西方合論 7.16

7.16

The answer is: 'The Elder only said that the three asaṃkhyeyas are fundamentally empty and the substance of time cannot be grasped; he did not mean that there is no time. Just as when a person's eyes, ears, nose, tongue, and body exist in the present, to say that the six roots are fundamentally non-existent does not mean discarding the six roots and claiming they do not exist. For example, a small child seeing the moon in water gives rise to attachment and wishes to take it, but cannot; a wise person teaches them, saying that it can be seen by the eye, but cannot be grasped by the hand. He only refutes its graspability; he does not refute its visibility. The practices and karmas of the buddhas and bodhisattvas throughout the three periods of time are also like this: although all are ungraspable, it does not mean there are no practices. Moreover, the two great bodhisattvas Nāgārjuna and Aśvaghoṣa were both patriarchs transmitting the robe in the Chan lineage; would they be willing to deceive themselves and deceive others, leading astray later generations? One must know that the matter of birth and death is momentous; it is not something that can be spat out with a single piece of knowledge or half a practice. The *Mahāprajñāpāramitopadeśa* says: "There are bodhisattvas with sharp faculties and resolute minds who, long before arousing the mind, have gathered immeasurable merit and wisdom. When such a person meets a buddha and hears this Mahāyāna Dharma, they arouse the mind of anuttarasamyaksaṃbodhi, immediately practice the six pāramitās, enter the bodhisattva stages, and attain the ground of avaivartika. Why is this? Because having previously gathered immeasurable merit, their sharp faculties and mind are resolute, and they hear the Dharma from the buddha. For example, in traveling far, some go by riding a sheep, some go by riding a horse, and some go by supernatural powers. One who rides a sheep arrives only after a very long time; one who rides a horse is somewhat faster; one who rides supernatural powers arrives in the time it takes to form a thought. Thus one cannot say: 'Hearing [the Dharma] upon forming a thought, how could they arrive so quickly?' Such a characteristic of supernatural power is just like this; one should not give rise to doubt. The bodhisattva is also like this: upon arousing anuttarasamyaksaṃbodhi, they immediately enter the bodhisattva stages. There are bodhisattvas who, upon first forming the intention, though their initial mind is good, later mix with various evils, only from time to time generating the thought, 'I seek the Buddha path,' and dedicating all merits toward anuttarasamyaksaṃbodhi. This person takes a very long time, immeasurable asaṃkhyeya kalpas, and may arrive or may not arrive. The causes and conditions of their merit from past lives are slight, and moreover their faculties are dull and their minds not resolute, like one who rides a sheep. There are people who in past lives had some merit and sharp faculties, who arouse the mind and gradually practice the six pāramitās, and after three, ten, or a hundred asaṃkhyeya kalpas attain anuttarasamyaksaṃbodhi, like one who rides a horse, who will certainly reach their destination. The third, those who ride supernatural powers, are as explained above." From this we know: gradual cultivation and sudden realization are distinct and different; when a bodhisattva wishes to attain the Buddha stage, none arrive abruptly. Therefore a past worthy said: "Though equal to the Buddha's enlightenment, not having reached the ultimate fruit, it is not the consummation." For this reason, people of awakened understanding must definitely seek rebirth in the Pure Land and practice according to the Dharma to avoid falling back; waiting until the power of patience is firm and solid, entering the world to benefit living beings—only then is it the ultimate fruit of buddhahood.'