒定慧，佛法熾盛。至增人壽六萬歲末七萬歲初，諸阿羅漢總集如來所有舍利共造寶塔。十六阿羅漢與諸眷屬遶塔供養，散諸香華，瞻仰禮已，俱昇虛空，作如是言：「敬禮世尊釋迦如來應正等覺。我受教勅，護持正法，及與天人作諸饒益。法藏已沒，有緣已周，今辭滅度。」說是語已，一時俱入無餘涅槃。其舍利塔便陷入地，至金輪際方乃停住。其三藏教在舍利前先已滅沒，經一百年，唯此淨法與舍利塔及諸阿羅漢一時滅沒。爾時世尊釋迦牟尼無上正法，於此三千大千世界永滅不現。從此無間，此佛土中有七萬俱胒獨覺，一時出現。其人壽量八萬歲時，獨覺聖眾復皆滅度。次後彌勒出現世間，還為眾生說淨土教，令無量眾得生淨土。如是展轉賢劫千佛，及後諸佛出興於世，皆說淨法，勸生西方，乃至十方亦復如是。其阿彌陀佛壽命無量阿僧祇劫，未滅度來，十方世界諸佛出現，對彼阿彌陀佛有緣眾生，皆說淨法，勸生淨土。故此經道滅盡，特留百年，當此時也。

I explain: The Dhyāna masters of the Three Stages Sect and others all regard Dhyāna Master Xinxing as a bodhisattva who was a refuge of the four sorts, and compile the *San jie jilu* from various Mahāyāna sūtras, stating that sentient beings of the third stage after one thousand years are only suited to practice the universal-true and universal-correct Buddha-dharma, whereby they may be born in the Buddha-lands of the ten directions. If they practice particular-true and particular-correct Buddha-dharma, and read and recite Mahāyāna sūtras and the like, this is a teaching not suited to their capacity, and they will fall into the hells of the ten directions. Now, the *Sukhāvatīvyūha Sūtra* and others are precisely particular-true and particular-correct, which is Buddha-dharma of the second stage. Prior to one thousand years, it was appropriate to practice this teaching; after one thousand years, since this capacity no longer exists, this teaching is abrogated. Even if it were allowed to remain in the world for one hundred years, it would only amount to one thousand one hundred years. Therefore, they interpret the statement that after the scriptural path is completely extinguished this sūtra is specially retained to abide for one hundred years as referring to the one hundred years after the one thousand years of the True Dharma. How is this known? Like Bodhisattva Sadāparibhūta, who appeared in the world among the fourfold assembly of the arrogant during the Semblance Dharma, did not devote himself to reading and reciting the scriptures, but merely practiced bowing. Therefore, one knows that when the arrogant flourish after the extinction of the True Dharma, one must not study particular [teachings] or read and recite particular [scriptures]; one must only study universal [teachings]—this is their text. Because of studying the universal, one attains purity of the six faculties and further increases one's lifespan; this is the benefit of studying the universal teaching suited to one's capacity. Sunakkhatta was a person of the third stage; because he read and recited the twelve divisions of scriptures, he fell into the great hell; this is a great detriment. Some practitioners of the Three Stages hold this same understanding. Carefully examining this meaning, the principle is certainly not so. Why is this? If one holds that after one thousand years correct people are completely gone, and there are only evil people of the third stage who are only suited to practice universal-true and universal-correct Buddha-dharma, and are not suited to practice particular-true and particular-correct Buddha-dharma or read and recite Mahāyāna sūtras and the like—and if they do practice reading, reciting, and so forth, they will fall into the Avīci Hells of the ten directions—then this would mean that the Tathāgata, with an evil mind, hated and envied people of the third stage, and retained his particular-true and particular-correct Buddha-dharma to cause them to read it erroneously, bringing about their fall into the Avīci Hell! How could this relate to his having compassion and pity, specially retaining this sūtra to remain in the world for one hundred years? If the universal-true and universal-correct were what suited the capacity, why did the Buddha, after expounding the universal teaching, not state that out of compassion and pity he specially retained it to remain in the world for one hundred years? If one says that the universal teaching was not expounded by the Buddha, and therefore the Dhyāna Master expounded sūtras not expounded by the Buddhas to deliver those not delivered by the Buddhas—since the Dhyāna Master was not a Buddha, how could he expound sūtras? Furthermore, on what basis does he say that, relying on various Mahāyāna sūtras, he compiled the *San jie jilu*? If the various Mahāyāna sūtras have universal teachings and particular teachings, yet the universal does not speak of being retained and is claimed to be the Buddha-dharma of the present time, while the sūtras of the particular teachings speak of abiding yet studying them is claimed not to suit the capacity—this opposes the compassion of the Great Sage and contradicts the Tathāgata's transforming guidance. Since there is no noble teaching [for this], who could distinguish the correct from the deviant? If one cites Sadāparibhūta's not reading and reciting sūtras as proof that during the Semblance Dharma at the time of the arrogant one must not read and recite sūtras, why is it that when Bodhisattva Sadāparibhūta was about to die, he fully heard the two hundred thousand million billion verses of the *Lotus Sūtra* previously expounded by King Bhīṣmagarjitasvararāja Buddha, was entirely able to receive and uphold them, attained purity of the six faculties, further increased his lifespan by two million billion nayutas of years, and extensively expounded this *Lotus Sūtra* to people? If people of the third stage must not listen to or read Mahāyāna sūtras, why did the monk Sadāparibhūta expound the *Lotus Sūtra* to the arrogant people, causing them to listen and receive it, thereby creating the cause for falling into the Avīci Hells of the ten directions? Furthermore, Bodhisattva Bhaiṣajyarāja vowed that after the Buddha's parinirvāṇa, he would uphold, read, recite, and expound this scripture: 'In the latter evil age, sentient beings' good roots will grow increasingly sparse, with many being arrogant and coveting gain and offerings, increasing their unwholesome roots and straying far from liberation. Although they are difficult to teach and transform, we shall arouse great power of forbearance to read, recite, uphold, expound, and copy this sūtra, and so forth.' Why did Bodhisattva Bhaiṣajyarāja expound the *Lotus Sūtra* during the time of widespread arrogance? Furthermore, the *Prajñāpāramitā Sūtra* speaks of being able to uphold this sūtra in the latter five hundred years, and also speaks of the merit obtained by those who receive and uphold this sūtra in the latter, final age, and so forth. Furthermore, the *Bhadrapāla Sūtra* speaks of reading and reciting this sūtra in the final five hundred years, and so forth. How could it be that after one thousand years, when the particular teachings are abrogated, it is inappropriate to read and recite the Mahāyāna scriptures? I urge the stream of students to examine the sage's intent thoroughly, and not deceive themselves and further deceive others, causing the wondrous Mahāyāna scriptures to cease circulating in the world, regarding them as poison and as causes for the hells! To extinguish the eye of the True Dharma—how inverted this is; it is exceedingly lamentable! There is an interpretation: that the extinction of the scriptural path is based on the *Mahākaruṇā Sūtra*, which states that the True Dharma lasts one thousand years, the Semblance Dharma lasts one thousand years, and the Final Dharma lasts ten thousand years. After the ten thousand years, the scriptural path is completely extinguished, and this teaching is specially retained to remain for a further one hundred years. At that time, during the kalpa of weapons, people will mostly create evil; the grasses and trees they grasp will all turn into swords and daggers, and they will kill one another. The poison of anger will rage fiercely, human lifespan will be ten years, and bodies will be two cubits tall. In this time, they will no longer be able to cultivate any other profound trainings in morality, concentration, and wisdom; they will only be able to practice buddhānusmṛti, detesting this Sahā world—an extremely painful and distressed place of the three disasters and five turbidities—and wishing to be born in the Western Land of Peace and Joy. Therefore, the Buddha, knowing that sentient beings' suffering at this time is heavy and that they can give rise to revulsion, out of compassion specially retained this sūtra to remain for one hundred years after all other scriptures, benefiting sentient beings during the kalpa of weapons. There is also another interpretation: As Venerable Nandimitra's *Record on the Abiding of the Dharma* states, after this kalpa of weapons of the Buddha-dharma, human minds will feel revulsion toward evil and will all give rise to kindness; they will not kill one another, but will mutually pity each other like fathers and sons, and lifespan will gradually increase until it reaches one hundred years. The sixteen great arhats possess the three clear knowledges and the six supernatural knowledges, are endowed with the eight liberations, and are well versed in the three baskets and twelve divisions of scriptures; having received the Buddha's entrustment, they uphold the True Dharma and benefit sentient beings without entering parinirvāṇa. Together with their retinue of more than ten thousand great arhats, they will once again circulate the Tathāgata's teachings of the three baskets in the world, transforming and guiding sentient beings, building monasteries and ordaining monks, cultivating morality, concentration, and wisdom, so that the Buddha-dharma will flourish. When human lifespan increases to the end of sixty thousand years and the beginning of seventy thousand years, all the arhats will gather together all the Tathāgata's relics to jointly build a jeweled stūpa. The sixteen arhats and their retinues will circumambulate the stūpa, make offerings, scatter various incenses and flowers, look up in reverence and bow, and then ascend together into the sky, speaking these words: 'We pay homage to the World-Honoured One, Śākyamuni Tathāgata, the Arhat, the Fully and Perfectly Awakened One. We received the instructions to protect and uphold the True Dharma and to bring various benefits to devas and humans. The storehouse of the Dharma has now disappeared, and our conditions [to guide] have come to an end; we now take our leave to enter extinction.' Having spoken these words, they will simultaneously enter remainderless nirvāṇa. The relic stūpa will then sink into the earth, stopping only when it reaches the limit of the golden wheel. The teaching of the three baskets will already have disappeared one hundred years before the relics; only this pure teaching, along with the relic stūpa and the arhats, will simultaneously disappear. At that time, the unsurpassed True Dharma of the World-Honoured One Śākyamuni will be eternally extinguished and no longer appear in this great trichiliocosm. Immediately following this, seventy thousand pratyekabuddhas will appear simultaneously in this Buddha-land. When human lifespan is eighty thousand years, the assembly of pratyekabuddhas will again all pass into extinction. Afterwards, Maitreya will appear in the world and will again expound the Pure Land teaching to sentient beings, causing immeasurable assemblies to attain rebirth in the Pure Land. In this manner, in turn, the thousand Buddhas of the Fortunate Kalpa and subsequent Buddhas who arise in the world will all expound the pure teaching and urge rebirth in the West; and the same applies to the ten directions. Since the lifespan of Amitābha Buddha is immeasurable asaṃkhyeya kalpas, before he passes into extinction, the Buddhas appearing in the worlds of the ten directions will all expound the pure teaching to those sentient beings with whom Amitābha Buddha has affinity, urging them to attain rebirth in the Pure Land. Therefore, the statement that after the scriptural path is completely extinguished, it is specially retained for one hundred years, corresponds to this time.