釋淨土群疑論 7.9

7.9

I explain: It is truly as you reproach. However, because of four reasons, one cannot teach them to practice [the contemplation of] the real mark. First, the person is evil; second, the Dharma is profound; third, suffering oppresses [them]; fourth, time is short. Regarding 'the person is evil': this person has never cultivated goodness in their whole life. Even bidding them practice buddhānusmṛti, one still fears they are not yet skilled, how much less could they understand the real mark of all dharmas? Regarding 'the Dharma is profound': the two emptinesses, tathatā, and the equality of the dharmadhātu—their principle and purport are obscure and remote, difficult to accomplish suddenly, and cannot be taught. Regarding 'suffering oppresses': even practitioners who habitually cultivate this contemplation throughout their lives cannot accomplish it when oppressed by suffering and distress; how much less could this person, who has never practiced it in their entire life, be taught to cultivate it just as manifold sufferings entangle them? In principle it is impossible. Regarding 'time is short': even if one were to expound the real mark of all dharmas extensively to them during their normal life, after pondering it for many years they still might not understand; how much less could they just begin to train and seek it in this brief moment? They would certainly not succeed, and the teaching would be instituted in vain. One who well understands the matters of the proper time is called a great Dharma master. The Great Sage surely knew that their study would definitely fail, so he did not teach them to contemplate the real mark. This profoundly reveals that the Buddha's wisdom skillfully accords with the capacities of beings; because of these four conditions, he did not teach the real mark.