[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976) › 7.13 # 西方合論 7.13 西方合論 7.13 - **Language:** Classical Chinese ### [7.13](https://indike.org/pramana/in.bauddha.taisho.1976.7.13) 五、菩薩初發心時生如來家者，為上上根人，頓示本智，初心創發，十住位上，即與佛同。如《華嚴經》有一䫫菩薩，經百千億那由他劫行六波羅蜜，不生佛家，猶是假名菩薩。以雖見佛性，未彰智業。長者《決疑論》云：「初發心住明，以從禪定，顯得根本空智慧門，無明始謝，智慧始明，初生如來智慧之家，名住佛所住故，得憶念一切諸佛境界智慧光明普門法門。以此見道，無古今中邊等見，經歷五位，鍊磨習氣，增長慈悲，名為修道。故言初發心時便成正覺，方可修道。如善財南行，求諸勝友，皆云：『我已先發阿耨多羅三藐三菩提心。』云何學菩薩行修菩薩道，不云增長佛道？為根本智以定顯得，無作無修，但學菩薩行，根本智自明自顯，若不得正覺之體，諸行並是無常，皆是人天有生死業報也。」又云：「經此現生一生發心相應時，得以正智于分段身觀行心成，兼修善業，來生入變易身。以今生分段之身，是過去作業；今身以智修觀行業，來生得神通變化生也。」如十善業，尚生天上得業報神通；如龍大力鬼，尚以無明惡業猶有神通，何況道眼開敷，慈善根力，使智神用一生作意，而于來世不獲大用神通者也。《宗鏡錄》曰：「初心成佛者，非謂不具諸功德。如經說普莊嚴童子，一生得聞善熏習，二生成其解行，三生得入果海。同一緣起，而此三生只在一念。猶如遠行，到在初步。然此初步之到，非謂無於後步，明此童子得入果海，非不久植善根。問：『既久修始得，云何言一念得耶？』答：『言久修善根者，即在三乘教攝，從三乘入一乘，即是一念始修足。故經云：「初發心時，便成正覺。」譬眾川入海，纔入一滴，即稱周大海，無始無終。若餘百川水之極深，不及入大海之一滴；即同三乘中修多劫，不及一乘之一念。又此時劫不定，或一念即無量劫，如十玄門時處無礙。又大乘明一念成佛有二：一者會緣以入實性，無多少故，明一念成佛。二者行行纔滿，取最後念，名為一念成佛，如人遠行以後步為到。若一乘明一念成佛者，如大乘取後一念成佛，即入一乘，以後即初，初念即是成。何故？以因果相即，同時相應故。然一念成者，即與佛同位，未具究竟，故復有淺深之殊。如人始出門，及以久遊行他土，雖同在空中，而遠近有別。是故十信十住等五位，各各言成佛，而復辨其淺深，此中須善思之。』」若二大士言，即知禪門悟達之士，不得廢一切行，銷磨無始結習也。夫居此濁惡，進一退萬，若不近佛，垢膩交集，行何由成？如善財初發心悟道時，德雲比丘教以憶念一切諸佛法門；及入彌勒閣後，普賢菩薩為發十大願王，導生極樂，此是一切如來入道榜樣。《華嚴》所說一真法界門，不同餘教有權有實，是經不信，即真闡提。雖使釋迦讚歎，普賢勸進，彌勒作證，亦末如之何也已矣！ > Fifth, as for bodhisattvas who are born into the family of the Tathāgata at the time of their initial resolve: this is for people of the highest faculties, to whom fundamental wisdom is suddenly revealed, so that when their initial mind is first brought forth, upon the stage of the ten abidings they are already equal to the Buddha. As in the Avataṃsaka Sūtra, there is a class of bodhisattvas who practice the six perfections through hundreds of thousands of koṭis of nayutas of kalpas without being born into the Buddha's family, still being merely nominal bodhisattvas, because although they have seen the Buddha-nature, their deeds of wisdom have not yet shone forth. The Elder's Treatise Resolving Doubts states: "The clarification of the Abiding of Initial Aspiration is that through dhyāna-concentration, the gate of fundamental, empty wisdom is revealed; ignorance begins to fade, and wisdom begins to shine forth; one is first born into the Tathāgata's family of wisdom, called abiding where the Buddha abides, and thus attains the universal gate of the Dharma gate of the wisdom-radiance of recollecting the realms of all Buddhas. Using this to see the Way, there are no views of past, present, middle, or extreme; passing through the five stages, refining habitual propensities, and increasing compassion is called cultivating the Way. Therefore it is said that upon the initial aspiration, one immediately achieves correct enlightenment, and only then can one cultivate the Way. Just as when Sudhana journeyed south to seek superior friends, all of them said: 'I have already previously brought forth the mind of anuttarasamyaksaṃbodhi.' Why do they say 'learn the bodhisattva conduct and cultivate the bodhisattva path,' but do not say 'increase the Buddha path'? Because fundamental wisdom is revealed through concentration, without fabrication and without cultivation; merely by learning the bodhisattva conduct, fundamental wisdom illuminates and manifests itself. If one does not attain the essence of correct enlightenment, all practices are impermanent, belonging entirely to the karmic retribution of saṃsāra among humans and devas." It also states: "When one's aspiration accords with this present single lifetime, through correct wisdom one accomplishes the heart of contemplative practice within the segmented body while concurrently cultivating good karma, so that in the next life one enters the body of transformation. Because this segmented body of the present life is the karma made in the past, if one cultivates contemplative practice through wisdom in this body, in the next life one attains birth endowed with supernatural powers and transformations." If the ten good actions still allow birth in heaven with the retributive supernatural powers, and if dragons and powerful ghosts still possess supernatural powers through the evil karma of ignorance, how much more so when the eye of the Way is opened, and by the power of compassionate wholesome roots, one brings the wondrous functioning of wisdom into intentional practice throughout a single life—how could one not obtain great functioning and supernatural powers in the future life? The Zongjing lu states: "Achieving buddhahood at the initial mind does not mean one is not endowed with all merits. As the sūtra says, the youth Samantālaṅkāra in one lifetime heard and cultivated wholesome habituation, in a second lifetime accomplished understanding and practice, and in a third lifetime entered the ocean of fruition. Belonging to the same dependent origination, these three lifetimes are nevertheless within a single thought. It is like taking a long journey: arriving lies in the first step. Yet the arrival of this first step does not mean there are no subsequent steps; it clarifies that for this youth to enter the ocean of fruition was not without planting wholesome roots for a long time. Question: 'Since it is attained only after long cultivation, why is it said to be attained in a single thought?' Answer: 'Saying that one has cultivated wholesome roots for a long time belongs to the scope of the three vehicles' teaching; entering the One Vehicle from the three vehicles is precisely when the initial cultivation is fulfilled in a single thought. Therefore the sūtra says: "Upon the initial aspiration, one immediately achieves correct enlightenment." It is like many rivers flowing into the ocean: the moment a single drop enters, it is immediately pervasive throughout the great ocean, without beginning or end. Even the deepest waters of the remaining hundred rivers cannot equal a single drop entering the great ocean; similarly, cultivating for many kalpas in the three vehicles cannot equal a single thought of the One Vehicle. Furthermore, this kalpa time is unfixed: a single thought may be immeasurable kalpas, as in the unobstructedness of time and place of the Ten Profound Gates. Moreover, the Mahāyāna explains achieving buddhahood in a single thought in two ways: first, converging conditions to enter true nature, where because there is neither more nor less, it explains achieving buddhahood in a single thought; second, just as practices are fulfilled, taking the final thought is called achieving buddhahood in a single thought, like a traveler taking the final step as arrival. If the One Vehicle explains achieving buddhahood in a single thought, it is like the Mahāyāna taking the final thought as achieving buddhahood, which then enters the One Vehicle: the end is the beginning, and the initial thought is itself achievement. Why? Because cause and effect are mutually identical, corresponding simultaneously. However, one who achieves it in a single thought attains the same rank as the Buddha, yet is not fully complete in the ultimate, so there are still distinctions of shallow and deep. It is like a person who has just stepped out the door versus one who has traveled in other lands for a long time: though both are in the open air, there is a difference of near and far. Therefore, the five stages, such as the ten faiths and ten abidings, each speak of achieving buddhahood, yet also discern their shallow and deep; one must reflect well upon this.'" From the words of these two great masters, we know that enlightened practitioners of the Chan school cannot abandon all practices or cease dispelling beginningless habitual ties. Living in this defiled and evil world, advancing one step while retreating ten thousand, if one does not stay close to the Buddha, defilements and impurities will intertwine—how could practice be accomplished? When Sudhana initially brought forth his resolve and awoke to the Way, the bhikṣu Meghashrī taught him the Dharma gate of recollecting all Buddhas; and after he entered Maitreya's pavilion, Samantabhadra Bodhisattva brought forth the ten great kingly vows for him to guide him to rebirth in Sukhāvatī. This is the model for all Tathāgatas entering the Way. What the Avataṃsaka expounds as the gate of the one true dharmadhātu is not like other teachings that have provisional and real; if one does not believe this sūtra, one is truly an icchantika. Even if Śākyamuni praised it, Samantabhadra urged advancement, and Maitreya bore witness, nothing could be done for them! > — English (machine translation) (machine translation) - [Previous: 7.12](https://indike.org/pramana/in.bauddha.taisho.1976.7.12) - [Next: 7.14](https://indike.org/pramana/in.bauddha.taisho.1976.7.14) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1976.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.7.13) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.19.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1976.7.13](https://indike.org/pramana/in.bauddha.taisho.1976.7.13) · Pramāṇa