宗鏡錄 45.26

45.26

答。信有二種。一若正信堅固。諦了無疑。理觀分明。乘戒兼急。如此則一生可辦。誰論退耶。二若依通之信。觀力麁浮習重境強。遇緣即退。如華嚴論云。如涅槃經。聞常住二字。尚七世不墮地獄。如華嚴經云。設聞如來名。及所說法。不生信解。亦能成種。必得解脫至成佛故。何故經言。第六住心。及從凡夫信位。猶言有退。此意若為和會。解云。十信之中。勝解未成。未得謂得。便生憍慢。不近善友。不敬賢良。為慢怠故。久處人天。惡業便起。能成就大地獄業。若一信不慢。常求勝友。即無此失。若權教第六住心。可有退位。實教中為稽滯者。責令進修。如舍利弗。是示現聲聞。非實聲聞。所作方便。皆度眾生使令進策。如權教中第六住心。可說實退。何以故。地前三賢總未見道。所修作業。皆是有為。所有無明。皆是折伏。功不強者。便生退還。若折伏有力。亦不退失。如蛇有毒。為呪力故。毒不能起。但於佛法中。種於信心。謙下無慢。敬順賢良。於諸惡人。心常慈忍。於諸勝己者。諮受未聞。所聞勝法。奉行無妄。所有虛妄。依教蠲除。於三菩提道。常勤不息。夫為人生之法。法合如然。但不長惡而生。何須慮退。華嚴疏云。深心信解常清淨者。信煩惱即菩提。方為常淨。由稱本性而發菩提心。本來是佛。更無所進。如在虛空。退至何所。

Answer: There are two kinds of faith. First, if right faith is firm and solid, clearly understood without doubt, rational contemplation distinct and clear, and both the vehicle and the precepts pursued with equal urgency, then in this single lifetime it can be accomplished; who would speak of regression? Second, if it is faith reliant on generic comprehension, where the power of contemplation is coarse and unstable, habit-energy heavy, and external objects dominant, then upon encountering conditions one will indeed regress. As the Huayan Lun says: According to the Nirvāṇa Sūtra, merely hearing the two words "eternally abiding" prevents falling into the hells for seven lifetimes; as the Avataṃsaka Sūtra says, even if one hears the Tathāgata's name and the Dharma he expounds without generating faith and understanding, it still forms a seed and one will inevitably attain liberation and buddhahood. Why then do sūtras say that at the stage of the sixth dwelling citta, and in the faith stages from the ordinary person onward, there is still said to be regression? How can this intention be reconciled? The explanation states: within the ten faiths, superior understanding is not yet completed; not having attained, one claims to have attained, thereby generating arrogance, not associating with virtuous friends, and not respecting the wise and virtuous. Because of arrogance and laxity, dwelling long among humans and devas, evil karma arises, which can accomplish karma for the great hells. If in one faith one is not arrogant and constantly seeks superior friends, there will be no such fault. If it is the sixth dwelling citta of the provisional teachings, there can be a stage of regression; in the real teaching, for those who are stalled and lagging, it reproaches them to urge them to advance in practice. Just as Śāriputra manifested as a śrāvaka and was not a real śrāvaka, the expedients he practiced were all to deliver sentient beings and cause them to advance and exert themselves. As in the provisional teachings, the sixth dwelling citta can be said to be real regression. Why? Because the three groups of sages prior to the bhūmis have not seen the Path at all; the activities they cultivate are all conditioned, and whatever avidyā they have is merely suppressed. If their power is not strong, they regress. If their suppression is forceful, they also do not regress and lose [attainment]. Just as a snake possesses venom, but through the power of a mantra the venom cannot arise. One need only plant the seed of faith in the Buddha-dharma, be humble and without arrogance, and respect and defer to the wise and virtuous; toward all evil people, the mind should always be compassionate and forbearing; from all who surpass oneself, inquire and receive what has not yet been heard; practice without falsehood the superior Dharma heard; eradicate all falsity according to the teachings; and constantly exert oneself without resting in the path of sambodhi. As the way for a human life, it naturally should be so. So long as one lives without increasing evil, why should one worry about regression? The Huayan Shu states: For those whose profound mind, faith, and understanding are constantly pure, believing that kleśas are themselves bodhi is what constitutes constant purity. Because one generates the bodhicitta in accord with one's fundamental nature, one is originally a Buddha, with nowhere further to advance. As if in empty space, where could one regress to?