T45n1890_華嚴一乘成佛妙義

大正藏第 45 冊 No. 1890 華嚴一乘成佛妙義

No. 1890

華嚴一乘成佛妙義一卷

青丘沙門見登之集

歸命十身遮那佛　　盡窮法界諸如來　三種成佛圓滿輪　　普賢文殊海會等　我在生死具縛位　　悕心往生凈佛國　唯愿加哀增智念　　開此深理益自他　令法久住報佛恩

夫以法性茫茫無岸。佛海眇眇無盡。斯則闡提成佛極說。非情皆成盛談。極位大聖難窮。通慧賢者叵度。何況末代凡愚豈稱大師妙意。故今私識探處處文開成佛旨。略作五門。一者出成佛種。二者辨定得人。三者顯教差別。四者疾得成佛種類門。五者問答分別門。

第一門中。成佛有三。位行理佛。故疏三云。義準上下一部經意有三成佛。一者約位。二者約行。三者約理。初約位者。寄終教三乘十住等五位明此成佛。故本疏云。以六相方便即十信終心勝進分后入十解初位即成佛。以此是三乘終教不退之位故。以一乘六相融攝即具諸位至佛果也。意初發心住即是總相。第二住等是別相也。第二住等同帶發心義。故名為同相。第二住等然各互無即名異相。依第二住等成總髮心故名成相。第二住等各住自法常不作故即名壞相。故別第二住等攝總髮心位即成佛也。故地論二云。以

【現代漢語翻譯】現代漢語譯本大正藏第 45 冊 No. 1890 華嚴一乘成佛妙義

No. 1890

華嚴一乘成佛妙義一卷

青丘沙門見登之集

歸命十身遮那佛（Vairocana，毗盧遮那佛）　　盡窮法界諸如來三種成佛圓滿輪　　普賢（Samantabhadra）文殊（Manjusri）海會等我在生死具縛位　　悕心往生凈佛國唯愿加哀增智念　　開此深理益自他令法久住報佛恩

以法性茫茫無邊無際，佛海深邃無有窮盡。因此，闡提（icchantika，斷善根者）成佛是極端的說法，一切有情眾生皆可成佛是盛大的議論。極高地位的大聖也難以窮盡，通達智慧的賢者也無法測度。更何況末法時代的凡夫愚人，怎能稱量大師的妙意？因此，現在我以個人的見識，探索經文各處，開啟成佛的宗旨，略作五門：一、闡述成佛的種子；二、辨別決定能夠成佛之人；三、彰顯教義的差別；四、迅速獲得成佛的種類法門；五、問答分別法門。

第一門中，成佛有三種：位成佛、行成佛、理成佛。所以，《疏》中說：『義理上依據整部經的意義，有三種成佛。一者是約位，二者是約行，三者是約理。』首先是約位而言，寄託終教三乘的十住等五位，來闡明此成佛。所以，本疏說：『以六相方便，即十信終心勝進分之後，進入十解的初位，即是成佛。』因為這是三乘終教不退轉的地位。以一乘六相融攝，即具足諸位，直至佛果。意思是初發心住就是總相，第二住等是別相。第二住等同樣帶有發心的意義，所以名為同相。第二住等雖然各自不同，但相互之間沒有阻礙，即名異相。依靠第二住等成就總髮心，所以名為成相。第二住等各自安住于自身之法，常不造作，即名壞相。』所以，分別以第二住等攝取總髮心位，即是成佛。所以，《地論》二中說：

【English Translation】 English version Taisho Tripitaka Volume 45 No. 1890 The Wondrous Meaning of Buddhahood in the One Vehicle of the Avatamsaka

No. 1890

One Volume on the Wondrous Meaning of Buddhahood in the One Vehicle of the Avatamsaka

Collected by the Shramana Jiandeng of Qingqiu

I take refuge in Vairocana (遮那佛) Buddha with ten bodies, and all the Tathagatas who exhaust the Dharma Realm. The perfect wheel of the three kinds of Buddhahood, Samantabhadra (普賢), Manjusri (文殊), and the assembly of the sea. I am in the position of being bound by birth and death, hoping to be reborn in the pure Buddha land. I only wish that you would have mercy and increase my wisdom and mindfulness, and open up this profound principle to benefit myself and others. May the Dharma abide long and repay the Buddha's kindness.

Because the Dharma-nature is vast and boundless, and the Buddha-ocean is deep and inexhaustible. Therefore, the statement that icchantikas (闡提) can attain Buddhahood is an extreme view, and the grand discussion is that all sentient beings can attain Buddhahood. Even great sages in the highest positions are difficult to fathom, and wise men with thorough understanding cannot measure it. How much more so for ordinary and foolish people in the degenerate age, how can they weigh the master's wonderful intention? Therefore, now I use my personal knowledge to explore the scriptures everywhere, open up the purpose of attaining Buddhahood, and briefly make five doors: First, to explain the seeds of attaining Buddhahood; Second, to distinguish and determine those who can attain Buddhahood; Third, to highlight the differences in teachings; Fourth, the Dharma door to quickly obtain the kinds of Buddhahood; Fifth, the Dharma door of questions and answers.

In the first door, there are three kinds of Buddhahood: Buddhahood by position, Buddhahood by practice, and Buddhahood by principle. Therefore, the Commentary says: 'According to the meaning of the entire sutra, there are three kinds of Buddhahood. The first is about position, the second is about practice, and the third is about principle.' First, in terms of position, it relies on the five positions such as the ten abodes of the Three Vehicles of the Final Teaching to clarify this Buddhahood. Therefore, the commentary says: 'With the six-aspects of skillful means, that is, after the final mind of the ten faiths has advanced, entering the initial position of the ten understandings is Buddhahood.' Because this is the irreversible position of the Three Vehicles of the Final Teaching. With the integration of the six aspects of the One Vehicle, it is complete with all positions, up to the Buddha fruit. The meaning is that the initial mind of the abode of initial resolve is the general aspect, and the second abode, etc., are the specific aspects. The second abode, etc., also carry the meaning of the initial resolve, so it is called the same aspect. Although the second abode, etc., are different from each other, there is no obstruction between them, which is called the different aspect. Relying on the second abode, etc., to achieve the general initial resolve, it is called the accomplished aspect. The second abode, etc., each abide in their own Dharma, and constantly do not create, which is called the destroyed aspect.' Therefore, distinguishing and taking the general initial resolve position with the second abode, etc., is Buddhahood. Therefore, in the second chapter of the Treatise on the Stages of the Earth, it says:

信地菩薩乃至與不思議佛法為一緣起。以六相總別等義而用括之。章云。明知因果俱時相容即各攝一切互為主伴。深須思之。此事不疑言信地者即信行地。是地前三賢位(疏第九卷有二釋中一釋耳也)。問。何不言依信位成。答。疏第四云。若約終教此信但是十住位之方便自無別位。故本業經云。未上位前有此十心。又仁王但言三賢十聖不言四也。又此經中后四位中皆有入定出已列十名辨十義等。唯信中無此。故得知也。問。初發心位成佛者。若五位相攝成。若六位相攝成。答。開六位相攝成。十信攝初住。五位相攝成。開六位相攝成者。五教下捲雲。一約寄位顯。謂始從十信乃至佛果六位不同。隨得一位得一切位。何以故。由以六位相取故。主伴故。相入故。相即故。圓融故。意初發心位為主時余前後位為伴。乃至佛果為主時余前前位為伴。相入約用。相即約體。圓融者體用無礙。說此諸位相攝。疏第五卷在三故也。一由陀羅尼門緣起相攝故。二由普賢菩提心遍該六位故。三由法性無始終故。此三故是總。下卷五故是別。總別合八故。陀羅尼者是總持。位位互相攝故名為總持。普賢六十行是即六位行。如前記之。故云該六位。意雖一乘普賢行一行即一切行等。寄終教位地見之一位即一切位等。即此行寄信滿行成名行

【現代漢語翻譯】現代漢語譯本信地菩薩乃至與不思議佛法為一緣起，以六相（總相、別相、同相、異相、成相、壞相）總別等義而用概括之。《章疏》云：『明知因果俱時相容，即各攝一切，互為主伴，深須思之。』此事不疑，言『信地』者，即信行地，是地前三賢位（十住、十行、十回向）（《疏》第九卷有二釋，此為其中一釋）。問：何不言依信位成？答：《疏》第四云：『若約終教，此信但是十住位之方便，自無別位。』故《本業經》云：『未上位前有此十心。』又《仁王經》但言三賢十聖，不言四也。又此經中后四位中皆有入定出已列十名辨十義等，唯信中無此，故得知也。問：初發心位成佛者，若五位相攝成，若六位相攝成？答：開六位相攝成，十信攝初住。五位相攝成，開六位相攝成者，《五教章疏》下捲雲：『一約寄位顯，謂始從十信乃至佛果六位不同，隨得一位得一切位。何以故？由以六位相取故，主伴故，相入故，相即故，圓融故。』意初發心位為主時，余前後位為伴，乃至佛果為主時，余前前位為伴。相入約用，相即約體，圓融者體用無礙。說此諸位相攝，《疏》第五卷在三故也：一由陀羅尼門（總持之門）緣起相攝故；二由普賢菩提心遍該六位故；三由法性無始終故。此三故是總，下卷五故是別，總別合八故。陀羅尼者是總持，位位互相攝故名為總持。普賢六十行是即六位行，如前記之，故云該六位。意雖一乘普賢行，一行即一切行等。寄終教位地見之一位即一切位等，即此行寄信滿行成名行。

【English Translation】 English version The Bodhisattva of the Stage of Faith is inseparably connected with the inconceivable Buddha-dharma as a single origination, encompassed by the meanings of the six aspects (general aspect, specific aspect, similar aspect, dissimilar aspect, completion aspect, destruction aspect) in their totality and individually. The commentary states: 'Clearly understanding that cause and effect are simultaneous and compatible, each encompassing all, mutually serving as principal and subordinate, requires deep contemplation.' There is no doubt about this matter. The 'Stage of Faith' refers to the Stage of Faith-Practice, which is the position of the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications) before the Stage (one of the two explanations in Scroll 9 of the Commentary). Question: Why not say it is accomplished based on the position of Faith? Answer: Scroll 4 of the Commentary states: 'If according to the ultimate teaching, this Faith is merely a means to the Ten Dwellings, without a separate position of its own.' Therefore, the Brahma Net Sutra says: 'Before attaining a higher position, there are these ten minds.' Furthermore, the Benevolent Kings Sutra only mentions the Three Worthies and Ten Sages, not four. Also, in this sutra, the latter four positions all have entering and exiting samadhi, listing ten names, and distinguishing ten meanings, etc., but only the Stage of Faith lacks this. Therefore, it can be known. Question: For one who attains Buddhahood at the initial aspiration stage, is it accomplished by the mutual inclusion of the five aspects or the six aspects? Answer: It is accomplished by opening up the mutual inclusion of the six aspects, with the Ten Faiths encompassing the Initial Dwelling. For those who accomplish the mutual inclusion of the five aspects, opening up the mutual inclusion of the six aspects, the lower scroll of the Five Teachings Commentary states: 'One, according to the manifested provisional position, means that from the Ten Faiths to the Buddha-fruit, the six positions are different, and attaining one position is attaining all positions. Why? Because they are taken with the six aspects, principal and subordinate, mutual entry, mutual identity, and perfect fusion.' The intention is that when the initial aspiration stage is the principal, the remaining preceding and succeeding positions are the subordinates, and even when the Buddha-fruit is the principal, the remaining preceding positions are the subordinates. Mutual entry refers to function, mutual identity refers to essence, and perfect fusion means that essence and function are unobstructed. The mutual inclusion of these positions is discussed in Scroll 5 of the Commentary for three reasons: One, because of the mutual inclusion of origination through the Dharani (total retention) gate; Two, because the Bodhicitta of Samantabhadra (Universal Virtue) universally encompasses the six positions; Three, because the Dharma-nature has no beginning or end. These three reasons are the totality, and the five reasons in the lower scroll are the distinctions, combining the totality and distinctions into eight reasons. Dharani is total retention, and the mutual inclusion of positions is called total retention. The sixty practices of Samantabhadra are the practices of the six positions, as previously noted, hence it is said to encompass the six positions. The intention is that although it is the One Vehicle Samantabhadra practice, one practice is all practices, etc. Relying on the ultimate teaching, seeing one position as all positions, etc., this practice, relying on the completion of faith and the accomplishment of practice, is called practice.

成佛。寄住等位成名位成佛。是要節耳。問。今初發心位名佛者。所依理平等故言初發心即佛。答。疏五云。即是佛者有人釋。或云因中說果。或云解同佛境。或云約理平等。若約三乘教亦得如上說。今尋上下文約一乘圓教。始終相攝圓融無礙。得始即是終。窮終方原始(乃說上三故)。故知理智行位等總圓融無礙。問。今初發心該攝前後位。成佛者隨所攝名佛。若能攝即名佛。答。如要記也。問。立此位成佛。若有所依文。答。證文非一。五教在七文。初三文及第五文即是通證。餘三文別證。初發心位成佛言七文者。在於一地等。二知一即多多即一。三經三十一卷云。不可言說不可說充滿一切說。不可言說諸劫中說不可說不可說不可盡(新四十五同)。四經第十云(新十七)。一切眾生心悉可分別知(眾生心行可數知)。一切剎微塵尚可算其數(國土微塵亦復然)。五十地論云。以信地菩薩乃至與不思議佛法為一緣起。以六相總別等義而用括之。此得意文指其正文。有云。第三卷行交量文。故彼文云。經曰信者信諸佛如來本所行入乃至不思議佛法。無中無邊如來境界起無量行門。諸如來境界入指事。破云。是甚謬失。所以者何。彼行交量中不說六相故。又彼但說信行不說信地故。又引此證為證初發心位到佛果位義。

【現代漢語翻譯】現代漢語譯本成佛。寄住等位成名位成佛，是要決斷。問：現在初發心位就名為佛，是因為所依據的理平等，所以說初發心就是佛嗎？答：《疏五》中說：『即是佛』，有人解釋說，或者說是因中說果，或者說是理解與佛的境界相同，或者說是依據理平等。如果依據三乘教義，也可以如上所說。現在考察上下文，是依據一乘圓教，始終互相包含，圓融無礙，得到開始就是終結，窮盡終結才開始（所以說了以上三種情況）。所以知道理、智、行、位等總體圓融無礙。問：現在初發心位包含前後所有位，成佛是隨著所包含的而名為佛，如果能包含就名為佛嗎？答：如要記述的。問：設立這個位為成佛，是否有依據的經文？答：證明的經文不止一處。《五教》中有七處經文，前三處和第五處是通用的證明，其餘三處是分別的證明。初發心位成佛的七處經文在於：一、《一地》等；二、知一即多，多即一；三、《經》第三十一卷說：『不可言說，不可說充滿一切說，不可言說諸劫中說不可說不可說不可盡』（新四十五同）；四、《經》第十卷說（新十七）：『一切眾生心悉可分別知（眾生心行可數知），一切剎微塵尚可算其數（國土微塵亦復然）』；五、《十地論》說：『以信地菩薩乃至與不思議佛法為一緣起，以六相總別等義而用括之』。這是領會其意義的經文，指出其正文。有人說：第三卷的行交量文。所以那段文字說，《經》中說，『信者信諸佛如來本所行入乃至不思議佛法，無中無邊如來境界起無量行門。』諸如來境界入指事。駁斥說：這是非常荒謬的錯誤。為什麼呢？因為那段行交量中沒有說六相的緣故。而且那段文字只說了信行，沒有說信地的緣故。又引用這段文字來證明初發心位到達佛果位的意義。

【English Translation】 English version Becoming a Buddha. Dwelling in temporary stages to achieve the name and position of Buddhahood requires decisive action. Question: Now, the initial aspiration stage is called Buddha because the underlying principle is equal, so is it said that the initial aspiration is Buddha? Answer: The Commentary Five states: 'That is Buddha,' some explain it as speaking of the result in the cause, or understanding it as being the same as the Buddha's realm, or based on the equality of principle. If based on the teachings of the Three Vehicles, it can also be said as above. Now, examining the context, it is based on the One Vehicle Perfect Teaching, where beginning and end encompass each other, perfectly harmonized and without obstruction. Obtaining the beginning is the end, and exhausting the end is the beginning (hence the above three situations are mentioned). Therefore, it is known that principle, wisdom, practice, position, etc., are all perfectly harmonized and without obstruction. Question: Now, the initial aspiration stage encompasses all stages before and after. Becoming a Buddha is named Buddha according to what is encompassed. If it can encompass, is it named Buddha? Answer: As it should be recorded. Question: Is there scriptural evidence for establishing this stage as Buddhahood? Answer: The evidence is not just one place. There are seven places in the Five Teachings. The first three and the fifth are common evidence, and the remaining three are separate evidence. The seven scriptural evidences for the initial aspiration stage becoming Buddha are in: 1. 'One Ground' (Eka-bhumi) etc.; 2. Knowing one is many, and many is one; 3. The thirty-first chapter of the Sutra says: 'Unspeakable, unspeakable filling all speech, unspeakable speaking in countless kalpas, unspeakable, unspeakable, inexhaustible' (same as the new forty-fifth); 4. The tenth chapter of the Sutra says (new seventeenth): 'All sentient beings' minds can be distinguished (sentient beings' mental activities can be counted), even the dust particles of all lands can be counted (the dust particles of the Buddha-lands are also like that)'; 5. The Ten Bhumi Sutra says: 'With the Bodhisattva of the Faith Ground (Shraddha-bhumi) even to the inconceivable Buddha-dharma as a single origination, encompassing it with the meaning of the six aspects of totality and difference.' This is the scripture that comprehends its meaning, pointing out its main text. Some say: The chapter on the exchange of practices in the third volume. Therefore, that text says, the Sutra says, 'Those who believe, believe in the practices entered by all Buddhas and Tathagatas, even to the inconceivable Buddha-dharma, the boundless realm of the Tathagatas arises with immeasurable practices.' The realm of all Tathagatas enters into the matter. Refuting it, saying: This is a very absurd mistake. Why? Because that chapter on the exchange of practices does not mention the six aspects. Moreover, that text only speaks of the practice of faith, not the ground of faith. Furthermore, this evidence is cited to prove the meaning of the initial aspiration stage reaching the Buddha-fruit stage.

非初地位證得佛果義。是故甚非也。有云。第一卷說十入文是章所引故。彼文云。一切菩薩不思議佛法乃至廣說。即案云。地前信地菩薩乃佛果不思議佛法為一緣起。以六相方便圓融相即故一一位中各攝六位。一一位滿皆到佛果。六初發心菩薩即是佛故等。七經第九捲雲(新十七)。如是觀者以小方便疾得一切諸佛功德。常樂觀察無二法相斯有是處(若諸菩薩能為如是觀行相應于諸法中不生二解。一切佛法疾得現前)。初發心時便成正覺(即得阿耨菩提)。知一切法真實之性(即心自性)。具足慧身(成就慧身)。不由他悟。問。如是觀者何等觀。答。次上文云。具足長養大慈悲心悉分別眾生。而不捨眾生亦不捨寂滅。行無上業不求果報。觀一切法如幻如夢如電如響如化。疏五云。正問有三。初問修梵行。二成位。三得果。即經云。云何方何修習梵行。具足菩薩十住道地速成無上平等菩提。第三內二初法后喻乃至答。第三問中二初牒前二起后。起后中兩重。顯少因得大果。于中各二。先標后釋。初標中以少方便是因疾得等。是果釋中何以小因而疾得大果。釋以常樂觀悲智空有等無二法故。是故疾得云斯有是處也。余如廣記引。

第二行成佛　疏第三云。約行總不依位。自分勝進究竟即至佛果(云云)。章下捲雲

【現代漢語翻譯】現代漢語譯本：以非初地之位證得佛果的說法，是非常錯誤的。有人說，第一卷中提到的『十入文』是章疏所引用的。該文說：『一切菩薩不思議佛法乃至廣說。』並批註說：『地前信地菩薩乃佛果不思議佛法為一緣起。』因為六相方便圓融相即，所以每一位中都包含六位。每一位圓滿都可達到佛果。初發心的菩薩就是佛。』第七，《經》第九卷（新十七）說：『像這樣觀想的人，以小的方便就能迅速獲得一切諸佛的功德，常常喜樂地觀察無二法相，這是有可能的（如果諸菩薩能像這樣觀行相應，對於諸法中不產生二種理解，一切佛法就能迅速顯現）。初發心時便成就正覺（即得阿耨多羅三藐三菩提），了知一切法真實之性（即心自性），具足慧身（成就慧身），不由他人開悟。』

問：像這樣觀想的人，是怎樣的觀想？

答：緊接上文說：『具足長養大慈悲心，悉皆分別眾生，但不捨棄眾生，也不捨棄寂滅。行無上業，不求果報。觀一切法如幻如夢如電如響如化。』

疏五說：『正問有三。初問修梵行，二問成位，三問得果。』即經文說：『用什麼方法修習梵行，具足菩薩十住道地，迅速成就無上平等菩提？』第三內分二，初法后喻乃至答。第三問中，先承接前兩個問題，然後引出後面的內容。引出後面的內容又分兩重，顯示以少的因獲得大的果。其中各有兩部分，先標示后解釋。初標示中，以『少方便』是因，『疾得』等是果。解釋中，為什麼以小的因而能迅速獲得大的果？解釋說，因為常常喜樂地觀察悲智空有等無二法。所以說『疾得』是『斯有是處』。其餘內容如《廣記》所引。

第二行，成佛。疏第三說：『約行總不依位，自分勝進究竟即至佛果（云云）。』章下卷說

【English Translation】 English version: It is very wrong to say that one can attain Buddhahood without first achieving the initial Bhumi (stage). Some say that the 'Ten Entrances Text' mentioned in the first volume is quoted by the commentary. That text says: 'All Bodhisattvas' inconceivable Buddha-dharmas, and so on, are extensively explained.' And it annotates: 'The Bodhisattvas of the pre-Bhumi faith stage are the single origination of the inconceivable Buddha-dharmas of Buddhahood.' Because the six aspects of skillful means are perfectly integrated and interpenetrating, each position contains six positions. Each position's fulfillment leads to Buddhahood. The Bodhisattva who initially awakens the aspiration for enlightenment is the Buddha.' Seventh, the ninth volume of the Sutra (new seventeen) says: 'Those who contemplate in this way can quickly attain the merits of all Buddhas with small skillful means, and constantly rejoice in observing the non-dual Dharma characteristics. This is possible (if the Bodhisattvas can correspond to such contemplation and practice, they will not generate two kinds of understanding in all dharmas, and all Buddha-dharmas will quickly manifest). At the time of initial aspiration, they will achieve perfect enlightenment (i.e., attain Anuttara-samyak-sambodhi), know the true nature of all dharmas (i.e., the self-nature of the mind), and possess the body of wisdom (achieve the body of wisdom), without being enlightened by others.'

Question: What kind of contemplation is it that those who contemplate in this way engage in?

Answer: The text immediately above says: 'Fully cultivate great compassion, completely distinguish all sentient beings, but do not abandon sentient beings, nor abandon Nirvana. Practice unsurpassed deeds, without seeking rewards. Contemplate all dharmas as illusions, dreams, lightning, echoes, and transformations.'

Commentary Five says: 'There are three main questions. The first asks about cultivating pure conduct, the second about achieving a position, and the third about attaining the fruit.' That is, the sutra says: 'What method should be used to cultivate pure conduct, fully possess the ten dwelling stages of the Bodhisattva path, and quickly achieve unsurpassed equal enlightenment?' The third question is divided into two parts, first the Dharma, then the analogy, and so on, in the answer. In the third question, first acknowledge the previous two questions, and then introduce the following content. The introduction of the following content is divided into two levels, showing that a small cause can lead to a great result. Each level has two parts, first the indication, then the explanation. In the initial indication, 'small skillful means' is the cause, and 'quickly attain' etc. is the result. In the explanation, why can a small cause quickly lead to a great result? The explanation says that it is because one constantly rejoices in observing the non-dual Dharma of compassion, wisdom, emptiness, existence, etc. Therefore, it is said that 'quickly attain' is 'possible.' The rest is as quoted in the Extensive Record.

Second line, attaining Buddhahood. Commentary Three says: 'Generally speaking about practice, it does not rely on position. Self-advancement ultimately leads to Buddhahood (etc.).' Chapter Lower Volume says

。由信成故是行佛非位佛(云云)。問。若不依位何諸文言寄十信滿攝後後位即成佛耶。答。凡行成佛可有二義。一約一乘當體德。二約寄門。故疏四云。若約圓教有二義。若依普賢自法一切皆無位。若約寄法則同終教。然信滿入位之際通攝一切諸位。皆在此中無不具足。此則約行攝位故也。疏第三文約初義說。余文約后義。就初義普賢當體德者。疏四云。以信滿成此賢首位。故同普賢等廣大三業該因及果。遍一切處盡一切時。常作無邊法界大用。此為恒成。當相而論不依諸位。今約信門之中顯現則屬信收。又上文云。或唯約普賢當體德辨如普賢行品說。案普賢品有六十行。此即一行即一切行。一切行即一行。重重無盡故不依彼位地漸次。故疏十六云。第二辨普賢行中。先明所治廣大有百千障能治廣大有六十行。又以所障法界如帝網重重。令能障同所亦皆無盡。言自分勝進分者。疏第二捲雲。然此分通說有七重。一約一行生熟分。二約二行。如施行已成后修戒等。三約二利以分。四就行位以得位為勝進。五約比證以分。六約二位。謂前位已成為自分趣向後位為勝進。七就因果。因成自分八果勝進。今此第七當普賢圓因成趣性起妙果故。故疏文言該因及果。問。就后義今信滿者要所也。通十信名。若第十信名為信滿。答

【現代漢語翻譯】現代漢語譯本由信成就的緣故，是修行成佛而非果位成佛（如此等等）。問：如果不依據果位，那麼眾多經文所說的『寄託十信圓滿而攝受後後果位即成佛』又該如何解釋呢？答：凡是修行成佛，可以有兩種意義。一是依據一乘佛法的本體功德，二是依據寄託之門。所以《疏》第四卷說：『如果依據圓教，有兩種意義。如果依據普賢菩薩的自法，一切都無果位。如果依據寄託之法，則與終教相同。』然而，信位圓滿進入果位之際，統攝一切諸果位，都包含在此信位之中，沒有不具備的。這便是依據修行來攝受果位。疏第三卷的經文是依據第一種意義說的，其餘經文是依據后一種意義說的。就第一種意義，普賢菩薩的本體功德而言，《疏》第四卷說：『以信位圓滿成就此賢首位，所以如同普賢菩薩一樣，廣大身、口、意三業涵蓋因地和果地，遍及一切處，窮盡一切時，常作無邊法界的大用。』這是恒常成就的，就其當下的相狀而言，不依據諸果位。現在依據信門之中顯現，則屬於信位所攝。又，上文說：『或者只依據普賢菩薩的本體功德來辨別，如《普賢行品》所說。』《普賢行品》有六十行，這即是一行即一切行，一切行即一行，重重無盡，所以不依據那些果位次第。所以《疏》第十六卷說：『第二辨別普賢行中，先說明所要對治的廣大業障有百千種，能對治的廣大行門有六十行。』又因為所障礙的法界如同帝釋天的因陀羅網一樣重重疊疊，使得能障礙的也如同所障礙的一樣都是無盡的。說到自分勝進分，《疏》第二卷說：『然而，這種分法通常有七重。一是依據一行生熟來分。二是依據二行，如施行已經成就后修戒等。三是依據二利來分。四是就修行果位，以得到果位為勝進。五是依據比證來分。六是依據二位，即前位已經成為自分，趣向後位為勝進。七是就因果，因成就為自分，果為勝進。』現在這第七種，是普賢菩薩的圓滿因地成就，趣向自性生起的妙果的緣故。所以《疏》文說涵蓋因地和果地。問：就后一種意義，現在信位圓滿是必要的嗎？通指十信位嗎？如果第十信位名為信位圓滿，該如何理解？答：

【English Translation】 English version Because of the accomplishment of faith, it is practice-achieved Buddhahood, not position-achieved Buddhahood (and so on). Question: If not based on position, how should the numerous texts that say 'relying on the fulfillment of the Ten Faiths to encompass the subsequent positions to achieve Buddhahood' be explained? Answer: Generally, achieving Buddhahood through practice can have two meanings. First, based on the inherent virtues of the One Vehicle; second, based on the expedient means. Therefore, Commentary 4 says: 'If based on the Perfect Teaching, there are two meanings. If based on Samantabhadra's (Universal Virtue Bodhisattva) own Dharma, everything is without position. If based on expedient means, it is the same as the Consummate Teaching.' However, when the Faith position is fulfilled and enters the position, it encompasses all positions, all of which are contained within this Faith position, without exception. This is because of encompassing positions through practice. Commentary 3's text speaks according to the first meaning, and the remaining texts speak according to the latter meaning. Regarding the first meaning, Samantabhadra's inherent virtues, Commentary 4 says: 'With the fulfillment of faith, this position of the Worthy Leader is achieved, so like Samantabhadra, the vast three karmas of body, speech, and mind encompass the causal ground and the resultant ground, pervading all places, exhausting all times, constantly performing the great function of the boundless Dharma Realm.' This is constant achievement, and in terms of its present appearance, it does not rely on the positions. Now, based on the manifestation within the Faith Gate, it belongs to the Faith position. Also, the above text says: 'Or only distinguish based on Samantabhadra's inherent virtues, as the Samantabhadra Practice Chapter says.' The Samantabhadra Practice Chapter has sixty practices, which means one practice is all practices, and all practices are one practice, endlessly repeated, so it does not rely on those gradual positions. Therefore, Commentary 16 says: 'Secondly, in distinguishing Samantabhadra's practice, first explain that the vast obstacles to be treated are hundreds of thousands, and the vast practices that can treat them are sixty practices.' Also, because the Dharma Realm that is obstructed is like Indra's net, layer upon layer, making the obstructors also endless like the obstructed. Speaking of self-portion and surpassing-portion, Commentary 2 says: 'However, this division generally has seven levels. First, based on the maturity of one practice. Second, based on two practices, such as practicing giving and then cultivating precepts. Third, based on two benefits. Fourth, based on practice positions, with attaining the position as surpassing. Fifth, based on comparative proof. Sixth, based on two positions, that is, the previous position has become self-portion, heading towards the subsequent position as surpassing. Seventh, based on cause and effect, with the cause becoming self-portion and the effect surpassing.' Now this seventh is because Samantabhadra's perfect causal ground is achieved, heading towards the wondrous fruit arising from self-nature. Therefore, the Commentary text says it encompasses the causal ground and the resultant ground. Question: Regarding the latter meaning, is the fulfillment of faith now necessary? Does it generally refer to the Ten Faiths? If the Tenth Faith position is called the fulfillment of faith, how should it be understood? Answer:

。通十信名。何者未入位。前次第修習十信心。亦更一二三劫增修十心入初住位名為滿心。故疏四云。若約終教此信但是十住位之方便自無別位。故本業經云。未上住前有此十心名字。謂一信心。二念心。三精進心。四慧心。五定心。六不退。七回向心。八護心。九戒心。十願心。增修是心一劫二劫三劫乃得入初住中。心有十增。成名百法明門。名入習種性中。故知無位但是方便行也。問。其一二三劫者萬劫內劫若外劫耶。答。萬劫內劫。故起信論疏云。如本業經云。是信相菩薩於十千劫行十戒法。當入十信心入初住位。釋云。此中言入初住位者。謂十住初發心住位也。以至此位方得不退信心。是故亦名入十信心。非謂十解以前之十信也。意既言十千劫入初住位不言十千餘。故知內劫。問。十信滿心初發心住有何差別。答。此無差別。故起信論疏云。非謂十解以前十信(云云)。又疏第四云。此約信終彼就住初。故無二也。問。若爾十信終心成佛即位成佛。何名行成佛。答。此義望異彼體不異。意不退階位即名為位。信心行義名為行也。問。終教三乘十信滿心現八相成佛。與此一乘信滿成佛有何差別。答。彼於此位示成佛時。於後諸位皆不自在。以未得故。但是當位暫起化故。此則不爾。于初位中起此用時於後諸位並

【現代漢語翻譯】現代漢語譯本：通達十信的名稱。什麼是未入位的菩薩呢？就是先前次第修習十信心，又經過一劫、二劫、三劫增進修習十心，才進入初住位，這被稱為滿心。所以《疏》第四卷說：『如果按照終教的說法，這種信只是十住位的方便，自身並沒有獨立的位次。』所以《本業經》說：『未上住位之前，有這十種心的名字。』即一、信心，二、念心，三、精進心，四、慧心，五、定心，六、不退心，七、迴向心，八、護心，九、戒心，十、願心。增進修習這些心，經過一劫、二劫、三劫才能進入初住位中。心有十種增進，成就了《百法明門》，名為進入習種性中。所以知道沒有位次，只是方便的修行。問：那一劫、二劫、三劫，是萬劫、內劫還是外劫呢？答：是萬劫內的內劫。所以《起信論疏》說：『如《本業經》所說，這位信相菩薩在十千劫中行十戒法，應當進入十信心，進入初住位。』解釋說：『這裡所說的進入初住位，是指十住中的初發心住位。』因為到了這個位次，才能得到不退的信心。所以也叫做進入十信心，不是指十解之前的十信。意思是說，十千劫進入初住位，沒有說十千劫之外，所以知道是內劫。問：十信滿心和初發心住有什麼差別？答：這沒有差別。所以《起信論疏》說：『不是指十解之前的十信（云云）。』又《疏》第四卷說：『這是按照信的終點，那是按照住的起點。』所以沒有差別。問：如果這樣，終教的三乘十信滿心現八相成佛，與這一乘的信滿成佛有什麼差別？答：他們在這個位次示現成佛時，在後面的各個位次都不自在，因為還沒有得到。只是在當位暫時起作用而已。而這裡則不是這樣，在初位中起這種作用時，在後面的各個位次都...

【English Translation】 English version: These are the names for passing through the Ten Faiths (Shi Xin). What are those who have not entered the position? They are those who have previously cultivated the Ten Faiths in order, and further increased their cultivation of the Ten Hearts for one, two, or three kalpas (jie), and then enter the Initial Abiding (Chu Zhu) position, which is called 'Full Heart'. Therefore, Commentary 4 says: 'If according to the Final Teaching (Zhong Jiao), this faith is only a convenience for the Ten Abidings, and has no separate position of its own.' Therefore, the Brahma Net Sutra (Fan Wang Jing) says: 'Before ascending to the Abiding, there are these ten names of hearts.' Namely: 1. Faith Heart (Xin Xin), 2. Mindfulness Heart (Nian Xin), 3. Diligence Heart (Jing Jin Xin), 4. Wisdom Heart (Hui Xin), 5. Samadhi Heart (Ding Xin), 6. Non-retrogression (Bu Tui), 7. Dedication Heart (Hui Xiang Xin), 8. Protection Heart (Hu Xin), 9. Precepts Heart (Jie Xin), 10. Vow Heart (Yuan Xin). Increasing the cultivation of these hearts, after one, two, or three kalpas, one can enter the Initial Abiding. The heart has ten increases, accomplishing the Hundred Dharmas Illuminating the Door (Bai Fa Ming Men), named entering the Habitual Nature (Xi Zhong Xing). Therefore, knowing there is no position, it is only a convenient practice. Question: Are those one, two, or three kalpas, ten thousand kalpas, inner kalpas, or outer kalpas? Answer: They are inner kalpas within ten thousand kalpas. Therefore, the Awakening of Faith Commentary (Qi Xin Lun Shu) says: 'As the Brahma Net Sutra says, this Faith Aspect Bodhisattva practices the Ten Precept Dharmas for ten thousand kalpas, and should enter the Ten Faiths, entering the Initial Abiding position.' The explanation says: 'The entering the Initial Abiding position mentioned here refers to the Initial Aspiration Abiding (Chu Fa Xin Zhu) position among the Ten Abidings.' Because only upon reaching this position can one obtain non-retrogressive faith. Therefore, it is also called entering the Ten Faiths, not referring to the Ten Faiths before the Ten Understandings. The meaning is that ten thousand kalpas enter the Initial Abiding position, not saying beyond ten thousand kalpas, so knowing it is an inner kalpa. Question: What is the difference between the Full Heart of the Ten Faiths and the Initial Aspiration Abiding? Answer: There is no difference. Therefore, the Awakening of Faith Commentary says: 'It does not refer to the Ten Faiths before the Ten Understandings (etc.).' Also, Commentary 4 says: 'This is according to the end of faith, that is according to the beginning of abiding.' Therefore, there is no difference. Question: If so, what is the difference between the Final Teaching's Three Vehicles (San Cheng) manifesting the Eight Aspects of Enlightenment (Ba Xiang Cheng Fo) upon the Full Heart of the Ten Faiths, and this One Vehicle's (Yi Cheng) enlightenment upon the Full Faith? Answer: When they demonstrate enlightenment at this position, they are not at ease in the subsequent positions, because they have not yet obtained them. It is only a temporary arising of function in the current position. But this is not the case here. When this function arises in the initial position, all subsequent positions are...

同時起。皆已得故。是實行故。該六位故。問。一乘三乘義如是。別何同信滿勝進分上起此用耶。答。為欲方便顯此一乘信滿成佛令易信受。故於彼教先作是說。問。就一乘門既一位中有一切位。及信滿心即得佛者何須更說后位諸耶。答。后說諸位。即是初中之一切也。如初后亦爾。問。若即具后得初。即得後者亦可后亦具初即不得后。應亦不得初耶。答。實爾。但以得初時無不得后故。是故以得后位必得初位。問。何得初位后皆得耶。答。一乘當德修一行中該法界行。修一切行亦該一行。此一即多等行。寄終教位相見之隨得一位彼一切位一時皆得自在無礙。問。何一乘行被一行中修一切行一切行中亦修一行。答。觀一切法如幻如夢如電如響如化等故。一行即一切行等。故梵行品云。觀一切法如幻乃至如化。如是觀者以小方便疾得一切諸佛功德。乃至初發心時便成正覺等。意且約初二喻。幻師述力幻一巾而作大山及大小畜等種種形類。此一大山全一巾成。大小畜亦然。體既無二。彼相何異。故舉一小畜大山舉。體皆悉所取如此。無明幻師述力幻一法界作諸依他種種形類。一塵全是一法界成大山等。然故觀一塵為如幻。大山等諸法皆悉所攝。故隨舉一法法界諸法皆悉所舉。故一行必一切行。一切行即是一行。故十忍品云

【現代漢語翻譯】現代漢語譯本同時生起。都是因為已經證得的緣故。是真實修行的緣故。包含六位的緣故。問：一乘（Ekayana，唯一佛乘）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的意義是這樣的，為什麼要在別的教法中，比如信滿、勝進等位上，才生起這種作用呢？答：爲了方便地顯示這唯一佛乘的信滿能夠容易地成就佛果，容易讓人相信和接受，所以才在其他的教法中先這樣說。問：就唯一佛乘的法門來說，既然一個位次中就包含了一切位次，並且信滿心就能夠成佛，為什麼還需要再說後面的位次呢？答：後面所說的各個位次，也就是最初位次中所包含的一切。就像最初和最後也是一樣的。問：如果說具備了後面的位次就能得到最初的位次，那麼反過來說，具備了最初的位次就能得到後面的位次，如果說不能得到後面的位次，那麼是不是也應該不能得到最初的位次呢？答：實際上是這樣的。但是因為得到最初位次的時候，沒有不能得到後面的位次的情況，所以說得到後面的位次必定得到最初的位次。問：為什麼得到最初的位次，後面就都能得到呢？答：唯一佛乘應當在德行上修行，一行之中就包含了法界（Dharmadhatu，宇宙萬法）的修行，修行一切行也包含了一行。這一就是多等等的修行。寄託於終教的位次，相互看見，隨著得到一個位次，那一切位次一時都得到，自在無礙。問：什麼唯一佛乘的修行，能夠在修行一行中也修行一切行，在修行一切行中也修行一行呢？答：觀察一切法如幻如夢如電如響如化等等，所以一行就是一切行等等。所以梵行品中說：『觀察一切法如幻，乃至如化。這樣觀察的人，用小的方便就能迅速得到一切諸佛的功德，乃至最初發心的時候就成就正覺等等。』這裡暫且用最初的兩個比喻。幻術師運用法力，幻化一條手巾，就能變出大山以及大小牲畜等等各種各樣的形體。這一座大山完全是由一條手巾變出來的，大小牲畜也是這樣。本體既然沒有兩個，那麼它們的相又有什麼不同呢？所以舉出一個小牲畜或者大山，它們的本體都是完全被手巾所包含的，就像這樣。無明（Avidya，佛教術語，指對事物真相的迷惑和無知）的幻術師運用法力，幻化一個法界，變出各種各樣的依他（Paratantra，佛教術語，指依他而起的現象）的形體。一粒微塵完全是由一個法界變出大山等等。然而觀察一粒微塵如幻，大山等等諸法都被它所包含。所以隨著舉出一個法，法界諸法都被它所舉出。所以一行必定是一切行，一切行就是一行。所以十忍品中說

【English Translation】 English version They arise simultaneously. All because they have already been attained. It is because of true practice. Because it encompasses the six positions. Question: The meaning of Ekayana (One Vehicle, the single Buddha vehicle) and Triyana (Three Vehicles, the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas) is thus. Why is this function initiated in other teachings, such as the stages of Faith-Accomplishment and Superior Progress? Answer: In order to conveniently reveal that the Faith-Accomplishment of this One Vehicle can easily achieve Buddhahood, making it easy for people to believe and accept, it is said in other teachings first. Question: In terms of the One Vehicle Dharma, since one position contains all positions, and the mind of Faith-Accomplishment can attain Buddhahood, why is it necessary to further discuss the subsequent positions? Answer: The subsequent positions mentioned are all contained within the initial position. Just like the beginning and the end are the same. Question: If possessing the later positions allows one to attain the initial position, then conversely, possessing the initial position should allow one to attain the later positions. If one cannot attain the later positions, should one also not be able to attain the initial position? Answer: Indeed, that is the case. However, because when one attains the initial position, there is no situation where one cannot attain the later positions, therefore, attaining the later positions necessarily means attaining the initial position. Question: Why is it that when one attains the initial position, all subsequent positions are attained? Answer: In the One Vehicle, one should cultivate virtue. One practice encompasses the practice of the entire Dharmadhatu (the realm of all phenomena), and practicing all practices also encompasses one practice. This one is the many, and so on. Relying on the positions of the final teaching, seeing each other, and as one attains one position, all those positions are attained simultaneously, freely and without obstruction. Question: What One Vehicle practice allows one to cultivate all practices within one practice, and also cultivate one practice within all practices? Answer: Observing all dharmas as illusions, dreams, lightning, echoes, transformations, and so on, therefore one practice is all practices, and so on. Therefore, the Brahmacarya Chapter says: 'Observing all dharmas as illusions, and so on, as transformations. One who observes in this way can quickly attain all the merits of all Buddhas with small effort, and even at the time of initial aspiration, one attains perfect enlightenment, and so on.' Here, let's use the first two metaphors. A magician uses his power to conjure a piece of cloth and transform it into a large mountain and various kinds of animals, large and small. This large mountain is entirely made from a piece of cloth, and so are the large and small animals. Since the substance is not two, then what difference is there in their appearances? Therefore, mentioning one small animal or a large mountain, their substance is entirely contained within the cloth, just like that. An ignorant (Avidya, ignorance) magician uses his power to conjure a Dharmadhatu and transform it into various kinds of dependent (Paratantra, dependently originated phenomena) forms. A single dust particle is entirely made from a Dharmadhatu, transforming into large mountains, and so on. However, observing a single dust particle as an illusion, all dharmas such as large mountains are contained within it. Therefore, as one mentions one dharma, all dharmas of the Dharmadhatu are mentioned. Therefore, one practice is necessarily all practices, and all practices are one practice. Therefore, the Ten Acceptances Chapter says

(三十)此菩薩深入諸法皆悉如幻觀緣起法。於一法中解眾多法。眾多法中解了一法(云云)。又經云。或現須臾作百年。幻力自在悅世間。如夢喻者如人夢中見少年至老者住。然覺是剎那如夢。諸法亦復如是。故經云。處夢謂經年。覺乃須臾□。故時雖無量攝在一剎那。故知一念行即無量劫行。約時已然。余處等亦然。一乘妙義唯此留意。故得初位時同時皆得。問。若得初位得一切位。何諸經論說諸位階降次第。答。以此經中安立諸位有二善巧。一約相就門。分位前後寄同三乘。引彼便故是同教也。二約體就法。前後相入圓融自在異彼三乘。是別教也。但以不移門而恒相即。不壞相即而恒前後。是故二義融通不相違也。問。若此信等初門即一切者。何不信位初心即得而說滿心等耶。答。若自別教則不依位成。今寄三乘終教位說。以彼教中信滿不退方得入位。今即寄彼得入位處一時得此一切前後諸位行相。是故不于信初心說。以未得不退不成位相。但是行故。問。信滿不退方入位故說滿心者應住位成佛。何名信滿。答。由信成故是行佛。非位佛也(上下卷文)。問。依何等文立此成佛。答。初發心菩薩彼一念功德等(云云)。依此文立故。賢首品疏云。此是起信論三種發心中當最初信成就發心。故云初也。同下文初發

【現代漢語翻譯】現代漢語譯本 (三十)此菩薩深入諸法，皆悉如幻，觀緣起法。於一法中瞭解眾多法，眾多法中瞭解一法（云云）。又經中說：『或現須臾作百年，幻力自在悅世間。』如夢境的比喻，就像人在夢中見到從少年到老年的過程，然而醒來時，感覺只是一剎那，如夢一般。諸法也是如此。所以經中說：『處夢謂經年，覺乃須臾頃。』所以時間雖然無量，卻可以攝在一剎那。因此可知一念之行，即是無量劫之行。從時間上來說是這樣，其他方面也一樣。一乘的精妙意義就在於此，要留意。因此得到初位時，同時得到一切位。問：如果得到初位就得到一切位，為什麼諸經論中要說諸位有階降次第呢？答：這部經中安立諸位，有兩種善巧。一是約相就門，分位前後，寄同三乘，引導他們方便，這是同教的說法。二是約體就法，前後相入，圓融自在，異於三乘，這是別教的說法。但是以不改變門而恒常相即，不破壞相即而恒常前後。所以這兩種意義融通，不相違背。問：如果此信等初門即是一切，為什麼不信位初心就得到，而要說滿心等呢？答：如果從自別教來說，則不依位而成。現在是寄三乘終教的位來說。因為在彼教中，信滿不退，才能入位。現在就是寄彼得入位之處，一時得到此一切前後諸位的行相。所以不在信初心說，因為未得不退，不成位相，只是行而已。問：信滿不退才能入位，所以說滿心者應該住位成佛。什麼是信滿呢？答：由信成就，所以是行佛，不是位佛（上下卷文）。問：依據什麼經文立此成佛呢？答：初發心菩薩彼一念功德等（云云）。依據此文而立。賢首品疏中說：『這是起信論三種發心中，當最初信成就發心。』所以說是初。同下文初發。

【English Translation】 English version (30) This Bodhisattva deeply enters all dharmas, viewing all as illusory, contemplating the law of dependent origination (Pratītyasamutpāda). Within one dharma, he understands many dharmas; within many dharmas, he understands one dharma (etc.). Moreover, the sutra says: 'Sometimes appearing for a moment as a hundred years, the power of illusion freely delights the world.' Like the analogy of a dream, it is like a person seeing in a dream the process from youth to old age, yet upon awakening, it feels like only an instant, like a dream. All dharmas are also like this. Therefore, the sutra says: 'In a dream, it seems like years, but upon awakening, it is only a moment.' Therefore, although time is immeasurable, it can be contained within an instant. Thus, it is known that the practice of one thought is the practice of immeasurable kalpas (aeons). This is the case in terms of time, and it is the same in other aspects. The subtle meaning of the One Vehicle (Ekāyana) lies in this, so pay attention. Therefore, when the initial stage is attained, all stages are attained simultaneously. Question: If attaining the initial stage means attaining all stages, why do the sutras and treatises speak of the stages having a sequential order? Answer: In this sutra, there are two skillful means for establishing the stages. First, based on the characteristics (lakṣaṇa), the order of the stages is provisionally aligned with the Three Vehicles (Triyāna), guiding them conveniently; this is the common teaching (Sādhāraṇa-dharma). Second, based on the essence (svabhāva) and the dharma, the stages interpenetrate each other, perfectly and freely, differing from the Three Vehicles; this is the distinctive teaching (Viśeṣa-dharma). However, without changing the gate, they are constantly identical; without destroying the identity, they are constantly sequential. Therefore, these two meanings are integrated and do not contradict each other. Question: If this initial gate of faith (śraddhā), etc., is everything, why is it not attained at the initial thought of the faith stage, but rather the stage of 'full mind' (pūrṇa-citta), etc., is spoken of? Answer: If based on the distinctive teaching itself, it is not accomplished by relying on the stages. Now, it is spoken of by provisionally relying on the final teaching stage of the Three Vehicles. Because in that teaching, one can enter the stage only after faith is fulfilled and non-regression (avaivartika) is attained. Now, it is by provisionally relying on the place where one attains entry into the stage that one simultaneously attains all the aspects of practice of these sequential stages. Therefore, it is not spoken of at the initial thought of faith, because without attaining non-regression, the aspect of the stage is not accomplished, it is only practice. Question: Since one can enter the stage only after faith is fulfilled and non-regression is attained, and it is said that the one with a 'full mind' should abide in the stage and become a Buddha, what is 'fulfilled faith'? Answer: Because of the accomplishment of faith, it is a Buddha in practice, not a Buddha in position (upper and lower volumes). Question: Based on what sutra text is this attainment of Buddhahood established? Answer: The initial aspiration Bodhisattva, the merit of that one thought, etc. (etc.). It is established based on this text. The commentary on the 'Worthy Leader' chapter says: 'This is the initial faith-accomplishment aspiration among the three types of aspiration in the Awakening of Faith treatise.' Therefore, it is called 'initial.' The same as the initial aspiration in the following text.

心住及發心功德品。此約信終彼就住初。故無二也。又疏十八云。若以行攝位。即十信滿心成佛如賢首品說。此之一轍非此圓教。余處總無。正是一乘宗之□例。起信論疏云。信成就發心者信在十住兼取十信。十信位中修習信心成就。發決定心即入十住初心名發心住。即十信行滿名信成就。進入十住之初故云發心。問。何此品發心約信終說。答。賢首品說十信行。故約信滿說。問。何此信滿菩薩行德深廣無邊。答。疏云。有四種難。故雖是初心今此功德廣大無邊。一處難謂。于生死苦惱之處而能發心此生德廣也。二時難謂。久已發心一向不動未足為難。今則反此故生德多也。三境難謂。能求此無限菩提以心從境故廣大也。四心難謂。若發心進退不定生德不廣。今則久此廣大也。香象問答云。問。抄文云。約菩提心法門中得信法門至十千劫成佛者行佛非位佛等者。此約一乘行佛成時道逕十千耶。為三乘行佛成時道耶。答。諸三乘教中十千劫中十信行滿更示現一乘行佛滿之處耳。非三乘滿佛。亦非一乘行佛滿。但十千劫不動。此十千劫不可說不可說劫方行佛滿成。如是八萬劫等。乃至一劫二劫到等之義例可知思也。

第三理成佛　疏第三卷云。三約理則一切眾生並已成竟更不新成。以余相皆盡故。意云。一切眾生皆

【現代漢語翻譯】現代漢語譯本：心住及發心功德品。這是從十信位的終點到十住位的起點。所以沒有第二個（發心）。又，《疏》第十八卷說：『如果用行位來攝取，那麼十信圓滿之心成就佛果，就像《賢首品》所說。』這種說法並非圓教的觀點。其他地方都沒有這種說法。這正是一乘宗的特殊例子。《起信論疏》說：『信成就發心者，信在十住，兼取十信。』在十信位中修習信心成就，發起決定之心，就進入十住的初心，名為發心住。也就是十信行圓滿，名為信成就。進入十住的最初階段，所以稱為發心。問：為什麼此品所說的發心是關於十信位終點說的？答：《賢首品》說的是十信行，所以是關於十信圓滿說的。問：為什麼這十信圓滿菩薩的行德如此深廣無邊？答：《疏》中說：『有四種難。』所以雖然是初心，但現在的功德廣大無邊。一是處難，即在生死苦惱之處而能發心，此生德廣也。二是時難，即很久以前就已發心，一直不動，這還不足為難。現在則相反，所以生德多也。三是境難，即能求此無限菩提，以心從境，所以廣大也。四是心難，即如果發心進退不定，生德不廣。現在則是長久如此，所以廣大也。《香象問答》說：問：抄文說：『從菩提心法門中得到信法門，到十千劫成佛者，是行佛而非位佛等。』這是說一乘行佛成就時，道路經過十千劫嗎？還是說三乘行佛成就時，道路經過十千劫？答：在各種三乘教中，十千劫中十信行圓滿，只是示現一乘行佛圓滿之處而已。不是三乘圓滿佛，也不是一乘行佛圓滿。只是十千劫不動。這十千劫是不可說不可說劫，才行佛圓滿成就。像這樣八萬劫等，乃至一劫二劫到達等的意義，可以知道思考。《心住及發心功德品》第三理成佛。《疏》第三卷說：『三約理則一切眾生並已成竟更不新成。以余相皆盡故。』意思是說，一切眾生都已

【English Translation】 English version: Chapter on the Abiding of the Mind and the Merits of Generating the Bodhi Mind. This refers to the transition from the end of the Ten Faiths to the beginning of the Ten Dwellings (Ten Abodes). Therefore, there is no second (generation of the Bodhi mind). Furthermore, the Commentary (疏) in its eighteenth volume states: 'If one uses the stages of practice to encompass the positions, then the mind that has perfected the Ten Faiths achieves Buddhahood, as described in the Chapter on the Adornments of the World (賢首品).' This view is not that of the Perfect Teaching (圓教). It is not found anywhere else. This is precisely a unique example of the One Vehicle School (一乘宗). The Commentary on the Awakening of Faith (起信論疏) says: 'One who achieves faith and generates the Bodhi mind has faith in the Ten Dwellings, encompassing the Ten Faiths.' In the stage of the Ten Faiths, one cultivates and achieves faith, generating a resolute mind, and then enters the initial stage of the Ten Dwellings, called the Dwelling of Generating the Bodhi Mind (發心住). This is when the practice of the Ten Faiths is perfected, called the achievement of faith. Entering the initial stage of the Ten Dwellings, it is therefore called generating the Bodhi mind. Question: Why does this chapter speak of generating the Bodhi mind in relation to the end of the Ten Faiths? Answer: The Chapter on the Adornments of the World speaks of the practice of the Ten Faiths, so it speaks of the perfection of the Ten Faiths. Question: Why is the virtue of this Bodhisattva who has perfected the Ten Faiths so profound and boundless? Answer: The Commentary says: 'There are four difficulties.' Therefore, although it is the initial mind, the merits are now vast and boundless. The first difficulty is the difficulty of the place, that is, being able to generate the Bodhi mind in the place of suffering and affliction of birth and death, hence the virtue of this birth is vast. The second difficulty is the difficulty of time, that is, having generated the Bodhi mind long ago and remaining unmoved, this is not difficult enough. Now it is the opposite, so the virtue of birth is greater. The third difficulty is the difficulty of the object, that is, being able to seek this infinite Bodhi, with the mind following the object, so it is vast. The fourth difficulty is the difficulty of the mind, that is, if the generation of the Bodhi mind is uncertain in progress and regress, the virtue of birth is not vast. Now it is long-lasting, so it is vast. The Questions and Answers of the Elephant of Fragrance (香象問答) says: Question: The copied text says: 'From the Dharma gate of the Bodhi mind, one obtains the Dharma gate of faith, and one who becomes a Buddha in ten thousand kalpas is a Buddha in practice but not a Buddha in position, etc.' Does this mean that when a Buddha of the One Vehicle achieves Buddhahood, the path passes through ten thousand kalpas? Or does it mean that when a Buddha of the Three Vehicles achieves Buddhahood, the path passes through ten thousand kalpas? Answer: In the various teachings of the Three Vehicles, the perfection of the practice of the Ten Faiths in ten thousand kalpas is only a manifestation of the place where the Buddha of the One Vehicle has perfected his practice. It is not the perfected Buddha of the Three Vehicles, nor is it the perfected Buddha of the One Vehicle in practice. It is only that one does not move for ten thousand kalpas. These ten thousand kalpas are inexpressible and inexpressible kalpas before the Buddha in practice is perfected. In this way, the meaning of eighty thousand kalpas, etc., and even reaching one or two kalpas, etc., can be known and considered. Chapter on the Abiding of the Mind and the Merits of Generating the Bodhi Mind. Third, Buddhahood is achieved through principle. The third volume of the Commentary (疏) says: 'Third, according to principle, all sentient beings have already become Buddhas and do not newly become Buddhas. Because all other characteristics have been exhausted.' This means that all sentient beings have already

真為體。隨其體性論差別相。其相皆盡一味平等。故先總佛。問。佛者是覺者。眾生迷位何以一味。真為體故皆總是佛。答。以一真理為體眾生彼上相亦都無差別。是故一切眾生覺者佛身所現。彼所現眾生同能現佛身故。故眾生無不成佛。問。此一乘成佛唯約理說。若通事說。答。通理事說。意佛所依理名為理也。能依智等諸功德皆名事。此理事合名為佛身。此佛身所現故能同所而具足理事。問。若爾一切眾生髮心修行成。答。發心修行成且約釋迦佛。釋迦初發心攝一切眾生。皆發心竟亦攝彼無數大劫難行苦行修行門。皆修行竟攝菩提樹下成佛門。皆成佛竟乃至涅槃亦復如是。如一佛爾攝十方三世諸佛門亦然。故先先成竟後後新新亦成。此如能現佛所現眾生無闕一義。故諸位亦具足也。問。何知攝佛門見一切眾生髮心修行等皆竟。亦後後發心修行乃至成佛。答。經三十七云。佛子如來身中悉見一切眾生髮菩提心修菩薩行成等正覺。乃至見一切眾生寂滅涅槃亦復如是。又三十二捲雲。一切諸佛調伏教化一切眾生。故於唸唸中成等正覺。非不先覺諸佛正法。亦不住學地而成正覺。疏第十六解初文云。下明現因果門(此標文也)。以菩提身等眾生故是悉于中現。以彼所現同能現故。是故眾生無不成佛。若圓教即一切眾生並悉

【現代漢語翻譯】現代漢語譯本：『真』是本體。隨著本體的性質，討論其差別相。所有這些相都歸於同一味道的平等。所以首先總說佛。問：佛是覺悟者，眾生處於迷惑的位置，為什麼說是一味平等？因為『真』是本體，所以都總是佛。答：以唯一的真理為本體，眾生與佛在本體上也沒有任何差別。因此，一切眾生都是覺悟者佛身所顯現。他們所顯現的眾生，同樣能夠顯現佛身。所以眾生沒有不能成佛的。問：這『一乘』成佛只是從理上來說嗎？如果從事相上來說呢？答：是通理事相來說的。佛所依據的理，就叫做『理』。能依據的智慧等各種功德，都叫做『事』。這理事結合在一起，就叫做佛身。這佛身所顯現，所以能夠使所顯現的眾生也同樣具足理事。問：如果這樣，一切眾生髮心修行就能成佛嗎？答：發心修行成佛，且只是就釋迦佛（釋迦牟尼佛，Sakyamuni）來說。釋迦佛最初發心時，就攝受了一切眾生，都發心完畢。也攝受了他們無數大劫難以實行的苦行修行之門，都修行完畢。攝受了在菩提樹下成佛之門，都成佛完畢。乃至涅槃也是這樣。如同一尊佛這樣，攝受十方三世諸佛之門也是這樣。所以先先成佛完畢，後後新新也成佛。這就像能顯現的佛和所顯現的眾生，沒有缺少任何意義。所以各個階位也都具足。問：怎麼知道攝受佛門，見到一切眾生髮心修行等都完畢，也後後發心修行乃至成佛？答：《經》第三十七卷說：佛子，如來身中悉見一切眾生髮菩提心，修菩薩行，成等正覺，乃至見一切眾生寂滅涅槃也是這樣。又三十二卷說：一切諸佛調伏教化一切眾生，所以在念念中成等正覺，並非不先覺悟諸佛正法，也不住在學地而成正覺。《疏》第十六解釋初文說：下面說明顯現因果之門（這是標明文義）。因為菩提身等同眾生，所以都於其中顯現。因為他們所顯現的與能顯現的相同，所以眾生沒有不能成佛的。如果圓教，就是一切眾生都全部成佛。

【English Translation】 English version: 'Truth' is the substance. According to the nature of the substance, we discuss the differences in appearances. All these appearances ultimately converge into the same flavor of equality. Therefore, we first generally discuss the Buddha. Question: The Buddha is the enlightened one, and sentient beings are in a state of delusion. Why do you say they are of the same flavor of equality? Because 'Truth' is the substance, so all are always Buddhas. Answer: Taking the one and only truth as the substance, there is no difference between sentient beings and the Buddha in terms of substance. Therefore, all sentient beings are manifestations of the enlightened Buddha's body. The sentient beings they manifest are equally capable of manifesting the Buddha's body. Therefore, there is no sentient being who cannot become a Buddha. Question: Does this 'One Vehicle' (Ekayana) of becoming a Buddha only refer to the principle? What if we talk about it in terms of phenomena? Answer: It refers to both principle and phenomena. The principle that the Buddha relies on is called 'principle'. The wisdom and other merits that rely on it are called 'phenomena'. The combination of principle and phenomena is called the Buddha's body. This Buddha's body manifests, so it can enable the manifested sentient beings to also fully possess both principle and phenomena. Question: If that's the case, can all sentient beings become Buddhas by initiating the aspiration for enlightenment and practicing? Answer: Initiating the aspiration for enlightenment and practicing to become a Buddha, let's just talk about Sakyamuni (釋迦牟尼佛) Buddha. When Sakyamuni Buddha first initiated the aspiration for enlightenment, he embraced all sentient beings, and all completed the initiation of aspiration. He also embraced the countless great kalpas of difficult and painful practices, and all completed the practice. He embraced the gate of becoming a Buddha under the Bodhi tree, and all completed becoming Buddhas. Even Nirvana is the same. Just like one Buddha, the gate of embracing all Buddhas of the ten directions and three times is also the same. Therefore, those who become Buddhas first have already completed it, and those who become Buddhas later are newly becoming Buddhas. This is like the Buddha who can manifest and the sentient beings who are manifested, there is no lack of any meaning. Therefore, all stages are also complete. Question: How do we know that embracing the Buddha's gate, seeing all sentient beings initiating the aspiration for enlightenment, practicing, etc., are all completed, and also initiating the aspiration for enlightenment, practicing, and even becoming Buddhas later? Answer: The 37th chapter of the Sutra says: 'Buddha-son, in the Tathagata's (如來) body, one sees all sentient beings initiating the Bodhi mind, practicing the Bodhisattva path, attaining perfect enlightenment, and even seeing all sentient beings entering tranquil Nirvana is also the same.' Also, the 32nd chapter says: 'All Buddhas tame and teach all sentient beings, so they attain perfect enlightenment in every moment of thought, not without first awakening to the Buddhas' Dharma, nor dwelling in the stage of learning to attain perfect enlightenment.' The 16th commentary of the Commentary explains the first text by saying: 'Below, it explains the gate of manifesting cause and effect (this is marking the meaning of the text). Because the Bodhi body is equal to sentient beings, it is all manifested within it. Because what they manifest is the same as what can manifest, therefore, there is no sentient being who cannot become a Buddha.' If it is the perfect teaching, then all sentient beings will all become Buddhas.

舊來發心亦竟修行亦竟成佛亦竟更無新成具足理事言乃至涅槃者。於八相中舉初乃至末故。問釋此初文有幾因耶。答。經以十因釋。故經文云。皆悉一性以無性故。無相無盡無生無滅故。我非我性故。眾生非眾生性故。覺無所覺故。法界無自性故。虛空界無自性故。疏云。何以眾生同菩提性。略以十因釋成此義。一以眾生依于菩提無自性故。是故同於菩提成正覺等。二無自染相故。三無所盡故。四本來不生故。五亦無新滅故。上四同爲一句。六我性自空故。七眾緣之生非是生故。八設起覺智無所覺故。九所依法界亦無性故。十本性空界無體性故。問。何如是等覺一切無性。答。次經結云。如是等覺一切無性。無盡智自然智一切如來無極大悲度脫眾生。疏云。下總結中無盡智者照用無限故。自然智者不待功用故。無極大悲者同體攝化故。同體攝化者起信論云。眾生外緣有二種。一差別緣。二平等。平等者一切諸佛菩薩皆愿度脫一切眾生。自然熏習恒常不捨。以同體智力故隨應見聞而現作業。所謂眾生依於三昧乃得平等。見諸佛故。疏云。于中愿度生者平等心也。自然等者常用應機。以同體智力者釋成常用也。隨應等者顯其用相。二明對機顯平等義。謂十住已去諸菩薩等依三昧力悉見諸佛。身量平等無有彼此分齊之相。故

云平等見也。問。一切眾生皆成佛者。何現有眾生不即佛耶。答。此權所見不同。于圓教機舊來成佛。問。何機所見不同。答。若於人天位者具足人法二我實物。若小乘教中看此眾生。唯是一聚五蘊。實法本來無人。若大乘初教唯識所現。如幻似有當相即空無人無法。若約終教並是如來藏緣起。舉體即如具恒沙德。乃是眾生故不增不減。經云。眾生即法身。法身即眾生。眾生法身義一名異。解云。此宗約理眾生即是佛。若約頓教眾生相本來盡理性本來顯。廷然自露更無所待。故不可說即佛不即等也。如凈名杜默之意等(疏文)。故所見異。汝今就初人天位中觀彼眾生當相即空猶亦不得。況復得見圓教中事。是故汝見現有眾生。我不約彼說此成佛。但令情見若破。法界圓現一切眾產生佛者。名究竟教化。不同余宗。故下結中名如來無極大悲度脫眾生。問。準釋結文似約理說。何故標中有發心等五位因成佛等八相果。答。此是以法性融通門釋。謂事隨理以融通。故得相即相入故也。又余教中觀無生唯照理性。此圓教中具足一切佛菩薩法。依宗思之。疏第十五解后經云。七正覺自在中有二釋。一隨文釋。謂一切各為調化。自所化故各各示成正覺。故云唸唸。非是一佛。既各示成非先不覺。今乃始覺故云非不先覺等。此是現化

【現代漢語翻譯】現代漢語譯本云平等見地。（問：）一切眾生都能夠成佛，為什麼現在還有眾生沒有立即成佛呢？（答：）這是權教所見不同。在圓教根機看來，眾生本來就已經成佛了。（問：）什麼根機所見不同呢？（答：）如果從人天道的眾生來看，他們具足人法二我，認為是真實存在的。如果從小乘教來看這些眾生，只是一堆五蘊聚合，實法本來就沒有人。如果從大乘初教唯識宗來看，一切都是唯識所現，如幻如化，當下的相就是空，沒有人也沒有法。如果從終教來看，一切都是如來藏緣起，整個本體就是具足恒河沙數功德的如來藏，所以眾生不增不減。《經》中說：『眾生即是法身，法身即是眾生。』眾生和法身，意義相同，只是名稱不同。解釋說：這個宗派從理上來說，眾生就是佛。如果從頓教來看，眾生的相本來就空盡，理性本來就顯現，自然而然地顯露出來，更沒有什麼可以等待的，所以不能說即佛或不即佛等等。就像《維摩詰經》中杜默的意思等等（疏文）。所以所見不同。你現在就從最初的人天道眾生來看，認為當下的相就是空，都還做不到，更何況能夠見到圓教中的事呢？所以你看到現在有眾生沒有成佛。我不是根據你所見到的來說成佛這件事。只要情見破除，法界就圓滿顯現，一切眾生都成佛，這叫做究竟教化，不同於其他宗派。所以下面的結論中說，如來以無極大悲度脫眾生。（問：）按照解釋結論的文字來看，好像是從理上來說的。為什麼在正文中標明有發心等五位因，以及成佛等八相果呢？（答：）這是用法性融通的法門來解釋。意思是說，事隨著理而融通，所以能夠相即相入。而且，其他教派中觀察無生，只是照見理性。這個圓教中具足一切佛菩薩的法。根據宗義來思考，《疏》第十五解釋後面的經文說，『七正覺自在』中有兩種解釋。一種是按照字面來解釋，意思是說，一切諸佛各自爲了調伏教化自己所化的眾生，所以各自示現成正覺，所以說是念念示現，不是一佛。既然各自示現成佛，就不是先前沒有覺悟，現在才開始覺悟，所以說『非不先覺』等等。這是現化示現。

【English Translation】 English version 'Cloud equality' is the view of equality. (Question:) If all sentient beings can become Buddhas, why are there still sentient beings who have not immediately become Buddhas? (Answer:) This is due to the different views of expedient teachings. From the perspective of the perfect teaching's capacity, sentient beings have already become Buddhas from the beginning. (Question:) What capacities have different views? (Answer:) If we look at sentient beings in the realms of humans and gods, they possess both the 'self' of person and the 'self' of dharma, considering them to be real entities. If we look at these sentient beings from the perspective of the Hinayana teachings, they are merely an aggregation of the five skandhas, and there is fundamentally no 'person' in reality. If we look at it from the perspective of the initial teachings of Mahayana, which is the Consciousness-Only school, everything is a manifestation of consciousness, like illusions, seemingly existent but empty in their very nature, without 'person' or 'dharma'. If we consider it from the perspective of the final teaching, everything arises from the Tathagatagarbha (如來藏, Buddha-nature), the entire essence being the Tathagatagarbha possessing countless qualities, so sentient beings neither increase nor decrease. The sutra says: 'Sentient beings are the Dharmakaya (法身, Dharma Body), and the Dharmakaya is sentient beings.' Sentient beings and the Dharmakaya have the same meaning but different names. The explanation says: This school, from the perspective of principle, considers sentient beings to be Buddhas. If we consider it from the perspective of the sudden teaching, the characteristics of sentient beings are originally exhausted, and the nature of reality is originally manifest, naturally revealing itself without anything to wait for, so it cannot be said that they are Buddhas or not Buddhas, etc. Like the meaning of Dumo in the Vimalakirti Sutra (凈名, Vimalakirti Sutra) etc. (commentary). Therefore, the views are different. If you now look at those sentient beings in the initial realms of humans and gods, you still cannot grasp that their present form is empty, let alone see the matters of the perfect teaching. Therefore, you see that there are sentient beings who have not become Buddhas. I am not speaking about becoming a Buddha based on what you see. Only when emotional views are broken through, the Dharmadhatu (法界, Dharma Realm) fully manifests, and all sentient beings become Buddhas, is this called ultimate teaching, which is different from other schools. Therefore, the conclusion below is named 'the Tathagata's immeasurable great compassion liberating sentient beings.' (Question:) According to the concluding text, it seems to be speaking from the perspective of principle. Why does the text mention the five stages of cause, such as the arising of the aspiration for enlightenment, and the eight aspects of the result, such as becoming a Buddha? (Answer:) This is explained using the Dharma-nature's principle of interpenetration. It means that phenomena follow principle and interpenetrate, so they can be identical and enter into each other. Moreover, in other schools, observing non-arising only illuminates the nature of reality. This perfect teaching fully possesses all the dharmas of Buddhas and Bodhisattvas. Consider it according to the tenets of the school. The commentary in the fifteenth section, explaining the later sutra, says that there are two explanations for 'the seven perfect enlightenments are self-existent'. One is to explain according to the text, meaning that all Buddhas each transform and teach their own disciples, so they each demonstrate the attainment of perfect enlightenment, so it is said that they demonstrate it moment by moment, not just one Buddha. Since they each demonstrate becoming a Buddha, it is not that they were not enlightened before, but are only now beginning to be enlightened, so it is said 'not unenlightened before' etc. This is a manifestation of transformation.

身用。二就義釋。一佛即遍一切眾生。周十方微塵盡三世。唸唸同時前後俱成正覺。此則實成非化。但以不成則已成則舊來成。故云非不先覺等。以攝三世盡故。無過不成故云不住學地等。此準宗思之。問。此三種成佛若互通耶。若各別。答。理成佛可通上二。上二不通。問。何理成佛通上二成佛。答。信滿攝諸位亦約理事融通說。住等攝諸位亦然。故章文云。然此無盡皆悉在初門中也。故此經初發心菩薩一念功德海等。乃至又云。至初發心時便成正覺。問。上言一念即作佛者三乘中已有此義。與此何別。答。三乘望理為一念即作佛。今此一乘即得具足一切教義理事因果等。如上一切法門。及與一切眾生皆悉同時同時作佛。后能新新斷惑亦不住學地而成正覺。具足十佛以顯無盡逆順德。故及因陀羅微網九世十世等遍通諸位。謂十信終心已去十解十行十回向十地及佛地等同時遍成無有前後具足一切耳。然此一念與百千劫無有異也。問。若爾可立二成佛。何立三成佛。答。初二狹后一寬。故別立也。何者理成佛亦通訊滿以前一切凡位。初二限信滿及住等故有此寬狹耳。

第二辨定得人門

于中有二。一明三種成佛能得人別。二出疾成佛人類不同。初中三成佛。能得之人或同或異何者。且一人行寄信門故是行成

【現代漢語翻譯】現代漢語譯本：身用。二、就義解釋。一、佛即遍一切眾生，周遍十方微塵數世界，窮盡過去、現在、未來三世，每一個念頭同時生起，前後相續都成就正覺。這才是真實成就，而非化現。只是因為不成佛則已，一旦成佛就是舊有的成就，所以說『非不先覺』等等。因為它統攝了過去、現在、未來三世，沒有不能成就的，所以說『不住學地』等等。這些可以參照宗門的思想來理解。問：這三種成佛方式是互相貫通的嗎？還是各自獨立的？答：理成佛可以貫通前兩種成佛方式，但前兩種不能貫通理成佛。問：為什麼理成佛可以貫通前兩種成佛方式？答：因為信滿位攝盡了所有階位，這也是從理和事相互融合的角度來說的。住位等攝盡所有階位也是如此。所以章文說：『然而這無盡的功德都包含在最初的入門之中。』因此，《華嚴經》說，初發心的菩薩一念之間的功德如大海一般，乃至又說：『在初發心的時候便成就正覺。』問：上面說一念之間就能成佛，三乘教法中也有這種說法，這和這裡有什麼區別？答：三乘教法是從理上來說一念之間就能成佛。而這裡的一乘教法，是能夠具足一切教義、事理、因果等等，就像上面所說的一切法門，以及一切眾生都能同時成佛。之後又能不斷地斷除迷惑，不住于學地而成就正覺，具足十佛的功德，來彰顯無盡的逆順功德，以及因陀羅網般的重重無盡，九世、十世等遍及所有階位，即從十信位的終心開始，到十解、十行、十回向、十地以及佛地等等，同時成就，沒有先後，具足一切功德。然而這一念與百千劫沒有什麼不同。問：如果這樣，可以隻立兩種成佛方式，為什麼立三種成佛方式？答：前兩種狹隘，后一種寬廣，所以分別設立。因為理成佛也通於信滿位之前的一切凡夫位，而前兩種成佛方式侷限於信滿位和住位等，所以有這種寬狹的差別。第二、辨定得人門其中有二：一、說明三種成佛方式所能度化的人不同；二、說明快速成佛的人的種類不同。首先，三種成佛方式，所能度化的人，或者相同，或者不同。哪幾種情況呢？如果一個人修行寄託于信門，那麼他就是行成佛。

【English Translation】 English version: Body's function. Second, explanation based on meaning. First, the Buddha pervades all sentient beings, encompassing the ten directions of dust-mote worlds, and exhausting the three periods of past, present, and future. Every thought arises simultaneously, and both before and after, all attain perfect enlightenment. This is true attainment, not a transformation. It is simply because if one does not become a Buddha, then it is over; once one becomes a Buddha, it is an old attainment. Therefore, it is said 'not not pre-enlightened' and so on. Because it encompasses the three periods, there is nothing that cannot be attained, so it is said 'not abiding in the stage of learning' and so on. This can be understood with reference to the thought of the Tiantai school. Question: Are these three types of Buddhahood interconnected, or are they separate? Answer: Buddhahood through principle can connect to the first two. The first two cannot connect to Buddhahood through principle. Question: Why can Buddhahood through principle connect to the first two types of Buddhahood? Answer: Because the stage of complete faith encompasses all stages, this is also discussed from the perspective of the fusion of principle and phenomena. The stage of abiding, etc., encompassing all stages is also like this. Therefore, the chapter text says: 'However, all this inexhaustible merit is contained within the initial gateway.' Therefore, the Avatamsaka Sutra says that the merit of a Bodhisattva who has just aroused the aspiration for enlightenment is like an ocean in a single thought, and even says: 'At the time of first arousing the aspiration, one attains perfect enlightenment.' Question: Above, it was said that in a single thought one becomes a Buddha. The teachings of the Three Vehicles also have this meaning. What is the difference between that and this? Answer: The Three Vehicles speak of becoming a Buddha in a single thought from the perspective of principle. But the One Vehicle here is able to fully possess all teachings, principles, causes, and effects, etc., like all the Dharma gates mentioned above, and all sentient beings can simultaneously become Buddhas. Afterwards, one can constantly cut off delusions, not abiding in the stage of learning, and attain perfect enlightenment, fully possessing the ten Buddhas to manifest inexhaustible, reverse and sequential virtues, as well as the Indra's net-like interpenetration, the nine periods, the ten periods, etc., pervading all stages, that is, from the final mind of the ten faiths, to the ten understandings, ten practices, ten dedications, ten grounds, and the Buddha ground, etc., all are simultaneously attained, without before or after, fully possessing all virtues. However, this single thought is no different from hundreds of thousands of kalpas. Question: If that is so, one could establish two types of Buddhahood. Why establish three types of Buddhahood? Answer: The first two are narrow, the last one is broad, so they are established separately. Because Buddhahood through principle also extends to all the positions of ordinary beings before the stage of complete faith, while the first two types of Buddhahood are limited to the stage of complete faith and the stage of abiding, etc., so there is this difference in breadth. Second, the gate of distinguishing and determining those who attain. Within this, there are two points: First, explaining the differences in the people who can attain the three types of Buddhahood. Second, explaining the different types of people who quickly attain Buddhahood. First, regarding the three types of Buddhahood, the people who can attain them are either the same or different. What are the situations? If a person's practice relies on the gate of faith, then they attain Buddhahood through practice.

佛。寄住等故即位成佛。此即理事即入佛故名理成佛。是故同也。故疏四云。問。未知此舍那佛是何位中佛。答。若說信法即信中佛。餘位亦爾。準此知也。然理成佛通餘一切凡夫及非情等故是異也。后明疾成佛類。總有四人。一依世界性等十世界身。輪王子現身成佛。如普莊嚴童子等。二者依天子身勝。從三惡道出兜率天現身成佛。三者依閻浮提勝功德身。如善財等現身究竟普賢之行後生即見佛。四者依法華經。龍女之身南方成佛義。當留惑之身疾得成佛(孔目第四文也)。青丘記云(十)現身成佛等者問。普莊嚴童子逕二佛世界塵數劫修成佛。何故一產生佛。答。此人分段身。即成佛故一產生佛。問。以何文為證。答。藏師云。一約位十信終心勝進分后入十解即成佛果等。解云。十信終心即成佛等。故知一產生佛。兜率天子□身成佛者。此人過去由聞經故隨三惡道。而以彼善根身承小相光明從地獄出生兜率天。此天身是解行身。此身即成佛故一產生佛。又善財童子一生逕知識遇即成佛也。龍女之身南方成佛者。此人亦依華嚴教則留惑得龍女身。即是身成佛故云一產生佛。今案此記意普莊嚴童子現身成佛。是分段一生者恣不順文。何者案經文一期現身解一乘故。此則解行生中行相故。五教下捲雲。又彼能於一念中化

【現代漢語翻譯】現代漢語譯本佛。因為寄住等等的緣故，立即證悟成佛。這便是理和事立即融入佛的境界，所以稱為理成佛。因此說是相同的。所以《疏》四中說：『問：不知道這位舍那佛（Vairocana Buddha，報身佛）是哪個位次的佛？』答：『如果說是信法，那就是信位中的佛。其餘位次也是如此。』依照這個可以知道。然而理成佛通於其餘一切凡夫以及非情之物等等，所以說是不同的。後面說明迅速成佛的種類，總共有四種人。第一種是依靠世界性等等的十世界身，輪王子（cakravartin prince）顯現身成佛，如普莊嚴童子（Samantabhadra）等等。第二種是依靠天子身殊勝，從三惡道出來，在兜率天（Tusita Heaven）顯現身成佛。第三種是依靠閻浮提（Jambudvipa，我們所居住的世界）殊勝功德身，如善財（Sudhana）等等，顯現身究竟普賢（Samantabhadra）之行后往生就見到佛。第四種是依照《法華經》，龍女（Naga maiden）之身在南方成佛的意義，應當保留惑業之身迅速得到成佛（孔目第四文）。青丘記中說：『（十）現身成佛等等』問：普莊嚴童子經過二佛世界微塵數劫修行成佛，為什麼一生就成佛？答：此人的分段身，立即成佛，所以一生就成佛。問：以什麼經文為證明？答：藏師說：一約位，十信終心殊勝精進分后入十解，立即成就佛果等等。解說：十信終心立即成佛等等，所以知道一生就成佛。兜率天子□身成佛者，此人過去因為聽聞經的緣故，隨順三惡道，而以那個善根身承受小相光明從地獄出生到兜率天。這個天身是解行身，這個身立即成佛，所以一生就成佛。又善財童子一生經過知識的引導立即成佛。龍女之身在南方成佛者，此人也依照《華嚴經》的教義，保留惑業得到龍女身，這個身立即是成佛，所以說一生就成佛。現在考察這個記載的意思，普莊嚴童子現身成佛，是分段一生，恣意不順從經文。為什麼呢？考察經文一期現身解說一乘的緣故。這則是解行生中的行相的緣故。《五教》下卷說：又他能夠在在一念中化現

【English Translation】 English version Buddha. Because of dwelling and so on, he immediately attains Buddhahood. This is because principle and phenomena immediately merge into the Buddha's state, hence it is called 'Principle-Attained Buddhahood'. Therefore, it is said to be the same. Thus, Commentary 4 says: 'Question: I do not know which position this Vairocana Buddha (reward body Buddha) is in?' Answer: 'If it is said to be faith in the Dharma, then it is the Buddha in the position of faith. The other positions are also like this.' According to this, it can be known. However, Principle-Attained Buddhahood is common to all other ordinary beings and non-sentient things, so it is said to be different. The following explains the types of rapid Buddhahood, which are generally four types of people. The first is based on the ten world bodies such as world nature, and the wheel-turning king (cakravartin) prince manifests the body to become a Buddha, such as Samantabhadra and so on. The second is based on the superiority of the son of heaven's body, emerging from the three evil paths, manifesting the body in Tusita Heaven to become a Buddha. The third is based on the superior meritorious body of Jambudvipa (the world we live in), such as Sudhana and so on, manifesting the body to ultimately practice the conduct of Samantabhadra, and after rebirth, they will see the Buddha. The fourth is based on the meaning of the Lotus Sutra, that the Naga maiden's body becomes a Buddha in the south, and should retain the body of delusion and quickly attain Buddhahood (Kongmu Fourth Article). Qingqiu Ji says: '(Ten) Manifesting the body to become a Buddha, etc.' Question: Samantabhadra cultivated for as many kalpas as dust motes in two Buddha worlds to become a Buddha, why does he become a Buddha in one lifetime? Answer: This person's segmented body immediately becomes a Buddha, so he becomes a Buddha in one lifetime. Question: What sutra text is the proof? Answer: The Tibetan teacher said: One is about the position, the final mind of the ten faiths is superior and advanced, and then enters the ten understandings, and immediately achieves the fruit of Buddhahood, etc. Explanation: The final mind of the ten faiths immediately becomes a Buddha, etc., so it is known that one lifetime becomes a Buddha. The son of Tusita Heaven □ body becomes a Buddha, this person in the past, because of hearing the sutras, followed the three evil paths, and with that good root body, he received the light of the small form and was born from hell to Tusita Heaven. This heavenly body is the body of understanding and practice, and this body immediately becomes a Buddha, so one lifetime becomes a Buddha. Also, Sudhana immediately becomes a Buddha after encountering knowledge in one lifetime. The Naga maiden's body becomes a Buddha in the south, this person also follows the teachings of the Avatamsaka Sutra, retains the body of delusion and obtains the Naga maiden's body, this body is immediately a Buddha, so it is said that one lifetime becomes a Buddha. Now, examining the meaning of this record, Samantabhadra manifesting the body to become a Buddha, is a segmented lifetime, arbitrarily disobeying the sutra text. Why? Examining the sutra text, one period manifests the body to explain the One Vehicle. This is because it is the aspect of practice in the life of understanding and practice. The lower volume of the Five Teachings says: Also, he can transform in one thought

不可說不可說眾生。一時皆至離垢三昧前。余唸唸中皆亦如是。乃至是此前三生中解行位內之行相也。分段生是通見聞等。故非此生也。問。且何此童子名普莊嚴。答。德周法界曰普。普德交飾為嚴。普之嚴普即嚴普嚴之童子。普嚴即童子。新本名大威光太子。今此本中太子名功德勝。今此童子第三王子二疏無釋。可勘余文。父王及太子福分。此童子慧分故為道器。問。何此王子名世界性輪王之子。答。疏第三云。此中世界性者謂積世界成性。積性成海等如上所引智論說。又此下文於世界海中有世界性。世界性中有一世界等。故知積成也。何故名性者有二義。一望前諸界攝諸流類結成性。如久習成性等。二望后海等有為因義。故亦得名性。問。積界成性界亦因義。何不名性。答。無融結故闕初義也。問。十世界中海望於後亦積成余界。何不名性。答。初積結攝已得性名。后開異義轉立別號。故不名性也。上引智論云。若依終教如智論中。以三千大千世界為一數。數至恒沙為一世界性。數此性復至恒沙為一世界海。數此復至恒沙為一世界種。數此復至無量恒沙為一佛世界所化分齊。又云。三千界外別有十世界性海輪圓分旋轉蓮鬚相。此等當萬子已去輪王境界。問。何如此普莊嚴童子當萬子已去輪王之子。答。已經文言二

【現代漢語翻譯】現代漢語譯本不可說不可說的眾多眾生，一時都來到離垢三昧（一種清凈的禪定狀態）之前。其餘的每個念頭中也都如此。乃至這（指的是）此前三生中解行位（修行階段）內的修行狀態。分段生死是普通見聞等所能瞭解的，所以不是這種境界。問：為什麼這個童子名叫普莊嚴（具有普遍莊嚴功德的人）？答：德行周遍法界（宇宙）稱為『普』，普遍的德行交相輝映稱為『嚴』。『普』的莊嚴，『普』即是『嚴』，『普嚴』即是童子。新譯本名叫大威光太子，現在這個版本中太子名叫功德勝。現在這個童子是第三王子，二疏（兩種註釋）沒有解釋，可以參考其他文獻。父王和太子有福德的因緣，這個童子有智慧的因緣，所以是修道的法器。問：為什麼這個王子名叫世界性輪王之子？答：疏第三中說：『這裡說的世界性，是指積累世界成為一種性質。積累性質成為海等等，如上面引用的《智論》所說。』而且這下面的經文說，在世界海中有世界性，世界性中有一個世界等等。所以知道是積累而成的。為什麼稱為『性』，有兩個含義：一是相對於之前的各個世界，它統攝各種流類，結合成為一種性質，如長期習慣形成一種性質等等。二是相對於後面的海等等，它具有作為原因的意義，所以也可以稱為『性』。問：積累世界成為性質，世界也有作為原因的意義，為什麼不稱為『性』？答：因為沒有融合結合，所以缺少第一個含義。問：十個世界中的海，相對於後面的世界，也是積累而成的，為什麼不稱為『性』？答：最初積累結合，已經獲得了『性』的名稱，後來開顯不同的意義，轉而設立其他的名稱，所以不稱為『性』。上面引用的《智論》說：『如果依照終教（最終的教義），如《智論》中所說，以三千大千世界為一個單位，數到恒河沙數為一個世界性。數這個性又到恒河沙數為一個世界海。數這個海又到恒河沙數為一個世界種。數這個種又到無量恒河沙數為一個佛世界所教化的範圍。』又說：『三千世界之外，另有十個世界性海輪圓分旋轉，呈現蓮花須的樣子。』這些（指的是）當萬子（數量單位）之後的輪王境界。問：為什麼這個普莊嚴童子是當萬子之後的輪王之子？答：已經有經文說明了。

【English Translation】 English version Unspeakable, unspeakable numbers of beings all arrived at the presence of the Immaculate Samadhi (a state of pure meditation) at once. In every other thought, it was also like this. Even this (refers to) the practice within the stages of understanding and practice in the previous three lives. Segmented birth and death are understood by ordinary seeing and hearing, so it is not this state. Question: Why is this boy named Pu Zhuangyan (one who possesses universal adornment of merit)? Answer: Virtue pervading the Dharma Realm (universe) is called 'Pu' (universal), and universal virtues interweaving and shining are called 'Zhuangyan' (adornment). The adornment of 'Pu', 'Pu' is 'Zhuangyan', 'Pu Zhuangyan' is the boy. The new translation is called Great Majestic Light Prince, and in this version, the prince is named Merit Victory. This boy is now the third prince, and the two commentaries do not explain this, so you can refer to other texts. The father king and the prince have the karmic connection of blessings, and this boy has the karmic connection of wisdom, so he is a vessel for cultivating the Way. Question: Why is this prince called the son of the World-Nature Wheel-Turning King? Answer: The third commentary says: 'The World-Nature here refers to accumulating worlds to become a nature. Accumulating natures to become seas, etc., as mentioned in the Wisdom Treatise above.' Moreover, the scripture below says that in the World-Sea there is World-Nature, and in the World-Nature there is one world, etc. So it is known that it is accumulated. Why is it called 'Nature'? There are two meanings: First, relative to the previous worlds, it encompasses various streams and categories, and combines to form a nature, such as long-term habits forming a nature, etc. Second, relative to the later seas, etc., it has the meaning of being a cause, so it can also be called 'Nature'. Question: Accumulating worlds becomes a nature, and the world also has the meaning of being a cause, so why is it not called 'Nature'? Answer: Because there is no fusion and combination, it lacks the first meaning. Question: The sea in the ten worlds, relative to the later worlds, is also accumulated, so why is it not called 'Nature'? Answer: The initial accumulation and combination have already obtained the name 'Nature', and later, different meanings are revealed, and other names are established instead, so it is not called 'Nature'. The Wisdom Treatise quoted above says: 'If according to the final teaching, as mentioned in the Wisdom Treatise, take three thousand great thousand worlds as a unit, and count to the number of Ganges sands as one World-Nature. Count this nature again to the number of Ganges sands as one World-Sea. Count this sea again to the number of Ganges sands as one World-Seed. Count this seed again to the number of immeasurable Ganges sands as the scope of transformation of a Buddha world.' It also says: 'Outside the three thousand worlds, there are ten World-Nature Sea Wheel-Circles rotating, appearing like the stamens of a lotus flower.' These (refer to) the realm of the Wheel-Turning King after ten thousand sons (a unit of quantity). Question: Why is this Pu Zhuangyan boy the son of the Wheel-Turning King after ten thousand sons? Answer: It has already been explained in the scriptures.

萬五千子。故知萬子已去輪王子。刊定記三有二釋。一云。言王子五百人別本云二萬五千人者。案瓔珞經金輪王千輻子乃至第十地菩薩皆二萬子。釋曰。第十地菩薩亦現為王。當無二萬五千。案喜見統領及未見波羅蜜善眼佛。前猶未至第二地。恐二萬五千誤也。二云。約教說異。理亦無失。今云。后順本疏會。初釋違文。云經彼約三乘故疏云。問涅槃中一切輪王皆定千子不增不減。何故中乃不同耶。答。彼是王四天下之輪王約三乘說。此是王世界性之輪王。故寬細于彼。如白凈梵網等。以恒沙金輪王福所感此約一乘說不同也。今私案經本疏所說太有道理。何者夫人數新古本共言三萬七千。亦同言人壽二小劫。言小劫者基法華疏二云。即以日月年等為劫。故名為小。元曉和尚劫義云。大論云。時節歲無量名為小劫。既多時中在三萬余夫人。何可無二萬餘子。故知與三乘人壽八萬歲時輪王出世全別。或問第二兜天子何位成佛答。

第二兜率天子　問。此天子墮地獄及出生天何。答。經云但以顛倒愚癡纏故得地獄身。又云。以不放逸故於諸佛所種善根故。遇善知識故。舍那成力故生此天上。問。此天子有何得益。答。大有二益。一地獄益。二天上益。初中有二。一除苦益。二得十種六根凈益。天上益中亦有二種。一聞

【現代漢語翻譯】現代漢語譯本一萬五千個兒子。因此可知萬個兒子已經離開輪王子（Cakravartin，轉輪聖王之子）。《刊定記》中有三種解釋。第一種說法是，說王子有五百人，其他版本說是二萬五千人。根據《瓔珞經》，金輪王（Cakravartin，轉輪聖王）有一千個輻子，乃至第十地菩薩都有二萬個兒子。解釋說，第十地菩薩也示現為國王，不應該只有二萬五千個兒子。根據喜見統領以及未見波羅蜜善眼佛的說法，之前還沒有達到第二地，恐怕二萬五千是錯誤的。第二種說法是，根據教義的不同而有不同的說法，道理上也沒有錯誤。現在說，後來順應原本的疏文會合。最初的解釋違背了經文，說經文是根據三乘而說的，所以疏文說：『問：在《涅槃經》中，所有的輪王（Cakravartin，轉輪聖王）都必定有一千個兒子，不多也不少，為什麼這裡卻不同呢？』回答說：『那是統治四大部洲的輪王（Cakravartin，轉輪聖王），是根據三乘而說的。這裡是統治世界性的輪王（Cakravartin，轉輪聖王），所以比前者寬泛。就像白凈梵網等，以恒河沙數金輪王（Cakravartin，轉輪聖王）的福報所感應，這是根據一乘而說的，所以不同。』現在我私下認為經文和疏文所說的非常有道理。為什麼呢？因為夫人的數量，新舊版本都說是三萬七千，也同樣說人的壽命是二小劫。說小劫，基法華疏二說：『就是以日月年等為劫，所以叫做小。』元曉和尚對劫的解釋說：『大論說：時節歲無量叫做小劫。』既然在很長的時間裡有三萬多夫人，怎麼可能沒有二萬多個兒子呢？因此可知這與三乘人壽命八萬歲時輪王（Cakravartin，轉輪聖王）出世完全不同。或者問，第二兜率天子（Tusita，欲界天之一）是什麼地位成佛的？第二兜率天子（Tusita，欲界天之一）問：這個天子墮入地獄以及出生在天上是什麼原因？答：經文說，只是因為顛倒愚癡的纏縛，所以得到地獄之身。又說：因為不放逸，所以在諸佛那裡種下善根，因為遇到善知識，因為舍那（Lokajeṣṭha，佛名）的加持力，所以出生在這個天上。問：這個天子有什麼得益？答：有兩大得益。一是地獄的得益，二是天上的得益。最初的得益中有兩種。一是消除痛苦的得益，二是得到十種六根清凈的得益。天上的得益中也有兩種。一是聽聞佛法。

【English Translation】 English version Fifteen thousand sons. Therefore, it is known that ten thousand sons have already left the wheel-turning king (Cakravartin, a universal monarch). The 'Kan Ding Ji' has three interpretations. The first explanation is that it says the prince has five hundred people, and other versions say twenty-five thousand people. According to the 'Yingluo Sutra', the golden wheel-turning king (Cakravartin, a universal monarch) has a thousand spokes, and even the tenth-ground Bodhisattva has twenty thousand sons. The explanation says that the tenth-ground Bodhisattva also manifests as a king, and should not only have twenty-five thousand sons. According to Xi Jian's leadership and the unseen Paramita Good Eye Buddha, he had not yet reached the second ground before, and I am afraid that twenty-five thousand is wrong. The second explanation is that there are different explanations according to the different teachings, and there is no error in principle. Now it is said that later, it will follow the original commentary and converge. The initial explanation violates the text, saying that the scripture is based on the Three Vehicles, so the commentary says: 'Question: In the 'Nirvana Sutra', all wheel-turning kings (Cakravartin, a universal monarch) must have a thousand sons, no more and no less, why is it different here?' The answer is: 'That is the wheel-turning king (Cakravartin, a universal monarch) who rules the four continents, which is based on the Three Vehicles. This is the wheel-turning king (Cakravartin, a universal monarch) who rules the world, so it is broader than the former. Like the Pure Brahma Net, etc., it is induced by the blessings of the Ganges sand number of golden wheel-turning kings (Cakravartin, a universal monarch), which is based on the One Vehicle, so it is different.' Now I privately think that what the scriptures and commentaries say is very reasonable. Why? Because the number of wives, both new and old versions, is said to be thirty-seven thousand, and it is also said that the lifespan of people is two small kalpas. Speaking of small kalpas, Ji Fahua Shu Er says: 'That is, using the sun, moon, year, etc. as kalpas, so it is called small.' Yuanxiao's interpretation of kalpas says: 'The Great Treatise says: The immeasurable time and seasons are called small kalpas.' Since there are more than 30,000 wives in a long time, how can there be no more than 20,000 sons? Therefore, it is known that this is completely different from the wheel-turning king (Cakravartin, a universal monarch) who was born when the lifespan of the Three Vehicle people was 80,000 years old. Or ask, what position did the second Tusita (Tusita, one of the desire realm heavens) heaven's son attain Buddhahood? The second Tusita (Tusita, one of the desire realm heavens) heaven's son. Question: What are the reasons for this heaven's son falling into hell and being born in heaven? Answer: The scripture says that it is only because of the entanglement of inverted ignorance that he obtains the body of hell. It also says: Because of non-negligence, he planted good roots in the Buddhas, because he met good teachers, and because of the blessing power of Lokajeṣṭha (Buddha's name), he was born in this heaven. Question: What benefits does this heaven's son have? Answer: There are two major benefits. One is the benefit of hell, and the other is the benefit of heaven. There are two kinds of initial benefits. One is the benefit of eliminating suffering, and the other is the benefit of obtaining ten kinds of purification of the six senses. There are also two kinds of benefits in heaven. One is hearing the Dharma.

教獲益。二傳通之益。然生天益攝地獄益。何者地獄身。被光得益故。故疏文云。照獄生天一益。問。若爾此生天益為收除苦。為收根凈。答。通二收。何以故。依除苦凈根方生天故。問。何此益。疏云。越于余益。疏云。照獄生天一益故越余也。意除苦生天等為一益故名越余也。第二天上益中聞教益者于中有四。一余兜率天益。二欲天益。三天女益。四當機天子益。初益者。經云。說是法時百千萬億那由他佛剎微塵數諸世界中兜率天子皆得無生法忍。第二益者。無量無邊阿僧祇欲界諸天子皆發菩提心。第三益者。六慾天中一切天女舍女為界得不退轉菩提之心。第四益者。于中四益。一攝位益。謂聞普賢迴向善根悉得十地諸力莊嚴具足三昧。迴向善根者案離世間品五十五。云菩薩有十善根迴向。一以我善根同善智識。愿如是成就莫別成就。二同心。三同行。四同善根。五同平等。六同念。七同清凈。八同所住。九同成滿。十同不壞(一一上下文具如初文)。疏云。以已善根順同善友故云也。初二同心(略疏初二同願心)。次一同行。次二同修(同修事理也)。次同治。謂正念能治現前。清凈所治已離(正念能治故清凈所治故)。次一同位。后二同證(后二同得究竟)。諸力莊嚴者無明釋文。然疏十六云。得無盡陀羅尼

【現代漢語翻譯】現代漢語譯本教獲益（獲得教法的利益）。二傳通之益（傳達和理解的利益）。然而，生天益（往生天界的利益）是否包含地獄益（地獄眾生的利益）呢？為什麼說地獄身（身處地獄的眾生）也能獲得利益呢？因為他們被佛光照耀，從而得到利益。所以，《疏文》中說：『照獄生天一益』，即照亮地獄並使眾生往生天界是一種利益。問：如果這樣，這種往生天界的利益是消除痛苦，還是凈化根源呢？答：兩者都包含。為什麼呢？因為只有在消除痛苦並凈化根源之後，才能往生天界。問：這種利益是什麼呢？《疏文》說：『超越于其他利益』。《疏文》說：『照獄生天一益故越余也』，意思是消除痛苦並往生天界等同於一種利益，因此被稱為『超越于其他利益』。第二天上益（第二天界的利益）中，聞教益（聽聞教法的利益）有四種：一余兜率天益（其他兜率天眾的利益），二欲天益（欲界天眾的利益），三天女益（天女的利益），四當機天子益（在場天子的利益）。第一種利益是：經中說，當宣說此法時，百千萬億那由他佛剎微塵數諸世界中，兜率天子（居住在兜率天的天人，彌勒菩薩所在之處）皆得無生法忍（證悟不生不滅的真理）。第二種利益是：無量無邊阿僧祇欲界諸天子（居住在欲界的天人）皆發菩提心（發起追求覺悟的心）。第三種利益是：六慾天中一切天女（居住在六慾天的所有天女）舍女為界（捨棄身為女性的侷限），得不退轉菩提之心（獲得永不退轉的菩提之心）。第四種利益是：于中四益（其中有四種利益）：一攝位益（提升地位的利益），即聽聞普賢迴向善根（將善根迴向），悉得十地諸力莊嚴具足三昧（完全獲得十地的力量和莊嚴，具足三昧）。迴向善根是指，根據《離世間品》第五十五，菩薩有十種善根迴向：一以我善根同善智識（以我的善根與善知識相同），愿如是成就莫別成就（愿這樣成就，不要有別的成就）。二同心（同心）。三同行（同行）。四同善根（同善根）。五同平等（同平等）。六同念（同念）。七同清凈（同清凈）。八同所住（同所住）。九同成滿（同成滿）。十同不壞（同不壞）（一一上下文具如初文）。《疏文》說：『以已善根順同善友故云也』，意思是，因為用自己的善根順應和善友相同，所以這樣說。初二同心（略疏初二同願心），最初兩個是同心（簡略地說，最初兩個是同願心）。次一同行（接下來是同行）。次二同修（同修事理也），接下來是兩個同修（一同修行事相和道理）。次同治（接下來是同治），即正念能治現前（正念能夠治理當下），清凈所治已離（清凈所治理的已經遠離）。次一同位（接下來是同地位）。后二同證（后兩個是同證悟）（后兩個一同獲得究竟的證悟）。諸力莊嚴者無明釋文（各種力量的莊嚴，在解釋無明時會說明）。然而，《疏》十六云：『得無盡陀羅尼』（獲得無盡陀羅尼）。

【English Translation】 English version Benefits of Teaching and Receiving. Second, the benefit of transmission and understanding. However, does the benefit of being born in heaven include the benefit for those in hell? Why is it said that those in hell also receive benefits? Because they are illuminated by the light, thus receiving benefits. Therefore, the commentary states: 'Illuminating hell and being born in heaven is one benefit.' Question: If so, does this benefit of being born in heaven eliminate suffering or purify the root? Answer: It includes both. Why? Because one can only be born in heaven after eliminating suffering and purifying the root. Question: What is this benefit? The commentary states: 'It surpasses other benefits.' The commentary states: 'Illuminating hell and being born in heaven is one benefit, thus surpassing others.' Meaning, eliminating suffering and being born in heaven is considered one benefit, hence it is called 'surpassing other benefits'. Among the benefits in the second heaven, there are four benefits of hearing the teachings: First, the benefit for other Tusita Heaven beings (Tusita Heaven: the heaven where Maitreya Bodhisattva resides), second, the benefit for desire realm heaven beings, third, the benefit for heavenly women, and fourth, the benefit for the immediate audience of heavenly sons. The first benefit is: The sutra says that when this Dharma is spoken, hundreds of thousands of millions of nayutas of Buddha lands, as numerous as dust motes, Tusita Heaven beings all attain the 'non-origination forbearance' (Wu Sheng Fa Ren: realization of the truth of non-arising and non-ceasing). The second benefit is: countless and boundless asamkhyas of desire realm heaven beings all generate Bodhicitta (Pu Ti Xin: the aspiration for enlightenment). The third benefit is: all heavenly women in the six desire heavens relinquish their female limitations and attain the irreversible Bodhi mind. The fourth benefit is: among these four benefits: First, the benefit of elevating status, that is, hearing Samantabhadra's dedication of merit, all attain the adornments of the ten bhumis (Shi Di: ten grounds or stages of Bodhisattva development), fully equipped with samadhi. Dedicating merit refers to, according to the 'Leaving the World' chapter fifty-five, Bodhisattvas have ten dedications of merit: First, with my merit, I am the same as wise and virtuous friends, may it be accomplished in this way, not in any other way. Second, same mind. Third, same practice. Fourth, same good roots. Fifth, same equality. Sixth, same mindfulness. Seventh, same purity. Eighth, same dwelling. Ninth, same fulfillment. Tenth, same non-destruction (each context is as in the original text). The commentary states: 'Because one's own good roots accord with virtuous friends, hence it is said.' The first two are the same mind (briefly, the first two are the same aspiration). Next is the same practice. Next are two the same cultivation (cultivating both phenomena and principle). Next is the same governance, that is, right mindfulness can govern the present, and what is governed by purity has already departed. Next is the same position. The last two are the same realization (the last two together attain ultimate realization). The adornments of various powers will be explained when explaining ignorance. However, the commentary sixteen says: 'Attaining the inexhaustible dharani (Tuo Luo Ni: a type of mantra).'

力名成就諸力。若約一乘十信已去菩薩是也。若三乘八地已上能受此法。準此明知。十地諸力者是約寄門說。二行成益。謂皆悉成就眾生界等善身口意業。即上法界三業懺悔文是也。三滅障益。即滅一切障皆得清凈。即下文中聞供養香。八萬四千煩惱等滅是謂之也。四見佛益。見百千萬億那由他佛剎微塵數七寶蓮華。一一華上皆見菩薩結跏趺坐放大光明。彼光明中見眾生界等諸佛結跏趺坐隨所應度而為說法。然總結文云。猶末能見離三昧之少分也。刊定記中開三昧益為五益也。問。此等四類皆地獄得益人。答。不然。第四類是地獄得益人也。問。約地獄得益人有二益。即幢王光所益。千界塵剎地獄眾生清凈光所益。六十億那由他佛剎塵數界地獄眾生之中何類。答通二類。問。此二類天子名當機人非初三類。答。此二類人昔見聞普法殖金剛種。故今值舍那光速解窮因位。餘人不然。故此二類為一乘機。問。若爾初三類得何地益。答。疏云。此二地前益。第二傳通益更有三種。一華益。廣見諸佛故。二香益。廣滅惑障故。三蓋益。廣成大行故。意正機兜率天子一一毛孔化作眾生界等妙華香蓋云供養舍那佛。即此天子散香花已一一花中見諸如來。時彼香云普熏無量佛剎塵數世界眾生。其蒙香者八萬四千煩惱業障皆悉除滅。具

【現代漢語翻譯】現代漢語譯本『力名成就諸力』，如果按照一乘（Ekayana，唯一佛乘）十信位的菩薩來說就是如此。如果按照三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）八地以上的菩薩，才能接受此法。根據這個可以明白，十地（Dasabhumi，菩薩修行的十個階段）諸力是按照方便之門來說的。『二行成益』，是指完全成就眾生界等善的身口意業。就是上面法界三業懺悔文所說的。『三滅障益』，就是滅除一切障礙，都得到清凈。就是下文中聞到供養的香，八萬四千煩惱等滅除所說的。『四見佛益』，見到百千萬億那由他佛剎微塵數七寶蓮華。每一朵蓮花上都見到菩薩結跏趺坐，放出大光明。那光明中見到眾生界等諸佛結跏趺坐，隨著所應度的眾生而為他們說法。然而總結的文字說，仍然未能見到離三昧（Samadhi，禪定）的少分。刊定記中將三昧益分為五益。問：這四類都是地獄得到利益的人嗎？答：不是。第四類是地獄得到利益的人。問：如果說地獄得到利益的人有二種利益，即幢王光所利益的，千界塵剎地獄眾生清凈光所利益的，六十億那由他佛剎塵數界地獄眾生之中是哪一類？答：通於二類。問：這二類天子的名字是當機人，不是最初的三類嗎？答：這二類人過去見聞普法，種下金剛種子，所以現在遇到舍那（Locana，盧舍那佛）光，迅速解脫窮盡因位。其餘的人不是這樣，所以這二類人是一乘的根機。問：如果這樣，最初的三類得到什麼地的利益？答：疏中說，這是二地前的利益。第二傳通益更有三種：一華益，廣泛見到諸佛的緣故；二香益，廣泛滅除惑障的緣故；三蓋益，廣泛成就大行的緣故。意思是正機兜率（Tusita，欲界天中的第四天）天子，每一個毛孔化作眾生界等妙華香蓋云，供養舍那佛。即此天子散香花后，每一朵花中見到諸如來。當時那香云普遍薰染無量佛剎塵數世界眾生，那些蒙受香氣的人，八萬四千煩惱業障都全部除滅。

【English Translation】 English version 'The power name achieves all powers.' If we consider the Bodhisattvas from the tenth faith stage of the Ekayana (one vehicle), this is the case. If we consider the Bodhisattvas above the eighth ground of the Triyana (three vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana), they can receive this Dharma. Based on this, we can understand that the powers of the ten grounds (Dasabhumi, the ten stages of Bodhisattva practice) are discussed from the perspective of expedient means. 'The benefit of achieving the two practices' refers to completely accomplishing the good deeds of body, speech, and mind of the realm of sentient beings, etc. This is what is mentioned in the repentance text of the three karmas of the Dharma realm above. 'The benefit of eliminating obstacles' is to eliminate all obstacles and attain purity. This refers to what is said in the text below about the extinguishment of eighty-four thousand afflictions, etc., upon smelling the offered incense. 'The benefit of seeing the Buddhas' is to see hundreds of thousands of millions of nayutas of Buddha-ksetras (Buddha-fields) filled with dust-mote-like seven-jeweled lotus flowers. On each flower, one sees a Bodhisattva sitting in the lotus position, emitting great light. In that light, one sees Buddhas of the realm of sentient beings, etc., sitting in the lotus position, teaching the Dharma according to what should be delivered to them. However, the concluding text says that one still cannot see even a small part of being apart from Samadhi (meditative absorption). In the revised record, the benefit of Samadhi is divided into five benefits. Question: Are all four of these categories people who benefit from being in hell? Answer: No. The fourth category is people who benefit from being in hell. Question: If we say that there are two benefits for people who benefit from being in hell, namely the benefit from the light of Dhvaja-raja (Banner King) and the benefit from the pure light of the hell beings in the thousand-world dust-mote-like Buddha-fields, which category do the hell beings in the sixty billion nayutas of Buddha-ksetra dust-mote-like realms belong to? Answer: It applies to both categories. Question: Are the names of these two categories of devas (gods) the appropriate recipients, not the first three categories? Answer: These two categories of people in the past saw and heard the universal Dharma and planted Vajra (diamond) seeds. Therefore, now they encounter the light of Locana (Vairocana) and quickly liberate themselves from the exhaustive causal position. The others are not like this, so these two categories are the potential for the One Vehicle. Question: If that's the case, what ground benefits do the first three categories receive? Answer: The commentary says that these are the benefits before the second ground. The second transmitted benefit has three more types: first, the benefit of flowers, because one widely sees the Buddhas; second, the benefit of incense, because one widely eliminates the obstacles of delusion; third, the benefit of canopies, because one widely accomplishes great practices. The meaning is that the appropriate recipient, the Tusita (a heavenly realm) deva, transforms each pore into wonderful flower-incense canopies equal to the realm of sentient beings, offering them to Locana Buddha. That is, after this deva scatters incense and flowers, one sees all the Tathagatas in each flower. At that time, that cloud of incense universally perfumes countless Buddha-ksetra dust-mote-like worlds of sentient beings. Those who receive the fragrance have all their eighty-four thousand afflictions and karmic obstacles eliminated.

足自在光明善根。若見蓋者種一恒河沙轉輪聖王所殖善根。廣如經說。問。何此益名傳通成無盡行。答。見初天子所供花香蓋後後得益無盡。意天子自所供一一華中見諸如來。塵數眾生蒙天子所供香得滅障益。有諸眾生見此天子所供蓋云種一恒沙輪王善根。此輪王放曼陀羅自在光。有諸眾生遇此光明皆得菩薩十地。此輪王亦放周羅摩尼光。見者皆得菩薩十地。悉得無量智光。得十六根成就凈力三昧。此即一隨相一光明力傳通成如是無量行。余相光亦然。故疏云。以此卻推總是如來一小相中一光明力。一光既爾。餘光亦然。一小相既爾。余小相亦然。小相既爾。其餘大相海等則不可說不可說也。文意如此。思之。言世等眾生悉先修善者。明宿有見聞一乘。修普賢善根故。問。其一恒沙輪王位者是何位。答。十地位。故疏云。此天子毛孔所出香華蓋等復益眾生。令得輪王亦是十地。問。何不言二等恒沙輪王言一恒沙。答。疏云。初明見此法界法門之蓋。故得一恒沙輪王善根。皆如白凈寶網等。此是世界性中萬子已去輪王。如愛見善慧王等。非是金輪千子王四洲等。謂一恒沙個白凈寶網輪王。善根暫見此蓋頓得成就。

第三善財童子　言善財者。由此福報財寶相起立善財名。即善為因財為果。又得此順道之財故曰善財

。又生時寶現為財。后嘆其行德為善。如善現空生等。又智論釋常啼名等。準此可知。二嘆其德行中十句為五對。初曾供佛種善。明此善財已曾宿種解脫分善根也。二樂凈近友三三業修。四求修果法。五心凈具行。以心無異念故凈如空。又無現煩惱等故(疏十八文也)。問。此童子為王子為長者子。答。經文但言有五百童子。謂善財等不明其父母。然準其宅內有七大寶藏是可長者子。不言宮內故非王子也。雖非王子既感得七寶。故孔目等說閻浮提勝身。問。何此童子求善知識。餘人不求。答。此人過去善根故。今亦求善友故。經云。此童子者已曾供養過去諸佛深種善根。常樂清凈近善知識。身口意凈修菩薩道求一切智。問。文殊教之令求善友。若有所表。答。疏說七故。一為軌範故。謂求法說法軌範。二行緣勝故。謂成行之要莫不以良友為先。三破見增故。令善財等新學菩薩破自憍慢及報見故。四寄成行故。即求善友行及求法行。五寄顯位故。廣寄善友顯信等五位。六顯深廣故。表佛法深廣故。雖位極稱我唯知此一法門。善財設位至登位云。我未知云何菩薩行等。七顯緣起故。善財與善友同成一緣起。以能入所入無二相故。是故無善友之外善財。故彰一即一切。明善財歷諸位也。無善財之外善友。故顯一切即一明多位

【現代漢語翻譯】此外，出生時有寶物顯現作為財富，後來讚歎他的德行是善良的，例如善現（Subhūti，須菩提）、空生（Śūnyatā，空性）等。又如《智度論》解釋常啼（Sadāprarudita，常啼菩薩）的名字等，根據這些可以知道，讚歎他的德行中有十句話，分為五對。第一，曾經供養佛，種下善根，表明這位善財（Sudhana，善財童子）已經曾經在過去種下了解脫分的善根。第二，喜好清凈，親近善友。第三，身口意三業修行。第四，尋求修行的果法。第五，心清凈，具足德行。因為心中沒有其他的念頭，所以清凈如虛空，又沒有現在的煩惱等（見《疏》第十八文）。問：這位童子是王子還是長者之子？答：經文中只說有五百童子，包括善財，沒有說明他們的父母。然而，根據他的宅內有七大寶藏來看，應該是長者之子。因為沒有說是宮內，所以不是王子。雖然不是王子，卻能感得七寶，所以孔目等說他是閻浮提（Jambudvīpa，南贍部洲）的殊勝之身。問：為什麼這位童子要求善知識（kalyāṇa-mitra，善友），而其他人不求？答：因為這個人過去有善根，現在也要求善友。經中說：『這位童子曾經供養過去的諸佛，深深地種下善根，常常喜好清凈，親近善知識，身口意清凈，修行菩薩道，尋求一切智（sarvajñā，一切智慧）。』問：文殊（Mañjuśrī，文殊菩薩）教導他去尋求善友，如果有所表示，答：《疏》中說了七個原因：第一，爲了軌範，即尋求法、說法要有軌範。第二，行緣殊勝，即成就修行的關鍵在於良友。第三，破除見解的增長，令善財等新學菩薩破除自己的驕慢以及報見。第四，寄託成就修行，即尋求善友的修行以及尋求法的修行。第五，寄託顯示位次，廣泛地寄託善友來顯示信等五位。第六，顯示深廣，表明佛法深廣。即使位次極高，也稱『我唯知此一法門』。善財即使位至登位，也說『我未知云何菩薩行等』。第七，顯示緣起，善財與善友共同成就一個緣起，因為能入和所入沒有二相。所以沒有善友之外的善財，因此彰顯一即一切，表明善財經歷各個位次。沒有善財之外的善友，因此顯示一切即一，表明多個位次。

【English Translation】 Furthermore, at the time of his birth, treasures appeared as wealth. Later, his virtuous conduct was praised as good, like Subhūti (善現) and Śūnyatā (空生). Also, the Mahāprajñāpāramitopadeśa explains the name of Sadāprarudita (常啼). According to this, it can be known that the ten sentences praising his virtuous conduct are divided into five pairs. First, he once made offerings to the Buddhas and planted good roots, indicating that this Sudhana (善財) had already planted the good roots of liberation in the past. Second, he delights in purity and is close to good friends. Third, he cultivates the three karmas of body, speech, and mind. Fourth, he seeks the Dharma of the fruit of cultivation. Fifth, his mind is pure and he possesses virtuous conduct. Because there are no other thoughts in his mind, it is as pure as space, and there are no present afflictions, etc. (see Commentary, section 18). Question: Is this boy a prince or the son of a wealthy man? Answer: The sutra only says that there were five hundred boys, including Sudhana, without mentioning their parents. However, judging from the fact that there are seven great treasures in his house, he should be the son of a wealthy man. Because it does not say it is in a palace, he is not a prince. Although not a prince, he can attract the seven treasures, so Kongmu and others say that he is a superior being in Jambudvīpa (閻浮提). Question: Why does this boy seek good spiritual friends (kalyāṇa-mitra), while others do not? Answer: Because this person has good roots in the past, and now he also seeks good friends. The sutra says: 'This boy has already made offerings to the Buddhas of the past, deeply planting good roots, always delighting in purity, being close to good spiritual friends, purifying his body, speech, and mind, cultivating the Bodhisattva path, and seeking all-knowing wisdom (sarvajñā).' Question: Mañjuśrī (文殊) taught him to seek good friends, if there is anything to express, Answer: The Commentary says seven reasons: First, for the sake of standards, that is, seeking the Dharma and speaking the Dharma must have standards. Second, the conditions for practice are excellent, that is, the key to achieving practice lies in good friends. Third, to break the increase of views, so that newly learning Bodhisattvas such as Sudhana can break their own arrogance and retribution views. Fourth, to entrust the achievement of practice, that is, the practice of seeking good friends and the practice of seeking the Dharma. Fifth, to entrust the display of positions, widely entrusting good friends to display the five positions of faith, etc. Sixth, to show depth and breadth, indicating that the Buddhadharma is deep and broad. Even if the position is extremely high, it is said, 'I only know this one Dharma gate.' Even if Sudhana's position reaches the stage of ascending, he also says, 'I do not know how the Bodhisattva practices, etc.' Seventh, to show the arising of conditions, Sudhana and good friends jointly achieve a condition, because there is no duality between the one who enters and the one who is entered. Therefore, there is no Sudhana outside of good friends, so it highlights that one is all, indicating that Sudhana experiences various positions. There are no good friends outside of Sudhana, so it shows that all is one, indicating multiple positions.

成在於善財也。問。善友義云何。答。此有三類。一人。二法。三合辨。初中有六。一有人雖能濟苦不勸修善。非真善友。二雖勸修世善免於惡道不勸向出世。亦非真友。三雖修二行非勸菩薩道。四雖修菩薩道猶存相善。五要勸眾生修無相行為真善友。六要勸令具普賢行法方究竟真善知識。二法善知識亦有六重。一人天法。二二乘法。三初教法。四終教法。五頓教法。六圓教法。依此等法成正行。故名為善友。三合辨中亦有六重。于上六位法各說一門。以授機緣則人法雙辨也。二別辨下文。諸善知識皆具前三。此三位中各具三義。如疏十八。然諸知識數有異說。如疏十八本及綱目說。問。約此童子分三生何。答。依圓教宗有其三位。一見聞位。即是善財次前生身。見聞如此普賢法故。成彼解脫分善根故。故嘆德文云。此童子者已曾供養過去諸佛深種善根。又性起品云(三十七文)云何菩薩知見如來所見聞敬供所種善根。此菩薩是善根皆悉不虛。功德無盡。離一切愛究竟解脫。果報不虛。滿足諸愿於一切有為法中不可窮盡。而能隨順無為智慧起諸佛智究竟未來際。其諸佛地具如廣記。二解行生。謂頓修如此五位行法如善財。此生所成至普賢位者是(疏文)又兜率天子等從惡道出已一生。即至離垢三昧前得十眼十耳等境界

【現代漢語翻譯】現代漢語譯本成就歸於善財。（問：）善友的意義是什麼？（答：）這裡有三種類別：一是人，二是法，三是合辨。初人中有六種：一是有人雖然能夠救濟困苦，但不勸人修善，不是真正的善友；二是雖然勸人修世間善事，免於墮入惡道，但不勸人趨向出世，也不是真正的善友；三是雖然修習二乘之行，但不勸人修菩薩道；四是雖然修菩薩道，仍然存有執著于相的善；五是要勸導眾生修習無相之行，才是真正的善友；六是要勸導眾生具足普賢行法，才算是究竟的真善知識。二法善知識也有六重：一是人天法，二是二乘法，三是初教法，四是終教法，五是頓教法，六是圓教法。依循這些法成就正行，所以稱為善友。三合辨中也有六重，于上述六位法各說一門，以授予機緣，則是人法雙辨。二別辨下文，諸位善知識都具備前述三種。這三種位次中各自具備三種意義，如《疏》十八所說。然而，對於善知識的數量有不同的說法，如《疏》十八本及《綱目》所說。（問：）如果按照這個童子來分三生，應該如何理解？（答：）依據圓教的宗義，有其三個位次：一是見聞位，即是善財的前一生身，因為見聞如此普賢法，成就了他解脫分的善根。所以讚歎德文說：『這個童子已經曾經供養過去諸佛，深深種下善根。』又《性起品》說（三十七文）：『云何菩薩知見如來所見聞敬供所種善根。此菩薩是善根皆悉不虛。功德無盡。離一切愛究竟解脫。果報不虛。滿足諸愿於一切有為法中不可窮盡。而能隨順無為智慧起諸佛智究竟未來際。』其諸佛地的具體情況，詳見廣記。二是解行生，指的是頓悟修習如此五位行法，就像善財一樣。此生所成就的，直至普賢位。（疏文）又如兜率天子等從惡道出來后，一生就到達離垢三昧前，得到十眼十耳等境界。

【English Translation】 English version The accomplishment lies in Sudhana (Sudhana: A youth who goes on a pilgrimage seeking enlightenment). (Question:) What is the meaning of 'Kalyanamitra' (Kalyanamitra: Spiritual friend)? (Answer:) There are three categories here: first, person; second, Dharma (Dharma: Teachings or laws); and third, a combination of both. In the first category, there are six types: first, someone who can relieve suffering but does not encourage the cultivation of goodness is not a true Kalyanamitra; second, someone who encourages worldly good deeds to avoid evil paths but does not encourage transcendence is also not a true friend; third, someone who practices the Two Vehicles (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) but does not encourage the Bodhisattva path; fourth, someone who practices the Bodhisattva path but still clings to the appearance of goodness; fifth, someone who encourages sentient beings to practice the formless practice is a true Kalyanamitra; sixth, someone who encourages them to fully embody the practice of Samantabhadra (Samantabhadra: A bodhisattva associated with practice and meditation) is ultimately a true Kalyanamitra. The Kalyanamitra of Dharma also has six levels: first, the Dharma of humans and devas (devas: gods); second, the Dharma of the Two Vehicles; third, the Dharma of the initial teachings; fourth, the Dharma of the final teachings; fifth, the Dharma of the sudden teachings; and sixth, the Dharma of the perfect teachings. Relying on these Dharmas to achieve correct practice is why they are called Kalyanamitras. In the combined category, there are also six levels, each speaking to one aspect of the above six Dharmas, to provide opportunities for connection, thus distinguishing both person and Dharma. Second, the following text distinguishes that all Kalyanamitras possess the preceding three. Each of these three levels possesses three meanings, as explained in Commentary 18. However, there are different views on the number of Kalyanamitras, as stated in Commentary 18 and the Outline. (Question:) How should we understand the three lives of this youth? (Answer:) According to the doctrine of the Perfect Teaching, there are three stages: first, the stage of seeing and hearing, which is Sudhana's previous life, because he saw and heard the Dharma of Samantabhadra, he accomplished the roots of goodness for his liberation. Therefore, the text praising his virtues says: 'This youth has already made offerings to past Buddhas and deeply planted roots of goodness.' Also, the 'Chapter on the Arising of Nature' (Article 37) says: 'How does a Bodhisattva know and see the roots of goodness planted by the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) through seeing, hearing, reverence, and offerings? This Bodhisattva's roots of goodness are all not in vain. His merits are inexhaustible. He is liberated from all love and ultimately liberated. The results of his actions are not in vain. He fulfills all wishes and cannot be exhausted in all conditioned dharmas. And he can follow the unconditioned wisdom to arise the wisdom of all Buddhas and ultimately reach the future. 'The specifics of the Buddha-lands are detailed in the Extensive Records. Second is the life of understanding and practice, which refers to the sudden cultivation of these five levels of practice, like Sudhana. What is accomplished in this life reaches the stage of Samantabhadra (as stated in the Commentary). Furthermore, celestial beings such as the Tushita (Tushita: One of the six heavens of the desire realm) deities, after emerging from evil paths, reach the Samadhi (Samadhi: A state of meditative consciousness) of freedom from defilement in one lifetime, attaining the realms of ten eyes and ten ears, etc.

。廣如小相品說(五教文)三證果海生。即因位窮終僣同果海。善財來生是也(疏文)謂經文如彌勒告善財。言我當來世成覺時汝當見我。如是等當知此約因果前後。分二位故。是故前位但是因。圓果在後位。故說當見我(五教文)案正經文第六十云。我于彼中壽終下產生正覺時汝及文殊俱得見我。釋有三義。一云。我當來成佛時亦說此華嚴。彼時亦有文殊善財所說之法。故云也。二云。我成佛時汝與文殊俱來助我宣揚法化。三為表法。謂善財何故上于佛會俱求諸善知識而不佛者。以善財此生是修因之身未成果故不至佛所。非謂不求。但成果隔因故說當見佛。此三人是就文相分三生。若依法生三人皆同。故香象問答下云。又孔目云。華嚴經中成佛有五中。普莊嚴童子等二人現身成佛等云何知其相。答。普莊嚴童子即現身中值佛聞法得信解。自分勝進位法三昧門等。即知成信滿佛等。又兜率天子等既現身中得離垢三昧少分。還諸功德等。故知現身成佛。善財童子既現身至普賢菩薩知識。而彌勒知識言。當來我成佛時汝見我。故知後生中成佛。此等只約文相據見聞等三位為三生。故作如是說耳。約實共皆同。但以一身中成佛言一身者。法性身無別分段等身。若隨緣現成佛即同三乘教也。約一乘教實法念念每成佛等。加前說

【現代漢語翻譯】現代漢語譯本廣如小相品（《五教文》）說，三證果海生，意思是說在因位的修行窮盡時，可以達到與果海相同的境界。善財童子往生就是這種情況。（疏文）經文如彌勒菩薩告訴善財童子說：『我將來成佛時，你將會見到我。』等等，應當知道這是從因果前後兩個階段來劃分的。因此，前一階段只是因，圓滿的果在後一階段，所以說『當見我』。（《五教文》）查閱正經文第六十卷說：『我于彼中壽終下產生正覺時，汝及文殊俱得見我。』對此有三種解釋：第一種解釋是，我將來成佛時，也會宣講這部《華嚴經》，那時也會有文殊菩薩和善財童子所說的法，所以這樣說。第二種解釋是，我成佛時，你和文殊菩薩會一起來幫助我宣揚佛法教化。第三種解釋是爲了表法，意思是善財童子為什麼在佛的法會上，到處參訪善知識而不直接求佛呢？因為善財童子此生是修因之身，尚未證得果位，所以不到佛的處所。並非說他不求佛，只是因為成果與因位有所間隔，所以說『當見佛』。這三個人是就經文的表面意思分為三生來說的，如果依法理來說，這三個人都是相同的。所以香象菩薩的問答中說，又孔目法師說，《華嚴經》中成佛有五種，普莊嚴童子等二人現身成佛等，如何知道他們的相狀呢？回答說，普莊嚴童子在現身中遇到佛，聽聞佛法，得到信解，從自身勝進位法三昧門等，就可以知道他們成就了信滿佛等。又兜率天子等在現身中得到離垢三昧的少分，還諸功德等，所以知道他們現身成佛。善財童子在現身中參訪普賢菩薩善知識，而彌勒菩薩善知識卻說，將來我成佛時你才能見到我，所以知道他是後生中成佛。這些只是就經文的表面意思，根據見聞等三位分為三生來說的，所以這樣說。如果從實際情況來說，他們都是相同的。只是以一身中成佛來說，這個『一身』是指法性身，沒有分別和分段等身。如果隨緣顯現成佛，就與三乘教相同了。如果從一乘教的實法來說，唸唸都在成佛等，加上前面所說的。

【English Translation】 English version The 'Guang Ru Xiao Xiang Pin' (as stated in the 'Wu Jiao Wen') says that the 'three proofs' lead to birth in the 'ocean of fruition', meaning that when the practice in the stage of cause is exhausted, one can reach the same state as the 'ocean of fruition'. The rebirth of Sudhana (Shancai Tongzi) is such a case. (Commentary) The sutra says, as Maitreya (Mile, future Buddha) told Sudhana, 'When I attain enlightenment in the future, you will see me.' etc. It should be known that this is divided into two stages, cause and effect. Therefore, the former stage is only the cause, and the complete fruition is in the latter stage, so it is said 'will see me'. (Wu Jiao Wen) Looking at the main text of the sixtieth volume, it says: 'When I end my life there and descend to be born and attain perfect enlightenment, you and Manjushri (Wenshu, Bodhisattva of wisdom) will both see me.' There are three explanations for this: The first explanation is that when I attain Buddhahood in the future, I will also preach this Avatamsaka Sutra (Hua Yan Jing), and at that time there will also be the Dharma spoken by Manjushri Bodhisattva and Sudhana. The second explanation is that when I attain Buddhahood, you and Manjushri Bodhisattva will come to help me propagate the Dharma and teachings. The third explanation is to represent the Dharma, meaning why does Sudhana seek all good advisors at the Buddha's assembly instead of directly seeking the Buddha? Because Sudhana's current life is a body of cultivating the cause and has not yet attained the fruit, so he does not go to the Buddha's place. It is not that he does not seek the Buddha, but because the fruit is separated from the cause, so it is said 'will see the Buddha'. These three people are divided into three lives according to the superficial meaning of the sutra. If according to the Dharma principle, these three people are the same. Therefore, in the question and answer of the Elephant Fragrance Bodhisattva, it is said, and Dharma Master Kongmu said, there are five kinds of Buddhahood in the Avatamsaka Sutra, such as Universal Adornment Youth (Puzhuangyan Tongzi) and others attaining Buddhahood in their present bodies, how do we know their appearances? The answer is that Universal Adornment Youth encountered the Buddha in his present body, heard the Dharma, and gained faith and understanding. From his own superior advancement position Dharma Samadhi gate, etc., we can know that they have achieved the fulfillment of faith Buddhas, etc. Also, the Tushita Heaven Son (Doushuai Tianzi) and others have obtained a small portion of the defilement-free Samadhi in their present bodies, returning all merits, etc., so we know that they have attained Buddhahood in their present bodies. Sudhana visited the good advisor Samantabhadra Bodhisattva (Puxian Pusa) in his present body, but the good advisor Maitreya Bodhisattva said, you will see me when I attain Buddhahood in the future, so we know that he will attain Buddhahood in his later life. These are only based on the superficial meaning of the sutra, divided into three lives according to the three positions of seeing and hearing, etc., so it is said like this. If from the actual situation, they are all the same. Only speaking of attaining Buddhahood in one body, this 'one body' refers to the Dharmakaya (Faxing Shen), which has no separation or segmentation. If one manifests Buddhahood according to conditions, it is the same as the Three Vehicle teachings. If from the real Dharma of the One Vehicle teaching, every thought is attaining Buddhahood, etc., plus what was said before.

(疏二十文)問。普莊嚴童子兜率天子前後生名果海生。答。如要記說。問。上三人具定何位菩薩。答。疏(十八)此善財是何位菩薩。答。經無正斷位相難明。或有判為地上菩薩。設后發心即是四種發心中后二位也。又是論中三發心內證發心也。或有說是實報凡夫但有信心能求善友。今更準釋應善趣信中行人。兜率天子普莊嚴童子十住菩薩故。孔目第二同說現身成佛。普嚴亦言善趣者。未入初發心以前十信位故。下捲雲。三賢之前但名善趣不名種姓。問。未至十信滿心。初發心位何得五位。答。趣信位已解一乘。故因位究竟耳。如疏三說。問。善財是信位何。疏下文云。若爾善財定是何位。謂是何位。以在信是信位在住是住位一身歷五位。故隨得說彼位。理實如上疏文。是信位菩薩。

第四龍女　慈恩法華疏云。華嚴經說十信菩薩八相成道。今或說此勸示眾人。伽耶山頂經凈光天子問有幾發心。文殊答有四。一證發心謂入初地。二行發心次六地。三不退發心八九地。四一生補處發心心謂第十地。今此龍女或即第四發心化為龍女。小而能學法華速得菩提。勸獎眾人非為實爾。然今意十住菩薩。何以故。現身成佛故。此女亦前前生見聞位次。前生彼解行生。證果生此生。即此即經文龍宮被文殊教解一乘。智積問文

【現代漢語翻譯】現代漢語譯本問：普莊嚴童子（Pu Zhuangyan Tongzi）和兜率天子（Doushuai Tianzi）前後轉生的名字是果海生（Guo Hai Sheng）嗎？答：如果要記錄說明，確實如此。問：以上三人具體是哪一果位的菩薩？答：疏（第十八）中說，善財（Shancai）是哪一果位的菩薩？答：經文中沒有明確斷定果位，難以說明。或許有人判定為地上菩薩。假設後來發心，那就是四種發心中的后兩種果位。又是論中三種發心內的證發心。或許有人說是實報凡夫，但有信心能夠尋求善友。現在更進一步依據解釋，應該是善趣信中的行人。兜率天子、普莊嚴童子是十住菩薩的緣故。孔目第二也同樣說現身成佛。普嚴也說善趣者，是未進入初發心之前的十信位。下卷說，三賢之前只能稱為善趣，不能稱為種姓。問：未達到十信滿心，初發心位怎麼會有五種果位？答：趣信位已經理解一乘，所以在因位上就究竟了。如疏三所說。問：善財是信位嗎？疏下文說，『如果這樣，善財究竟是什麼果位？』所謂是什麼果位，因為在信位就是信位，在住位就是住位，一身經歷五種果位。所以隨著所得而說那個果位。理實如上面的疏文，是信位菩薩。第四，龍女（Long Nv）。慈恩法華疏說，華嚴經說十信菩薩八相成道。現在或許說這個是爲了勸示眾人。伽耶山頂經中，凈光天子（Jingguang Tianzi）問有幾種發心。文殊（Wenshu）回答有四種：一是證發心，指進入初地；二是行發心，指第六地；三是不退發心，指第八、九地；四是一生補處發心，指第十地。現在這位龍女或許就是第四種發心的化身，化為龍女。年紀小卻能學習法華，迅速獲得菩提，是爲了勸勉獎勵眾人，並非真實如此。然而現在我認為是十住菩薩。為什麼呢？因為現身成佛的緣故。這位龍女也是前前生見聞位次。前生是彼解行生，證果生是此生。就是經文中所說，在龍宮被文殊教導理解一乘。智積（Zhiji）問文。

【English Translation】 English version Question: Are Pu Zhuangyan Tongzi (Pu Zhuangyan Tongzi, Universal Adornment Youth) and Doushuai Tianzi (Doushuai Tianzi, Tushita Heaven Deva) known as Guo Hai Sheng (Guo Hai Sheng, Fruit Sea Birth) in their previous and subsequent lives? Answer: If it is to be recorded and explained, then yes. Question: Which position of Bodhisattva do the above three specifically hold? Answer: The commentary (18) asks, 'What position of Bodhisattva is Shancai (Shancai, Sudhana)?' Answer: The sutra does not definitively determine the position, making it difficult to explain. Some may judge him to be a Bhumi Bodhisattva (Bodhisattva on the grounds). If he develops the aspiration later, it would be the latter two of the four types of aspiration. It is also the 'realization of aspiration' among the three types of aspiration in the treatise. Perhaps some say he is an ordinary being in the Land of Actual Reward, but with faith and the ability to seek good friends. Now, based on further interpretation, he should be a practitioner of good destiny within the stage of faith. This is because Doushuai Tianzi and Pu Zhuangyan Tongzi are Tenth Dwelling Bodhisattvas. The second point in the list also says they manifest the body and attain Buddhahood. Pu Yan also says that those of good destiny are in the Ten Faiths stage before entering the initial aspiration. The lower volume says, 'Before the Three Worthies, they are only called good destiny, not lineage.' Question: Before reaching the full mind of the Ten Faiths, how can the initial aspiration stage have five positions? Answer: The stage of approaching faith has already understood the One Vehicle, so it is ultimate in the causal stage. As commentary three says. Question: Is Shancai in the Faith stage? The commentary below says, 'If so, what position is Shancai definitely in?' What position is he in? Because being in the Faith stage is the Faith stage, being in the Dwelling stage is the Dwelling stage, one body experiences five positions. Therefore, the position is spoken of according to what is attained. In reality, as the commentary above says, he is a Bodhisattva in the Faith stage. Fourth, the Dragon Girl (Long Nv). The Ci En Fa Hua commentary says, 'The Avatamsaka Sutra says that the Ten Faith Bodhisattvas attain the Way through the eight aspects.' Now, perhaps this is said to encourage the masses. In the Sutra on the Summit of Gaya Mountain, Jingguang Tianzi (Jingguang Tianzi, Pure Light Deva) asked how many types of aspiration there are. Manjushri (Wenshu) replied that there are four: first, the realization of aspiration, referring to entering the first Bhumi; second, the practice of aspiration, referring to the sixth Bhumi; third, the non-retrogressing aspiration, referring to the eighth and ninth Bhumis; fourth, the aspiration for becoming a successor in one lifetime, referring to the tenth Bhumi. Now, this Dragon Girl may be a manifestation of the fourth type of aspiration, transforming into a Dragon Girl. Being young yet able to study the Lotus Sutra and quickly attain Bodhi is to encourage and reward the masses, not necessarily the actual case. However, now I believe she is a Tenth Dwelling Bodhisattva. Why? Because she manifests the body and attains Buddhahood. This Dragon Girl also has the positions of seeing and hearing in previous lives. The previous life was the life of understanding and practice, and the life of realizing the fruit is this life. This is what the sutra says, being taught by Manjushri in the Dragon Palace to understand the One Vehicle. Zhiji (Zhiji) asks the text.

殊云。頗有眾生勤加精進修行此經速得佛不。文殊答云。有娑竭羅龍女。乃至於剎那頃發菩提心得不退轉。乃至往南方世界成等正覺者證果海生。問。何知此人生得佛果。答。十玄章今言作佛者。但初從見聞已去乃至第二生即成解行。解行終心因位窮滿者。于第三生即得彼究竟自在圓融果矣。由此因體依果成故。但因位滿者勝進即役於果海中也。為是證境界故不可說耳。此如龍女及普莊嚴童子善財童子兜率天子等。於三生中即克彼果義。問何此女名留惑身。答。為為利生故留煩惱成龍女。問。何知地前菩薩故留煩惱。答。五教下捲雲。然彼地前三賢位中初既即不墮二乘地故。于煩惱障自在能斷留故。不斷為除智障等故。

第三顯教差別門

依孔目第三顯六教差別。

第一人天乘教。此有三成佛。一佛為救三惡道現身異彼三惡道外即成佛身。如佛現黑象腳等。新羅記云。佛現黑象腳身見地獄邊無礙行。故欣之植善根。約此義故云。一佛為救三惡道乃至即成佛身等也。二為引人趣現在佛身。如佛為提謂長者現樹神身。等記云。佛初成道其合河邊樹下示十六尺身及現相好具足身。諸商人等見此佛身為神之奉時善根人為引是人現成佛身也。三引人天為現其聖身等。如佛是聖而興供養成世間福者。是記云。佛

在樹下時梵天知供養佛。而佛默然七日。更梵天請說法。故佛第二七日說法時多人種善根。故云為引人天乃至如人等知佛是聖等也。

第二二乘中有其七義。一約地。謂三界九地十地十一地等。外即成其佛。言九地者。四禪四無色及欲界地。十地者。是初未至中間禪四禪四無色。十一地者。上十加欲界。故智論二十云。三解脫門在九地中。四禪未到地禪中間三無色無漏性故。或有說者。三脫唯無漏。三三昧通二。以是故三昧解脫有二名。如是說者在十一地。六地(四根本初未至中間禪也)三無色慾界及有頂地。若有漏者繫在十一地。無漏者不繫。二十三云。是無常者亦有漏亦無漏在九地。若有漏在十一地。二約位。見修學已外即學成其佛。記云。佛在樹下六行等智通。而悲想地以還下三空煩惱俱伏。起見道無漏時前所伏修惑俱斷也。斷悲想地九品修惑之九無間九解脫斷見所斷煩惱證四諦理。為第十六心見道也。悲想地第八解脫以還俱為修道也。唯第九解脫為無學道也。三者約行。離學已外無學身中即現成佛。四者約菩薩行。三十三心外即成其佛。記云。問。三十三心八忍八智九無間八解脫。前約位釋時竟。何故更釋耶。答。前約通一切人義明成佛也。此唯明釋迦菩薩成佛軌則。故更別釋也(雖位心同明時義位心

【現代漢語翻譯】在菩提樹下時，梵天（Brahmā，印度教的創造之神，在此指護法神）知道佛陀已經證悟，並供養佛陀。佛陀默然靜坐七日。之後，梵天請求佛陀說法。因此，佛陀在第二個七日開始說法，許多人因此種下善根。所以說，這是爲了引導人天（人和天人）乃至其他人等，讓他們知道佛陀是聖者等等。

第二，二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）中有七個方面的含義。第一是關於地的劃分，即三界（欲界、色界、無色界）的九地（四禪、四無色界和欲界地）、十地（初禪前的未至定、中間定、四禪、四無色界）和十一地（以上十地加上欲界）。超出這些，就成就了佛果。所說的九地，是指四禪、四無色界以及欲界地。十地是指初禪前的未至定、中間定、四禪、四無色界。十一地是指以上十地加上欲界。所以《大智度論》第二十卷說，三解脫門（空解脫門、無相解脫門、無愿解脫門）在九地之中，因為四禪、未至定、中間定、三無色界具有無漏的性質。或者有人說，三解脫門唯有無漏，三三昧（空三昧、無相三昧、無愿三昧）則通於有漏和無漏。因此，三昧和解脫有兩個名稱。如果這樣說，則在十一地中，六地（四根本禪、初禪前的未至定、中間定）和三無色界以及有頂地。如果有漏，則繫縛在十一地中，無漏則不繫縛。《大智度論》第二十三卷說，是無常的，既有有漏也有無漏，在九地中。如果有漏，則在十一地中。第二是關於位的劃分，見道、修道、學道之外，就學成佛果。《記》中說，佛陀在菩提樹下，六行等智通達。而悲想地（無色界第四地）以下的三空（空無邊處、識無邊處、無所有處）的煩惱都被降伏。生起見道無漏時，先前所降伏的修惑都被斷除。斷除悲想地的九品修惑之九，無間和九解脫，斷除見所斷的煩惱，證悟四諦之理，為第十六心見道。悲想地的第八解脫以下都屬於修道。唯有第九解脫屬於無學道。第三是關於行的劃分，離開學道之外，無學身中就顯現成佛。第四是關於菩薩行的劃分，三十三心之外就成就佛果。《記》中說，問：三十三心（八忍、八智、九無間、八解脫），前面已經按照位的劃分解釋完畢，為什麼還要再次解釋呢？答：前面是按照通於一切人的意義來說明成佛的。這裡只是說明釋迦菩薩成佛的軌則，所以要另外解釋。（雖然位、心相同，但說明的時間、意義、位、心不同）

【English Translation】 When under the Bodhi tree, Brahmā (the Hindu god of creation, here referring to a Dharma protector) knew that the Buddha had attained enlightenment and made offerings to the Buddha. The Buddha remained silent for seven days. After that, Brahmā requested the Buddha to teach the Dharma. Therefore, the Buddha began teaching the Dharma on the second seven days, and many people thus planted roots of goodness. So it is said that this was to guide humans and devas (gods and celestial beings), and even others, to know that the Buddha is a sage, etc.

Secondly, there are seven aspects of meaning in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). The first is about the division of grounds, namely the nine grounds of the Three Realms (Desire Realm, Form Realm, Formless Realm) (the four Dhyānas, the four Formless Realms, and the Desire Realm ground), the ten grounds (the preliminary stage before the first Dhyāna, the intermediate stage, the four Dhyānas, the four Formless Realms), and the eleven grounds (the above ten grounds plus the Desire Realm). Beyond these, one attains Buddhahood. The so-called nine grounds refer to the four Dhyānas, the four Formless Realms, and the Desire Realm ground. The ten grounds refer to the preliminary stage before the first Dhyāna, the intermediate stage, the four Dhyānas, and the four Formless Realms. The eleven grounds refer to the above ten grounds plus the Desire Realm. Therefore, the twentieth volume of the Mahāprajñāpāramitāśāstra says that the Three Doors of Liberation (emptiness, signlessness, and wishlessness) are within the nine grounds because the four Dhyānas, the preliminary stage, the intermediate stage, and the three Formless Realms have the nature of being without outflows. Or some say that the Three Doors of Liberation are only without outflows, while the Three Samādhis (emptiness, signlessness, and wishlessness) are common to both with and without outflows. Therefore, Samādhi and Liberation have two names. If it is said this way, then it is in the eleven grounds, the six grounds (the four fundamental Dhyānas, the preliminary stage before the first Dhyāna, the intermediate stage), and the three Formless Realms, as well as the Peak of Existence. If there are outflows, then it is bound in the eleven grounds; if there are no outflows, then it is not bound. The twenty-third volume of the Mahāprajñāpāramitāśāstra says that what is impermanent is both with and without outflows, in the nine grounds. If there are outflows, then it is in the eleven grounds. The second is about the division of stages: beyond the stage of seeing the path, cultivating the path, and learning, one learns and attains Buddhahood. The Record says that the Buddha under the Bodhi tree had penetrated the six practices and other wisdoms. And the afflictions of the three emptinesses (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness) below the Realm of Neither Perception nor Non-Perception (the fourth realm of the Formless Realm) were all subdued. When the outflow-free path of seeing arises, the previously subdued afflictions of cultivation are all cut off. Cutting off the nine grades of afflictions of cultivation in the Realm of Neither Perception nor Non-Perception, the nine uninterrupted and nine liberations, cutting off the afflictions to be cut off by seeing, realizing the truth of the Four Noble Truths, is the sixteenth mind of seeing the path. Everything below the eighth liberation of the Realm of Neither Perception nor Non-Perception belongs to the path of cultivation. Only the ninth liberation belongs to the path of no more learning. The third is about the division of practice: apart from the path of learning, Buddhahood manifests in the body of no more learning. The fourth is about the division of the Bodhisattva path: beyond the thirty-three minds, one attains Buddhahood. The Record says, 'Question: The thirty-three minds (eight acceptances, eight wisdoms, nine uninterrupted, eight liberations), the previous explanation was according to the division of stages. Why explain it again? Answer: The previous explanation was to explain the attainment of Buddhahood in the sense of being common to all people. This only explains the rules of Śākyamuni Buddha's attainment of Buddhahood, so it needs to be explained separately. (Although the stage and mind are the same, the time, meaning, stage, and mind being explained are different.)'

既已開合不同。明此差別故別釋也)。問。若爾何故如是。答。菩薩唯是修三十三心。無修余成佛義。故此不共于余也。聲聞不定。謂次第人百七十八念中有成佛之人。而唯無出見修無學。故約見修通一切人也(今此孔目所說見修約菩薩說也)。菩薩不爾。唯三十三心故。唯不共于余中也。問。次第人何故修百七十八念成佛。答。九地中一一地有九品煩惱具無間解脫。故得百六十二念。此中加八忍八智故有百七十八念。如是念攝於見修云何。答。見道攝八忍八智故有百七十八念。如是念攝於見修云何。答見道攝八忍八智．也。九九八十一品煩惱中斷第八十一品煩惱之解脫為無學道也。余皆攝於修道。故見修已外即成佛者並通一切中也。五者約時。小乘六十劫成三僧祇外即成。孔目四云。小乘以六十劫為大劫阿僧祇。小乘經此三僧祇得作佛。其佛記云。小乘中阿僧祇有六十劫中約第五十二劫。故唯是一劫為阿僧祇也。此於八十小劫中除空劫二十云六十劫也。此六十劫中第五十三小劫為阿僧祇也。六十四劫中一劫者是半劫。故總八十小劫為一劫也。總六十四劫為一劫者。是大劫更可學。五教下捲雲。上根者謂佛定滿三僧祇劫。此中劫數取水火等一劫為一數。十個一為第二數。如是展轉至第六十為一阿僧祇。依此以數三僧祇

也。曉劫義云。第八明聲聞藏中二十風劫中隨一一劫為第一數。從此一數至十為第二數。即以第二為數至十為第三數。即當百劫即以三數為一。從此一數至十為第四數。即當千劫即以第四從一為數至十為第五數。即當萬劫即以第五數為一數。從此一數至十為第六數。即當億劫。以第六數為一數從一數至十為第六數。即當十億劫。以第六數為一數。從一數至十為第七數。即當十億劫。以第七數為一數。從一數至十為第八數。即當此間百億。梵名為俱胝。如此轉數至第六十大數。去一大僧祇劫。以此三段數故云大僧祇劫。故俱舍云。八十中大劫大劫三無數。問第八云。三大僧祇何故云無數乎。答。若以在數法算不可知其數。故云無數等。準此后二師說孔目六十劫成等者。六十劫成一僧祇。后二亦然。上記文未見所以。可勘婆娑俱舍等論。問。凡成佛修行有幾何時。答。下捲雲。又依婆娑等菩薩成佛有二身。一法身。二生身。法身者謂戒等五分。修此法身具有四時。一三僧祇劫修有漏四波羅蜜時。二于百劫修相好業時。三出家苦行修禪定時。四菩提樹下成正覺時。生身者但百劫修相好業。于最後身伽耶城凈飯王家受生報身。于摩伽陀國而登覺道。記云。問。三僧祇劫中修有漏四波羅蜜時。在何身修耶。答。未發見道無漏以前

【現代漢語翻譯】現代漢語譯本也。《曉劫義》說：在第八明聲聞藏中，以二十風劫中的每一個劫作為第一個數。從這個一數到十為第二個數。再以這個第二個數到十為第三個數，即一百劫，就以這三個數作為一。從這個一數到十為第四個數，即一千劫，就以這第四個數從一數到十為第五個數，即一萬劫，就以這第五個數作為一數。從這個一數到十為第六個數，即一億劫。以這第六個數作為一數，從一數到十為第六個數，即十億劫。以這第六個數作為一數，從一數到十為第七個數，即十億劫。以這第七個數作為一數，從一數到十為第八個數，即相當於此間的百億，梵文名為『俱胝』(Koti，意為億)。如此轉數到第六十個大數，去掉一個大僧祇劫(Mahasamkhya Kalpa，極多數劫)。因為這三段數，所以稱為大僧祇劫。所以《俱舍論》說：『八十中大劫，大劫三無數。』問：第八說，三大僧祇劫為什麼稱為無數呢？答：如果用在數法來計算，無法知道它的數目，所以稱為無數等。依照后二師的說法，孔目六十劫成就等，六十劫成就一個僧祇劫，后二師也是這樣認為。上面的記錄文字沒有看到依據，可以參考《婆沙論》、《俱舍論》等論。問：凡是成佛修行需要多少時間？答：下卷說：又依照《婆沙論》等，菩薩成佛有兩種身，一是法身(Dharmakaya，法性之身)，二是生身(Rupakaya，應化之身)。法身是指戒等五分法身。修此法身有四個時期：一、三個僧祇劫修有漏四波羅蜜(Paramita，到彼岸)時；二、一百劫修相好業時；三、出家苦行修禪定時；四、菩提樹下成正覺時。生身只是用一百劫修相好業，在最後一生於伽耶城凈飯王家受生報身，在摩伽陀國(Magadha，古印度國名)而成佛。記錄說：問：三個僧祇劫中修有漏四波羅蜜時，是在什麼身修行的呢？答：在未發起見道無漏智慧以前。

【English Translation】 English version Also. 『Xiaojieyi』 says: In the eighth Ming shengwen zang, each kalpa (劫, kalpa) among the twenty wind kalpas is taken as the first number. From this number one to ten is the second number. Then, taking this second number to ten is the third number, which is one hundred kalpas, and these three numbers are taken as one. From this number one to ten is the fourth number, which is one thousand kalpas, and this fourth number is counted from one to ten as the fifth number, which is ten thousand kalpas, and this fifth number is taken as one number. From this number one to ten is the sixth number, which is one hundred million kalpas. Taking this sixth number as one number, from one to ten is the sixth number, which is ten hundred million kalpas. Taking this sixth number as one number, from one to ten is the seventh number, which is ten hundred million kalpas. Taking this seventh number as one number, from one to ten is the eighth number, which is equivalent to one hundred billion here, and the Sanskrit name is 『Koti』 (俱胝, Koti, meaning hundred million). Repeating this counting to the sixtieth large number, removing one Mahasamkhya Kalpa (大僧祇劫, Mahasamkhya Kalpa, extremely large number of kalpas). Because of these three segments of numbers, it is called Mahasamkhya Kalpa. Therefore, the 『Abhidharmakosa』 says: 『Eighty middle great kalpas, great kalpas three asamkhyas.』 Question: The eighth says, why are the three asamkhya kalpas called countless? Answer: If calculated using the method of numbers, its number cannot be known, so it is called countless, etc. According to the sayings of the latter two teachers, Kongmu's sixty kalpas achieve equality, and sixty kalpas achieve one asamkhya kalpa, and the latter two are also of this view. The above recorded text does not show the basis, and the 『Vibhasa』 and 『Abhidharmakosa』 and other treatises can be consulted. Question: How much time does it take to cultivate to become a Buddha? Answer: The lower volume says: Also, according to the 『Vibhasa』 and others, Bodhisattvas becoming Buddhas have two bodies, one is the Dharmakaya (法身, Dharmakaya, Dharma-nature body), and the other is the Rupakaya (生身, Rupakaya, manifested body). The Dharmakaya refers to the fivefold Dharmakaya of precepts, etc. There are four periods for cultivating this Dharmakaya: First, three asamkhya kalpas of cultivating conditioned four Paramitas (波羅蜜, Paramita, to the other shore); second, one hundred kalpas of cultivating the karma of auspicious marks; third, leaving home to practice asceticism and cultivate samadhi; fourth, attaining perfect enlightenment under the Bodhi tree. The Rupakaya only uses one hundred kalpas to cultivate the karma of auspicious marks, and in the last life, receives the reward body of being born in the family of King Suddhodana in Kapilavastu, and attains Buddhahood in Magadha (摩伽陀國, Magadha, ancient Indian kingdom). The record says: Question: In the three asamkhya kalpas of cultivating conditioned four Paramitas, in what body is the cultivation practiced? Answer: Before arousing the wisdom of seeing the path and being unconditioned.

。皆有凡夫身具事也。過去時三僧祇劫中。修有漏四波羅蜜。次百劫中修別報相好業。次生兜率天中。千劫學佛威儀。然後生王宮中。摩耶夫人為母。次成太子以我藍伽藍外道。為師習正定。次座于樹下。寅時以六行等智道。而三界中無所有處以還修惑俱伏。起見道無流時前所伏煩惱俱斷。不得初三果。越得第三那含果耶同時斷悲想地九品修惑。得阿羅果寅時即得成道。同六行等智道何故不伏見所斷惑。答。欣上厭下。緣世俗事之道故不伏障諦之見所斷煩惱。顯覺道方便得伏見所斷煩惱。又欣勝厭劣。道謂生死。是劣亦道勝。於此之有理緣此理時。伏見道障煩惱。同見道無漏者依何位起。答。若起真見道者。小乘大乘並依第四邊際定起也。若起相見道者地持論云。三依五生。所言三者智諦現觀(正諦智)遍智諦現觀(后得智)究竟現觀。言依五生者四根本禪未至定。是故相見道依五定起。小乘雲。加中間禪依六定起相見道也。總說雖然若別說者。慧解脫人不斷定障無知。故是此人方依根本定。起見道也。問。本業經云。百劫修相好業。與小乘有何別。答。此經意者。為曉小乘故。汝三僧祇中修有漏四波羅蜜故。我云。地前為一僧祇。初地至七地為二僧祇。八地至第十地為三僧祇。滿此三僧祇后。金剛喻定現在前時。方

得百劫千劫恒沙劫中。修相好業也。六者約生死最後分段身上。即成其佛。下捲雲。若依小乘但有分段身。至究竟位。佛亦同然。是實非化。七者依小乘十二住。第十二最上阿羅漢住則是同佛。下捲雲。于諸教中皆以三義略示。一明位相。二辨不退。三明行相。初者依小乘有四位。謂方便見修及究竟。又說小乘十二住以為究竟。不退者。此中修行至忍位得不退故也。其行相亦如彼諸論說。終南問答云。若依小乘教見色身佛三十二相等。即是實見眼根與境同時相應。見實色相名為見佛。小乘佛有二。一生身。二化身。佛並修生慈悲愛行成也。於一時中。但菩薩一人慈悲愛行。依三十三心次第作佛。余見行者並不作佛。但得二種涅槃住無餘也。但一人成佛。若餘人成佛前後不同。若教化有情。后時作佛。由無十方佛故。世界成壞大劫。滿三僧祇定得成佛。無一念成佛者無他方佛。假使有者。即是此方佛往彼變化。佛母摩耶此贍部洲是實佛母。余世界中即無實也。為佛是化。故佛菩薩等諸根相作。但變化成非改性也。一人依一人依一界依一心次第成佛。因果相稱現量可知。但斷惑因果盡不盡別。諸菩提分總報業。從發心初始次第修明臨欲成佛。十地終心百劫別修相好別業。是實非化。但修菩提分業除有退者。皆悉成佛無不成

佛。以人相為佛。一切智等即屬於法。五教下捲雲。若依小乘種性有六。謂退思護住升進不動。不動性中有三品。上中下如次三乘人也。雖於此中說佛一人有種性。然非是彼大菩提性。以于佛功德不說盡未來際起大用等故。是故當知。於此教中。除佛一人餘一切眾生。皆不說有大菩提性。

第三約初回心教門有其八義。一約地位。謂干慧地等十地。第十地中即成佛。所以同十地成佛者。為佛下同因位故作此說。記云。法鏡論云。引小心開發大行。命怖向忘遣解守也。解云。立干慧等十地意。令舍小乘解守。入大乘中故也。問。若爾何故為干慧地等耶。答。未成空覺解故。不令利為干慧地。謂空理津液如水。故覺空方得智心增長也。二性地者。由解空故。以此解伏結。解堅不改故云性地也。三八人地者。由解真似四諦故。四諦中一一諦二人故名八忍為八人地。一一諦中二忍。故欲界苦諦中苦忍。上二界苦諦中苦類忍。餘三諦中準之也。八忍者希無間也。此八忍所引八者是解脫也。四見地者。由此八忍故得八地。滿第十六心故見四諦平等理。是故云見地也。五薄地者。從見地起修道智。斷欲界九品修惑中初六品。止后三品。故云薄地。六離欲地者。后三品修惑皆盡故不還欲界。是故云離欲地也。七已辦地者。三界結

【現代漢語翻譯】現代漢語譯本佛陀以人相作為佛陀的形象，而一切智等則屬於法的範疇。《五教下卷》中說，如果依據小乘的種性，有六種，分別是退、思、護、住、升、不動。不動性中又有上品、中品、下品之分，分別對應三乘之人。雖然這裡說佛陀一人具有種性，但並非是大菩提性，因為佛陀的功德中沒有說到盡未來際起大用等。因此應當知道，在這個教義中，除了佛陀一人，其餘一切眾生，都不認為具有大菩提性。

第三，從最初發心的教門來說，有八個方面的含義。第一是關於地位，指的是干慧地等十地。在第十地中就成就佛果。之所以說在十地中成就佛果，是因為佛陀爲了與因位相同才這樣說。《記》中說，《法鏡論》中說：『引導小心開發大行，命怖向忘遣解守也。』解釋說，設立干慧地等十地的目的是，爲了讓修行者捨棄小乘的理解和執守，進入大乘之中。問：如果這樣，為什麼要有干慧地等呢？答：因為還沒有成就空覺的理解。不讓利益成為干慧地，是因為空理的津液如同水一樣，所以覺悟空性才能使智慧之心增長。第二，性地，是因為理解空性，通過這種理解來降伏煩惱。因為理解堅定不改變，所以稱為性地。第三，八人地，是因為理解真實和相似的四諦。四諦中每一諦有兩個人，所以稱為八忍為八人地。每一諦中有兩個忍，所以在欲界苦諦中有苦忍，在上二界苦諦中有苦類忍，其餘三諦可以類推。八忍者，是稀有和無間斷的。這八忍所引導的八個是解脫。第四，見地，是因為這八忍而得到八地。圓滿第十六心，所以見到四諦的平等之理，因此稱為見地。第五，薄地，是從見地開始修道智，斷除欲界九品修惑中的前六品，停止后三品，所以稱為薄地。第六，離欲地，是因為后三品修惑都斷盡了，所以不再返回欲界，因此稱為離欲地。第七，已辦地，是三界結

【English Translation】 English version The Buddha takes the human form as the image of the Buddha, while all-knowing wisdom (sarvajna) and so on belong to the category of Dharma. The lower volume of 'Five Teachings' says that according to the nature of the Hinayana (small vehicle), there are six types: regression, contemplation, protection, dwelling, ascension, and immovability. Within immovability, there are superior, middle, and inferior grades, corresponding to the people of the three vehicles (triyana). Although it is said here that the Buddha alone possesses the nature (gotra), it is not the great Bodhi nature (mahābodhicitta), because the Buddha's merits do not include the great function arising throughout the future. Therefore, it should be known that in this teaching, except for the Buddha alone, all other sentient beings (sarvasattva) are not considered to possess the great Bodhi nature.

Third, from the perspective of the teaching of initial aspiration (prathamacitta), there are eight aspects. First is about the stages (bhumi), referring to the ten stages such as the Dry Insight Stage (sukkhavipassaka-bhumi). Buddhahood is attained in the tenth stage. The reason for saying that Buddhahood is attained in the ten stages is that the Buddha says this to be the same as the causal stage (hetu). The 'Record' says that the 'Dharma Mirror Treatise' says: 'Guide the small mind to develop great practice, fear of life turns to forgetting and abandoning understanding and guarding.' The explanation says that the purpose of establishing the ten stages such as the Dry Insight Stage is to allow practitioners to abandon the understanding and clinging of the Hinayana and enter the Mahayana (great vehicle). Question: If so, why have the Dry Insight Stage, etc.? Answer: Because the understanding of emptiness (sunyata) has not yet been achieved. Not allowing benefit to become the Dry Insight Stage is because the essence of emptiness is like water, so realizing emptiness can increase the mind of wisdom. Second, the Nature Stage (gotra-bhumi) is because of understanding emptiness, and using this understanding to subdue afflictions (klesha). Because the understanding is firm and does not change, it is called the Nature Stage. Third, the Eight Persons Stage (asta-purusha-bhumi) is because of understanding the true and similar Four Noble Truths (catur-arya-satya). There are two people in each of the Four Noble Truths, so it is called the Eight Acceptances (asta-ksanti) as the Eight Persons Stage. There are two acceptances in each truth, so in the Truth of Suffering (duhkha-satya) of the desire realm (kama-dhatu) there is the acceptance of suffering, and in the Truth of Suffering of the upper two realms (rupa-dhatu and arupa-dhatu) there is the acceptance of the category of suffering, and the other three truths can be inferred by analogy. The Eight Acceptances are rare and uninterrupted. The eight that are guided by these Eight Acceptances are liberation (vimoksha). Fourth, the Seeing Stage (darshana-bhumi) is because of these Eight Acceptances that the eight stages are obtained. The sixteenth mind is fulfilled, so the equal principle of the Four Noble Truths is seen, therefore it is called the Seeing Stage. Fifth, the Thin Stage (tanu-bhumi) is from the Seeing Stage that the wisdom of the path of cultivation (bhavana-marga-jnana) begins, cutting off the first six of the nine grades of afflictions of cultivation in the desire realm, stopping the last three grades, so it is called the Thin Stage. Sixth, the Stage of Leaving Desire (viraga-bhumi) is because the last three grades of afflictions of cultivation are all exhausted, so one no longer returns to the desire realm, therefore it is called the Stage of Leaving Desire. Seventh, the Stage of Accomplishment (krita-bhumi) is the bond of the three realms

竟盡故得阿羅漢果。是故云已辦地也。后三地可知也。上來括法鏡論意也。問。干慧等十地三乘共行。十地何故此章中。初教迴心教中說干慧十地。五十要問答中。初立六道因果。次明愚法二乘。次明小乘及迴心小乘佛。次明一乘五位滿心佛。然立干慧等十地。最後立直進菩薩十七門次第。答。慧鏡德云。升建立三乘共行十地之本。當是法標師所述。彼師準位以三反釋。謂一釋三乘別教十地。二會別教十地入通教位中。三會通教十地。入通宗位中。若依初位者。外凡終性空鄰位中說干慧地(此五停心觀可作)。性地者。謂總想念處別相念處。及與善四根合此五方便位。為性地也。此五方便中總別。二念處中同觀性空。后四善根中辨觀法空。故合總別二念處為一也。八人地者。立於苦忍位也。見地者。立於須陀洹見道位也。薄地者。立於斯陀含位也。離欲地者。立於阿那含位也。已辦地者。立阿羅漢位。此七地者。屬聲聞乘中。辟支佛地者。可知也。菩薩位者。此別教中未說三十心位。唯約十住。唯於四菩薩謂初住名為新發意住。第二住至第六住。名為久行道地。第七住至第九住。名為阿毗跋致地。第十住名為一生補處位。更等覺金剛心不說。以第十住為終也。此即是丈六色相之實佛成也。第二番者。別教之佛即是覆跡

【現代漢語翻譯】竟能窮盡煩惱，所以證得阿羅漢果（Arhat fruit）。因此說已達到『已辦地』。後面的三地可以依此類推。以上是總結法鏡論的要義。問：干慧地（Dry Insight Ground）等十地是聲聞乘、緣覺乘、菩薩乘三乘共同修行的。為什麼在此章中，最初的迴心教中只說干慧十地？五十要問答中，首先確立六道輪迴的因果，其次闡明愚法二乘（unenlightened two vehicles），再次闡明小乘以及迴心向大乘的小乘佛，最後闡明一乘五位圓滿的佛。然後確立干慧等十地，最後確立直進菩薩的十七個次第。答：慧鏡和德云認為，建立三乘共行的十地之根本，應該是法標師所闡述的。法標師根據不同層次，用三種方式來解釋：第一種是分別解釋三乘別教的十地；第二種是將別教的十地歸入通教的位次中；第三種是將通教的十地歸入通宗的位次中。如果按照第一種位次來說，外凡的終點，也就是性空鄰位中，說的是干慧地（此五停心觀可以修習）。性地，指的是總想念處、別相念處，以及與善四根結合的這五個方便位，稱為性地。這五個方便中，總念處和別念處共同觀修性空，后四善根中辨別觀修法空。所以將總念處和別念處合為一個。八人地，確立在苦忍位。見地，確立在須陀洹（Sotapanna）見道位。薄地，確立在斯陀含（Sakadagami）位。離欲地，確立在阿那含（Anagami）位。已辦地，確立在阿羅漢（Arhat）位。這七地屬於聲聞乘。辟支佛地（Pratyekabuddha Ground），可以依此類推。菩薩位，在此別教中沒有說三十心位，只說了十住。只在四菩薩中，初住名為新發意住，第二住到第六住，名為久行道地，第七住到第九住，名為阿毗跋致地（Avaivartika Ground），第十住名為一生補處位。沒有再說等覺和金剛心，以第十住為終點。這就是丈六金身之實佛成就。第二種情況，別教的佛就是覆跡。

【English Translation】 Having completely exhausted afflictions, one attains the Arhat fruit (Arhat fruit). Therefore, it is said to have reached the 'Accomplished Ground'. The following three grounds can be inferred accordingly. The above is a summary of the essentials of the Dharma Mirror Treatise. Question: The Dry Insight Ground (Dry Insight Ground) and the ten grounds are practiced jointly by the three vehicles of Sravakayana, Pratyekabuddhayana, and Bodhisattvayana. Why does this chapter only mention the Dry Insight Ten Grounds in the initial teaching of turning the mind? In the Fifty Essential Questions and Answers, first, the cause and effect of the six realms of reincarnation are established, second, the unenlightened two vehicles (unenlightened two vehicles) are explained, third, the Sravakayana and the Sravakayana Buddhas who turn their minds towards the Mahayana are explained, and finally, the One Vehicle Five Positions of the perfect Buddha are explained. Then, the Dry Insight Ten Grounds are established, and finally, the seventeen stages of the direct-advancing Bodhisattva are established. Answer: Huijing and Deyun believe that the foundation for establishing the ten grounds practiced jointly by the three vehicles should be what Dharma Standard Master expounded. Dharma Standard Master explained it in three ways according to different levels: the first is to separately explain the ten grounds of the three vehicles' distinct teachings; the second is to classify the ten grounds of the distinct teachings into the positions of the common teachings; and the third is to classify the ten grounds of the common teachings into the positions of the common school. If according to the first position, the end of the outer ordinary, that is, in the position adjacent to emptiness, it speaks of the Dry Insight Ground (these five stopping-the-mind contemplations can be practiced). The Nature Ground refers to the general thought-abiding place, the specific characteristic thought-abiding place, and the five expedient positions combined with the four good roots, which are called the Nature Ground. Among these five expediencies, the general and specific thought-abiding places jointly contemplate emptiness of nature, and the latter four good roots distinguish and contemplate emptiness of Dharma. Therefore, the general and specific thought-abiding places are combined into one. The Eighth Person Ground is established in the forbearance of suffering position. The Seeing Ground is established in the stream-enterer's (Sotapanna) path of seeing position. The Thin Ground is established in the once-returner's (Sakadagami) position. The Desire-Free Ground is established in the non-returner's (Anagami) position. The Accomplished Ground is established in the Arhat's (Arhat) position. These seven grounds belong to the Sravakayana. The Pratyekabuddha Ground (Pratyekabuddha Ground) can be inferred accordingly. The Bodhisattva position, in this distinct teaching, does not mention the thirty mind positions, but only speaks of the ten abodes. Only among the four Bodhisattvas, the first abode is called the Newly Aspiring Abode, the second to sixth abodes are called the Long Practiced Path Ground, the seventh to ninth abodes are called the Avaivartika Ground (Avaivartika Ground), and the tenth abode is called the One-Life-Remaining Abode. There is no further mention of Equal Enlightenment and Vajra Mind, with the tenth abode as the end. This is the accomplishment of the real Buddha with the sixteen-foot golden body. In the second case, the Buddha of the distinct teaching is the covered trace.

之佛。故退在通教十信。令入十信也。二乘五果者。安十信前。令入十信位中也。問。若爾何故二乘五果不安十住。雖在十信初心。仁王經云。習種初心中既出過二乘。故知不安十住也。五方便中所說性地干慧地並退安於信前凡位中。會如是。別教十地而為欲令入通教。故立三乘共行十地。既是通教。方得知佛道長遠。更逕三賢十地修方得成佛。是故通教十信即有五品弟子。謂聲聞四果辟支佛果為五。問。若爾菩薩四位云何準。答。習種為新發意菩薩。性種道種為久行道。初地已上並阿毗跋致等覺是一生補處。妙覺是菩薩也。問。以通教會別教。會別教而假別教位準通教中。如是直自通教說三乘共行十地云何。答。會二乘五果入于通教十信位中。名為干慧地。三賢位是性地。八初地中近方便名為八忍地。初地名為見地。二地是斯陀含名為薄地。三四二地名為離欲地。五地與諦觀相應。故名為阿羅漢已辦地。六地是因緣觀。故名為辟支佛地。至等覺名為菩薩地。妙覺名為佛地。第三番者。斷通教障染盡。所得佛果還退。安於通宗十信中也。通教十地退安於通宗十住位五品弟子。謂須陀洹有向果。故如次準于初二住也。乃至第五品弟子名辟支佛。此亦有向果。故準于第九第十二住中。問。若爾何故其佛果立於通宗十信滿心

中。通教十地為十住五品弟子。答。約實五品。弟子及與佛不別相續。唯依通教為至於其教佛果位。而退安信滿心。故實佛退時竟而退其性。為五品弟子立同。是故此人實退信滿之佛。轉名全修十信行時為聲聞。又為十住菩薩。細可思也。問。若爾何故退通教佛立信滿中。唯被通宗教令修十住行。更不令修通宗十信。答。其乘教不實說。通宗方得為實時有于其佛果即信通宗。是故其乘佛果與通宗信。一如類初地中起一乘信時即其初地成就一乘信也。問。何故別教三乘佛更修通教信。答。彼教三十四念有成佛。皆說此事。有實佛信故其人實佛還令修通教信。而莫信此事故無至別教佛果人。更令修大乘信也。問。通宗勝於彼宗更修此行。答。十信中初五是信等五根。增此五根義中立五心。約實其五中具足法體。通教行者。具世間信等五根。一時具足。若未具前五根。直進行者逕十千劫。方得修十信行成就此信心。問。若爾別教三乘具小乘出世五根。故被通教時即信心成就。答。小乘根及大乘根不異。問。若爾此五弟子既修十住行時。以何義故與聲聞名。答。此人被通宗教修行故。聞音起行聲聞故。約此義為聲聞弟子。若唯約解一真心道理之義者。是十信菩薩也。既斷障染成佛。何故退安通宗十信初中。答。汝所立佛果。此

【現代漢語翻譯】現代漢語譯本：問：通教（一種佛教教義）的十地是指十住（菩薩修行的一個階段）和五品弟子（修行過程中的五個階段）嗎？答：實際上是指五品弟子。弟子和佛之間沒有本質上的區別，只是依據通教才能達到其教義中的佛果位。但可能會退回到信滿心（十信圓滿的狀態）。因此，真正的佛退轉時，實際上是退轉了其佛性，而與五品弟子的狀態相同。所以，這個人實際上是退轉了信滿之佛，轉而修習十信行時，被稱為聲聞（聽聞佛法而修行的人）。也可以說是十住菩薩。這需要仔細思考。問：如果這樣，為什麼退轉到通教佛的果位后，只被通宗教令修習十住行，而不令修習通宗的十信呢？答：因為其乘教（指其他教派的教義）不真實，只有通宗才能真正達到佛果，即信通宗。所以，其乘的佛果與通宗的信是同一類的。就像初地（菩薩修行的第一個階段）中生起一乘信（唯一成佛之道）時，就相當於初地成就了一乘信。問：為什麼別教（佛教的另一種教義）的三乘佛（聲聞乘、緣覺乘、菩薩乘）還要修習通教的信呢？答：因為彼教（別教）認為三十四念（極短的時間）就能成佛，所以都這樣說。因為有真正的佛的信心，所以讓真正的佛還修習通教的信。但不要相信這種說法，因為沒有達到別教佛果的人，還要修習大乘信的。問：通宗勝過彼宗，所以要修習此行嗎？答：十信中的前五個是信等五根（信根、精進根、念根、定根、慧根）。在增長這五根的意義中，建立了五心（信心、精進心、念心、定心、慧心）。實際上，這五心中具足了法體（佛法的本質）。通教的修行者，同時具足世間的信等五根。如果未具足前五根，直接進行修行，需要經過十千劫（極長的時間）才能修習十信行，成就此信心。問：如果這樣，別教的三乘具足小乘的出世五根，所以在通教時，信心就成就了嗎？答：小乘的根和大乘的根沒有區別。問：如果這樣，這五品弟子既然修習十住行時，為什麼又被稱為聲聞呢？答：因為此人被通宗教所教導修行，聽聞佛音而起修行，所以被稱為聲聞。如果僅僅從理解一真心的道理來說，就是十信菩薩。既然已經斷除障礙和染污而成了佛，為什麼還要退回到通宗十信的最初階段呢？答：你所說的佛果，此

【English Translation】 English version: Q: Are the ten grounds (stages of realization) in the Common Teaching (Tongjiao, a Buddhist doctrine) equivalent to the ten abodes (Shizhu, stages of Bodhisattva practice) and the five grades of disciples (Wupin dizi, five stages in the path of practice)? A: Actually, it refers to the five grades of disciples. There is no essential difference between a disciple and a Buddha; it is only by relying on the Common Teaching that one can reach the Buddha-fruit position in its doctrine. However, one may regress to the state of 'faith-fulfilled mind' (Xinmanxin, the state of perfect ten faiths). Therefore, when a true Buddha regresses, it is actually a regression of their Buddha-nature, which is the same as the state of the five grades of disciples. So, this person is actually a Buddha who has regressed from the 'faith-fulfilled' state and is now practicing the ten faiths, and is called a Shravaka (a listener and follower of the Buddha's teachings). They can also be said to be a Bodhisattva in the ten abodes. This requires careful consideration. Q: If so, why, after regressing to the Buddha-fruit position of the Common Teaching, are they only instructed by the Common Teaching to practice the ten abodes and not to practice the ten faiths of the Common Teaching? A: Because the teachings of other vehicles (referring to the doctrines of other schools) are not true; only the Common Teaching can truly attain the Buddha-fruit, which is to believe in the Common Teaching. Therefore, the Buddha-fruit of other vehicles and the faith of the Common Teaching are of the same kind. Just as when the One Vehicle faith (the only path to Buddhahood) arises in the first ground (the first stage of Bodhisattva practice), it is equivalent to the first ground achieving the One Vehicle faith. Q: Why do the Three Vehicle Buddhas (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) of the Distinct Teaching (Biejiao, another Buddhist doctrine) still need to practice the faith of the Common Teaching? A: Because that teaching (the Distinct Teaching) believes that one can become a Buddha in thirty-four thoughts (extremely short time), so they all say so. Because there is true faith in the Buddha, the true Buddha is still made to practice the faith of the Common Teaching. But do not believe this statement, because no one who has reached the Buddha-fruit of the Distinct Teaching still needs to practice the Mahayana faith. Q: Is the Common Teaching superior to other teachings, so one must practice this practice? A: The first five of the ten faiths are the five roots of faith, etc. (root of faith, root of vigor, root of mindfulness, root of concentration, root of wisdom). In the meaning of increasing these five roots, the five minds (mind of faith, mind of vigor, mind of mindfulness, mind of concentration, mind of wisdom) are established. In reality, these five minds are complete with the Dharma-body (the essence of the Buddha's teachings). Practitioners of the Common Teaching simultaneously possess the worldly five roots of faith, etc. If one does not possess the first five roots and practices directly, it will take ten thousand kalpas (extremely long time) to practice the ten faiths and achieve this faith. Q: If so, do the Three Vehicles of the Distinct Teaching possess the supramundane five roots of the Small Vehicle, so that faith is achieved in the Common Teaching? A: There is no difference between the roots of the Small Vehicle and the roots of the Great Vehicle. Q: If so, since these five grades of disciples are practicing the ten abodes, why are they also called Shravakas? A: Because this person is taught and practices by the Common Teaching, and arises in practice by hearing the Buddha's voice, they are called Shravakas. If one only understands the principle of the One True Mind, then they are Bodhisattvas of the ten faiths. Since one has already cut off obstacles and defilements and become a Buddha, why regress to the initial stage of the ten faiths of the Common Teaching? A: The Buddha-fruit you speak of, this

吾十信位八相成道所放變化佛。為實佛故退還令修。問。若爾會通宗次第中。作三乘共行形相如何。答。須陀洹人作五方便。即為十信三位。謂大集經云。十信為三品。謂一下品為干慧。二中品為隨信地。三上品為法行地。謂中上品為性地也。次二住為薄地。謂第三第四二住也。乃至第十住為辟支佛地。若準位者。性種為新發意。道種為久行。初地已上為阿毗跋致也。等覺為一生補處。妙覺為佛地。若約自通宗者。十信為外凡。故干慧地習種位通二。謂若從頓教而入者。立五品弟子。隱菩薩位道理。以十住為干慧地。性種道種二位入初地近方便故。為八忍地。初二三地是信忍。故名須陀洹為見地。四五六地是順忍。故名斯陀含為薄地。七八九地是無生忍。故名阿那含為離欲地。第十地是寂滅忍。下品故名阿羅漢為已辦地。等覺為辟支佛地。通名前諸位為菩薩地。名妙覺為佛地。上來括法鏡論師意。儼和上意彼師義有三重教。謂三乘共行十地者。弟子無圓教。所以者何。二乘名無入一乘者故。又小乘中唯一釋迦菩薩成佛。自余無成佛者故也。不立共行十地故凡立共行十地。意引一切小乘人為入大乘故。是故問答意同不立共行十地類。故先明小乘及一乘。通始終頓三教之迴心義立初也。始終頓三教直進義合來立次也。今此

【現代漢語翻譯】現代漢語譯本吾十信位八相成道所放變化佛（指爲了度化眾生而示現的佛），爲了使其成為真正的佛，退還令其重新修行。問：如果這樣，在會通宗的次第中，作為三乘（聲聞乘、緣覺乘、菩薩乘）共行的形態應該如何理解？答：須陀洹（梵文Srotāpanna，預流果，小乘初果）之人修五方便行，即為十信中的三位。如《大集經》所說，十信分為三品：下品為干慧地，中品為隨信地，上品為法行地。中品和上品也稱為性地。其次，二住為薄地，即第三和第四二住。乃至第十住為辟支佛（梵文Pratyekabuddha，緣覺）地。如果按照位次來劃分，性種性是新發意菩薩，道種性是久行菩薩，初地以上是不退轉菩薩（梵文 Avinivartanīya）。等覺菩薩是一生補處菩薩，妙覺菩薩是佛地。如果按照自通宗的觀點，十信是外凡位。所以干慧地習種位通於二乘。如果從頓教而入，則立五品弟子位，隱藏菩薩位的道理。以十住為干慧地，性種性和道種性二位進入初地，接近方便位，為八忍地。初地、二地、三地是信忍，所以須陀洹被稱為見地。四地、五地、六地是順忍，所以斯陀含（梵文 Sakṛdāgāmin，一來果）被稱為薄地。七地、八地、九地是無生忍，所以阿那含（梵文 Anāgāmin，不還果）被稱為離欲地。第十地是寂滅忍，下品所以阿羅漢（梵文 Arhat，無學果）被稱為已辦地。等覺是辟支佛地。總稱前面所有位次為菩薩地，稱妙覺為佛地。以上是概括法鏡論師的觀點。儼和上的觀點是，法鏡論師的義理有三重教，即三乘共行十地，弟子沒有圓教。為什麼呢？因為二乘人沒有進入一乘的說法。而且小乘中只有釋迦菩薩成佛，其餘沒有成佛的。不立共行十地，所以凡是立共行十地，意在引導一切小乘人進入大乘。因此，問答的意圖是不立共行十地之類。所以先闡明小乘和一乘，貫通始終頓三教的迴心之義，以此作為開端。始終頓三教直進之義合起來作為其次。現在這裡。

【English Translation】 English version The transformation Buddhas released by the Eightfold Path to Enlightenment in the Ten Faith Positions are made to return and cultivate in order to become true Buddhas. Question: If that is the case, how should the form of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) practiced together be understood in the order of the Comprehensive School? Answer: A Srotāpanna (stream-enterer, the first fruit of the Śrāvakayāna path) practices the Five Expedient Means, which are the three positions within the Ten Faiths. As stated in the Mahāsaṃnipāta Sūtra, the Ten Faiths are divided into three grades: the lower grade is the Dry Wisdom Ground, the middle grade is the Ground of Following Faith, and the upper grade is the Ground of Dharma Practice. The middle and upper grades are also called the Nature Ground. Next, the Two Abodes are the Thin Ground, which are the third and fourth abodes. And so on, the Tenth Abode is the Pratyekabuddha (Solitary Buddha) Ground. If classified according to position, the Nature Lineage is the newly aspiring Bodhisattva, the Path Lineage is the long-practicing Bodhisattva, and the First Ground and above are the Avinivartanīya (non-retrogressing) Bodhisattvas. The Equal Enlightenment Bodhisattva is the One-Life-Remaining Bodhisattva, and the Wonderful Enlightenment Bodhisattva is the Buddha Ground. According to the Self-Penetration School's view, the Ten Faiths are the Outer Ordinary position. Therefore, the Dry Wisdom Ground's Habitual Lineage position encompasses both vehicles. If entering from the Sudden Teaching, then the Five Grades of Disciples are established, concealing the principles of the Bodhisattva position. The Ten Abodes are taken as the Dry Wisdom Ground, and the Nature Lineage and Path Lineage positions enter the First Ground, approaching the Expedient position, which is the Eightfold Patience Ground. The First, Second, and Third Grounds are the Patience of Faith, so the Srotāpanna is called the Seeing Ground. The Fourth, Fifth, and Sixth Grounds are the Compliant Patience, so the Sakṛdāgāmin (once-returner) is called the Thin Ground. The Seventh, Eighth, and Ninth Grounds are the Patience of Non-Birth, so the Anāgāmin (non-returner) is called the Ground of Detachment from Desire. The Tenth Ground is the Patience of Quiescence, and the lower grade Arhat (worthy one) is called the Ground of Accomplishment. Equal Enlightenment is the Pratyekabuddha Ground. All the preceding positions are collectively called the Bodhisattva Ground, and Wonderful Enlightenment is called the Buddha Ground. The above is a summary of the views of Dharma Mirror Master. The view of Venerable Yan is that the Dharma Mirror Master's doctrine has three levels of teaching, namely the Three Vehicles practicing together in the Ten Grounds, where disciples do not have the Perfect Teaching. Why? Because there is no saying that those of the Two Vehicles enter the One Vehicle. Moreover, in the Śrāvakayāna, only Śākyamuni Buddha attains Buddhahood, and no others do. The Ten Grounds of Common Practice are not established, so all who establish the Ten Grounds of Common Practice intend to guide all Śrāvakayāna practitioners to enter the Mahāyāna. Therefore, the intention of the question and answer is not to establish the Ten Grounds of Common Practice. Therefore, first clarify the Śrāvakayāna and the One Vehicle, connecting the meaning of turning the mind in the Three Teachings of Gradual, Ultimate, and Sudden, taking this as the beginning. The meaning of the direct advancement of the Three Teachings of Gradual, Ultimate, and Sudden is combined to form the next step. Now here.

章意約實雖通終教。而約初回心發說干慧等十地。頓教有三乘共行十地。而不明別位次第。故不用三乘共十地。問。若爾何故疏文頓教復作立干慧等十地之所以。而云此十地是一乘所用是三乘所入耶。是即一乘亦立共行十地耶。答。同教一乘約智故。同教一乘所用約別教直機故。小乘人無一乘故。不立共行十地。同教一乘所用。引下教中立共行十地之機者。皆是一乘所令。故約此義有共行十地。可思之也。又法標師依佛陀三藏為師。此三藏所立通宗大乘明如來藏真心道理為極。故此中皆攝楞伽仁王華嚴。以別教三乘六識為軌則。修成佛回入通教。通教以妄識為軌則。修成佛依通宗。如來藏真心依位地。更令修覺。儼師意者。三藏通宗大乘是三乘外華嚴一乘也。下始教攝於通教大乘。依此通教修成行者不信彼一乘。故名自受用身佛。為假名菩薩。此師義中無諍論。故自受用身佛名假名菩薩。藏師義中耳極鈍根人不過初地。故名自受用身佛為假名菩薩。又初地之前菩薩名假名菩薩。有此諍論。問。佛陀三藏依楞伽經所說。說通大乘通宗大乘。故立通宗等教。何故儼師楞伽經不攝通宗中。答。文依楞伽經而義意趣。取華嚴為通宗。此師如是通三藏義也。為佛下因位故者。為欲引二乘時佛在十地。已外彼二乘不為求佛。故下因

【現代漢語翻譯】現代漢語譯本：章意約略地概括了實雖通終教。但如果從最初發心來說，頓教闡述了干慧等十地（菩薩修行所經歷的十個階段），頓教中有三乘（聲聞乘、緣覺乘、菩薩乘）共同修行的十地，但沒有明確區分各個階段的次第。因此不採用三乘共行的十地。問：如果這樣，為什麼疏文中頓教又設立干慧等十地呢？並且說這十地是一乘（唯一成佛之道）所用，是三乘所進入的呢？難道一乘也設立共同修行的十地嗎？答：同教一乘是從智慧的角度來說的。同教一乘所用是從別教直機的角度來說的。小乘人沒有一乘，所以不設立共同修行的十地。同教一乘所用，是爲了引導下教中設立共同修行的十地的根機，這些都是一乘所引導的。所以從這個意義上說，有共同修行的十地，可以思考一下。另外，法標法師以佛陀三藏為師，這個三藏所立的通宗大乘，以闡明如來藏真心道理為最高境界。所以這裡都包含《楞伽經》、《仁王經》、《華嚴經》。以別教三乘六識為準則，修成佛后回入通教。通教以妄識為準則，修成佛后依據通宗，如來藏真心依據位地，進一步使之覺悟。儼法師的觀點是，三藏通宗大乘是三乘之外的華嚴一乘。下始教包含通教大乘。依據這個通教修成行者不相信那個一乘，所以稱為自受用身佛（佛為自身利益而顯現的佛身），是假名菩薩。這位法師的觀點中沒有爭議。所以自受用身佛被稱為假名菩薩。藏法師的觀點中，耳根極鈍的人不能超過初地，所以稱自受用身佛為假名菩薩。或者說，初地之前的菩薩稱為假名菩薩。存在這種爭議。問：佛陀三藏依據《楞伽經》所說，闡述通大乘通宗大乘，所以設立通宗等教。為什麼儼法師不把《楞伽經》包含在通宗中呢？答：文句依據《楞伽經》，而義理意趣上，取《華嚴經》作為通宗。這位法師是這樣通達三藏的含義的。爲了佛的下因位，是爲了引導二乘時佛在十地之外，那些二乘不爲了求佛，所以是下因。

【English Translation】 English version: The meaning of 'Zhang' roughly summarizes the 'Shi Sui Tong Zhong Jiao'. However, if we consider the initial aspiration, the 'Dun Jiao' elaborates on the ten grounds of 'Gan Hui' (dry wisdom) and so on (the ten stages experienced by a Bodhisattva in practice). The 'Dun Jiao' includes the ten grounds practiced jointly by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), but it does not clearly distinguish the order of each stage. Therefore, the ten grounds practiced jointly by the Three Vehicles are not adopted. Question: If this is the case, why does the commentary on 'Dun Jiao' establish the ten grounds of 'Gan Hui' and so on? And why does it say that these ten grounds are used by the One Vehicle (the only path to Buddhahood) and are entered by the Three Vehicles? Does the One Vehicle also establish the ten grounds practiced jointly? Answer: The One Vehicle of the 'Tong Jiao' is from the perspective of wisdom. The use of the One Vehicle of the 'Tong Jiao' is from the perspective of the direct potential of the 'Bie Jiao'. The followers of the Small Vehicle do not have the One Vehicle, so the ten grounds practiced jointly are not established. The use of the One Vehicle of the 'Tong Jiao' is to guide the potential for establishing the ten grounds practiced jointly in the lower teachings. These are all guided by the One Vehicle. Therefore, from this perspective, there are ten grounds practiced jointly, which can be contemplated. Furthermore, Dharma Master Fa Biao takes the 'Buddha Tripiṭaka' as his teacher. The 'Tong Zong Mahayana' established by this 'Tripiṭaka' takes the explanation of the 'Tathāgatagarbha' (Buddha-nature) and the true mind principle as its highest state. Therefore, it includes the 'Laṅkāvatāra Sūtra', the 'Benevolent Kings Sūtra', and the 'Avataṃsaka Sūtra'. Taking the six consciousnesses of the Three Vehicles of the 'Bie Jiao' as the standard, after cultivating and becoming a Buddha, one returns to the 'Tong Jiao'. The 'Tong Jiao' takes the deluded consciousness as the standard, and after cultivating and becoming a Buddha, one relies on the 'Tong Zong'. The 'Tathāgatagarbha' and the true mind rely on the stages to further awaken them. Dharma Master Yan's view is that the 'Tripiṭaka Tong Zong Mahayana' is the One Vehicle of the 'Avataṃsaka' outside the Three Vehicles. The lower 'Shi Jiao' includes the 'Tong Jiao Mahayana'. Practitioners who cultivate according to this 'Tong Jiao' do not believe in that One Vehicle, so they are called 'Svayambhū-Buddha' (Buddha appearing for their own benefit), which is a nominal Bodhisattva. There is no dispute in this Dharma Master's view. Therefore, the 'Svayambhū-Buddha' is called a nominal Bodhisattva. In Dharma Master Zang's view, people with extremely dull ears cannot exceed the first ground, so the 'Svayambhū-Buddha' is called a nominal Bodhisattva. Or, the Bodhisattvas before the first ground are called nominal Bodhisattvas. This dispute exists. Question: The 'Buddha Tripiṭaka' explains the 'Tong Mahayana' and 'Tong Zong Mahayana' based on what is said in the 'Laṅkāvatāra Sūtra', so it establishes the 'Tong Zong' and other teachings. Why doesn't Dharma Master Yan include the 'Laṅkāvatāra Sūtra' in the 'Tong Zong'? Answer: The sentences are based on the 'Laṅkāvatāra Sūtra', but in terms of meaning and intent, the 'Avataṃsaka Sūtra' is taken as the 'Tong Zong'. This Dharma Master understands the meaning of the 'Tripiṭaka' in this way. For the lower cause position of the Buddha, it is to guide the Buddha outside the ten grounds during the Two Vehicles, those Two Vehicles do not seek Buddhahood, so it is the lower cause.

位中立佛地也。又下捲雲。又亦為說干慧等十地。第九名菩薩地。第十名佛地者。欲引二乘望上不足。漸次修行至佛果故。又彼佛果不在十地外。亦同在地中者。以引彼故方便同彼。以二乘人于現身上得聖果。故不在後也。意十地者干慧等十地。

二約三界九地十地十一地等已外即成其佛。

三約位見彼已外即成佛。下捲雲。但有見修等四位及九地等名同小乘。或云五位。謂見道前七方便。內分前三種為資糧位。以遠方便故。后四善根為加行位。是近方便故。餘名同前。

四約行學已外無學羅漢位即成其佛。五約時依大乘三僧祇外即成其佛。劫數如下卷。又孔目第四云。大乘義從狗梨已去成一百句名一受。一受已去名一阿僧祇。此是大數十數中第一數也。三乘大乘佛唯一方佛化儀。經此三大劫修道得成佛。六約菩薩行三十忍三心外即成其佛。

七約無分別空理一念即成其佛。記云。迴心教中存依他法。似有相而性是空。約此性空之假相空理不為真如理。

八約生死最後分段身上即成其佛。此約化身。若約報身份段身後即成其佛。記云。約報身者滅分段身後成佛也。下捲雲。若始教中為回聲聞亦說分段至究竟。佛身亦爾。然是化非實也。

約初教已直進位有其七門。一約位。初從

【現代漢語翻譯】現代漢語譯本位中立佛地也。又下捲雲：『又亦為說干慧（Ganhui，指以智慧乾燥煩惱）等十地。第九名菩薩地（Pusadi，菩薩所處的階段）。第十名佛地（Fodi，佛所處的階段）者。』欲引導二乘（Ercheng，聲聞乘和緣覺乘）認為向上追求還不夠，從而漸次修行直至佛果的緣故。又彼佛果不在十地之外，也同樣在地中，這是因為引導他們的緣故，方便法門與他們相同。因為二乘人在現世之身就能獲得聖果，所以不在以後。意思是十地就是干慧等十地。二、如果按照三界（Sanjie，欲界、色界、無色界）九地、十地、十一地等之外，就成就了佛。三、如果按照位次，見到彼岸之外就成就了佛。下卷說：『但有見、修等四位以及九地等名稱與小乘相同。』或者說有五位，即見道前的七方便。其中又將前三種劃分爲資糧位（Ziliangwei，積累資糧的階段），因為是遠方便的緣故。后四種善根劃分爲加行位（Jiaxingwei，為進入見道而努力的階段），是近方便的緣故。其餘名稱與之前相同。四、如果按照修行，學完之後，無學羅漢位（Wu xue luohan wei，不再需要學習的阿羅漢的果位）就成就了佛。五、如果按照時間，依據大乘（Dacheng，大乘佛教）三大阿僧祇劫（Sengqijie，極長的時間單位）之外就成就了佛。劫數如下卷所述。又孔目第四說：『大乘的意義是從狗梨（Gouli，數量單位）開始，一百句稱為一受。一受之後稱為一阿僧祇。』這是大數中的第一個數。三乘（Sancheng，聲聞乘、緣覺乘、菩薩乘）大乘佛只有一方佛的教化儀軌。經過這三大劫修道才能成就佛。六、如果按照菩薩行，三十忍（Sanshi ren，菩薩修行的三十種忍辱）三心（Sanxin，菩提心等三種心）之外就成就了佛。七、如果按照無分別的空性之理，一念之間就成就了佛。記中說：『迴心教中存在依他法（Yitafa，依賴其他條件而存在的法），表面上好像有相，但其自性是空。』依據這種性空的假相空理，不認為是真如理（Zhenruli，事物的真實本性）。八、如果按照生死，在最後的分段生死之身上就成就了佛。這是指化身（Huashen，佛的化現之身）。如果按照報身（Baoshen，佛的報應之身），在分段生死之後就成就了佛。記中說：『按照報身來說，滅掉分段生死之後就成佛了。』下卷說：『如果在始教中，爲了使聲聞迴心，也說分段生死直至究竟。佛身也是這樣，但這只是化身，不是實身。』按照初教，已經直進的位次有七個方面。一、按照位次，最初從……

【English Translation】 English version This is a neutral Buddha-land. Furthermore, the lower scroll states: 'It also speaks of the ten grounds, such as Ganhui (drying afflictions with wisdom). The ninth is called the Bodhisattva Ground (Pusadi, the stage where Bodhisattvas reside). The tenth is called the Buddha Ground (Fodi, the stage where Buddhas reside).' This is to guide the Two Vehicles (Ercheng, Śrāvakayāna and Pratyekabuddhayāna) to realize their aspirations are insufficient, and thus gradually cultivate until they attain Buddhahood. Moreover, that Buddha-fruit is not outside the ten grounds, but also within them, because it is to guide them, and the expedient methods are the same as theirs. Because people of the Two Vehicles can attain the holy fruit in their present lives, it is not in the future. The meaning is that the ten grounds are the ten grounds such as Ganhui. Secondly, if based on the Three Realms (Sanjie, the desire realm, the form realm, and the formless realm), beyond the nine grounds, ten grounds, and eleven grounds, one attains Buddhahood. Thirdly, if based on position, seeing beyond the other shore, one attains Buddhahood. The lower scroll states: 'But there are four positions such as seeing and cultivating, and the names of the nine grounds are the same as in the Small Vehicle.' Or it is said there are five positions, namely the seven expedients before the path of seeing. Among them, the first three are divided into the Accumulation Stage (Ziliangwei, the stage of accumulating merit and wisdom), because they are distant expedients. The latter four roots of goodness are divided into the Application Stage (Jiaxingwei, the stage of striving to enter the path of seeing), because they are near expedients. The remaining names are the same as before. Fourthly, if based on practice, after learning is complete, the Arhat stage of No More Learning (Wu xue luohan wei, the state of an Arhat who no longer needs to learn) is where one attains Buddhahood. Fifthly, if based on time, according to the Mahāyāna (Dacheng, the Great Vehicle) beyond the three great Asamkhya kalpas (Sengqijie, extremely long units of time), one attains Buddhahood. The number of kalpas is as described in the lower scroll. Furthermore, the fourth section of Kongmu states: 'The meaning of Mahāyāna is that from Gouli (Gouli, a unit of quantity) onwards, one hundred sentences are called one reception. After one reception, it is called one Asamkhya.' This is the first number among the large numbers. The Buddhas of the Three Vehicles (Sancheng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) of the Mahāyāna only have the teaching practices of a Buddha in one direction. After cultivating the path for these three great kalpas, one can attain Buddhahood. Sixthly, if based on the Bodhisattva practice, beyond the thirty kinds of forbearance (Sanshi ren, the thirty types of patience practiced by Bodhisattvas) and the three minds (Sanxin, the three types of minds such as the Bodhi mind), one attains Buddhahood. Seventhly, if based on the principle of non-discriminating emptiness, in a single thought, one attains Buddhahood. The record states: 'In the teaching of turning the mind, there exists dependent arising (Yitafa, phenomena that exist dependent on other conditions). It seems to have characteristics, but its nature is empty.' Based on this empty principle of illusory appearances of emptiness, it is not considered the true nature of Suchness (Zhenruli, the true nature of things). Eighthly, if based on birth and death, one attains Buddhahood in the final body of segmented birth and death. This refers to the Nirmāṇakāya (Huashen, the manifested body of the Buddha). If based on the Sambhogakāya (Baoshen, the reward body of the Buddha), one attains Buddhahood after segmented birth and death. The record states: 'According to the Sambhogakāya, one attains Buddhahood after extinguishing segmented birth and death.' The lower scroll states: 'If in the initial teaching, in order to turn the Śrāvakas' minds, it is also said that segmented birth and death continues until the ultimate. The Buddha's body is also like this, but it is only a manifested body, not a real body.' According to the initial teaching, there are seven aspects to the position of direct advancement. First, according to position, initially from...

十信位等乃至從歡喜地等滿足十地外即成其佛。此由佛境分段身故。記云。此本業經意謂百劫修相好業所感故。業所感邊名為分段。不如因位有漏業為因。四取為緣所得分段身也。二復約位。從歡喜地盡第九地。于第十地即退成其佛。此亦為對聲聞下位。于下身成佛故作此說。三約理。真如無分別空一念即成其佛。四約十地后。一念證果即成其佛。玄門云。若大乘明一念佛成佛義者。凡有二種。一者會緣以入實性。無多小故明一念成佛。如大品經一念品義是也。二者行行既滿取最後念名為成佛。如人遠行。以後步為到。此亦分因緣起而明三僧祇劫。修道地前是一僧祇劫。初地至七地是二僧祇。八地至十地是三僧祇。然亦不定為有一念成佛。故明知不定人。終南問答云。一由覺理。位滿足時唯一念故。二會緣從實時法性無多非長短。一成即一切成。一切成即一成故。此逆次前二義當孔目上義。后義當孔目此義。五約時。大乘三僧祇后即成其佛。六約行。究竟無學即成其佛。七約大乘十二住。于第十二最上菩薩住后即成其佛。終南問答云。若依三乘始教即半成佛半不成佛。若直進及迴心二人修行滿十千劫住堪任地者並皆成佛。若未至此位即與一闡底迦位同。如此人等並皆不成佛。此據位語。若佛母者於一三千所有佛等並是

化佛。摩耶眷屬等亦即非實。諸三千界處亦有別佛化義。同前凈土之中。有佛母等諸眷屬者。亦唯是化佛。是法門非八相化也。若百劫修相好業者是化非實(已上唯約始教)。若一切眾生佛前後者。有十方佛故得同時他處成佛。若化有情亦得能化所化同時成佛。為進退不定故。若他方諸佛應化者。十方凈土所有諸佛並是實報無有變化。若權起不定始終令有情機知變化者。即屬化攝。若色究竟處及菩提樹下二佛相對有其兩義。一以化顯報。即樹下顯蓮華藏世界海中佛。是報故也。二以報顯化。舉色究竟處成高大身。顯菩提樹下是化義也。以上文是通始終教。今此文初通二教兩義。已下以一乘報始教報身望化說也。故疏第三云。若始教在色界頂為引小乘。同界說。若依終教不在三界。如涅槃云。西方去此三十二恒河沙佛土有世界。名無勝。是釋迦佛報佛凈土。若諸根相入相者有二義。一據本性。即大乘菩薩緣覺聲聞。若依現覺。總名大乘菩薩人。今攝本性從大乘簡耳。即變化改性二義皆成也。若修道成佛不成佛者。實行修道皆悉成佛。若對異機現不成佛。若約正理無成不成。若佛相貌者。亦德亦人相。是佛相貌。此等文意通始終教。若種性差別者。五教云。一約始教。即就有為無常法立種性故。則不能遍一切有情故。五種

【現代漢語翻譯】現代漢語譯本化佛（應化之佛）。摩耶（佛母名）眷屬等也不是真實的。諸三千大千世界處也有別的佛化現的意義，與之前的凈土之中，有佛母等眷屬的情況相同，也只是化佛。這種法門不是指佛的八相成道之化現。如果用百劫的時間修習相好之業，那麼這種相好是化現而非真實（以上只針對始教）。如果說一切眾生在佛之前或之後成佛，因為有十方佛，所以可以同時在其他地方成佛。如果化現有情，也能使能化之佛和所化之有情同時成佛，這是爲了適應進退不定之眾生。如果他方諸佛應化而來，那麼十方凈土所有的諸佛都是實報身，沒有變化。如果權巧地根據眾生的根機，不定時地示現變化，就屬於化現。在色究竟天（最高的天界）和菩提樹下，兩佛相對存在兩種意義：一是通過化身來顯現報身，即菩提樹下顯現的是蓮華藏世界海中的佛，這是報身。二是通過報身來顯現化身，即在色究竟天成就高大之身，是爲了顯示菩提樹下是化身。以上文字是通於始終二教的。現在這段文字首先貫通二教的兩種意義。以下是用一乘的報身來衡量始教的報身和化身。所以疏第三說：『如果始教在頂為引小乘，同界說。』如果依據終教，則不在三界。如《涅槃經》所說：『西方距離此地三十二恒河沙佛土，有一個世界，名為無勝，是釋迦佛的報佛凈土。』如果諸根相入相，有兩種意義：一是根據本性，即大乘菩薩、緣覺、聲聞；如果依據現覺，總稱為大乘菩薩人。現在攝取本性，是爲了從大乘中進行簡別。即變化和改變本性兩種意義都成立。如果修道成佛或不成佛，實行修道最終都能成佛。如果針對不同的根機，則示現不成佛。如果按照正理，則無成與不成。如果說佛的相貌，既是功德，也是人相，這就是佛的相貌。這些文字的意義貫通始終二教。如果說種性的差別，五教說：一是根據始教，即就著有為無常法來建立種性，所以不能遍及一切有情，因此有五種種性。

【English Translation】 English version Transformation Buddha (Hua Fo). The retinue of Maya (Mother of Buddha), etc., are also not real. In the various three thousand great chiliocosms, there are also different meanings of Buddha's transformations, similar to the previous Pure Lands where the retinue includes Buddha's mother, etc., which are only transformation Buddhas. This Dharma gate does not refer to the transformation of the Buddha's eight phases of enlightenment. If one cultivates the karma of excellent marks and characteristics for hundreds of kalpas, then these marks and characteristics are transformations and not real (the above only applies to the Initial Teaching). If all sentient beings attain Buddhahood before or after the Buddha, because there are Buddhas in the ten directions, they can simultaneously attain Buddhahood in other places. If transforming sentient beings, it can also enable the transforming Buddha and the transformed sentient beings to attain Buddhahood simultaneously, this is to accommodate sentient beings who are uncertain in their progress. If Buddhas from other lands appear as transformations, then all the Buddhas in the Pure Lands of the ten directions are Reward Bodies (realized bodies) without transformations. If one skillfully initiates changes according to the faculties of sentient beings, showing transformations at indefinite times, then it belongs to the category of transformations. In the Realm of the Highest Heaven (Rūpadhātu Akaniṣṭha) and under the Bodhi tree, the two Buddhas facing each other have two meanings: one is to reveal the Reward Body through the Transformation Body, that is, the Buddha appearing under the Bodhi tree is the Buddha in the Lotus Treasury World Sea, which is the Reward Body. The second is to reveal the Transformation Body through the Reward Body, that is, attaining a tall and great body in the Realm of the Highest Heaven, to show that the one under the Bodhi tree is a Transformation Body. The above text is common to both the Initial and Final Teachings. Now this passage first connects the two meanings of the two teachings. The following uses the Reward Body of the One Vehicle to measure the Reward Body and Transformation Body of the Initial Teaching. Therefore, Commentary 3 says: 'If the Initial Teaching is at the peak to guide the Small Vehicle, it speaks of the same realm.' If according to the Final Teaching, it is not in the Three Realms. As the Nirvana Sutra says: 'To the west, thirty-two Ganges river sands of Buddha lands away from here, there is a world called No Victory, which is the Pure Land of the Reward Body of Shakyamuni Buddha.' If the faculties enter into each other, there are two meanings: one is according to the inherent nature, that is, Mahayana Bodhisattvas, Pratyekabuddhas, and Sravakas; if according to the present awareness, they are collectively called Mahayana Bodhisattva people. Now, taking the inherent nature is to distinguish from the Mahayana. That is, both the meanings of transformation and changing the inherent nature are established. If one cultivates the path to become a Buddha or not, practicing cultivation will ultimately lead to Buddhahood. If targeting different faculties, then it is shown as not becoming a Buddha. If according to the correct principle, there is no becoming or not becoming. If speaking of the Buddha's appearance, it is both merit and human form, this is the Buddha's appearance. The meaning of these texts connects the Initial and Final Teachings. If speaking of the differences in lineage, the Five Teachings say: one is according to the Initial Teaching, that is, establishing lineage based on conditioned impermanent dharmas, so it cannot pervade all sentient beings, therefore there are five lineages.

性中即有一分無性眾生。故顯揚論云。云何種性差別。五種道理一切界差別可得故。乃至云。唯現在世非般涅槃。不應理故。乃至廣說。是故當知。由法爾故無始時來一切有情有五種性。第五種性無有出世功德因。故永不滅度。由是道理諸佛利樂有情功德無有斷盡。其有種性者。如瑜伽論云。種性亦有二種。一本性住。二習所成。廣如彼說。又云。若三乘始教中以漸異小乘故說多人有性。猶未全異彼。故許一分無性。是故論中判為權施不了說也。

約大乘終教有其十門。一者約位。從十信行乃至歡喜等十地滿后即其佛。二者從歡喜等初地至盡第九地于第十地中即成其佛。如梵網經所說者是。此為對聲聞現凡身上得於果證。故作此說。此當變化佛成非當實成。記云。上卷梵經中雲。第十體性入佛境界地。依此文故知第十地中成佛也。三者是約位。從初歡喜地至第三地是世間相同三界。第四地已去第七地相同無流。於世間身中得彼三乘無流德名為出世。記云。約所依身同分段故是世間。而第四地初得出世德故約此德為出世也。第八此至第十地名出出世即得成佛。記云。是所依身同成變易故。第八地成法身(記云。約十地論起信論意釋。謂起信論云。依色自在地故成十身相作義。十地論云。三世間自在故得十自在。約

【現代漢語翻譯】現代漢語譯本：在自性中，存在一部分沒有自性的眾生。所以《顯揚論》中說：『什麼是種性的差別？因為五種道理在一切界中差別是可得的。』乃至說：『唯有現在世而非般涅槃，是不應道理的。』乃至廣說。因此應當知道，由於法爾的緣故，從無始以來，一切有情都有五種種性。第五種種性沒有出世功德的因，所以永遠不會滅度。由於這個道理，諸佛利益安樂有情的功德沒有斷絕窮盡的時候。具有種性的人，如《瑜伽論》所說：『種性也有兩種，一是本性住，二是習所成。』詳細內容如該論所述。又說：『如果在三乘始教中，因為逐漸不同於小乘，所以說很多人具有佛性，但還沒有完全不同於小乘，所以允許一部分沒有佛性。』因此論中判斷為權巧施設的不了義之說。

關於大乘終教，有十個方面：一是關於位次，從十信行乃至歡喜等十地圓滿后就成佛。二是關於從歡喜等初地到第九地，在第十地中就成佛。如《梵網經》所說。這是爲了針對聲聞在凡夫身上得到果證，所以這樣說。這應當是變化佛成就，而不是真實成就。記中說：『上卷《梵網經》中說，第十體性進入佛境界地。』依據這段經文，可知在第十地中成佛。三是關於位次，從初歡喜地到第三地是與世間相同的三界。第四地以後到第七地是與無流相同。在世間身中得到三乘無流的功德，稱為出世。記中說：『因為所依之身相同于分段生死，所以是世間。而第四地初次得到出世的功德，所以依據這個功德稱為出世。』第八地到第十地稱為出出世，就得以成佛。記中說：『這是所依之身相同于成就變易生死。』第八地成就法身（記中說：『依據《十地論》、《起信論》的意義解釋。所謂《起信論》說：依據色自在地，所以成就十身相作義。《十地論》說：三世間自在，所以得到十自在。』關於

【English Translation】 English version: Within the nature, there exists a portion of sentient beings without nature. Therefore, the Xianyang Lun (Treatise on Manifesting the Teaching) states: 'What is the difference in zhongxing (inherent nature)? Because the differences in the five principles are attainable in all realms.' It goes on to say: 'Only the present world, not ban niepan (parinirvana), is unreasonable.' And so on. Therefore, it should be known that due to fa'er (suchness), from beginningless time, all sentient beings have five zhongxing (inherent natures). The fifth zhongxing (inherent nature) lacks the cause for supramundane merit, so it will never be extinguished. Due to this reason, the merit of the Buddhas benefiting and bringing happiness to sentient beings will never be exhausted. Those who possess zhongxing (inherent nature), as stated in the Yujia Lun (Yoga Treatise): 'There are two types of zhongxing (inherent nature): one is inherent, and the other is acquired through practice.' The details are as described in that treatise. It also says: 'If in the initial teachings of the Three Vehicles, because they gradually differ from the Small Vehicle, it is said that many people possess Buddha-nature, but they are not completely different from the Small Vehicle, so it is allowed that a portion does not possess Buddha-nature.' Therefore, the treatise judges this to be a provisional and incomplete teaching.

Regarding the final teaching of the Mahayana, there are ten aspects: First, regarding the stages, from the Ten Faiths and Practices up to the completion of the Ten Grounds such as Joy, one becomes a Buddha. Second, regarding from the First Ground of Joy and so on to the Ninth Ground, one becomes a Buddha in the Tenth Ground, as stated in the Fanwang Jing (Brahma Net Sutra). This is said in response to the shengwen (hearers) attaining fruit-realization in the body of ordinary beings. This should be the accomplishment of a transformation Buddha, not a real accomplishment. The commentary says: 'The upper volume of the Fanwang Jing (Brahma Net Sutra) says that the Tenth Essence enters the Buddha-realm Ground.' Based on this passage, it is known that one becomes a Buddha in the Tenth Ground. Third, regarding the stages, from the First Ground of Joy to the Third Ground, it is the same as the mundane Three Realms. From the Fourth Ground onwards to the Seventh Ground, it is the same as the non-outflow. Attaining the merit of the Three Vehicles without outflow in the mundane body is called supramundane. The commentary says: 'Because the body relied upon is the same as the segmented life and death, it is mundane. And because the supramundane merit is first attained in the Fourth Ground, it is called supramundane based on this merit.' The Eighth Ground to the Tenth Ground is called beyond the supramundane, and one attains Buddhahood. The commentary says: 'This is because the body relied upon is the same as the accomplishment of the transformation life and death.' The Eighth Ground accomplishes the Dharmakaya (Dharma Body) (The commentary says: 'Explained according to the meaning of the Shidi Lun (Ten Grounds Treatise) and the Qixin Lun (Awakening of Faith Treatise). The Qixin Lun (Awakening of Faith Treatise) says: Based on the Ground of Freedom in Form, one accomplishes the meaning of the Ten Bodies. The Shidi Lun (Ten Grounds Treatise) says: Being free in the Three Worlds, one attains the Ten Freedoms.') Regarding

此位故此位初成佛也。如是第八地中證無生忍故成法身也。第九地中四十九無礙辨才應機說法故成應身也。第十地中雲雨法說故成化身也)。第九地成應身。第十地成化身。此為於十地中別地相。故作是說。四者一念成佛約無分別真理。故作是說。第五約證以明一念成佛。于初地中一念證故。六於十地后一念證果名一念成佛。上諸一念者所謂無念也。七約時者。謂大乘三乘三僧祇后即是佛。下捲雲。二不定三僧祇此有二義。一為通余雜類世界故。如勝天王經說。二據佛德無限量故。如寶云經云。善男子菩薩不能思議如來境界。不可思量。但為淺近眾生說三僧祇修集所得菩提。而實發心已來不可計數。解云。此中不可計數阿僧祇劫非但三也。問。何故前教定三僧祇此中乃有定不定耶。答。前教生故。此教熟故。方便漸漸勸彼三乘。向一乘。故作是說也。八約行。金剛心后得一切智。智即是佛。九約生死。滅七種生死後即是其佛。記云。謂分段三有變易四生死故云七種生死。約此義故相德云。七種苦諦也。故梁論云。三種集諦謂皮肉心。七種苦諦謂三界分段為三變易有四故有七種。寶性論云。變易有四。一緣相。二因相。三生相。四壞相。佛性論云。一方便。二因緣。三有有。四無有無上。依經云。三界中有四難。一煩惱

難。二業難。三生報難。四過失難。無明住地緣起因緣生死如業難。無明住地緣起有有生死如生報難。無明住地緣起無有生死如過失難。解云。依勝鬘經五住種子名五住地。依五住地起于現行名五住起。依無明住他種子緣起現行法執無明。是變易生死方便名方便生死。故佛性論云。方便生死者是無明住地能生新無流業。譬如無明生行。二因緣者依無明住地緣發無流業。是變易生死親資助因緣生死。此前二生死非正變易以與變易為方便及因緣亦名生死。如三界中惑業是分段方便因緣。亦名分段生死。故梁攝論云。苦集通名生死。三有有者依無流業。是業名為因緣生死。此前二生死非正變易以與變易為方便及因緣亦生死。如三界中惑業。是分段生死。故梁論云。苦集通名生死。三有有者依無流業資有流業。所引變易生死名有有生死。故佛性論云。有有生死者是無明住地為方便。無流業為因。三種聖人意所生身。譬如四取為緣有流業為因三界內生身。四無有者是變易生死最後身。故名無有。故佛性論云。無有生死者是三種聖人意生身最後身為緣。是不可思惟退墮。譬如生為緣死等為過失。問。何者是三種聖人。答。勝鬘經云。無明為緣無流業因生阿羅漢辟支佛大力菩薩三種意生身。在地上故。楞伽經第五卷云。有三種意生身

【現代漢語翻譯】現代漢語譯本難：一是業難（karma difficulty），二是生報難（rebirth retribution difficulty），三是過失難（fault difficulty），四是無明住地（Avidya-vasabhumi，ignorance dwelling place）緣起因緣生死如業難。無明住地緣起有有生死如生報難。無明住地緣起無有生死如過失難。解釋：依據《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），五住種子名為五住地。依據五住地而起的現行（manifestation）名為五住起。依據無明住地，以他種子為緣而起的現行法執無明，是變易生死（transformation birth and death）的方便，名為方便生死。所以《佛性論》（Buddhatā-prakaraṇa）說：『方便生死，是無明住地能生新的無流業（non-outflow karma）。』譬如無明生行。二因緣者：依據無明住地，以緣發起無流業，是變易生死的親近資助因緣生死。此前兩種生死並非真正的變易生死，而是以與變易生死作為方便和因緣，也名為生死。如三界中的惑業（delusion and karma）是分段生死的方便因緣，也名為分段生死。所以《梁攝論》（Mahāyānasaṃgraha）說：『苦集（dukkha and samudaya，suffering and its origin）通名為生死。』三有有者：依據無流業資助有流業（outflow karma），所引發的變易生死名為有有生死。所以《佛性論》說：『有有生死，是無明住地為方便，無流業為因，三種聖人意所生身。』譬如四取（four attachments）為緣，有流業為因，三界內生身。四無有者：是變易生死最後的身，所以名為無有。所以《佛性論》說：『無有生死，是三種聖人意生身最後身為緣，是不可思議的退墮。』譬如生為緣，死等為過失。問：何者是三種聖人？答：《勝鬘經》說：『無明為緣，無流業為因，生阿羅漢（Arhat，worthy one），辟支佛（Pratyekabuddha，solitary Buddha），大力菩薩（Mahasattva Bodhisattva，great being Bodhisattva）三種意生身，在地上故。』《楞伽經》（Laṅkāvatāra Sūtra）第五卷說：『有三種意生身。』

【English Translation】 English version Difficulties: First, karma difficulty. Second, rebirth retribution difficulty. Third, fault difficulty. Fourth, the arising of conditioned existence from the Avidya-vasabhumi (ignorance dwelling place) leading to birth and death is like karma difficulty. The arising of conditioned existence from the Avidya-vasabhumi resulting in existence and further existence is like rebirth retribution difficulty. The arising of conditioned existence from the Avidya-vasabhumi resulting in non-existence is like fault difficulty. Explanation: According to the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra), the seeds of the five dwellings are called the five dwelling places. The manifest actions arising from the five dwelling places are called the five arising from the dwellings. Relying on the Avidya-vasabhumi, with other seeds as conditions, the manifest clinging to the dharma due to ignorance is a skillful means for transformation birth and death, called skillful means birth and death. Therefore, the Buddhatā-prakaraṇa (Treatise on Buddha-Nature) says: 'Skillful means birth and death is the Avidya-vasabhumi capable of generating new non-outflow karma.' For example, ignorance gives rise to action. The second, 'conditions': Relying on the Avidya-vasabhumi, with conditions giving rise to non-outflow karma, this is the close supporting condition for transformation birth and death. The previous two kinds of birth and death are not truly transformation birth and death, but because they serve as skillful means and conditions for transformation birth and death, they are also called birth and death. Just as delusion and karma in the three realms are the skillful means and conditions for segmented birth and death, they are also called segmented birth and death. Therefore, the Mahāyānasaṃgraha (Summary of the Great Vehicle) says: 'Dukkha (suffering) and samudaya (origin of suffering) are collectively called birth and death.' The third, 'existence and further existence': Relying on non-outflow karma supporting outflow karma, the resulting transformation birth and death is called existence and further existence. Therefore, the Buddhatā-prakaraṇa says: 'Existence and further existence is the Avidya-vasabhumi as a skillful means, and non-outflow karma as the cause, resulting in the mind-born bodies of the three types of noble ones.' For example, the four attachments are the conditions, and outflow karma is the cause, resulting in the bodies born within the three realms. The fourth, 'non-existence': This is the final body in transformation birth and death, so it is called non-existence. Therefore, the Buddhatā-prakaraṇa says: 'Non-existence birth and death is the final body of the mind-born bodies of the three types of noble ones as the condition, which is an inconceivable decline.' For example, birth is the condition, and death and so on are the faults. Question: Who are the three types of noble ones? Answer: The Śrīmālādevī Siṃhanāda Sūtra says: 'Ignorance is the condition, and non-outflow karma is the cause, giving rise to the three types of mind-born bodies of Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and Mahasattva Bodhisattvas (great being Bodhisattvas), because they are on the ground.' The fifth volume of the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) says: 'There are three types of mind-born bodies.'

。一者三昧樂意生身。謂第三第四第五地。二者如實知諸法相意生身。謂于第八地。三者種類無作行意生身。諸師釋不同。一師云。約三學別地。三地是定。若約六度五地是定。故云三四五名三昧樂受意生身。第六地般槃若現前。故六七八地名如實覺知諸行智意生身。而言第八者舉其終也。九地已上名種類無作行意生身。第二師云。第一略初二地。故言三四五。第二亦略初二。故云第八地。理實而言。第一通前五地。第二通六七八三地。第三通九十二地。第三師云。次第二于第八地。則知第一七地已還而唯云三四五者。此中略先後也。以實而言。第一通前七地。第二唯第八地。第三九十二地。又四卷楞伽云。第一名三昧樂受樂生身。今依佛性論。真諦師釋勝鬘經。三種意生身者。是三乘種性聖人。入初地已上受意生身。故名三種。非是楞伽經中三昧樂等三種意生身也。故佛地論云。有有生死者是三種聖人意所身。無有生死者是三種聖人意所生最後身依生。梁論八地已上是有有生死。金剛菩薩是無有生死。此二生死既佛性論皆言三種聖人。故知三乘種姓至八地已上受有有生死。從本種姓為名。名羅漢辟支大力菩薩。故楞伽經第七卷云。大慧聲聞辟支佛于第八地菩薩中。樂著寂滅三昧樂門醉。故不能善知。唯息見隨自相同

【現代漢語翻譯】現代漢語譯本一者三昧樂意生身（Samadhi Bliss Mind-Made Body）。指的是第三、第四、第五地（Bhumi）。二者如實知諸法相意生身。指的是第八地。三者種類無作行意生身。諸位法師的解釋不同。一位法師說：從三學的角度區分不同地（Bhumi），第三、第四、第五地是禪定。如果從六度的角度，第五地是禪定。所以說第三、第四、第五地名為三昧樂受意生身。第六地般若智慧現前，所以第六、第七、第八地名為如實覺知諸行智意生身。而說第八地，是舉其終點。第九地以上名為種類無作行意生身。第二位法師說：第一種略去了最初的二地（Bhumi），所以說第三、第四、第五地。第二種也略去了最初的二地，所以說第八地。實際上，第一種貫通前五地，第二種貫通第六、第七、第八這三地，第三種貫通第九到第十二地。第三位法師說：第二種在第八地，那麼可知第一種在第七地及以下，而只說第三、第四、第五地，這是省略了先後。實際上，第一種貫通前七地，第二種唯有第八地，第三種貫通第九到第十二地。另外，四卷本《楞伽經》（Lankavatara Sutra）說：第一種名為三昧樂受樂生身。現在依據《佛性論》（Buddha Nature Treatise）。真諦法師解釋《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，三種意生身，是三乘（Triyāna）種性的聖人，進入初地（Bhumi）以上所受的意生身，所以名為三種。不是《楞伽經》中的三昧樂等三種意生身。所以《佛地論》（Buddhabhūmi Sūtra）說：『有有生死者』是三種聖人意所身，『無有生死者』是三種聖人意所生最後身依生。梁論認為第八地以上是有有生死，金剛菩薩是無有生死。這兩種生死既然《佛性論》都說是三種聖人，可知三乘種姓到第八地以上受有有生死。從本來的種姓為名，名為阿羅漢（Arhat）、辟支佛（Pratyekabuddha）、大力菩薩（Mahasattva）。所以《楞伽經》第七卷說：大慧（Mahamati），聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）在第八地菩薩中，樂著寂滅三昧樂門醉，所以不能善知，唯息見隨自相同。

【English Translation】 English version The first is the Samadhi Bliss Mind-Made Body. This refers to the third, fourth, and fifth Bhumis (grounds/stages). The second is the Mind-Made Body that truly knows the characteristics of all dharmas. This refers to the eighth Bhumi. The third is the Effortless Action Mind-Made Body of various kinds. The interpretations of the masters differ. One master says: Distinguishing the different Bhumis from the perspective of the Three Learnings (Triśikṣā), the third, fourth, and fifth Bhumis are dhyana (meditation). If from the perspective of the Six Perfections (Pāramitā), the fifth Bhumi is dhyana. Therefore, it is said that the third, fourth, and fifth Bhumis are called the Samadhi Bliss Feeling Mind-Made Body. In the sixth Bhumi, prajna (wisdom) manifests, so the sixth, seventh, and eighth Bhumis are called the Mind-Made Body of truly knowing the wisdom of all actions. And saying the eighth Bhumi is to cite its end point. The ninth Bhumi and above are called the Effortless Action Mind-Made Body of various kinds. The second master says: The first type omits the first two Bhumis, so it says the third, fourth, and fifth Bhumis. The second type also omits the first two Bhumis, so it says the eighth Bhumi. In reality, the first type encompasses the first five Bhumis, the second type encompasses the sixth, seventh, and eighth Bhumis, and the third type encompasses the ninth to twelfth Bhumis. The third master says: The second type is in the eighth Bhumi, then it can be known that the first type is in the seventh Bhumi and below, and only says the third, fourth, and fifth Bhumis, which is an omission of the order. In reality, the first type encompasses the first seven Bhumis, the second type is only the eighth Bhumi, and the third type encompasses the ninth to twelfth Bhumis. Furthermore, the four-fascicle Lankavatara Sutra says: The first type is called the Samadhi Bliss Feeling Joy-Born Body. Now, according to the Buddha Nature Treatise. Master Paramartha explains the Śrīmālādevī Siṃhanāda Sūtra, saying that the three types of Mind-Made Bodies are the sages of the Three Vehicle (Triyāna) lineages, who receive the Mind-Made Body upon entering the first Bhumi and above, so they are called three types. They are not the three types of Mind-Made Bodies such as Samadhi Bliss in the Lankavatara Sutra. Therefore, the Buddhabhūmi Sūtra says: 'Those with existence and death' are the bodies intended by the three types of sages, and 'those without existence and death' are the final bodies relied upon by the three types of sages. The Liang commentary believes that the eighth Bhumi and above have existence and death, and the Vajra Bodhisattva (Vajrasattva) has no existence and death. Since both types of existence and death are said in the Buddha Nature Treatise to be the three types of sages, it can be known that the Three Vehicle lineages receive existence and death from the eighth Bhumi and above. Named from their original lineage, they are called Arhat, Pratyekabuddha, and Mahasattva. Therefore, the seventh fascicle of the Lankavatara Sutra says: Mahamati, the Śrāvakas and Pratyekabuddhas among the Bodhisattvas of the eighth Bhumi are intoxicated with the bliss of the Samadhi of extinction, so they cannot know well, and only cease seeing and follow their own similarities.

相熏習障礙。故隨人無我見過。故以分別心名為涅槃。而不能知諸法寂滅。大慧菩薩白佛言。世尊說聲聞辟支佛。入第八地寂滅樂門。如來后說。聲聞辟支佛不知但是自心分別。后說。聲聞得人無我而不得法無我空。若如是說。聲聞辟支佛尚未能證初地之法。何況八地寂滅樂門。佛告大慧。聲聞有二。言八八地寂滅門者。此是先修菩薩行者隨聲聞地。還依本心修菩薩行同入八地寂滅門。非增上慢寂滅聲聞。以彼不能入菩薩行。未曾覺知三界唯心。未曾修行菩薩諸法。未曾修行諸波羅蜜十地之行。是故決定寂滅聲聞不能證彼菩薩所行寂滅樂門。問。何故得生死名。答。通名變易生死者轉變改易。若生若死。並是就相為名。別名方便因緣。此二約用。有有無有對后為名。故佛性論云。有有生死如上流般阿那含人。于第二生中般涅槃者余有一生故。故名有有。無有生死是變易生死最後身。故復更無生死。故名．無有也。問。約位判云何。答。若約頓悟八地已上受變易生。由此已上煩惱不起無容更受分段生故。若漸悟者七地已還亦受變易。若約四種據通而言位位皆有。若據位別唯依梁論。二十二無明感十一粗報中。初八無月感四粗重。是方便生死。故知方便在前四地。次六無明感三粗重。是因緣生死。故知因緣在五六七地。次

【現代漢語翻譯】現代漢語譯本相互熏習產生障礙，所以隨順於人無我的錯誤見解。因此以分別心為涅槃，而不能了知諸法寂滅的真諦。大慧菩薩對佛說：『世尊您說聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）進入第八地的寂滅樂門。但如來您後來又說，聲聞和辟支佛不知道一切都只是自心的分別。您還說，聲聞證得了人無我，卻沒有證得法無我空。如果這樣說，聲聞和辟支佛尚未能證得初地的法，更何況是八地的寂滅樂門呢？』佛告訴大慧：『聲聞有兩種。所說的進入第八地寂滅門，是指那些先前修行菩薩行的人，隨順於聲聞地，然後又依于本心，修菩薩行，一同進入八地的寂滅門。而不是那些增上慢的寂滅聲聞。因為他們不能進入菩薩行，未曾覺知三界唯心，未曾修行菩薩的各種法門，未曾修行諸波羅蜜（Pāramitā，到彼岸）和十地之行。所以，決定寂滅的聲聞不能證得菩薩所行的寂滅樂門。』問：『為什麼會有生死之名？』答：『通稱的變易生死，是指轉變改易，無論是生還是死，都是就現象而言的名。別稱的方便因緣，這兩種是就作用而言，有有和無有是針對後者而說的。所以《佛性論》說，有有生死就像上流的阿那含（Anāgāmin，不還果）人，在第二生中般涅槃（Parinirvana，完全的涅槃），因為還余有一生，所以稱為有有。無有生死是指變易生死的最後身，所以不再有生死，因此稱為無有。』問：『按照修行位次來判斷，又該如何？』答：『如果按照頓悟來說，八地以上的菩薩接受變易生，因為到了這個階段，煩惱不再生起，不可能再接受分段生。如果按照漸悟來說，七地及以下的菩薩也會接受變易生。如果按照四種生死來說，從普遍意義上講，每個位次都有。如果按照位次差別來說，則只依據《梁論》。二十二種無明感召十一種粗報中，最初八種無明感召四種粗重，這是方便生死。所以知道方便生死在前四地。其次六種無明感召三種粗重，這是因緣生死。所以知道因緣生死在五六七地。』

【English Translation】 English version Mutual conditioning creates obstacles. Therefore, they follow the mistaken view of 'no-self of persons'. Thus, they regard the discriminating mind as Nirvana (Nirvāṇa), and are unable to know the quiescence of all dharmas. Mahamati (Mahāmati) Bodhisattva (Bodhisattva) said to the Buddha (Buddha): 'World Honored One, you said that Śrāvakas (Śrāvaka, 'hearers' or disciples who learn from the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas' who attain enlightenment on their own) enter the gate of the bliss of quiescence in the eighth ground. But later, you said that Śrāvakas and Pratyekabuddhas do not know that everything is merely the discrimination of their own minds. You also said that Śrāvakas attain the 'no-self of persons' but not the 'emptiness of dharmas'. If this is the case, Śrāvakas and Pratyekabuddhas have not yet been able to realize the dharma of the first ground, let alone the bliss of quiescence in the eighth ground.' The Buddha said to Mahamati: 'There are two kinds of Śrāvakas. The saying about entering the gate of quiescence in the eighth ground refers to those who previously practiced the Bodhisattva path, followed the Śrāvaka ground, and then relied on their original mind to practice the Bodhisattva path, entering the gate of quiescence in the eighth ground together. It does not refer to those Śrāvakas who are arrogant and attached to quiescence. Because they cannot enter the Bodhisattva path, have never realized that the three realms are mind-only, have never practiced the various dharmas of the Bodhisattva, and have never practiced the Pāramitās (Pāramitā, perfections) and the practices of the ten grounds. Therefore, Śrāvakas who are determined to attain quiescence cannot realize the bliss of quiescence practiced by Bodhisattvas.' Question: 'Why are there names for birth and death?' Answer: 'The general term 'changeable birth and death' refers to transformation and alteration. Whether it is birth or death, it is named in terms of phenomena. The specific term 'expedient causes and conditions' refers to function. 'Having-having' and 'non-having' are named in relation to the latter. Therefore, the Treatise on Buddha-nature says that 'having-having birth and death' is like an Anāgāmin (Anāgāmin, 'non-returner') who is going upstream, attaining Parinirvana (Parinirvana, complete Nirvana) in the second life, because there is one life remaining, it is called 'having-having'. 'Non-having birth and death' refers to the final body of changeable birth and death, so there is no more birth and death, therefore it is called 'non-having.' Question: 'How should it be judged according to the stages of practice?' Answer: 'If judged according to sudden enlightenment, Bodhisattvas above the eighth ground receive changeable birth, because at this stage, afflictions no longer arise, and it is impossible to receive segmented birth again. If judged according to gradual enlightenment, Bodhisattvas in the seventh ground and below also receive changeable birth. If judged according to the four kinds of birth and death, generally speaking, every stage has them. If judged according to the differences in stages, it is only based on the Liang Treatise. Among the eleven kinds of coarse retribution caused by the twenty-two kinds of ignorance, the first eight kinds of ignorance cause four kinds of coarse heaviness, which is expedient birth and death. Therefore, it is known that expedient birth and death are in the first four grounds. The next six kinds of ignorance cause three kinds of coarse heaviness, which is birth and death due to causes and conditions. Therefore, it is known that birth and death due to causes and conditions are in the fifth, sixth, and seventh grounds.'

六無明感三粗重。是有有生死。故知有有在八九十地。次二無明感一粗重。是無有生死。故知無有是金剛位。若是方便及因緣並有有生死自地起自地斷。若無有生死障佛地金剛斷。所以爾者十地是學位故自地障自地斷。佛地無學位故佛地障金剛斷。問。若如前說方便因緣乃是變易方便因緣非正生死。何故皆言所感粗重報是變易耶。答。若是漸悟方便因緣位中即是分段名粗重報。若望后說初之四地相同凡夫。無明增強遠與八地已上變易生死為其方便。五六七地相同二乘及初修菩薩。修無流道亦與八地已上所感變易為資助因也。若后二種正變易體。慧遠師云。說二生死各有六重。所言分段六重者。惡道三重與善道三重也。問。惡道三重如何。答。一凡夫所受分段惡業為因。四住地為緣。二十信所受分段惡業為因。四住地為緣。悲願為隨助。三種性已上乃至初地所受分段惡業為因。悲願為正緣。四住地為隨助。約此三重為惡道分段。問。善道三重分段如何。答。一凡夫二乘大乘十信所受分段善業為因。四住地為緣。二種性解行所受分段善業為因。四住地為正緣。悲願為隨助。三地上所受分段善業為因。悲願為正緣。四住地為隨助。約此三重為善道分段。所言變易生死六重者。事識三重及妄識三重。問。事識三重變易如何。答

【現代漢語翻譯】現代漢語譯本六無明感三粗重，是有有生死。故知有有在八九十地。次二無明感一粗重，是無有生死。故知無有是金剛位。若是方便及因緣並有有生死，自地起自地斷。若無有生死，障佛地金剛斷。所以爾者，十地是學位故，自地障自地斷。佛地無學位故，佛地障金剛斷。問：若如前說，方便因緣乃是變易方便因緣，非正生死。何故皆言所感粗重報是變易耶？答：若是漸悟方便因緣位中，即是分段名粗重報。若望后說，初之四地相同凡夫，無明增強，遠與八地已上變易生死為其方便。五六七地相同二乘及初修菩薩，修無流道，亦與八地已上所感變易為資助因也。若后二種正變易體。慧遠師云：『說二生死各有六重。』所言分段六重者，惡道三重與善道三重也。問：惡道三重如何？答：一，凡夫所受分段惡業為因，四住地（指見一處住地、欲愛住地、色愛住地、有愛住地）為緣。二，十信所受分段惡業為因，四住地為緣，悲願為隨助。三，種性已上乃至初地所受分段惡業為因，悲願為正緣，四住地為隨助。約此三重為惡道分段。問：善道三重分段如何？答：一，凡夫、二乘、大乘十信所受分段善業為因，四住地為緣。二，種性解行所受分段善業為因，四住地為正緣，悲願為隨助。三，地上所受分段善業為因，悲願為正緣，四住地為隨助。約此三重為善道分段。所言變易生死六重者，事識三重及妄識三重。問：事識三重變易如何？答：

【English Translation】 English version Sixfold ignorance senses three coarse burdens, resulting in existence with birth and death. Therefore, it is known that 'existence with existence' is in the eighth, ninth, and tenth Bhumis (grounds or stages of a Bodhisattva's path). Next, twofold ignorance senses one coarse burden, resulting in existence without birth and death. Therefore, it is known that 'existence without existence' is the Vajra (diamond) position. If it is expedient means and conditions, then there is existence with birth and death, arising and ceasing within its own Bhumi. If there is no existence with birth and death, it obstructs the Buddha-ground, which is severed by the Vajra. The reason for this is that the ten Bhumis are stages of learning, so the obstruction within one's own Bhumi is severed within that Bhumi. The Buddha-ground is without stages of learning, so the obstruction of the Buddha-ground is severed by the Vajra. Question: If, as previously stated, expedient means and conditions are transformation-based expedient means and conditions, not true birth and death, why is it said that the coarse burden retribution sensed is transformation-based? Answer: If it is in the position of gradual enlightenment through expedient means and conditions, it is called segmented coarse burden retribution. Looking at it from a later perspective, the first four Bhumis are similar to ordinary beings. Ignorance increases, and it is far from the transformation-based birth and death of the eighth Bhumi and above, serving as its expedient means. The fifth, sixth, and seventh Bhumis are similar to the two vehicles (Sravakas and Pratyekabuddhas) and newly practicing Bodhisattvas, cultivating the non-outflow path, also serving as an auxiliary cause for the transformation-based changes sensed by the eighth Bhumi and above. The latter two are the true transformation-based body. Master Huiyuan said: 'It is said that the two births and deaths each have six layers.' The so-called six layers of segmentation are the three layers of evil paths and the three layers of good paths. Question: What are the three layers of evil paths? Answer: First, the segmented evil karma received by ordinary beings is the cause, and the four abodes (the abodes of seeing one place, desire-love, form-love, and existence-love) are the condition. Second, the segmented evil karma received by the ten faiths is the cause, the four abodes are the condition, and compassion and vows are the auxiliary. Third, the segmented evil karma received from the stage of nature and above, up to the first Bhumi, is the cause, compassion and vows are the primary condition, and the four abodes are the auxiliary. These three layers constitute the segmentation of evil paths. Question: What are the three layers of segmentation of good paths? Answer: First, the segmented good karma received by ordinary beings, the two vehicles, and the ten faiths of the Mahayana is the cause, and the four abodes are the condition. Second, the segmented good karma received by those who understand and practice the stage of nature is the cause, the four abodes are the primary condition, and compassion and vows are the auxiliary. Third, the segmented good karma received on the Bhumis is the cause, compassion and vows are the primary condition, and the four abodes are the auxiliary. These three layers constitute the segmentation of good paths. The so-called six layers of transformation-based birth and death are the three layers of event-consciousness and the three layers of deluded consciousness. Question: What are the three transformations of event-consciousness? Answer:

。一阿羅漢辟支佛所受變易事識中生空觀為因。無明住地為緣。二種性解行所受變易事識中法空觀為正因。無明住地為緣。三地上所受變易事識中非有無息相之解為正因。無明住地為緣。約此三重為事識中。三重變易生死如何。答。一地前所受變易妄識中。一切妄想依真觀以為因。無明住地以為緣。三八地已上所受變易妄識中。唯真無妄息想觀以為正因。無明住地為緣。約此三重為妄識中三重變易生死。下捲雲。若依終教地前留惑受分段身。于初地中永斷一切煩惱使種。亦不分彼分別俱生。于所知障中亦斷一分粗品正使。是故地上受變易身。至金剛位。十者依大乘同性經有三種十地。聲聞十地緣覺十地佛十地。為攝引小乘同於大乘終教之義故作此說。其十地名等具如疏說。又有差別。十地相廣如梁論修時章釋。記云。彼經亦名一切佛行入智毗盧遮那藏說經有二卷中引初卷也。修時章者。此引彼論第十一卷修時章第五。如彼論云。若見真如即入清凈意行地。從初地至十地同得此名。清凈意行人自有四種。初一從道立名。謂清凈意行后三從別立名。謂有相行無相行無功用行。此清凈意人從第六地以還說名有相行。乃至第七地是無相行有功用。乃至若人入八地有無相行無功用未成就。若八地圓滿於八地無相行無功用已成。于

【現代漢語翻譯】一、阿羅漢（Arhat，已證得涅槃的聖人）和辟支佛（Pratyekabuddha，無師自悟的聖人）所承受的變易事識（轉變和變化的意識）中，以生空觀（對一切事物皆無自性的體悟）為因，無明住地（根本無明的駐留之處）為緣。二、種性解行（具有特定根性並依此修行）者所承受的變易事識中，以法空觀（對一切法皆無自性的體悟）為正因，無明住地為緣。三、地上菩薩（已證得初地及以上果位的菩薩）所承受的變易事識中，以非有無息相之解（對既非有也非無的寂滅狀態的理解）為正因，無明住地為緣。就這三重變易事識而言，什麼是三重變易生死（三種不同的轉變和變化的生死）？答：一、地前（初地之前）所承受的變易妄識（虛妄的意識）中，一切妄想都以依真觀（依賴於真如的觀照）為因，無明住地為緣。三、八地已上（八地及以上）所承受的變易妄識中，唯有真無妄息想觀（純粹真實的、沒有虛妄念頭的寂滅觀照）為正因，無明住地為緣。就這三重而言，什麼是妄識中的三重變易生死？下卷說：『如果依據終教（最終的教義），地前（初地之前）的修行者仍然留有迷惑，承受分段身（由業力決定的、有生有死的身體），那麼在初地中，將永遠斷除一切煩惱使種（煩惱的種子），無論是分別生起的還是俱生而來的。對於所知障（對真理的認知障礙），也斷除一部分粗品的正使（根本煩惱）。』因此，地上菩薩承受變易身（轉變和變化的身體），直到金剛位（最堅固的果位）。十、依據《大乘同性經》，有三種十地：聲聞十地（聲聞乘的十個階段）、緣覺十地（緣覺乘的十個階段）、佛十地（佛乘的十個階段）。爲了攝引小乘，使其與大乘終教的意義相同，所以這樣說。這十地的名稱等，都如疏中所說。還有一些差別。十地之相，廣如梁論《修時章》的解釋。記中說：『這部經也名為《一切佛行入智毗盧遮那藏說經》，有兩卷，這裡引用的是初卷。』《修時章》是指引用彼論第十一卷的《修時章》第五。如彼論所說：『如果見到真如（事物的真實本性），就進入清凈意行地（清凈意念的修行階段）。』從初地到十地，都得到這個名稱。清凈意行人自身有四種：第一種從道立名，稱為清凈意行；后三種從差別立名，稱為有相行（有形象的修行）、無相行（無形象的修行）、無功用行（無造作的修行）。這種清凈意人，從第六地及以前，被稱為有相行；乃至第七地是無相行有功用；乃至如果有人進入八地，有無相行無功用未成就；如果八地圓滿，在八地無相行無功用已經成就。

【English Translation】 1. In the transformation and change of consciousness (事識, shìshí) experienced by Arhats (阿羅漢, Āluóhàn, enlightened beings who have attained Nirvana) and Pratyekabuddhas (辟支佛, Pìzhīfó, enlightened beings who attain enlightenment on their own without a teacher), the contemplation of emptiness of self (生空觀, shēngkōng guān, the realization that all things are without inherent existence) is the cause, and the dwelling place of ignorance (無明住地, wúmíng zhùdì, the fundamental abode of ignorance) is the condition. 2. In the transformation and change of consciousness experienced by those who practice according to their inherent nature (種性解行, zhǒngxìng jiěxíng), the contemplation of emptiness of phenomena (法空觀, fǎkōng guān, the realization that all dharmas are without inherent existence) is the direct cause, and the dwelling place of ignorance is the condition. 3. In the transformation and change of consciousness experienced by Bodhisattvas on the grounds (地上, dìshàng, Bodhisattvas who have attained the first Bhumi or higher), the understanding of the state of neither existence nor non-existence cessation (非有無息相之解, fēi yǒu wú xīxiāng zhī jiě, understanding of the state of cessation that is neither existent nor non-existent) is the direct cause, and the dwelling place of ignorance is the condition. Regarding these three types of transformation and change of consciousness, what are the three types of transformation and change of birth and death (三重變易生死, sānchóng biànyì shēngsǐ, three different types of transformation and change in birth and death)? Answer: 1. In the transformation and change of deluded consciousness (妄識, wàngshí, false consciousness) experienced before the grounds (地前, dìqián, before the first Bhumi), all delusions take the contemplation relying on true suchness (依真觀, yī zhēn guān, contemplation relying on true reality) as the cause, and the dwelling place of ignorance as the condition. 3. In the transformation and change of deluded consciousness experienced from the eighth ground and above (八地已上, bādì yǐshàng, the eighth Bhumi and above), only the contemplation of true, non-deluded, cessation of thought (真無妄息想觀, zhēn wú wàng xīxiǎng guān, pure and true contemplation of cessation of thought without delusion) is the direct cause, and the dwelling place of ignorance is the condition. Regarding these three, what are the three types of transformation and change of birth and death in deluded consciousness? The lower volume says: 'If, according to the final teaching (終教, zhōngjiào, the ultimate teaching), practitioners before the grounds still retain delusion and experience segmented bodies (分段身, fēnduàn shēn, bodies with a beginning and end determined by karma), then in the first ground, they will forever cut off all seeds of afflictions (煩惱使種, fánnǎo shǐzhǒng, seeds of afflictions), whether they arise from discrimination or are innate. Regarding the obstacles to knowledge (所知障, suǒzhī zhàng, obstacles to knowing the truth), they also cut off a portion of the coarse fundamental afflictions (正使, zhèngshǐ, fundamental afflictions).' Therefore, Bodhisattvas on the grounds experience transformation bodies (變易身, biànyì shēn, bodies of transformation and change) until the Vajra position (金剛位, jīngāng wèi, the adamantine position). 10. According to the Mahayana Tathagatagarbha Sutra (大乘同性經, Dàchéng Tóngxìng Jīng), there are three types of ten grounds: the ten grounds of Sravakas (聲聞, Shēngwén, Hearers), the ten grounds of Pratyekabuddhas, and the ten grounds of Buddhas (佛, Fó). This is said to incorporate the meaning of the final teaching of the Mahayana for the Hinayana. The names of these ten grounds are as described in the commentary. There are also some differences. The characteristics of the ten grounds are explained in detail in the Liang Treatise's chapter on the stages of practice (修時章, xiūshí zhāng). The commentary says: 'This sutra is also called the Sutra on the Treasury of Vairocana's Explanation of All Buddha's Practices Entering Wisdom (一切佛行入智毗盧遮那藏說經, Yīqiè Fó Xíng Rù Zhì Pílúzhēnà Zàng Shuō Jīng), which has two volumes, and this quotes the first volume.' The 'chapter on the stages of practice' refers to the fifth chapter of the eleventh volume of that treatise. As that treatise says: 'If one sees true suchness (真如, zhēnrú, the true nature of things), one enters the ground of pure intention practice (清凈意行地, qīngjìng yìxíng dì, the stage of practice of pure intention).' From the first ground to the tenth ground, one obtains this name. Practitioners of pure intention have four types: the first is named from the path, called pure intention practice; the latter three are named from distinctions, called practice with characteristics (有相行, yǒuxiàng xíng, practice with form), practice without characteristics (無相行, wúxiàng xíng, practice without form), and practice without effort (無功用行, wú gōngyòng xíng, practice without effort). This practitioner of pure intention, from the sixth ground and before, is called practice with characteristics; even the seventh ground is practice without characteristics with effort; even if someone enters the eighth ground, practice without characteristics without effort is not yet accomplished; if the eighth ground is complete, practice without characteristics without effort is already accomplished in the eighth ground.

九地十地無相行無功用未成滿。第三阿僧祇劫此無相無功用乃成。譬如須陀洹斯陀含阿那含三位制立為五人。若三位云何制立為五人。由位差別故成五人。從初方便至須陀洹為第一人。家家為第二人。斯陀含為第三人。一種子為第四人。阿那含為第五人。菩薩位爾。初地為第一位。從二地至七地為第二位。八地至第十地為第三位。亦得制立為五人。從方便至初地為第一人。從二地至四地為第二人。五地至六地為第三人。七地為第四人。八地至十地為第五人。解云。此約聲聞乘果。釋十地者顯他人釋十地中別。故此章引此文顯三乘十地差別不同。問。若爾與此十地準釋意云何。答。惠鏡德云。從方便至須陀洹為第一人。為初地人者。是同見道類故。家家者。此從人死生於天中。還亦至人中。如從家至家故云家家。第二地中修惑時以無流智而修行。至四地中還得彼無流智。故約此義準家家也。五地六地于無相中最勝故有相行薄唯薄地人也。第七地中離有相行。唯有功用位故唯受半生準也。八地已上離有功用。故準已離欲人可知也。情非情作佛者。問答云。若依三乘終教即一切有情眾生皆悉成佛。由他聖智顯本有佛性及行性。故除其草木等。如涅槃經說。若成佛處者。終南問答云。若終教三乘如三千等。同類世界現佛成者並

【現代漢語翻譯】現代漢語譯本九地（第九個菩薩階位）十地（第十個菩薩階位）的無相行和無功用行尚未圓滿。要經過第三阿僧祇劫（極長的時間單位），這無相無功用才能成就。譬如須陀洹（入流果，小乘初果）、斯陀含（一來果，小乘二果）、阿那含（不還果，小乘三果）這三個果位，可以設立為五種人。如果說是三個果位，為何能設立為五種人呢？由於果位的差別，所以成為五種人。從最初的方便行到須陀洹果為第一種人，家家（將在人天之間往返一次）為第二種人，斯陀含為第三種人，一種子（只受一次生）為第四種人，阿那含為第五種人。菩薩的階位也是如此。初地（歡喜地，菩薩初階位）為第一位，從二地（離垢地）到七地（遠行地）為第二位，八地（不動地）到第十地（法雲地）為第三位。也可以設立為五種人。從方便行到初地為第一種人，從二地到四地（焰慧地）為第二種人，五地（極難勝地）到六地（現前地）為第三種人，七地為第四種人，八地到十地為第五種人。解釋說，這是依據聲聞乘（小乘）的果位來劃分的。解釋十地是爲了顯示其他人對十地的不同解釋。因此本章引用這段文字來顯示三乘（聲聞乘、緣覺乘、菩薩乘）十地的差別不同。問：如果這樣，與此十地相對應的解釋是什麼意思呢？答：惠鏡德說，從方便行到須陀洹為第一種人，相當於初地的人，是因為他們都屬於見道（證悟真理）的同類。家家，是指此人死後生於天界，還會再回到人間，就像從家到家一樣，所以稱為家家。第二地中，在修習煩惱時，以無漏智（沒有煩惱的智慧）來修行，到四地中，還能獲得那種無漏智，所以依據這個意義來比喻家家。五地六地在無相行中最殊勝，所以有相行很薄弱，只有薄地的人才能達到。第七地中，遠離有相行，只有功用位，所以只受半生（只經歷一半的生死）來比喻。八地以上，遠離有功用，所以可以比照已經脫離慾望的人來理解。情與非情（有情眾生與無情之物）都能成佛的問題。問答說，如果依據三乘的終教（最終教義），那麼一切有情眾生都能夠成佛，因為他聖智（其他聖人的智慧）顯示了本有的佛性以及行性，所以排除了草木等無情之物。如《涅槃經》所說。如果說成佛之處，終南的問答說，如果終教的三乘就像三千大千世界等，同類世界顯現佛陀成就者並存。

【English Translation】 English version The non-form practice and non-effort practice of the Ninth Ground (Ninth Bodhisattva stage) and Tenth Ground (Tenth Bodhisattva stage) are not yet complete. It will take the third asamkhya-kalpa (an extremely long unit of time) for this non-form and non-effort to be accomplished. For example, the three stages of Srotapanna (Stream-enterer, the first fruit of the Small Vehicle), Sakrdagamin (Once-returner, the second fruit of the Small Vehicle), and Anagamin (Non-returner, the third fruit of the Small Vehicle) can be established as five types of people. If they are three stages, how can they be established as five types of people? Because of the differences in the stages, they become five types of people. From the initial expedient practice to the Srotapanna fruit is the first type of person, 'householder' (will return once between human and heavenly realms) is the second type of person, Sakrdagamin is the third type of person, 'one-seed' (will only be reborn once) is the fourth type of person, and Anagamin is the fifth type of person. The stages of Bodhisattvas are also like this. The First Ground (Joyful Ground, the first Bodhisattva stage) is the first stage, from the Second Ground (Immaculate Ground) to the Seventh Ground (Far-going Ground) is the second stage, and from the Eighth Ground (Immovable Ground) to the Tenth Ground (Cloud of Dharma Ground) is the third stage. It can also be established as five types of people. From expedient practice to the First Ground is the first type of person, from the Second Ground to the Fourth Ground (Radiant Wisdom Ground) is the second type of person, from the Fifth Ground (Extremely Difficult to Conquer Ground) to the Sixth Ground (Manifest Ground) is the third type of person, the Seventh Ground is the fourth type of person, and from the Eighth Ground to the Tenth Ground is the fifth type of person. The explanation says that this is based on the fruits of the Sravaka Vehicle (Small Vehicle). Explaining the Ten Grounds is to show the different interpretations of the Ten Grounds by others. Therefore, this chapter quotes this passage to show the different differences between the Ten Grounds of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Question: If so, what is the meaning of the interpretation corresponding to these Ten Grounds? Answer: Huijingde said that from expedient practice to Srotapanna is the first type of person, equivalent to the person of the First Ground, because they belong to the same category of 'seeing the Way' (realizing the truth). 'Householder' refers to a person who, after death, is born in the heavenly realm and will return to the human realm again, just like going from house to house, so it is called 'householder'. In the Second Ground, when practicing afflictions, one practices with non-outflow wisdom (wisdom without afflictions), and in the Fourth Ground, one can still obtain that non-outflow wisdom, so this meaning is used to compare 'householder'. The Fifth and Sixth Grounds are the most supreme in non-form practice, so form practice is very weak, and only people of the 'thin ground' can reach it. In the Seventh Ground, one is far away from form practice and only has the position of effort, so it is compared to only receiving 'half-life' (only experiencing half of birth and death). Above the Eighth Ground, one is far away from effort, so it can be understood by comparing it to a person who has already detached from desire. The question of whether sentient and non-sentient beings (sentient beings and inanimate objects) can become Buddhas. The answer says that if based on the final teachings of the Three Vehicles, then all sentient beings can become Buddhas, because the wisdom of other sages (the wisdom of other saints) reveals the inherent Buddha-nature and the nature of practice, so it excludes inanimate objects such as plants and trees. As the Nirvana Sutra says. If we talk about the place where Buddhas are made, the Q&A of Zhongnan says, if the three vehicles of the final teaching are like the three thousand great thousand worlds, etc., the same kind of world shows that Buddhas are made and exist together.

是化佛。何以知之。大智度論成佛世界廣引。如疏得知。並是化佛化境多處現身故是化也。摩醯首羅天身亦是化作。由權現閻浮菩提樹下。是故化佛蓮華藏界所有佛者是實報也。通體相用十方凈土所現佛者是報佛也。所有親屬是法門也。為現引此娑婆小根畢習眾生。故如大乘無量壽經說。若修相好業。若依終教及直進菩薩並從發心以來一切並修十地。終教無別。百劫修相好業。下捲雲。此終教中論其實行。從發意即福慧雙修故成佛時無別修也。若種性者。下捲雲。即就真如性中立種性。故則遍一切眾生皆悉有性。故智論云。白石有銀性。黃石有金性。水是濕性。火是熱性。一切眾生有涅槃性。以一切妄識無不可歸自真性故。如經說言眾生亦爾。悉皆有心。凡有心者定當得成阿耨菩提。以是義故我常宣說。一切眾生悉有佛性。問。如有難云。若諸有心悉當得菩提者佛亦有心亦應當得。若言。佛雖有心更非當得。是則無性眾生雖是有心亦非當得。答。經中已自為簡濫。故但云眾生有心。不云佛也。以處處受生名眾生。故不同佛也。廣如彼說。位地亦如下卷說。

第四約頓教。朋唯有一門。所謂無相。何以故。由成行三昧乘彼一昧真如所成故不可說。有諸異相門成。亦此一切俱離是名佛也。若修時者孔目云。若頓教義

【現代漢語翻譯】現代漢語譯本：是化身佛。如何得知呢？《大智度論》廣泛引用了成佛的世界，正如疏文所知。並且這些化身佛和化身境界在多處顯現身形，所以是化身。摩醯首羅天（Maheśvara，自在天）的身形也是化現出來的。由於權宜之計，（佛）顯現在閻浮菩提樹（Jambudvipa，南贍部洲的菩提樹）下。因此，化身佛在蓮華藏世界（Lotus Treasury World）中的佛是實報身。通體顯現相和作用，在十方凈土（Ten Directions Pure Lands）所顯現的佛是報身佛。所有的親屬眷屬是法門。爲了引導娑婆世界（Sahā World，我們所居住的這個世界）小根器的眾生，所以如《大乘無量壽經》所說，如果修習相好業，如果依據終教以及直進菩薩，都從發心以來一切都修習十地（Ten Bhūmis）。終教沒有差別，需要百劫修習相好業。下卷說，此終教中論述其實際修行，從發意開始就福慧雙修，所以成佛時沒有另外的修習。如果說種性，下卷說，就是從真如自性（Tathātā，事物的真實本性）中建立種性，所以遍及一切眾生都具有佛性。所以《智度論》說，白石有銀的性質，黃石有金的性質，水是濕的性質，火是熱的性質，一切眾生有涅槃（Nirvana，寂滅）的性質。因為一切妄識沒有不可迴歸自身真性的緣故。如經文所說，眾生也是這樣，都具有心。凡是有心的，必定能夠成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。因為這個緣故，我常常宣說，一切眾生都具有佛性。問：如果有人提出疑問，如果所有有心的眾生都應當獲得菩提，那麼佛也有心，也應當獲得。如果說，佛雖然有心，但不再是應當獲得，那麼沒有佛性的眾生雖然有心，也不是應當獲得。答：經文中已經自己做了簡別，所以只說眾生有心，沒有說佛。因為處處受生名為眾生，所以不同於佛。詳細的解釋如彼處所說。位地也如下卷所說。第四，關於頓教。唯一的一門，就是無相。為什麼呢？由於成就行三昧（Samādhi，禪定）是憑藉那一味的真如（Tathātā，事物的真實本性）所成就的，所以不可說。有各種不同的相門成就，也都是一切俱離，這叫做佛。如果說修習的時間，孔目說，如果是頓教的意義

【English Translation】 English version: These are transformation bodies of Buddhas. How do we know this? The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) extensively cites the worlds where Buddhas attain enlightenment, as understood from the commentaries. Furthermore, these transformation Buddhas and their realms manifest in many places, hence they are transformations. The body of Maheśvara (自在天, the Great Lord) is also a transformation. Due to expedient means, (the Buddha) appears under the Jambudvipa (南贍部洲, the continent south of Mount Meru) Bodhi tree. Therefore, the transformation Buddhas in the Lotus Treasury World (蓮華藏世界) are the reward bodies. The Buddhas who manifest their complete form, characteristics, and functions in the Pure Lands of the ten directions (十方淨土) are the reward body Buddhas. All relatives and dependents are Dharma gates. It is to guide sentient beings with small roots in the Sahā World (娑婆世界, this world we live in), as stated in the Larger Sutra of Immeasurable Life, that if one cultivates the karma of excellent marks and characteristics, if one relies on the Final Teaching and directly advancing Bodhisattvas, all cultivate the Ten Bhūmis (十地) from the initial aspiration. There is no difference in the Final Teaching; it requires a hundred kalpas to cultivate the karma of excellent marks and characteristics. The lower volume states that in this Final Teaching, the actual practice involves cultivating both merit and wisdom from the moment of aspiration, so there is no separate cultivation at the time of attaining Buddhahood. Regarding the nature, the lower volume states that the nature is established within the true suchness (Tathātā, 事物的真實本性), so it pervades all sentient beings, and all possess the Buddha-nature. Therefore, the Mahāprajñāpāramitāśāstra says that white stone has the nature of silver, yellow stone has the nature of gold, water has the nature of wetness, and fire has the nature of heat. All sentient beings have the nature of Nirvana (寂滅). Because all deluded consciousnesses can return to their true nature. As the sutra says, sentient beings are also like this; all have a mind. Whoever has a mind will surely attain Anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed perfect enlightenment). For this reason, I always proclaim that all sentient beings have Buddha-nature. Question: If someone raises the question that if all sentient beings with a mind should attain Bodhi, then the Buddha also has a mind and should also attain it. If it is said that although the Buddha has a mind, it is no longer something to be attained, then sentient beings without Buddha-nature, although they have a mind, should also not attain it. Answer: The sutra itself has already made a distinction, so it only says that sentient beings have a mind, not the Buddha. Because being born in various places is called a sentient being, so it is different from the Buddha. A detailed explanation is as stated there. The stages are also as stated in the lower volume. Fourth, regarding the Sudden Teaching. There is only one gate, which is non-form. Why? Because the attainment of the Samādhi (禪定) of practice is accomplished through that one flavor of true suchness (Tathātā, 事物的真實本性), so it cannot be described. The various gates of different forms that are accomplished are all completely detached, and this is called a Buddha. Regarding the time of cultivation, Kongmu says that if it is the meaning of the Sudden Teaching

即不可說。若種性者下捲雲。唯一真如離言絕相名為種性。而亦不分性習之異。以一切法無二相故。是故諸法無行經云。云何是事名為種性。文殊師利一切眾生皆是一相。畢竟不生離諸名字。一異不可得故是名種性。又行位者一切行位皆不可說。以離相故。一念不生即至佛故。若見行位差別等相即是倒故。若寄言顯者如楞伽云。初地即八地。乃至云。無有所有何次等等。若所依身者一切行位既不可說。所依身份亦準此知。

第五約一乘義者。十信終心乃至十后位十行十回向十地皆成佛。又在第十地亦別成佛。如法寶周羅善知識中說。何以故。一乘之義為引三及小乘等。同於下位及下身中得成佛。又八地已上即成佛。如於此位成無礙佛一切身。故此據別教言。記云。經四十九云。其宅廣大十重八門乃至云。見第九重補處菩薩充滿其中。見第十重一切如來充滿其中。解云。八門謂八聖道也。十重謂十地。既第十地中一切如來充滿其中。故云又在第十地亦別成佛也。案廣疏十九卷有三釋。初依右師。十重中八重內開八九。余重如次。配初地乃至等覺妙覺。故疏云。九補處等者明十地受職位等。亦是等覺位。十一切如來者妙覺位。從初發心等明攝因成果。孔目依此釋意說。疏第二釋配十行位。第三釋總不約位說。十顯無

【現代漢語翻譯】現代漢語譯本：即是不可說的。如種性者下卷所說：『唯一真如，離言絕相，名為種性。』而且也不區分自性和習性的差異，因為一切法沒有二相的緣故。所以《諸法無行經》說：『什麼事叫做種性？』文殊師利，一切眾生都是一相，畢竟不生，遠離各種名字，一和異都不可得，所以叫做種性。又，關於行位，一切行位都是不可說的，因為遠離相的緣故。一念不生，就到達佛的境界，如果見到行位差別等相，那就是顛倒。如果借用言語來顯示，如《楞伽經》所說：『初地就是八地。』乃至說：『無所有，哪裡還有次第等等。』如果說到所依之身，一切行位既然不可說，所依之身也應該依此來理解。第五，從一乘的意義來說，十信的終心乃至十后位、十行、十回向、十地都能成佛。又在第十地也能特別成佛，如法寶周羅善知識中所說。為什麼呢？一乘的意義是爲了引導三乘及小乘等，讓他們在下位及下身中也能成佛。又，八地以上就已經成佛了，如在此位成就無礙佛的一切身。所以這是根據別教來說的。記中說：『經四十九說，其宅廣大，十重八門，乃至說，見到第九重補處菩薩充滿其中，見到第十重一切如來充滿其中。』解釋說，八門是指八聖道。十重是指十地。既然第十地中一切如來充滿其中，所以說又在第十地也能特別成佛。』查閱廣疏十九卷有三種解釋。最初依據右師的說法，十重中八重內開八九，其餘重依次類推，配初地乃至等覺妙覺。所以疏中說：『九補處等，說明十地接受職位等，也是等覺位。十一切如來，是妙覺位。從初發心等，說明攝因成果。』孔目依據此解釋的意思說。疏中第二種解釋是配十行位。第三種解釋總的來說不按照位次來說，十顯無。

【English Translation】 English version: That which cannot be spoken. As the lower scroll of 'On the Nature' says: 'The only True Thusness, apart from words and beyond characteristics, is called the Nature.' Moreover, it does not distinguish between the differences of inherent nature and acquired habits, because all dharmas are without duality. Therefore, the 'Sutra on the Absence of Actions in All Dharmas' says: 'What is this thing called the Nature?' Manjushri (Bodhisattva of wisdom), all sentient beings are of one form, ultimately unborn, free from all names, one and different are unattainable, therefore it is called the Nature. Furthermore, regarding stages of practice, all stages of practice are unspeakable, because they are apart from characteristics. A single thought not arising is reaching Buddhahood, if one sees differences in stages of practice and other characteristics, that is delusion. If relying on words to reveal, as the Lankavatara Sutra says: 'The first Bhumi (stage) is the eighth Bhumi.' And even says: 'Nothing exists, where are there sequences and so on.' If speaking of the dependent body, since all stages of practice are unspeakable, the dependent body should also be understood accordingly. Fifth, from the meaning of the One Vehicle (Ekayana), the final mind of the Ten Faiths, and even the Ten Subsequent Positions, the Ten Practices, the Ten Dedications, and the Ten Bhumis, all can achieve Buddhahood. Moreover, one can also separately achieve Buddhahood in the Tenth Bhumi, as said in the 'Dharma Jewel Zhouluo Good Knowing Advisor'. Why? The meaning of the One Vehicle is to guide the Three Vehicles and the Small Vehicle, etc., to attain Buddhahood in the lower positions and lower bodies. Furthermore, those above the Eighth Bhumi have already achieved Buddhahood, such as achieving the unobstructed Buddha's all bodies in this position. Therefore, this is according to the Separate Teaching (distinct teaching). The record says: 'Sutra Forty-Nine says, its house is vast, with ten levels and eight gates, and even says, seeing the ninth level filled with Bodhisattvas awaiting their position, seeing the tenth level filled with all Tathagatas (Buddhas).' The explanation says, the eight gates refer to the Eight Noble Paths. The ten levels refer to the Ten Bhumis. Since the tenth level is filled with all Tathagatas, it is said that one can also separately achieve Buddhahood in the Tenth Bhumi.' Examining the nineteenth scroll of the Extensive Commentary, there are three explanations. The first is based on the Right Teacher's explanation, in the ten levels, the eight levels within open eight and nine, the remaining levels follow in order, matching the First Bhumi to the Equal Enlightenment and Wonderful Enlightenment. Therefore, the commentary says: 'The nine awaiting positions, etc., explain that the Ten Bhumis receiving positions, etc., are also the Equal Enlightenment position. The ten all Tathagatas are the Wonderful Enlightenment position. From the initial aspiration, etc., explains encompassing the cause and achieving the result.' Kongmu explains according to this explanation's meaning. The second explanation in the commentary matches the Ten Practices positions. The third explanation generally does not speak according to positions, the ten reveal no.

盡其如疏也。此知識是第五無癡亂行善知識也。法寶周羅者。疏云。此雲頂髻。即以法成人。寶為頂髻。天竺本云。有法長者名寶周羅。顯其定用可貴尊極之相。若據同教說即攝前四乘所明道理。一切皆是一乘之義文雖是同而義皆別。如此等法差別相者為護十地故隨方便門作種種說。今諸眾生於十地中離增上慢。記云。三乘人定逕十地方得成佛。故為增上慢。而為欲令離此增上慢故位位即得佛成。

又依六相總別義。即是一乘隨相別布義即是三乘。此約教分說其一乘十地之法。盡其三世已通究竟。此據證說。記云。於此十地用六相緣起陀羅尼法者。即是無礙自在。十地故為一乘也。若隨法空智分位用勝劣出為十地者。即是三乘。此約教分說者用六相教。今法緣起方得為一乘者。此約教分而釋。若約證分者自在盡三世。通究竟處為證位也。

若情非情作佛者。問答云。依一乘義一切眾生通依及正並皆成佛。如華嚴經說。以此義準上四句。義即是一乘共教非別教也。若成佛前後者。于唸唸中成佛皆盡所化有情。在諸位中。十住已去乃至菩提皆盡眾生界。成位遍滿無有前後。為同一緣起大樹故。若成佛時者。依一乘義成佛時節並皆不定。為十方世界時節不同。因陀羅世界等並據當分報位。說有為諸劫相作及相入

【現代漢語翻譯】現代漢語譯本：盡其如疏也。此知識是第五無癡亂行善知識也。法寶周羅（Dharmaratna，以法為寶的人）者。疏云：『此雲頂髻，即以法成人，寶為頂髻。』天竺本云：『有法長者名寶周羅（Dharmaratna）。』顯其定用可貴尊極之相。若據同教說，即攝前四乘所明道理，一切皆是一乘之義，文雖是同而義皆別。如此等法差別相者，為護十地故，隨方便門作種種說。今諸眾生於十地中離增上慢。記云：『三乘人定逕十地方得成佛。』故為增上慢。而為欲令離此增上慢故，位位即得佛成。又依六相總別義，即是一乘隨相別布義即是三乘。此約教分說其一乘十地之法，盡其三世已通究竟。此據證說。記云：『於此十地用六相緣起陀羅尼法者，即是無礙自在。』十地故為一乘也。若隨法空智分位用勝劣出為十地者，即是三乘。此約教分說者用六相教。今法緣起方得為一乘者，此約教分而釋。若約證分者，自在盡三世，通究竟處為證位也。若情非情作佛者，問答云：『依一乘義，一切眾生通依及正並皆成佛，如華嚴經說。』以此義準上四句，義即是一乘共教非別教也。若成佛前後者，于唸唸中成佛皆盡所化有情，在諸位中，十住已去乃至菩提皆盡眾生界，成位遍滿無有前後。為同一緣起大樹故。若成佛時者，依一乘義成佛時節並皆不定。為十方世界時節不同，因陀羅世界（Indra's world）等並據當分報位，說有為諸劫相作及相入。

【English Translation】 English version: It is as detailed as a commentary. This knowledge is the fifth good advisor who acts without delusion or confusion. Dharmaratna (法寶周羅, one who treasures the Dharma). The commentary says: 'This is called the crown jewel, which means becoming accomplished through the Dharma, with the jewel as the crown.' The Indian text says: 'There was a Dharma elder named Dharmaratna (寶周羅).' This reveals the aspect of its fixed use being precious and supremely venerable. If based on the common teaching, it encompasses the principles explained by the previous four vehicles, all being the meaning of the One Vehicle, though the words are the same, the meanings are different. Such differences in the aspects of the Dharma are for the sake of protecting the Ten Grounds, thus various explanations are made according to expedient means. Now, sentient beings in the Ten Grounds are free from the arrogance of attainment. It is recorded: 'Those of the Three Vehicles must pass through the Ten Grounds to attain Buddhahood.' Therefore, there is arrogance of attainment. To enable them to be free from this arrogance of attainment, Buddhahood is attained at each stage. Furthermore, according to the meaning of the six aspects of totality and difference, it is the One Vehicle, while the meaning of separate arrangement according to aspects is the Three Vehicles. This is explained from the perspective of teaching, regarding the Dharma of the One Vehicle and the Ten Grounds, exhausting the three times and reaching ultimate completion. This is based on the perspective of realization. It is recorded: 'Using the Dharma of the six aspects of dependent origination Dharani in these Ten Grounds is unobstructed and free.' Therefore, the Ten Grounds are the One Vehicle. If the Ten Grounds are distinguished by using the superior and inferior aspects of the wisdom of emptiness of Dharma, then it is the Three Vehicles. This is explained from the perspective of teaching, using the teaching of the six aspects. Now, the dependent origination of Dharma is the only way to become the One Vehicle; this is explained from the perspective of teaching. If based on the perspective of realization, being free, exhausting the three times, and reaching the place of ultimate completion is the position of realization. If sentient and non-sentient beings become Buddhas, the question and answer say: 'According to the meaning of the One Vehicle, all sentient beings, both dependent and direct, all attain Buddhahood, as the Avatamsaka Sutra says.' Based on this meaning, the above four sentences mean that it is the common teaching of the One Vehicle, not a separate teaching. Regarding the order of attaining Buddhahood, in every moment of thought, attaining Buddhahood exhausts all sentient beings to be transformed. In all stages, from the Ten Dwellings onwards to Bodhi, the realm of sentient beings is exhausted, and the position of attainment is pervasive without any order. This is because of the same great tree of dependent origination. Regarding the time of attaining Buddhahood, according to the meaning of the One Vehicle, the time of attaining Buddhahood is not fixed. This is because the times in the ten directions are different. Indra's world (因陀羅世界) and others are based on their respective positions of retribution, speaking of the creation and interpenetration of conditioned kalpas.

等。故無定時。仍不違時法也。下捲雲。一切時分皆悉不定。何以故。為諸劫相入故。相即故。該通一切因陀羅等諸世界故。仍各隨處。或一念或無量劫等不違時法也。孔目四云。若一乘義即無盡劫。何以為依一乘。一切眾生已成佛竟復為眾生新成佛。亦不住學地而成正覺。據此不限時分。故無盡也。此義教與救量十地德生其信也。又數法是通十地德。若他方佛應化者。若依一乘但有十佛。依行分說不分修生及本有義。若體解大道體即一切種。體相即一切種相。用即一切種用也。諸方現佛若名若義皆依釋迦海印現無別佛也。若佛母者若依一乘。所有諸佛在釋迦佛海印定力。以此義準諸眷屬等皆悉同然。體相用義及變化改性等準此可知也。若情根相入相作者。依一乘教變化改性並依緣起。本法顯現亦無別性可變可改。若現若為者同前化攝也。仍一乘之體有彼凡有身復有體德。若因果差別者。若依一乘所有成佛因果分齊遍量即通因陀羅秘密微細一切境分齊。盡三世間分齊遍量。如華嚴經普賢門準也。所有修行斷惑等因果二位皆盡不盡也。若修道成佛者。依一乘教皆對前機。若須成佛即數數成皆新斷結成佛。亦不住覺地成佛。若對不成機即常不成。由如大海。于諸位中無有溢滿。即楞伽經菩薩一闡提是。若對異病機即無成不

【現代漢語翻譯】現代漢語譯本等等，所以沒有固定的時間。但仍然不違背時法。下卷說：『一切時分都是不定的。為什麼呢？因為諸劫互相涉入的緣故，互相融合的緣故，涵蓋貫通一切因陀羅（Indra，帝釋天）等諸世界的緣故。』仍然各自隨處，或一念或無量劫等，不違背時法。孔目四說：『如果按照一乘的義理，就是無盡劫。憑什麼可以依據一乘呢？一切眾生已經成佛完畢，又為眾生重新成佛，也不停留在學習的階段而成正覺。』根據這個說法，不限定時間，所以是無盡的。這個義理教導和救度的範圍，十地菩薩的德行都相信它。而且數法是貫通十地菩薩的德行的。如果是他方佛應化而來的，如果依據一乘，就只有十佛。依據行門分說，不區分修生和本有的義理。如果體悟大道，本體就是一切種子，本體的相就是一切種子的相，作用就是一切種子的作用。諸方顯現的佛，無論是名號還是義理，都依據釋迦牟尼佛的海印三昧顯現，沒有別的佛。如果是佛母，如果依據一乘，所有諸佛都在釋迦牟尼佛的海印定力之中。以此義理來推斷，諸眷屬等等都完全相同。本體、相、作用的義理以及變化、改變性質等等，參照這個就可以知道了。如果情根互相涉入、互相作用，依據一乘的教義，變化、改變性質都依據緣起。本來的法顯現，也沒有別的自性可以變化、可以改變。如果顯現或者作為，都和前面的化攝相同。仍然一乘的本體具有凡夫的身體，又具有本體的德行。如果因果有差別，如果依據一乘，所有成佛的因果分齊、普遍的衡量，就貫通因陀羅秘密微細的一切境界分齊，窮盡三世間的分齊普遍的衡量，如《華嚴經》普賢行愿品所說。所有修行斷惑等等因果二個階段，都是窮盡而不窮盡的。如果修道成佛，依據一乘的教義，都是針對眼前的根機。如果需要成佛，就數數成佛，都是重新斷除煩惱而成就佛果，也不停留在覺悟的階段而成佛。如果針對不能成就的根機，就常常不能成就，猶如大海，在諸個位次中沒有溢滿。這就是《楞伽經》中所說的菩薩和一闡提。如果針對不同的病癥，就沒有不成

【English Translation】 English version Etc. Therefore, there is no fixed time. Yet, it does not violate the law of time. The lower scroll says: 'All time divisions are uncertain. Why? Because all kalpas (aeons) interpenetrate, intermingle, and encompass all the worlds of Indra (the lord of gods) and others.' Still, each follows its place, whether it be a single thought or countless kalpas, without violating the law of time. Kongmu IV says: 'If according to the meaning of the One Vehicle (Ekayana), it is an endless kalpa. How can one rely on the One Vehicle? All sentient beings have already completed their Buddhahood, and again newly attain Buddhahood for sentient beings, without dwelling in the stage of learning to attain perfect enlightenment.' According to this, there is no limit to time, so it is endless. This meaning teaches and saves, and the virtues of the Ten Grounds (Dashabhumika) believe in it. Moreover, the numerical dharma (laws) pervades the virtues of the Ten Grounds. If it is a manifestation of a Buddha from another realm, if based on the One Vehicle, there are only ten Buddhas. According to the division of practice, it does not distinguish between the meaning of cultivation-born and inherent. If one embodies the Great Path, the essence is all seeds, the aspect is all aspects of seeds, and the function is all functions of seeds. The Buddhas appearing in all directions, whether in name or meaning, all rely on Shakyamuni Buddha's Samadhi of the Ocean Seal (Samudramudra) for manifestation, with no separate Buddhas. If it is the Buddha-Mother, if based on the One Vehicle, all Buddhas are within the power of Shakyamuni Buddha's Samadhi of the Ocean Seal. According to this meaning, all retinue and others are entirely the same. The meaning of essence, aspect, and function, as well as changes and alterations of nature, can be understood accordingly. If emotional roots interpenetrate and interact, according to the teachings of the One Vehicle, changes and alterations of nature all rely on dependent origination (Pratītyasamutpāda). The manifestation of the original dharma has no separate nature that can be changed or altered. If appearing or acting, it is the same as the previous transformation and absorption. Still, the essence of the One Vehicle has the body of a common person and also has the virtues of the essence. If there are differences in cause and effect, if based on the One Vehicle, all the boundaries of cause and effect of attaining Buddhahood, and the universal measurement, pervade all the boundaries of Indra's secret and subtle realms, exhausting the boundaries of the three worlds in universal measurement, as in the Samantabhadra's practices and vows chapter of the Avatamsaka Sutra (Flower Garland Sutra). All cultivation, severing of afflictions, etc., in the two stages of cause and effect, are exhaustive and inexhaustible. If cultivating the path to attain Buddhahood, according to the teachings of the One Vehicle, it is all directed towards the present capacity. If one needs to attain Buddhahood, one attains Buddhahood again and again, newly severing bonds and attaining Buddhahood, without dwelling in the stage of enlightenment to attain Buddhahood. If directed towards a capacity that cannot attain, one often cannot attain, like the great ocean, which does not overflow in any position. This is the Bodhisattva and Icchantika (one who has cut off all roots of good) in the Lankavatara Sutra. If directed towards different illnesses, there is no non-attainment.

成。若對普賢即亦成不成。若佛相貌者。依一乘教是德是相。是非德是。相非。由緣起理具足逆順作不作義故。種性行位所依身等如下卷說。

第四疾得成佛種類門

孔目第四云。又依彌勒文諸佛菩薩無量劫悟。善財一生皆得者。依華嚴經。疾得成佛有其五種。一依勝身從見聞位。后一生至離垢定後身即成佛。二依見聞逕生疾克。三依一時疾得成佛。四依一念疾得成佛。五依無念疾得成成佛。初義有四(如上門也)。二依見聞逕生疾克者。如初地中有三時益。一聞時益。二修行時益。三轉生時益。故地論云。是諸如來加護于諸菩薩。此人能聞持如是微妙法。此是聞時益。諸地凈無垢。漸次而滿足。證佛十種力成無上菩提。此是修行時益。雖在於大海及劫盡火中決定信無疑必得聞此經。此展生益。意信行地菩薩聞持此金剛藏所說勝法。即得諸佛加護離諸魔事。此為聞時益聞既此勝法漸次修滿十地諸行。乃至成菩提。是名修行時益。或有不定趣眾生。聞此十地微妙法殖金剛種。雖生善道惡道難處逕多劫數。彼難處中必得同此經。此名轉生時益。問。若爾已逕多生。何言疾成佛。答。經多生是三乘門意。悟入一乘時疾成佛。故玄門云。問既言久修始得者云何言一念得耶。答言久修善根者即在三乘教攝。從三乘入

【現代漢語翻譯】現代漢語譯本：成。如果對於普賢菩薩來說，這樣也算是成就或不成就呢？如果說到佛的相貌，依據一乘教義，既是功德又是相好，既不是功德也不是相好。因為緣起之理具備順逆、作不作的含義。種性、修行位次所依據的身等，如下卷所說。

第四疾得成佛種類門

孔目第四說：『又依據彌勒菩薩的說法，諸佛菩薩需要無量劫才能覺悟，而善財童子一生就能成就，這是依據《華嚴經》所說。迅速成佛有五種情況：一是依據殊勝之身，從見聞位開始，后一生到離垢定之後身就能成佛。二是依據見聞，經歷轉生迅速證得。三是依據一時迅速成佛。四是依據一念迅速成佛。五是依據無念迅速成佛。』第一種情況有四種（如前面的門中所說）。第二種依據見聞，經歷轉生迅速證得的情況是：如初地菩薩有三種利益，一是聞法時的利益，二是修行時的利益，三是轉生時的利益。所以《地論》說：『是諸如來加護于諸菩薩，此人能聞持如是微妙法，此是聞時益。諸地凈無垢，漸次而滿足，證佛十種力成無上菩提，此是修行時益。雖在於大海及劫盡火中決定信無疑必得聞此經，此展生益。』意思是說，信行地的菩薩聽聞並受持這金剛藏所說的殊勝之法，就能得到諸佛的加持，遠離各種魔事，這是聞法時的利益。聽聞了這種殊勝之法，逐漸修滿十地諸行，乃至成就菩提，這叫做修行時的利益。或者有不定趣的眾生，聽聞這十地微妙之法，種下金剛種子，即使轉生到善道、惡道或艱難之處，經歷多劫，在那些艱難之處也必定能聽到此經，這叫做轉生時的利益。問：如果這樣，已經經歷多生，為什麼還說迅速成佛呢？答：經歷多生是三乘教義的說法，悟入一乘時就能迅速成佛。所以玄門說：『問：既然說要長久修行才能證得，為什麼又說一念就能證得呢？』答：長久修習善根的人，屬於三乘教義所攝，從三乘進入

【English Translation】 English version: It is accomplished. If it is towards Samantabhadra (Universal Worthy Bodhisattva), is it considered accomplished or not accomplished? Regarding the appearance of a Buddha, according to the One Vehicle teaching, it is both virtue and form, and neither virtue nor form. This is because the principle of dependent origination fully encompasses the meanings of going along and against, acting and not acting. The nature, practice stages, the body upon which they rely, etc., will be discussed in the following chapter.

Chapter Four: Types of Rapidly Attaining Buddhahood

The Fourth Section of the Commentary states: 'Furthermore, according to Maitreya's (Future Buddha) words, Buddhas and Bodhisattvas require countless eons to awaken, while Sudhana (Pilgrim who visited 53 teachers) attains it in one lifetime, based on the Avatamsaka Sutra (Flower Garland Sutra). There are five ways to quickly attain Buddhahood: first, relying on a superior body, starting from the stage of seeing and hearing, in the next life, after reaching the Samadhi of Freedom from Defilement, one's body will become a Buddha. Second, relying on seeing and hearing, one quickly attains realization through rebirth. Third, relying on a single moment, one quickly attains Buddhahood. Fourth, relying on a single thought, one quickly attains Buddhahood. Fifth, relying on no-thought, one quickly attains Buddhahood.' The first case has four aspects (as mentioned in the previous section). The second case, relying on seeing and hearing, quickly attaining realization through rebirth, is like the three benefits in the first Bhumi (stage of Bodhisattva): first, the benefit of hearing; second, the benefit of practicing; and third, the benefit of rebirth. Therefore, the Dasabhumika Sutra (Ten Stages Sutra) states: 'These Tathagatas (Thus Come Ones, Buddhas) protect all Bodhisattvas. This person can hear and uphold such subtle Dharma (teachings), this is the benefit of hearing. The Bhumis are pure and without defilement, gradually becoming complete, realizing the ten powers of a Buddha and attaining unsurpassed Bodhi (enlightenment), this is the benefit of practicing. Even in the great ocean or amidst the fire at the end of an eon, with unwavering faith, one will surely hear this Sutra, this is the benefit of rebirth.' This means that Bodhisattvas in the stage of faith and practice, upon hearing and upholding the supreme Dharma spoken by Vajragarbha (Diamond Womb), will receive the blessings of all Buddhas and be free from all demonic obstacles, this is the benefit of hearing. Having heard this supreme Dharma, gradually cultivating and fulfilling the practices of the ten Bhumis, and eventually attaining Bodhi, this is called the benefit of practicing. Or there may be sentient beings of uncertain inclination, who, upon hearing this subtle Dharma of the ten Bhumis, plant the diamond seed. Even if they are reborn in good or bad realms, or in difficult places, and experience many eons, they will surely hear this Sutra in those difficult places, this is called the benefit of rebirth. Question: If that is the case, having already experienced many lives, why is it said to quickly attain Buddhahood? Answer: Experiencing many lives is the intention of the Three Vehicle teachings. When one awakens and enters the One Vehicle, one quickly attains Buddhahood. Therefore, the Xuanmen (Mysterious Gate) states: 'Question: Since it is said that one attains it after long cultivation, how can it be said that one attains it in a single thought?' Answer: Those who have long cultivated good roots are included in the Three Vehicle teachings. Entering from the Three Vehicle'

一乘。即是一念始終具足。故經云初發心時等。乃至下明善財從文殊發心。求善知識逕歷百一十城已。而不如一念得見普賢菩薩。故知得入此緣起大海。一念豈不成佛耶。三依一時疾得成佛者。如善財童子。于知識處一時之間獲普賢法。此約最後善知識說。如次上所引玄門文意。至此善友也。已得普賢法故。因果無二故。疏第二十云。第五顯因廣大相知識以前照理無二顯甚深。方堪成佛廣大之因故。在道場如來前者表普賢齊佛果故。因果位同故。又云。一身充滿明普賢身下有十三種。等於諸佛。此是因位圓滿更無所修。是故但云與諸佛等。不辨更求知識修因。普賢位竟。故知此約理成佛。因果無二故。一時成佛。此善趣行人未入信滿及初住等。故非行成佛位成佛。四依一念疾得成佛者。如契普賢法。一念即成佛此依俗諦念也。此亦約善財等。上約聞說法時說成佛。此取唸唸念成佛義。是理成佛。故隨取自在依俗諦說一念。五無念疾得成佛者。一切法不生。一切法不滅。若能如是解是人見真佛。故記云。有云。約維摩一念不生即是佛。此義不然。同是俗諦念即是無生。故云無念成佛。一切法不生等者。是升夜摩天宮文可尋文處。

第五問答分別門

問。宗意一切眾生皆是佛時佛與眾生有何差別。答。同一緣

【現代漢語翻譯】現代漢語譯本一乘（Ekayana，唯一乘載）。即是一個念頭從始至終都具備成佛的條件。所以經書上說，『最初發心之時』等等。下面說明善財童子從文殊菩薩處發心，尋求善知識，經歷一百一十座城市之後，卻不如一個念頭得見普賢菩薩。所以知道能夠進入這緣起的大海，一個念頭難道不能成佛嗎？三、依靠一時快速成佛，例如善財童子，在善知識處一時之間獲得普賢菩薩的法門。這是就最後一位善知識而言。如同上面所引用的玄門文意，到了這位善友這裡，就已經得到了普賢菩薩的法門，因為因和果沒有差別。疏第二十卷說：『第五，顯示因的廣大相，在善知識之前照見理體沒有差別，顯示甚深，才能夠成就佛的廣大之因。』在道場如來之前，表示普賢菩薩與佛的果位相同，因為因果的地位相同。又說：『一身充滿，說明普賢菩薩的身下有十三種，等於諸佛。』這是因位的圓滿，不再需要任何修行，所以只說與諸佛相等，不再辨別進一步尋求善知識修習因。普賢菩薩的果位已經究竟。』所以知道這是就理上成佛而言，因果沒有差別，一時成佛。這是善趣的修行人還沒有進入信滿和初住等階段，所以不是行成佛，也不是位成佛。四、依靠一念快速成佛，例如契合普賢菩薩的法門，一個念頭就能成佛，這是依據俗諦的念頭而言。這也是就善財童子等人而言。上面是就聽聞說法時說成佛，這裡是取唸唸成佛的意義，是理上成佛。所以隨意取用自在，依據俗諦說一念。五、依靠無念快速成佛，一切法不生，一切法不滅，如果能夠這樣理解，這個人就見到了真佛。所以記述說：『有人說，依據維摩詰（Vimalakirti）的一念不生就是佛。』這個意義不對。同樣是俗諦的念頭，也就是無生。所以說無念成佛。一切法不生等等，是升夜摩天宮的文句，可以尋找原文出處。第五問答分別門問：如果宗門的意義是一切眾生都是佛，那麼佛與眾生有什麼差別？答：同一緣。

【English Translation】 English version Ekayana (One Vehicle). It means that a single thought is fully equipped from beginning to end. Therefore, the scriptures say, 'At the time of the initial aspiration,' and so on. Below, it explains that Sudhana (Sudhana-śreṣṭhi-dāraka), having aroused his mind at Manjushri (Mañjuśrī), sought good advisors, passing through one hundred and ten cities, yet it was not as good as seeing Samantabhadra (Samantabhadra) with a single thought. Therefore, knowing that one can enter this ocean of dependent origination, how can a single thought not become a Buddha? Third, relying on achieving Buddhahood quickly at one time, such as Sudhana, who obtained the Dharma of Samantabhadra in an instant at the place of a good advisor. This refers to the last good advisor. As in the meaning of the Xuanmen text quoted above, having reached this good friend, he has already obtained the Dharma of Samantabhadra, because there is no difference between cause and effect. The twentieth volume of the commentary says: 'Fifth, it reveals the vast aspect of the cause. Before the good advisor, seeing the principle without difference reveals profoundness, which is worthy of becoming the vast cause of Buddhahood.' Being before the Tathagata (Tathāgata) in the Bodhimanda (Bodhimanda) indicates that Samantabhadra is equal to the fruit of Buddhahood, because the positions of cause and effect are the same. It also says: 'The entire body is filled, indicating that Samantabhadra's body has thirteen kinds below, equal to all Buddhas.' This is the perfection of the causal position, requiring no further cultivation, so it only says equal to all Buddhas, without distinguishing further seeking good advisors to cultivate the cause. Samantabhadra's position is complete.' Therefore, it is known that this refers to becoming a Buddha in principle, because there is no difference between cause and effect, achieving Buddhahood at one time. These sentient beings in good realms have not yet entered the stages of full faith and the initial dwelling, so it is not achieving Buddhahood through practice or position. Fourth, relying on achieving Buddhahood quickly with a single thought, such as being in accordance with the Dharma of Samantabhadra, one thought can become a Buddha, which is based on the conventional truth of thought. This also refers to Sudhana and others. Above, it was said to achieve Buddhahood when hearing the Dharma, here it takes the meaning of thought after thought becoming a Buddha, which is achieving Buddhahood in principle. Therefore, freely taking what is at ease, relying on the conventional truth to say one thought. Fifth, relying on achieving Buddhahood quickly with no thought, all dharmas do not arise, all dharmas do not cease. If one can understand in this way, that person sees the true Buddha. Therefore, it is recorded: 'Some say that relying on Vimalakirti's one thought not arising is Buddhahood.' This meaning is not correct. It is the same as the conventional truth of thought, which is non-arising. Therefore, it is said to achieve Buddhahood with no thought. All dharmas do not arise, etc., are the sentences of ascending to the Trayastrimsa Heaven (Trāyastriṃśa), one can find the original source. Fifth Question and Answer Distinguishing Gate Question: If the meaning of the sect is that all sentient beings are Buddhas, then what is the difference between Buddhas and sentient beings? Answer: The same condition.

起法故。佛時全佛無別眾生。眾生時全唯眾生亦無別佛。若非全佛非全眾生緣起不成。故無眾生亦無佛。一切法是一如所成緣起法故。互全攝方立眾生門。故全眾生。佛門故皆佛。故非無彼能化佛所化眾生。問。佛全覺人眾全惑者。若佛與眾生一者唯是惑耳。何有能化。亦眾生與佛一者但全覺人。何有所化。答。有二義。一無能化所化。二有能化所化。初義意全眾生故無能化。全是佛故無所化。后義意全作二。故有能所化。何者緣起無障無礙法。定不有一。故隨須皆得如虛空化虛空。能化所化無障礙。然非所執情能所及也。問。佛見迷惑眾生時。若以惑心見。若以覺智見。若以惑心見者惑非善見。何能見。若以覺智見者覺絕見知。何可能見。答。有二義。一惑見覺見。二俱不得見。初義意如鬼。鬼見人不見。惑以惑見。覺不見。如於杌見鬼。是迷惑鬼。見鬼非惑。此義亦然。惑見惑亦覺非惑。是故佛言。我與汝不異。汝自為別。此意我者覺人。汝者迷執。故知惑覺不異也。后義意惑此見義故非惑見。以惑見惑故非覺見。問。佛既覺者何以惑見惑。答。覺惑體無二。而覺任自惑見名為惑耳。具如香象問答。問。一成一切成其義何。答。可有二義。一約人。一約位。初義問答云。約緣起人說。故一人即一切人是一人。一切

【現代漢語翻譯】現代漢語譯本起法，是因為佛存在的時候，完全是佛，沒有其他眾生。眾生存在的時候，完全是眾生，也沒有其他佛。如果不是完全的佛，不是完全的眾生，緣起法就不能成立。所以，既沒有眾生，也沒有佛。一切法都是由『一如』所成就的緣起法。互相包含才能成立眾生之門，所以是完全的眾生。佛門中都是佛，所以不是沒有能教化的佛和被教化的眾生。問：佛是完全覺悟的人，眾生是完全迷惑的人。如果佛與眾生是一體的，那就只有迷惑了，哪裡有能教化的？如果眾生與佛是一體的，那就只有覺悟了，哪裡有被教化的？答：有兩種解釋。一是沒有能教化和被教化的，二是有能教化和被教化的。第一種解釋是，因為完全是眾生，所以沒有能教化的；因為完全是佛，所以沒有被教化的。第二種解釋是，完全可以分為二，所以有能教化和被教化的。什麼是緣起無障礙的法呢？就是一定不是一。所以，可以根據需要像虛空變化虛空一樣，能教化和被教化沒有障礙。但這並不是執著于情識所能理解的。問：佛看見迷惑的眾生時，是用迷惑的心看見的，還是用覺悟的智慧看見的？如果是用迷惑的心看見的，迷惑不是好的見解，怎麼能看見？如果是用覺悟的智慧看見的，覺悟超越了見和知，怎麼可能看見？答：有兩種解釋。一是迷惑的見和覺悟的見，二是都不能看見。第一種解釋就像鬼一樣，鬼能看見人，人卻看不見鬼。迷惑用迷惑來看見，覺悟看不見。就像把木樁看成鬼一樣，是迷惑的鬼看見了鬼，而不是迷惑本身。這個道理也是一樣。迷惑看見迷惑，覺悟不是迷惑。所以佛說：『我與你沒有不同，是你自己區分開來。』這裡『我』指的是覺悟的人，『你』指的是迷惑執著的人。所以要知道迷惑和覺悟沒有不同。第二種解釋是，因為迷惑的見解，所以不是迷惑的見；因為用迷惑來看見迷惑，所以不是覺悟的見。問：佛既然是覺悟者，為什麼會用迷惑來看見迷惑？答：覺悟和迷惑的本體沒有二致，只是覺悟任由自己用迷惑的見解，才稱之為迷惑。具體可以參考香象的問答。問：『一成就，一切成就』是什麼意思？答：可以有兩種解釋。一是就人而言，二是就位而言。第一種解釋可以參考之前的問答，是就緣起的人來說的。所以一個人就是一切人，是一切。

【English Translation】 English version The arising of Dharma is because when Buddha exists, it is entirely Buddha, without other sentient beings. When sentient beings exist, it is entirely sentient beings, without other Buddhas. If it were not for the complete Buddha, not the complete sentient beings, the arising of dependent origination could not be established. Therefore, there are neither sentient beings nor Buddha. All Dharmas are the arising of dependent origination accomplished by 'Suchness'. Mutual inclusion establishes the gate of sentient beings, therefore it is complete sentient beings. In the Buddha's gate, all are Buddhas, so it is not that there is no Buddha who can transform and sentient beings who are transformed. Question: Buddha is a completely enlightened person, and sentient beings are completely deluded. If Buddha and sentient beings are one, then there is only delusion, where is the ability to transform? If sentient beings and Buddha are one, then there is only enlightenment, where is the one to be transformed? Answer: There are two explanations. One is that there is no transformer and no transformed, and the other is that there is a transformer and a transformed. The first explanation is that because it is completely sentient beings, there is no transformer; because it is completely Buddha, there is no transformed. The second explanation is that it can be completely divided into two, so there is a transformer and a transformed. What is the Dharma of dependent origination without obstruction? It is definitely not one. Therefore, according to needs, like space transforming space, the transformer and the transformed have no obstruction. But this is not something that attachment to emotions can comprehend. Question: When Buddha sees deluded sentient beings, does he see with a deluded mind or with enlightened wisdom? If he sees with a deluded mind, delusion is not a good view, how can he see? If he sees with enlightened wisdom, enlightenment transcends seeing and knowing, how is it possible to see? Answer: There are two explanations. One is the view of delusion and the view of enlightenment, and the other is that neither can see. The first explanation is like a ghost, a ghost can see a person, but a person cannot see a ghost. Delusion sees with delusion, enlightenment does not see. It's like seeing a stump as a ghost, it is the deluded ghost that sees the ghost, not the delusion itself. The same principle applies here. Delusion sees delusion, enlightenment is not delusion. Therefore, Buddha said: 'I am not different from you, it is you who distinguish yourself.' Here 'I' refers to the enlightened person, and 'you' refers to the deluded and attached person. Therefore, know that delusion and enlightenment are not different. The second explanation is that because of the view of delusion, it is not the view of delusion; because delusion is used to see delusion, it is not the view of enlightenment. Question: Since Buddha is enlightened, why does he use delusion to see delusion? Answer: The essence of enlightenment and delusion is not different, it is just that enlightenment allows itself to use the view of delusion, which is called delusion. For details, refer to the question and answer of the fragrant elephant (Xiang Xiang). Question: What does 'one is accomplished, all are accomplished' mean? Answer: There can be two explanations. One is in terms of person, and the other is in terms of position. The first explanation can refer to the previous question and answer, which is in terms of the person of dependent origination. Therefore, one person is all people, is all.

人即一人是一切人。故修言亦然。一修一切修。一切修一修。故同得云也。問。現一人修而余不修亦一人非餘人。何得為爾。答。汝所見但是遍計耳。不關緣起之法。不足言也。后義者六相義章云。行德即一成一切成。理性即一顯一切顯。普別具足始終皆齊。初發心時便成正覺等。疏一亦同。問。三乘人極至何位進入一乘即成佛。答。五教上云。至自位究竟處故。后皆進入別教一乘。此各得出世果。處為自位究竟處約菩薩。又三賢位是得出世益。處具如一乘義。問。一人現在世。是人未來世可成佛。化現在我身令修行。答。化令修行。問。現在人修行可得彼何其佛。化現在我令修行。答。彼佛不化者。今吾身不得作佛。故彼佛化時方吾能修行成彼佛。意緣起道理非彼佛時即無今吾身。非今吾身時無彼佛。故知爾也。如對今乃至盡過去際亦然。問。未來佛是現在及過去人相即者。彼過現人已成佛未成。答已成。與未來佛同一緣起法故。問。若爾唯佛何為化。答。過現人望未來佛是同一體。非他人故未來佛化現等人。若他人者不得化。所以者何。能化外有故非自所化。問。可化外人何言他人者不得化。答。若能化所化差別者緣起不成。故不得化自外他人。問。自既佛。何用為化。答。是佛故化。若非是佛終日化不得成佛。

【現代漢語翻譯】現代漢語譯本一人即是一切人。因此，修行也是如此。修一法即修一切法，修一切法即修一法。所以說都能證得佛果。問：現在一人修行而其他人不修行，這一人並非其他人，怎麼能說是這樣呢？答：你所見到的只是遍計所執，與緣起之法無關，不足以談論。後面的義理，如六相義章所說：『行德方面，成就一法即成就一切法；理性方面，顯現一法即顯現一切法。普遍與個別都具足，始終都平等。』初發心時便成就正覺等。《疏一》也是同樣的說法。問：三乘人修到什麼地位才能進入一乘而成佛呢？答：五教中說，到達各自位次的究竟之處。之後都進入別教一乘。這是各自得出世果的處所，是就菩薩而言的自位究竟之處。而且三賢位是得出世利益的處所，具體內容如一乘義所說。問：現在世的一個人，這個人未來世可以成佛，化現現在的我身來令我修行嗎？答：化現來令你修行。問：現在人修行可以得到那位佛的加持，化現現在的我來令我修行嗎？答：如果那位佛不化現，那麼我今生就不能成佛。所以那位佛化現時，我才能修行成就那位佛。意思是緣起的道理，沒有那位佛的時候就沒有現在的我身，沒有現在的我身就沒有那位佛。所以要知道這個道理。如同對現在乃至到盡過去際也是這樣。問：未來佛是現在及過去的人相互即是的，那麼過去現在的人已經成佛還是沒有成佛？答：已經成佛。因為與未來佛是同一緣起法。問：如果這樣，唯有佛為什麼還要化現呢？答：過去現在的人對於未來佛來說是同一體，不是其他人，所以未來佛化現這些人。如果是其他人就不能化現。為什麼呢？因為能化現的在外，不是自己所化現的。問：可以化現外人，為什麼說其他人不能被化現呢？答：如果能化現的和所化現的有差別，那麼緣起就不成立。所以不能化現自身之外的其他人。問：自身既然是佛，為什麼還要化現呢？答：正是因為是佛所以才化現。如果不是佛，終日化現也不能成佛。

【English Translation】 English version One person is all people. Therefore, cultivation is also the same. Cultivating one thing is cultivating everything, and cultivating everything is cultivating one thing. Therefore, it is said that all can attain Buddhahood. Question: Now, if one person cultivates while others do not, this one person is not the others, how can it be said to be so? Answer: What you see is only conceptual fabrication, which has nothing to do with the law of dependent origination, and is not worth discussing. The later meaning, as stated in the chapter on the Six Aspects of Meaning: 'In terms of virtuous conduct, accomplishing one thing is accomplishing everything; in terms of principle, revealing one thing is revealing everything. Universality and particularity are both complete, and the beginning and the end are equal.' At the time of the initial aspiration, one attains perfect enlightenment, and so on. 'Commentary One' also says the same. Question: What position do people of the Three Vehicles have to reach in order to enter the One Vehicle and become a Buddha? Answer: The Five Teachings say that they reach the ultimate place of their respective positions. After that, they all enter the Distinct Teaching One Vehicle. This is the place where each attains the fruit of transcending the world, which is the ultimate place of their respective positions in terms of Bodhisattvas. Moreover, the Three Worthies positions are the place where one obtains the benefit of transcending the world, as detailed in the meaning of the One Vehicle. Question: A person in the present world, can this person become a Buddha in the future and manifest in my present body to make me cultivate? Answer: Manifesting to make you cultivate. Question: Can a person who cultivates in the present receive the blessing of that Buddha, manifesting in my present to make me cultivate? Answer: If that Buddha does not manifest, then I cannot become a Buddha in this life. Therefore, when that Buddha manifests, I can cultivate and accomplish that Buddha. The meaning is the principle of dependent origination; without that Buddha, there would be no present self, and without the present self, there would be no that Buddha. Therefore, know this principle. It is the same from the present to the end of the past. Question: If the future Buddha is identical to the people of the present and the past, then have the people of the past and present already become Buddhas or not? Answer: Already become Buddhas. Because they are the same law of dependent origination as the future Buddha. Question: If so, why does the Buddha still manifest? Answer: The people of the past and present are the same entity as the future Buddha, not others, so the future Buddha manifests these people. If they were others, they could not be manifested. Why? Because what can be manifested is outside, not what is manifested by oneself. Question: If external people can be manifested, why is it said that others cannot be manifested? Answer: If there is a difference between what can be manifested and what is manifested, then dependent origination cannot be established. Therefore, one cannot manifest others outside oneself. Question: Since oneself is already a Buddha, why manifest? Answer: Precisely because one is a Buddha that one manifests. If one is not a Buddha, one cannot become a Buddha even if one manifests all day long.

問。何自非佛時不得化。答。一切眾生本來成佛。而不知自即佛。故化令知此理。名為化之。故實化無所化。實無所成。問。若爾但乃化都無化他之義。答。亦得化他。非化無自故。以自他緣成無分別故。是故佛能見自全他。故他無攝物。問。約此化非化及自他等。分別四句何答問化自。答。不也。非他無自故。問。化他。答。不也。化是佛故。問。自他共化。答。不也。二執不併故共不化。答。二離執故。此遣非四句示執顯四句。準三性門可知也。約自他亦可有此三四句。準上可知。問。未來佛還化現在自身者有所依文。答。有所依文。故瓔珞經中第八地菩薩云。自身己身當果諸佛摩頂說法。故已其說炳然可知。又既諸經經每云。三世佛拜故諸罪業滅。未來諸佛者何為畢也。問。他人修行已成佛窮來際。亦可成說之言拜未來。何言拜彼自當成佛。答。拜他佛之義非無。雖然他佛遠自佛近。何者泛諸佛為眾生說佛德。意為欲令眾生自亦得彼果。故令修行。是故眾生證自當來所得之果德。為欲得彼故不借身命修行。非為得他佛果故修行。是故正今吾令發心修行。佛祖吾當果已成佛非他佛也。此義不疑怪也。又有他已成佛即是自當果佛。所以者何。他成佛時即得三世佛平等果故。又吾當果佛即是他今成佛。所以者何。吾得

【現代漢語翻譯】現代漢語譯本問：為什麼在不是佛的時候就不能度化眾生？答：一切眾生本來就是佛，只是不知道自己就是佛。所以度化他們，讓他們知道這個道理，就叫做『度化』。因此，實際上度化並沒有什麼可度化的，也沒有什麼可成就的。問：如果這樣，那麼度化就完全沒有度化他人的意義了嗎？答：也可以度化他人。因為度化不是沒有自我的，而是以自我和他人的因緣成就無分別的智慧。所以，佛能夠見到自我完全就是他人，因此他人沒有攝取之物。問：就這個度化與非度化，以及自我與他人等，分別用四句來回答，應該怎麼說？問：度化自我？答：不是。因為沒有他人就沒有自我。問：度化他人？答：不是。因為度化就是佛。問：自我和他人共同度化？答：不是。因為兩種執著不能並存，所以共同度化是不可能的。答：因為遠離了兩種執著。這裡用否定四句的方式來揭示執著，從而顯現四句的真義。可以參照三性門（Trisvabhāva）來理解。關於自我和他人，也可以有這三種四句的說法，可以參照上面的內容來理解。問：未來佛度化現在的自身，有什麼依據嗎？答：有依據。《瓔珞經》（Yingluo Jing）中說，第八地菩薩用自身和已身接受當來諸佛的摩頂和說法。所以這個說法非常明顯。而且，很多經典都說，三世佛禮拜，所以罪業滅除。那麼，未來諸佛為什麼要禮拜呢？問：他人修行已經成佛，窮盡未來際，也可以說禮拜未來佛。為什麼要說禮拜的是自己將來成佛的佛呢？答：禮拜他佛的意義並非沒有。雖然如此，他佛遠，自佛近。為什麼呢？普遍地諸佛為眾生宣說佛的功德，目的是爲了讓眾生自己也能得到那個果位。所以才讓他們修行。因此，眾生證得自己將來應該得到的果德，是爲了得到那個果位，所以不惜身命地修行，而不是爲了得到他佛的果位而修行。所以，現在我讓你們發心修行，佛祖就是我將來應該成就的佛，而不是其他的佛。這個道理不要懷疑。還有，他人已經成就的佛，就是自己將來應該成就的佛。為什麼呢？因為他人成佛的時候，就得到了三世佛平等的果位。而且，我將來應該成就的佛，就是他人現在成就的佛。為什麼呢？因為我得到

【English Translation】 English version Question: Why can't one transform others when one is not a Buddha? Answer: All sentient beings are originally Buddhas, but they do not know that they themselves are Buddhas. Therefore, transforming them, making them aware of this truth, is called 'transformation'. Thus, in reality, transformation has nothing to transform, and nothing to accomplish. Question: If that's the case, then transformation has no meaning of transforming others at all? Answer: One can also transform others. Because transformation is not without self, but it is through the conditions of self and others that non-discriminating wisdom is achieved. Therefore, the Buddha can see that the self is completely others, and thus others have nothing to grasp. Question: Regarding this transformation and non-transformation, as well as self and others, how should we answer using four phrases respectively? Question: Transforming the self? Answer: No. Because without others, there is no self. Question: Transforming others? Answer: No. Because transformation is the Buddha. Question: Self and others transforming together? Answer: No. Because the two attachments cannot coexist, so common transformation is impossible. Answer: Because one is away from the two attachments. Here, the method of negating the four phrases is used to reveal attachments, thereby revealing the true meaning of the four phrases. It can be understood with reference to the Trisvabhāva (三性門). Regarding self and others, there can also be these three or four phrases, which can be understood with reference to the above content. Question: Is there any basis for the future Buddha transforming the present self? Answer: There is a basis. The Yingluo Jing (瓔珞經) states that the eighth-ground Bodhisattva uses his own body and the already-existing body to receive the anointment on the head and the Dharma teaching from the Buddhas of the future. So this statement is very clear. Moreover, many sutras say that the sins are eliminated when the Buddhas of the three times prostrate. So, why do the future Buddhas prostrate? Question: Others who have cultivated and become Buddhas, exhausting the future, can also be said to be prostrating to the future Buddha. Why say that one is prostrating to the Buddha that one will become in the future? Answer: The meaning of prostrating to other Buddhas is not without merit. However, the other Buddha is far, and the self-Buddha is near. Why? Universally, the Buddhas proclaim the virtues of the Buddha for sentient beings, with the aim of enabling sentient beings to attain that fruit themselves. That's why they are made to cultivate. Therefore, sentient beings attain the fruit of virtue that they should attain in the future, and they cultivate without regard for their lives in order to attain that fruit, not to cultivate in order to attain the fruit of other Buddhas. Therefore, now I am asking you to generate the aspiration to cultivate, and the Buddha is the Buddha that I should attain in the future, not other Buddhas. Do not doubt this principle. Also, the Buddha that others have already attained is the Buddha that I should attain in the future. Why? Because when others become Buddhas, they attain the equal fruit of the Buddhas of the three times. Moreover, the Buddha that I should attain in the future is the Buddha that others are now attaining. Why? Because I attain

當佛即得三世佛平等法故。如是展轉更互平等。平等無差別果德皆化今吾令修行。其義亦非無故也。互有今吾身。全體如來藏佛等是也。今吾即緣吾性佛即吾。而不知故悲怪。發至心修行欲返迷。是故其觀化。吾佛即是吾體佛。非遠求他佛。此義甚正觀行者大要也。又此吾性佛者即於一切法界。有情無情中全全即在無非一物吾體佛故。若能拜自體佛者無物不所作。此亦甚大要也。常可思性之。若行如是思得者一切時一切處中。無一處中無一處一時起三毒煩惱之義。此即入一乘之觀方便。三世佛無非此行修成佛者也。具如香象答也。問。一切情非情皆有佛性成佛。答。約教不同。小乘唯佛一人有佛種性。余無種性。始教門約有為無常法立種性。故不遍一切。終教為真性立種性。故一切有性。頓教門唯真如離言絕相名為種。不分性習。約一乘門有二說。一攝方便故。諸教所明種性並皆具足主伴。成宗以同教故。攝方便故。一據別教種性甚深因果無二。通依及正盡三世間。該收一切理事解行等。廣如下卷說。問。此諸教所說有無種性。為理佛性。為行佛性。答。通二。何者二佛性。一體二義故。如下卷說。問。就一乘門有性無性有情非情皆成佛者。說五性差別教何會。答。下捲雲。論自有釋。故寶性論云。向說闡提無涅槃性

【現代漢語翻譯】現代漢語譯本當佛陀證得過去、現在、未來三世諸佛平等的法性時，這種平等是相互關聯、互相依存的。這種平等沒有差別，其果德都化現在我們面前，引導我們修行。這樣的示現並非沒有意義。彼此都有『今吾』之身，全體都是如來藏佛等等。『今吾』即是緣于吾之自性，佛即是吾，因為不明白這個道理而感到悲哀和奇怪。因此，要發起至誠之心修行，想要返回覺悟。所以，要觀察這種化現，『吾佛』即是『吾』之本體佛，不要向遠處尋求其他的佛。這個道理非常正確，是觀行者最重要的關鍵。而且，這個『吾性佛』，在一切法界，無論有情還是無情眾生之中，完全存在，沒有一樣不是『吾』之本體佛。如果能夠禮拜自己的本體佛，就沒有什麼不能做到的。這也是非常重要的關鍵，要經常思考這個自性。如果能夠這樣思維，那麼在任何時間、任何地點，都不會生起貪嗔癡三毒煩惱。這就是進入一乘觀的方便法門。過去、現在、未來三世諸佛，沒有不是通過這種修行而成就佛果的。具體內容可以參考香象菩薩的回答。問：一切有情和無情眾生都有佛性，都能成佛嗎？答：這取決於不同的教法。小乘佛教認為只有佛一人有佛種性（Buddha-nature），其餘眾生沒有種性。始教（Initial Teaching）是從有為無常法的角度來建立種性，所以不普遍適用於一切眾生。終教（Final Teaching）以真性（True Nature）為基礎來建立種性，所以一切眾生都有佛性。頓教（Sudden Teaching）認為只有離言絕相的真如（Tathata）才能被稱為種，不區分自性和習性。一乘（One Vehicle）的觀點有兩種說法：一是攝取方便，認為諸教所說的種性都具備主伴關係，成就宗派是因為教義相同，攝取方便的緣故。二是根據別教（Distinct Teaching）的種性，認為甚深的因果沒有差別，普遍地包含三世間，涵蓋一切事理、理解和修行等等。詳細內容將在下卷中說明。問：這些教法所說的有無種性，是指理佛性（Buddha-nature in principle）還是行佛性（Buddha-nature in practice）？答：兩者都包括。因為佛性具有體和義兩個方面，具體內容將在下卷中說明。問：如果按照一乘的觀點，有性無性、有情無情的眾生都能成佛，那麼如何解釋五性差別教（Doctrine of the Five Natures）呢？答：下卷中會有解釋。正如《寶性論》（Ratnagotravibhāga）所說：『前面所說的闡提（icchantika，斷善根者）沒有涅槃的自性。』

【English Translation】 English version When the Buddha attains the equal Dharma of the Buddhas of the three times (past, present, and future), this equality is interconnected and mutually dependent. This equality has no difference, and its virtuous results are manifested before us, guiding us in our practice. Such a manifestation is not without meaning. Each possesses the 'present self,' and the entirety is the Tathagatagarbha Buddha (Tathāgatagarbha, Buddha-nature) and so on. The 'present self' arises from our own nature, and the Buddha is ourself. Because we do not understand this principle, we feel sorrow and wonder. Therefore, we must generate a sincere mind to practice, desiring to return to enlightenment. Thus, we must observe this manifestation: the 'Buddha within us' is the Buddha of our own essence. Do not seek other Buddhas far away. This principle is very correct and is the most important key for practitioners of contemplation. Moreover, this 'Buddha of our nature' is fully present in all realms of Dharma, in sentient and non-sentient beings. There is nothing that is not the Buddha of our own essence. If we can worship our own essence Buddha, there is nothing that cannot be accomplished. This is also a very important key; we must constantly contemplate this nature. If we can think in this way, then at any time and in any place, there will be no arising of the three poisons (greed, hatred, and delusion). This is the expedient means for entering the contemplation of the One Vehicle (Ekayana). All Buddhas of the three times have attained Buddhahood through this practice. The specific details can be found in the answer of Samantabhadra. Question: Do all sentient and non-sentient beings have Buddha-nature and can they all attain Buddhahood? Answer: This depends on the different teachings. The Theravada school believes that only the Buddha has the Buddha-nature, and other beings do not. The Initial Teaching establishes nature based on conditioned and impermanent dharmas, so it does not universally apply to all beings. The Final Teaching establishes nature based on True Nature, so all beings have Buddha-nature. The Sudden Teaching believes that only Suchness (Tathata) that is beyond words and form can be called nature, without distinguishing between self-nature and habitual nature. There are two views on the One Vehicle: one is to embrace expedient means, believing that the natures spoken of in the various teachings all possess a principal-subsidiary relationship. The establishment of sects is due to the similarity of doctrines and the embracing of expedient means. The second is based on the Distinct Teaching, believing that the profound cause and effect are not different, universally encompassing the three realms, covering all matters, principles, understanding, and practice, and so on. Detailed content will be explained in the next volume. Question: Do these teachings that speak of the presence or absence of nature refer to Buddha-nature in principle or Buddha-nature in practice? Answer: Both are included. Because Buddha-nature has two aspects: essence and meaning. The specific details will be explained in the next volume. Question: If, according to the One Vehicle view, beings with or without nature, sentient or non-sentient, can all attain Buddhahood, then how do we explain the Doctrine of the Five Natures? Answer: There will be an explanation in the next volume. As the Ratnagotravibhāga says: 'The icchantika (those who have severed their roots of goodness) mentioned earlier do not have the nature of Nirvana.'

。不入涅槃者此義云何。為欲示顯謗大乘因故。此明何義。為欲迴轉誹謗大乘心。依無量時故作是說。以彼彼實有清凈性故等。問。若爾唯可立不定性。何立性。答。修六度串習行已位到堪任住成菩薩種性。若習小行到于忍位成聲聞性。故智論云。𤏙頂忍等名為性地。獨覺準知。若於三行隨一修行未至本位。爾時立為不定種性。若於三行全未修行。爾時立為無有種性。問。約種性分別四句何。答。終南問答云。或有佛性。闡提人有善根人無。謂約行辨性也。或有佛性。善根人有闡提人無。謂約位辨性也。或有佛性。二人俱有。謂約因辨性也。或有佛性。二人俱無。謂約果辨性也。問。闡提之義斷現善根。因何有行善性。答。此約位語。此世生善根。可救者有現行善性。他世生善根。現不可救者有行因種子。此義不同聲聞宗。此之四位皆具性得及修得二佛性也。何以故。此之二性同於信解凈心處說故。相由成故也。性得及修得二種佛性非初非中后。前中后取故。又驗經文如來藏為直進菩薩機說。佛性為淳熟聲聞機說。此中所明如來藏佛性雖約諸義差別不同。皆是同教一乘義也。何以故。為成普法故。普法所成故。問。本性住性習所成種性何前何后。答。隨機緣前後不定。故香象問答云。問。本有修生等四句中有修生本有

【現代漢語翻譯】現代漢語譯本：『不入涅槃』是什麼意思呢？這是爲了顯示破謗大乘的因緣。這又說明了什麼呢？是爲了迴轉誹謗大乘的心。因為依于無量的時間，所以這樣說。因為那些事物實際上具有清凈的自性等等。問：如果這樣，只可以安立不定性，為什麼還要安立性呢？答：修習六度，串習修行之後，位階到達堪能安住，成就菩薩的種性。如果修習小乘的行，到達忍位，成就聲聞的種性。所以《智論》說，『頂』、『忍』等等，名為性地。獨覺也可以依此推知。如果對於三種行（菩薩行、聲聞行、獨覺行）中的任何一種進行修行，但沒有到達本位，那麼就安立為不定種性。如果對於這三種行完全沒有修行，那麼就安立為沒有種性。問：關於種性的分別，四句是什麼？答：《終南問答》說：或者有佛性，斷善根（闡提，Icchantika）的人有，有善根的人沒有。這是從行來辨別性。或者有佛性，有善根的人有，斷善根的人沒有。這是從位來辨別性。或者有佛性，兩個人都有。這是從因來辨別性。或者有佛性，兩個人都沒有。這是從果來辨別性。問：斷善根（闡提，Icchantika）的含義是斷絕現在的善根，為什麼會有行善的自性呢？答：這是從位的角度來說的。此世生起善根，可以救度的人，有現行的善性。他世生起善根，現在不可救度的人，有行善的因的種子。這個意義不同於聲聞宗。這四位都具有性得和修得兩種佛性。為什麼呢？因為這兩種佛性與在信解凈心處所說的相同，是相由成故。性得和修得兩種佛性，不是最初、不是中間、不是最後，而是前、中、后都包含。又可以驗證經文，如來藏（Tathāgatagarbha）是為直進的菩薩根機所說，佛性（Buddhadhātu）是為淳熟的聲聞根機所說。這裡所說明的如來藏和佛性，雖然在諸義上有所差別不同，但都是同教一乘的意義。為什麼呢？爲了成就普法，普法所成就的。問：本性住性、習所成種性，哪個在前哪個在後？答：隨根機因緣，前後不定。所以《香象問答》說：問：本有、修生等四句中，有修生本有

【English Translation】 English version: What does 『not entering Nirvana (Nirvāṇa)』 mean? It is to show the cause of refuting the slander of Mahayana (Mahāyāna). What does this clarify? It is to turn back the mind that slanders Mahayana (Mahāyāna). It is said so because it relies on immeasurable time. Because those things actually have pure self-nature, etc. Question: If so, only indeterminate nature can be established, why establish nature at all? Answer: After practicing the Six Perfections (Pāramitā) and becoming accustomed to cultivation, the stage reaches the point where one is able to abide and accomplish the Bodhisattva (Bodhisattva) nature. If one practices the Small Vehicle (Hinayana) practices and reaches the stage of forbearance, one achieves the Śrāvaka (Śrāvaka) nature. Therefore, the Mahāprajñāpāramitāśāstra says that 『Summit』 and 『Forbearance』 are called the ground of nature. The Pratyekabuddha (Pratyekabuddha) can be inferred accordingly. If one cultivates any one of the three practices (Bodhisattva practice, Śrāvaka practice, Pratyekabuddha practice) but has not reached the original position, then it is established as an indeterminate nature. If one has not cultivated any of these three practices at all, then it is established as having no nature. Question: Regarding the distinction of natures, what are the four sentences? Answer: The Zhongnan Questions and Answers says: Some have Buddha-nature (Buddhadhātu), the Icchantika (Icchantika) has it, but those with good roots do not. This is distinguishing nature from the perspective of practice. Some have Buddha-nature (Buddhadhātu), those with good roots have it, but the Icchantika (Icchantika) does not. This is distinguishing nature from the perspective of stage. Some have Buddha-nature (Buddhadhātu), both have it. This is distinguishing nature from the perspective of cause. Some have Buddha-nature (Buddhadhātu), neither has it. This is distinguishing nature from the perspective of effect. Question: The meaning of Icchantika (Icchantika) is the severing of present good roots, why would they have the self-nature of practicing good? Answer: This is spoken from the perspective of stage. Those who generate good roots in this life and can be saved have the present active good nature. Those who generate good roots in another life and cannot be saved now have the seeds of the cause of practicing good. This meaning is different from the Śrāvaka (Śrāvaka) school. All four of these positions possess both the inherently attained and the acquired Buddha-nature (Buddhadhātu). Why? Because these two natures are the same as what is said in the place of faith, understanding, and pure mind, they are mutually accomplished. The inherently attained and acquired two kinds of Buddha-nature (Buddhadhātu) are not the beginning, not the middle, not the end, but encompass the front, middle, and back. Furthermore, one can verify the sutra text, the Tathāgatagarbha (Tathāgatagarbha) is spoken for the direct-advancing Bodhisattva (Bodhisattva) faculties, and the Buddha-nature (Buddhadhātu) is spoken for the fully matured Śrāvaka (Śrāvaka) faculties. Although the Tathāgatagarbha (Tathāgatagarbha) and Buddha-nature (Buddhadhātu) explained here differ in various meanings, they are all the meaning of the One Vehicle (Ekayāna) of the same teaching. Why? To accomplish the universal Dharma (Dharma), and accomplished by the universal Dharma (Dharma). Question: The originally abiding nature, and the nature acquired through habitual practice, which comes first and which comes later? Answer: Depending on the faculties and conditions, the order is not fixed. Therefore, the Fragrant Elephant Questions and Answers says: Question: Among the four sentences of originally existing, cultivated, etc., there is cultivated and originally existing

本有修生二句。其即緣起法故非本有。無修生非修生無本有。此二句因緣法可解。唯本有但修生。此二句為因緣法乎。若非由修生而有本有者。與習種以前有本有之義有何別云。答。聖者能見機益故四句皆普說。若有機緣眾生□以性種為前習種為后利益。即說本有前有修生后。若有眾生以修生為前本有為后利益。即說性種為后習種為前。但隨機處中說耳。勿見法定有前後。以其法無前後故即善當於先後耳。是故諸聖教之說前後不定。然而如言取者定本有前有法故失因緣旨違其意。故與彼人不同耳。餘一切法門皆爾。須解教所由。又解法實性也。

華嚴一乘十玄成佛妙義一卷

(寫本云)。

於時應長元年九月二十八日于東大寺戒壇院以尊勝院之御本加反點了。但文字散散極不審多。有後覽者可有交定候也。

小比丘實圓

享保三龍集戊戌仲秋初九天依凈俊成業御許可而繕寫之。上件本者示觀國師俗甥之神足。禪明房實圓之御本也。乍然文字魚魯風鳳之謬尤多。后覽君子夫思之(矣)。

賢首嗣祖勤息國賊性空(露命二九歲夏䔽一九歲)

【現代漢語翻譯】現代漢語譯本：問：『本有』（inherent existence）和『修生』（cultivated existence）這兩句話，因為它們是緣起法（dependent origination）的緣故，所以不是本有。『無修生』（non-cultivated existence）不是修生，所以沒有本有。這兩句話可以用因緣法（the law of causation）來解釋。只有本有和只有修生，這兩句話是因緣法嗎？如果不是通過修生而有本有，那麼這與習種（habitual seed）之前就存在本有的意義有什麼區別呢？答：聖者能夠觀察眾生的根機而給予利益，所以四句話都普遍宣說。如果有眾生認為以性種（nature seed）為前，習種為后能夠獲得利益，就說本有在前，修生在後。如果有眾生認為以修生為前，本有為后能夠獲得利益，就說性種在後，習種在前。這只是根據不同的根機而隨機應變地說法罷了。不要認為法有固定的先後順序，因為法本身沒有先後順序，只是爲了更好地適應先後順序而已。因此，諸聖教的說法前後不定。然而，如果像有些人那樣認為本有一定在前，就失去了因緣法的宗旨，違背了佛法的本意，所以與那些人不同。其餘一切法門也是如此，必須理解教義的由來，以及理解法的真實性質。《華嚴一乘十玄成佛妙義》一卷（寫本云）。於時應長元年九月二十八日于東大寺戒壇院以尊勝院之御本加反點了。但文字散散極不審多。有後覽者可有交定候也。小比丘實圓享保三龍集戊戌仲秋初九天依凈俊成業御許可而繕寫之。上件本者示觀國師俗甥之神足。禪明房實圓之御本也。乍然文字魚魯風鳳之謬尤多。后覽君子夫思之(矣)。賢首嗣祖勤息國賊性空(露命二九歲夏䔽一九歲)

【English Translation】 English version: Question: The two statements 'inherent existence' (本有) and 'cultivated existence' (修生), because they are dependent origination (緣起法), are therefore not inherently existent. 'Non-cultivated existence' (無修生) is not cultivated, so it does not have inherent existence. Can these two statements be explained by the law of causation (因緣法)? Are the two statements 'only inherent existence' and 'only cultivated existence' in accordance with the law of causation? If inherent existence does not arise from cultivated existence, then how is this different from the idea that inherent existence exists before habitual seeds (習種)? Answer: The sages are able to observe the capacities of beings and benefit them accordingly, so all four statements are universally taught. If there are beings who benefit from considering nature seed (性種) as prior and habitual seed as subsequent, then it is said that inherent existence is prior and cultivated existence is subsequent. If there are beings who benefit from considering cultivated existence as prior and inherent existence as subsequent, then it is said that nature seed is subsequent and habitual seed is prior. These are just expedient teachings based on different capacities. Do not think that the Dharma has a fixed order of priority, because the Dharma itself has no fixed order; it is just to better adapt to the order of priority. Therefore, the teachings of the sages are not fixed in their order. However, if one insists that inherent existence must be prior, like some people do, then one loses the essence of dependent origination and goes against the intention of the Buddha. Therefore, we are different from those people. All other Dharma gates are also like this; one must understand the origin of the teachings and the true nature of the Dharma. 《Avatamsaka One Vehicle Ten Mysteries Achieving Buddhahood Wonderful Meaning》, one volume. (Manuscript says). On the 28th day of the 9th month of Oucho 1 (year), at the Kaidan-in (ordination platform) of Todai-ji (Eastern Great Temple), I added annotations to the copy from Sonshoin (尊勝院). However, the characters are scattered and extremely unclear. May those who view it later make corrections. Little Bhikshu Jitsuen (實圓) On the 9th day of the middle autumn of the year Bojutsu (戊戌) in the third year of Kyoho (享保), by the permission of Ten'e Juntoshi (天依凈俊), this was copied. The above copy is the copy of Shinsoku (神足), the secular nephew of Kokushi (國師) Shikan (示觀), and Zenmyobo Jitsuen (禪明房實圓). However, there are many errors in the characters. May gentlemen who view it later consider this. Successor of the founder of the Ken-shou (賢首) school, Kinzoku (勤息) the traitor of the country, Seiku (性空) (exposed life 29 years old, Kahi (䔽) 19 years old)