---
title: "西方合論 · 7 往生門"
description: "西方合論是明代文学家袁宏道撰写的一部佛教经典注释著作。袁宏道是晚明著名文学家，公安派代表人物，晚年皈依佛教。该书成书于万历年间，主要阐释净土宗经典《阿弥陀经》的奥义，融合禅净思想，提倡念佛往生西方极乐世界的修行法门。内容涵盖净土信仰、念佛方法、往生条件等核心教义，体现了晚明士大夫佛教的典型特征。作为明代净土宗重要文献，西方合論在佛教史上具有独特地位，既反映了文人佛教的学术特色，也推动了净土思想在士大夫阶层的传播，对后世佛教发展产生深远影响。"
url: "https://rushiwowen.co/en/r/cmcy2fc7t0113jv048jjw4a28"
---

## 西方合論卷之七

> Chapter 7 of the Western Land Treatise

### 第七往生門

> Chapter 7: The Gate of Rebirth

夫究竟涅槃，唯除如來。二乘破有執空，假名寂滅；菩薩發真無漏，分破無明。何況劣根淺解，大海一滴，輒逞狂慧，斷無後有，以恣情為遊戲，以修行為纏縛，自殺殺他，何異酖毒。如佛在時有一比丘得四禪，生增上慢，謂得阿羅漢，不復求進。命欲盡時，見有四禪中陰相來，便生邪見謂無涅槃，佛為欺我！惡邪生故失四禪中陰，便見阿鼻泥犁中陰相，命終即生阿鼻地獄。此等猶是坐禪持戒，一念妄證，遂沈黑獄。而今禪人得少為足，蕩心逸軌，其惡報又不知當如何也。古人云：「不生淨土，何土可生？三祇途遠，入餘門者，多有退墮。」是以古今聖流，皆主張此一門。今略示六種，以定指南：

> The ultimate nirvana is attained only by the Tathagata. Those of the Two Vehicles, having broken through attachment to existence, cling to emptiness, and their so-called cessation is merely nominal. Bodhisattvas, however, awaken the true and undefiled mind, gradually breaking through ignorance. How much less can those of inferior capacity with shallow understanding—mere drops in the ocean—presume to wield wild wisdom, claiming there is no further existence after death, treating indulgence as play and practice as bondage? Such self-destruction and destruction of others is no different from taking poison. Once, during the Buddha's time, a monk attained the fourth dhyana and, succumbing to pride, believed he had reached arhatship, ceasing all further effort. As his life drew to a close, he perceived the signs of the intermediate state of the fourth dhyana, but then fell into the wrong view that nirvana did not exist, thinking the Buddha had deceived him. Because of this evil view, he lost the intermediate state of the fourth dhyana and instead perceived the signs of the Avichi hell. At death, he was reborn in that hell. This person had practiced meditation and upheld precepts, yet a single moment of false realization plunged him into the dark abyss. How much worse, then, for today's practitioners of meditation who, satisfied with a little attainment, let their minds run wild and stray from the proper path—their karmic retribution is beyond imagining. An ancient sage said: "If one does not seek rebirth in the Pure Land, where else can one be reborn? The path of three kalpas is long, and those who enter other gates often regress." Thus, throughout history, noble practitioners have advocated this single path. Now I will briefly outline six points to serve as a guide:

一、菩薩生人中者。

> One who is born as a bodhisattva among humans.

二、菩薩生兜率天者。

> Second, the bodhisattva is born in the Tusita Heaven.

三、菩薩生長壽天者。

> Third, when a bodhisattva is born into the long-life heavens.

四、菩薩生界外者。

> IV. Bodhisattvas born beyond the Three Realms.

五、菩薩初發心時生如來家者。

> 5\. When bodhisattvas first awaken their resolve, they are born into the family of the Thus-Come One.

六、菩薩三祇行滿生十方世界利益一切眾生者。

> Six. Bodhisattvas, after completing their practice over three countless eons, are born into worlds throughout the ten directions to benefit all sentient beings.

一、菩薩生人中者，如《般若經》云：「有菩薩人中命終，還生人中者，除阿毘跋致，是菩薩根鈍，不能疾與般若波羅蜜相應，諸陀羅尼門、三昧門，不能疾現在前。」夫人中火宅，百苦相纏，唯大菩薩處之則無染累，如鵝入水水不令濕。若諸小菩薩，非深種善根，尺進丈退，何由得諸三昧？如舍利弗千六十劫行菩薩道，欲渡布施河時，有乞人來乞其眼，舍利弗出一眼與之，乞者得眼，于舍利弗前嚊之，唾而棄地，又以脚蹹。舍利弗思惟言：「如此弊人等，難可度也，不如自調早脫生死。」思惟是已，于菩薩道退迴小乘。又如飛行仙人，以王夫人手觸，神通頓失。迦文往因，以歡喜丸媚藥，䁥就婬女。賢聖猶爾，何況初心。豈若一念阿彌，三昧疾現；寄質蓮邦，永離貪欲者哉！論曰：「菩薩以不見現在佛故心鈍。」即知菩薩常當近佛，以近佛根利，疾得般若故。

> I. When bodhisattvas are born among humans, as the Prajñāpāramitā Sūtra says: "There are bodhisattvas who, after dying in the human realm, are reborn among humans. Unless they are irreversible (avaivartika), these bodhisattvas have dull faculties and cannot quickly become aligned with Prajñāpāramitā; the dhāraṇī gates and samādhi gates cannot quickly manifest before them." The human realm is a burning house, where a hundred kinds of suffering entangle one. Only great bodhisattvas can dwell within it without being stained or burdened—like a goose entering water, the water does not make it wet. But if lesser bodhisattvas have not deeply planted roots of goodness, they advance a foot and retreat a fathom—how could they ever attain the samādhis? For example, Shariputra practiced the bodhisattva path for one thousand and sixty kalpas. When he was about to cross the river of giving, a beggar came and asked for his eye. Shariputra plucked out one eye and gave it to him. The beggar, upon receiving it, sniffed it in front of Shariputra, spat on it, threw it to the ground, and crushed it with his foot. Shariputra thought: "Such wretched people are truly difficult to save. Better to focus on my own liberation and escape birth and death early." Having reflected thus, he retreated from the bodhisattva path back to the Lesser Vehicle. Likewise, a flying immortal once lost all his supernatural powers instantly when the king's consort touched his hand. In a past life, Shakyamuni himself used sweetened pills and seductive charms to approach a prostitute. Even sages and saints are like this—how much more so beginners? How much better to single-mindedly recollect Amitābha in one thought, so that samādhi quickly manifests, and to entrust oneself to rebirth in the lotus land, forever free from greed and desire! As the Treatise says: "Bodhisattvas have dull faculties because they do not see the present Buddha." From this we know that bodhisattvas should always stay close to the Buddha, for by staying close to the Buddha their faculties become sharp, and they quickly attain Prajñāpāramitā.

二、菩薩生兜率天者，為一生補處菩薩，皆生兜率；菩薩欲隨下生者，亦生彼處。《十疑論》曰：「兜率天宮是欲界，退位者多，又有女人，長諸天愛欲，天女微妙，諸天耽玩自不能捨；不如阿彌淨土，純一大乘清淨良伴，煩惱惡業，畢竟不起，遂致無生之位。如師子覺菩薩生彼，為受天樂，從去已來，總不見彌勒。諸小菩薩尚著五欲，何況凡夫。」又《彌勒上生經》得入正定，方始得生，更無方便接引之義。是則兜率內院，尚不求生，何況欲界諸天妙欲之藪，豈有需飲而入焦石之鄉，避溺而沈大海之底者哉。

> Second, Bodhisattvas who are born in the Tusita Heaven are those in their final life before achieving Buddhahood, and all such Bodhisattvas are born there. When a Bodhisattva wishes to descend and be reborn in the world, they also reside in that place. The \*Ten Doubts Treatise\* states: "The Tusita Heavenly Palace belongs to the realm of desire, where many fall back from their practice. Moreover, there are women there, which nurtures the love and attachment of heavenly beings. The celestial maidens are exquisitely beautiful, and the heavenly beings become so engrossed in pleasure that they cannot let go. This is not as good as Amitabha's Pure Land, which is purely devoted to the Great Vehicle and filled with wholesome companions. There, afflictions and evil deeds never arise, and one ultimately reaches the stage of non-arising. For example, the Bodhisattva Lion’s Awakening was born there but, captivated by heavenly pleasures, has never seen Maitreya since his departure. Even lesser Bodhisattvas are still attached to the five desires—how much more so ordinary beings?" Furthermore, the \*Maitreya Ascension Sutra\* states that one must first attain proper meditative concentration to be born there; there is no other skillful means to guide one there. Thus, even the inner court of Tusita is not worth seeking rebirth in, let alone the heavens of the desire realm, which are filled with exquisite temptations. How could one who is thirsty seek refuge in a land of scorching rocks, or one who fears drowning sink to the bottom of the great sea?

三、菩薩生長壽等天者，《智度論》曰：「菩薩無方便入初禪，乃至行六波羅蜜，無方便者入初禪時不念眾生，住時起時不念眾生，但著禪味，不能與初禪和合行般若波羅蜜，是菩薩慈悲心薄故，功德薄少，為初禪果報所牽，生長壽天。」長壽天者，非有想非無想處，壽八萬大劫。或有人言，一切無色定通名長壽天，以無形不可化故，不任得道，常是凡夫處故。或說無想天名為長壽，亦不任得道故。或說從初禪至第四禪，除淨居天，皆名長壽，以著味邪見，善心難生故。如經中說：「佛問比丘：『甲頭土多，地上土多？』諸比丘言：『地上甚多，不可為喻。』佛言：『天上命終還生人中者如甲頭土，墮地獄者如地土。』」何以故？以本發阿耨多羅三藐三菩提心，或於禪中集諸福德，方得還生人中，聞佛法故。若是最初發心求生淨土，即常得聞法，直至不退，豈有如是等過。

> Third, Bodhisattvas may be born in the Long-Life Heavens. According to the \*Treatise on the Great Perfection of Wisdom\*: "A Bodhisattva who lacks skillful means enters the first dhyāna, and even practices the six pāramitās, but without skillful means, when entering the first dhyāna, does not keep sentient beings in mind. Whether dwelling in it or rising from it, he does not think of sentient beings. He merely clings to the taste of meditative absorption and cannot unite the first dhyāna with the practice of Prajñāpāramitā. Because this Bodhisattva's compassion is weak, his merit is thin and meager. Drawn by the rewards of the first dhyāna, he is born in the Long-Life Heavens." The Long-Life Heavens refer to the realm of Neither Perception nor Non-Perception, where the lifespan lasts eighty thousand great kalpas. Some say that all formless attainments are collectively called Long-Life Heavens, because without form, beings there cannot be transformed or taught, are incapable of attaining the Path, and always remain in the state of ordinary beings. Others say that the Heaven of No Thought is called Long-Life, for there too one cannot attain the Path. Still others say that from the first dhyāna up to the fourth dhyāna, excluding the Pure Abodes, all are called Long-Life Heavens, because beings there are attached to meditative flavors and hold wrong views, making it hard for wholesome thoughts to arise. As it is taught in the scriptures: "The Buddha asked the monks, 'Which is greater, the dust on my fingernail or the dust on the whole earth?' The monks replied, 'The dust on the earth is far greater and cannot be compared.' The Buddha said, 'Those who pass away from the heavens and are reborn among humans are as few as the dust on a fingernail, while those who fall into the hells are as many as the dust of the earth.'" Why is this so? Because only those who had originally made the vow for Anuttarā Samyaksaṃbodhi, or who accumulated merit and virtue within meditative absorption, are able to be reborn among humans and thus hear the Dharma. But if from the very beginning one aspires to be reborn in the Pure Land, one will always hear the Dharma and never retreat — how could such faults and dangers arise?

四、菩薩生三界外者，有二種：一、二乘三種菩薩，折伏現行煩惱，捨分段而生界外，悲智狹劣，于嚴土利他，不生喜樂，為如來所呵。若不迴心行六度等行，畢竟不入大乘智海。二、法身菩薩，如《般若經》：「佛告舍利弗：『有菩薩摩訶薩，得六神通，不生欲界、色界、無色界，從一佛國至一佛國，供養恭敬，尊重讚歎諸佛。舍利弗！有菩薩摩訶薩，遊戲神通，從一佛國至一佛國，所至到處，無有聲聞、辟支，乃至無二乘之名。舍利弗！有菩薩摩訶薩，所至到處，其壽無量。』」釋曰：「菩薩有二種：一者生身菩薩；二者法身菩薩。法身菩薩，斷結使得六神通；生身菩薩，不斷結使，或離欲得五神通。得六神通者，不生三界，所至世界皆一乘清淨，壽無量阿僧祇劫，菩薩生彼，為樂集諸佛功德故。」當知，菩薩具六神通，方得生彼，甚為希有。凡夫往生者，以佛力故，又則念力不可思議，以念念中具六神通故。

> Fourth, the case of Bodhisattvas who are born outside the Three Realms is twofold: 1. \*\*The Two-Vehicle and Three Types of Bodhisattvas\*\*: They suppress the manifest defilements and abandon the realm of birth-and-death to be born beyond the Three Realms. However, their compassion and wisdom are limited, and they take no delight in adorning the Buddha-land or benefiting others. For this, they are rebuked by the Tathāgata. If they do not turn their minds toward practicing the Six Pāramitās and other deeds, they will never enter the great ocean of Mahāyāna wisdom. 2. \*\*The Dharma-body Bodhisattvas\*\*: As stated in the \*Prajñā Sūtra\*, the Buddha told Shariputra: "There are Bodhisattva-Mahāsattvas who, having attained the Six Supernatural Powers, are not born in the Desire Realm, the Form Realm, or the Formless Realm. They pass from one Buddha-land to another, making offerings, venerating, honoring, and praising the Buddhas. Shariputra, there are Bodhisattva-Mahāsattvas who, roaming freely with supernatural powers, travel from one Buddha-land to another. Wherever they go, there are no Hearers or Pratyekabuddhas—indeed, not even the names of the Two Vehicles exist. Shariputra, there are Bodhisattva-Mahāsattvas whose lifespan is immeasurable wherever they go." The commentary explains: "There are two kinds of Bodhisattvas: those with a physical body and those with a Dharma-body. The Dharma-body Bodhisattvas, having severed the fetters, attain the Six Supernatural Powers. The physical-body Bodhisattvas, without severing the fetters, may—through separation from desire—attain the Five Supernatural Powers. Those who attain the Six Supernatural Powers are not born in the Three Realms. The worlds they reach are all pure and of the Single Vehicle, with lifespans immeasurable as countless kalpas. Bodhisattvas are born there because they delight in accumulating the virtues of the Buddhas." Thus, it should be understood that only Bodhisattvas who possess the Six Supernatural Powers can be born there—an extremely rare attainment. As for ordinary beings who are reborn there, it is through the power of the Buddha, and also because the power of mindfulness is inconceivable: in every single moment of mindfulness, the Six Supernatural Powers are already complete.

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！

> 5\. When a bodhisattva first awakens their aspiration and is born into the family of the Thus-Come One, this is for those of the highest capacity. They are immediately shown their original wisdom. As soon as their aspiration is first awakened, at the stage of the Ten Abidings, they are already identical with the Buddha. As the Avatamsaka Sutra says, there is a type of bodhisattva who, after practicing the Six Perfections for hundreds of billions of nayutas of kalpas, still is not born into the family of the Buddha—such a one is only a nominal bodhisattva. Although they have seen their buddha-nature, they have not yet revealed the activities of wisdom. The Elder's "Treatise Resolving Doubts" says: "The first awakening of aspiration is made clear—because through meditative concentration, one attains the wisdom gate of fundamental emptiness. Ignorance begins to fade, wisdom begins to shine, and one is first born into the family of the Thus-Come One's wisdom. This is called abiding where the Buddha abides, and one gains the universal dharma gate of recollecting the wisdom and light of all Buddhas' realms. Having thus seen the Way, there are no views of past or present, center or extremes. One then passes through the five stages, refining habitual tendencies and increasing compassion—this is called cultivating the Way. Therefore it is said, 'At the first awakening of aspiration, one immediately accomplishes right enlightenment, and only then can one cultivate the Way.' This is like Sudhana journeying south to seek out good spiritual friends, each of whom says: 'I have already awakened the aspiration for supreme, perfect enlightenment. How do I learn the bodhisattva practices and cultivate the bodhisattva path?' They do not say 'increase the Buddha path'—because the fundamental wisdom is revealed through meditative concentration, without contrivance or cultivation. One simply learns the bodhisattva practices, and the fundamental wisdom naturally illumines and reveals itself. If one does not attain the essence of right enlightenment, then all practices are impermanent—they are merely karmic rewards of human and heavenly realms, subject to birth and death." The Elder also says: "If, in this present life, one's awakening of aspiration corresponds at once, one can use right wisdom to contemplate and mature the mind within this physical body, while also cultivating virtuous actions. In the next life, one enters the transformation body. This present physical body is the result of past karma; in this life, one uses wisdom to cultivate contemplation and practice, and in the next life, one attains spiritual powers and transformation." If even the ten virtuous deeds can lead to heavenly rebirth with karmic rewards and spiritual powers—if dragons and powerful ghosts, through ignorance and evil karma, still possess spiritual powers—then how much more will one whose eye of the Way has opened, whose roots of compassion and virtue have grown, who applies their mind for a single lifetime, obtain great spiritual powers in the next life? The Record of the Mirror of the Source says: "The initial awakening of aspiration resulting in buddhahood does not mean one lacks all virtues. As the sutra says, the youth Universally Adorned heard wholesome influences in his first life, perfected his understanding and practice in the second, and entered the ocean of fruition in the third. This is the same dependent arising, yet these three lives are contained within a single thought. It is like a long journey—the destination is reached at the first step. However, this first step's arrival does not negate the subsequent steps. This makes clear that while the youth entered the ocean of fruition, it was not without long-planted roots of goodness." Question: "If it was only attained through long cultivation, how can it be said that it was attained in a single thought?" Answer: "Speaking of long-cultivated roots of goodness pertains to the Three Vehicles. Entering the One Vehicle from the Three Vehicles is precisely when the first thought completes the foundation. Thus the sutra says, 'At the first awakening of aspiration, one immediately accomplishes right enlightenment.' This is like a hundred rivers entering the ocean—the moment one drop enters, it partakes of the entire great ocean, without beginning or end. Even if the other hundred rivers are extremely deep, one drop entering the ocean surpasses them all. Likewise, cultivating for many kalpas in the Three Vehicles is not equal to a single thought in the One Vehicle. Moreover, this time-frame is not fixed—a single thought can be immeasurable kalpas, as in the Ten Mysterious Gates where time and place are unobstructed." "Also, the Great Vehicle explains two kinds of attaining buddhahood in a single thought: First, merging conditions into true nature, where there is no more or less—this is called attaining buddhahood in one thought. Second, when cultivation is just complete, taking the final thought is called attaining buddhahood in one thought—like a person on a long journey whose final step arrives at the destination. As for the One Vehicle's explanation of attaining buddhahood in one thought: just as the Great Vehicle takes the final thought as achieving buddhahood, entering the One Vehicle means the final and initial are the same—the first thought itself is the achievement. Why? Because cause and effect are mutually identical, simultaneously corresponding. However, although one attains buddhahood in a single thought while occupying the same position as the Buddha, one has not yet reached ultimate fulfillment—thus there are still distinctions of shallow and deep. This is like a person who has just stepped out the door versus one who has long traveled to other lands—though both are in the same space, there is a difference in distance. Therefore, the five stages of Ten Faiths, Ten Abidings, and so forth each speak of attaining buddhahood, yet each also distinguishes its depth. One must think carefully about this." If we consider the words of these two great masters, we know that those who awaken through the Chan school must not abandon all practices, but must dissolve their beginningless habitual tendencies. Living in this defiled and evil age, one advances one step and retreats ten thousand. If one does not draw near the Buddha, impurities and defilements pile up—how could one's practice ever be accomplished? This is why, after Sudhana first awakened and realized the Way, the monk Cloud of Virtue taught him the dharma gate of recollecting all Buddhas; and after entering Maitreya's tower, Samantabhadra proclaimed the Ten Great Vows, guiding him to rebirth in Sukhavati. This is the model of entry into the Way for all Thus-Come Ones. The Avatamsaka Sutra's teaching of the Single True Dharma Realm is unlike other teachings that distinguish provisional from ultimate. If one does not believe this sutra, one is a true icchantika. Even if Shakyamuni praised it, Samantabhadra encouraged it, and Maitreya testified to it, nothing could be done for such a person.

六、菩薩三祇行滿，生十方世界利益一切眾生者，菩薩功德成滿，自然有不思議業，能現十方利益眾生。《起信論》曰：「證發心菩薩于一念頃，能至十方無餘世界供養諸佛，請轉法輪，唯為開導利益眾生，不依文字。或示超地，速成正覺，為怯弱眾生故；或說我于無量阿僧祇，當成佛道，為怠慢眾生故。而實菩薩種性根等，發心則等，所證亦等，無有超過之法，以一切菩薩，皆經三阿僧祇劫故。」如《智度論》言：「釋迦世尊，從過去釋迦文佛至尸棄佛，為初阿僧祇；從尸棄佛至然燈佛授記時，為二阿僧祇；從然燈佛至毘婆尸佛，為三阿僧祇。」《婆沙論》敘三阿僧祇劫修六度行，百劫種相好因，然後獲五分法身。唯識謂地前歷一僧祇，初地滿二僧祇，八地至等覺，是三僧祇，然後獲究竟法身。

> Six. Bodhisattvas complete their practice over three immeasurable eons and then appear in worlds throughout the ten directions to benefit all beings. When a bodhisattva's merit and virtue are fully accomplished, naturally they possess inconceivable powers and can manifest in the ten directions to bring benefit to sentient beings. The \*Awakening of Faith\* states: "A bodhisattva who has realized the aspiration can, in a single instant, reach all worlds throughout the ten directions without exception, make offerings to all Buddhas, and request them to turn the wheel of Dharma—all for the purpose of guiding and benefiting sentient beings, not relying on written words. Sometimes they may manifest as leaping over stages and swiftly attaining perfect enlightenment, for the sake of those who are timid and weak. Or they may declare, 'I will attain Buddhahood after countless immeasurable eons,' for the sake of those who are lazy and careless. Yet in truth, bodhisattvas share the same nature and capacities; when their aspiration is equal, so too is their realization. There is no method of surpassing others, because all bodhisattvas must pass through three immeasurable eons." As the \*Treatise on the Great Perfection of Wisdom\* states: "The World-Honored One Shakyamuni, from the time of the past Buddha Shakyamuni to the Buddha Shishī (Shīqì), completed the first immeasurable eon. From Shishī to the time of receiving the prophecy from Dīpaṃkara Buddha, the second immeasurable eon was completed. From Dīpaṃkara to Vipaśyin Buddha, the third immeasurable eon was completed." The \*Vibhāṣā Treatise\* describes that over three immeasurable eons, one cultivates the six perfections, and over a hundred eons, one plants the causes for the thirty-two marks and eighty signs, after which one attains the fivefold dharma body. The Consciousness-Only school holds that before the first stage, one passes through one immeasurable eon; reaching the first stage completes the second immeasurable eon; from the eighth stage to the stage of equal enlightenment constitutes the third immeasurable eon—after which one attains the ultimate dharma body.

難曰：「長者《合論》皆云：不離一念歷阿僧祇。何得執定永劫，乖第一義。」

> 難曰：「長者《合論》皆云：不離一念歷阿僧祇。何得執定永劫，乖第一義。」 Some may object: "The Elder's \*Commentary on the Avatamsaka Sutra\* says that without leaving a single thought, one traverses countless eons. How then can we insist on fixed eons, which would contradict the ultimate truth?"

答曰：「長者但言三祇本空，時體不可得，非是無時。如人眼耳鼻舌身現在，說六根本無，不是廢却六根言無也。譬如小兒見水中月，心生愛著欲取而不可得；智者教言是可眼見，不可手捉。但破可取，不破可見，諸佛菩薩三世行業亦然，雖一切不可得，而非是無行。且如龍樹、馬鳴二大菩薩，皆是禪門傳衣之祖，豈肯自誑誑他，誤賺後來。當知生死事大，非是一知半行，所能唾出。《智度論》曰：『有菩薩利根心堅，未發心前久來集諸無量福德智慧，是人遇佛聞是大乘法，發阿耨多羅三藐三菩提心，即時行六波羅蜜，入菩薩位，得阿鞞跋致地。所以者何？先集無量福德，利根心堅，從佛聞法故。譬如遠行，或有乘羊而去，或有乘馬而去，或有神通去者。乘羊者久久乃到，乘馬者差速，乘神通者發意頃便到。如是不得言發意聞，云何得到神通相爾？不應生疑。菩薩亦如是，發阿耨多羅三藐三菩提時，即入菩薩位。有菩薩初發意，初雖心好，後雜諸惡，時時生念我求佛道，以諸功德迴向阿耨多羅三藐三菩提，是人久久無量阿僧祇劫，或至或不至，先世福德因緣薄，而復鈍根心不堅固，如乘羊者。有人前世少有福德利根，發心漸漸行六波羅蜜，若三若十，若百阿僧祇劫，得阿耨多羅三藐三菩提，如乘馬者必有所到。第三乘神通者，如上說。』是知：漸修頓證各各不同，菩薩欲取佛位，無驟至者。故先德云：『雖齊佛覺，未逮極果非為究竟。』」是故悟達之士，決當求生淨土，如法修行免致退墮；俟忍力堅固，入世利生，方為究竟佛果故。

> The reply says: "The elder speaks only of the three kalpas being originally empty, and that the nature of time cannot be grasped—this does not mean there is no time at all. It is like how a person's eyes, ears, nose, tongue, and body exist right now; saying that the six faculties are fundamentally empty does not mean abolishing the six faculties and declaring them nonexistent. For example, a child sees the moon's reflection in water, becomes attached to it with delight, and wants to grasp it, but cannot. A wise person teaches: it can be seen with the eyes, but cannot be caught with the hands. One only breaks the grasping, not the seeing. The same applies to the actions of all Buddhas and Bodhisattvas across the three times—although they cannot be grasped, this does not mean the actions are nonexistent. Consider the two great Bodhisattvas Nagarjuna and Asvaghosha—both were ancestral masters of the Zen lineage who transmitted the robe. How could they deceive themselves and others, misleading later generations? You should know that the matter of birth and death is grave; it is not something one can spit out with a mere bit of knowledge or practice. The \*Treatise on Great Wisdom\* says: 'There are Bodhisattvas with sharp faculties and firm minds who, before even arousing the aspiration, have long accumulated immeasurable merit and wisdom. Such a person, upon encountering a Buddha and hearing this Great Vehicle teaching, arouses the aspiration for Anuttara Samyak Sambodhi, and immediately practices the six paramitas, enters the stage of Bodhisattvahood, and attains the stage of non-retrogression. Why? Because they had already accumulated immeasurable merit, possessed sharp faculties and firm minds, and heard the Dharma from a Buddha. This is like a long journey—some travel by sheep, some by horse, and some by supernatural powers. The one on the sheep arrives after a very long time; the one on the horse arrives somewhat faster; the one with supernatural powers arrives in an instant. Thus, one cannot say that upon arousing the aspiration, how could one arrive so quickly? That is simply how supernatural powers work—one should not doubt it. Bodhisattvas are likewise: when they arouse the aspiration for Anuttara Samyak Sambodhi, they immediately enter the Bodhisattva stage. There are also Bodhisattvas whose initial aspiration, though well-intentioned at first, later becomes mixed with all sorts of negativity. From time to time they think, 'I seek the Buddha Way,' and dedicate their merit toward Anuttara Samyak Sambodhi. Such a person, after immeasurable asamkhyeya kalpas, may or may not arrive—because the roots of merit from past lives are thin, and they are also dull-facultied with an unsteady mind. This is like the one who travels by sheep. Others, with a bit of merit from past lives and sharp faculties, arouse the aspiration and gradually practice the six paramitas—through three, ten, or even a hundred asamkhyeya kalpas—until they attain Anuttara Samyak Sambodhi. This is like the one who travels by horse, who is certain to reach the destination. The third kind, who travels by supernatural powers, is as described above.' From this, one knows: gradual cultivation and sudden enlightenment each differ. A Bodhisattva who seeks the stage of Buddhahood cannot arrive abruptly. Therefore, the ancient masters said: 'Though one may awaken to the Buddha's enlightenment, not yet having reached the ultimate fruit, this is not yet final.'" For this reason, those who have awakened and attained insight should definitely seek rebirth in the Pure Land, practicing the Dharma properly to avoid falling back. Only after their power of patience becomes firm and they can enter the world to benefit living beings is the ultimate fruit of Buddhahood achieved.

## 西方合論卷之七終

> Chapter 7 of the Western Treatise<note>End</note>