X55n0902_一乘佛性究竟論

卍新續藏第 55 冊 No. 0902 一乘佛性究竟論

No. 902

一乘佛性究竟論第三

沙門　法寶　述

一乘顯密章第六

梁攝論云。摩訶般若說乘有三義。一□義。二行義。三果義。二空所顯三無性真如名性。由此性故。修十度十地名行。由修此行。究竟證得常樂我凈四德名果。又引中邊論。乘有五義。一出離為體。謂真如。二福慧為因。能引出故。三眾生為攝。如根性攝。令至果故。四無上菩提為果。究竟至此果故。五三惑為障。除此三惑。四義成故。又云。乘有人法。有大乘人。有小乘人。法有方便乘法。有正乘法。轉方便乘。修治正乘。故名救濟乘。又有二種。一了義一乘。二密意一乘。又有二種。一為定性菩薩說一乘。二為不定性聲聞菩薩說一乘準此論文。乘體以真如為性。為三煩惱覆故。凡夫二乘不能得見。以福慧因。除其三惑。引真如出。究竟證得大菩提果。此是正乘等。如其所求。為說余乘。名方便乘。此即佛乘是究竟。二乘為方便。又法花涅槃等經云。方便說三乘。究竟說一乘。佛性論云。入聖道已。生究竟涅槃心。為破如是增上慢心。故說大乘法花經等真實法教。準此等經論一乘為究竟。三乘為方便。

問若爾何故。解深密經第二第

【現代漢語翻譯】現代漢語譯本卍新續藏第 55 冊 No. 0902 一乘佛性究竟論 No. 902 一乘佛性究竟論第三沙門法寶述一乘顯密章第六梁《攝大乘論》（She Da Cheng Lun）說，『摩訶般若』（Mohe Bore，大智慧）說『乘』（sheng，車輛，這裡指教法）有三種含義：一是『□』義，二是『行』義，三是『果』義。二空所顯的三無性真如（San Wu Xing Zhen Ru，三種無自性的真如）名為『性』（xing，本性）。因為這個『性』，修十度（Shi Du，十種波羅蜜）十地（Shi Di，菩薩修行的十個階段）名為『行』（xing，修行）。由於修此『行』，最終證得常、樂、我、凈（Chang Le Wo Jing，永恒、喜樂、真我、清凈）四德，名為『果』（guo，結果）。又引用《中邊分別論》（Zhong Bian Fenbie Lun），『乘』有五種含義：一是出離為體，指真如（Zhen Ru，事物的真實如是性）；二是福慧為因，能夠引導出離；三是眾生為攝，如根性攝受，令至果地；四是無上菩提為果，究竟到達這個果地；五是三惑為障，去除這三種迷惑，四種含義才能成就。又說，『乘』有人法，有大乘人，有小乘人。法有方便乘法，有正乘法。轉變方便乘，修治正乘，所以名為救濟乘。又有兩種，一是了義一乘，二是密意一乘。又有兩種，一是為定性菩薩說一乘，二是為不定性聲聞菩薩說一乘。根據這些經文，『乘』的本體以真如為『性』。因為被三煩惱（San Fannao，貪嗔癡）覆蓋，凡夫和二乘（聲聞乘和緣覺乘）不能得見。以福慧為因，去除這三種迷惑，引出真如，最終證得大菩提果。這是正乘等。根據他們所求，為他們說其他的乘，名為方便乘。這就是佛乘是究竟的，二乘是方便的。又《法華經》（Fahua Jing）、《涅槃經》（Nirvana Jing）等經說，方便說三乘，究竟說一乘。《佛性論》（Foxing Lun）說，進入聖道后，生起究竟涅槃心。爲了破除這種增上慢心，所以說大乘《法華經》等真實法教。根據這些經論，一乘是究竟的，三乘是方便的。問：如果是這樣，為什麼《解深密經》（Jie Shenmi Jing）第二第

【English Translation】 English version 卍 New Continued Collection, Volume 55, No. 0902, The Ultimate Treatise on the One Vehicle Buddha-Nature No. 902 The Ultimate Treatise on the One Vehicle Buddha-Nature, Part 3 By Shramana Fabao Chapter 6 on the Exoteric and Esoteric Teachings of the One Vehicle The She Da Cheng Lun (Compendium of the Mahayana) of the Liang dynasty says: 'Mahaprajna' (Great Wisdom) states that 'Vehicle' (teaching) has three meanings: first, the meaning of '□'; second, the meaning of 'practice'; and third, the meaning of 'fruit'. The Threefold Naturelessness True Thusness (San Wu Xing Zhen Ru) revealed by the Twofold Emptiness is called 'Nature'. Because of this 'Nature', cultivating the Ten Perfections (Shi Du, Ten Paramitas) and the Ten Grounds (Shi Di, Ten Bhumis) is called 'Practice'. By cultivating this 'Practice', ultimately attaining the Four Virtues of Permanence, Bliss, Self, and Purity (Chang Le Wo Jing) is called 'Fruit'. Furthermore, quoting the Zhong Bian Fenbie Lun (Distinguishing the Middle from the Extremes), 'Vehicle' has five meanings: first, taking liberation as its essence, referring to True Thusness (Zhen Ru, the true suchness of things); second, taking merit and wisdom as its cause, capable of leading to liberation; third, encompassing sentient beings, like the reception of inherent nature, leading them to the fruit; fourth, taking unsurpassed Bodhi as its fruit, ultimately reaching this fruit; fifth, taking the Three Poisons as its obstacle, removing these three delusions so that the four meanings can be accomplished. It also says that 'Vehicle' involves people and Dharma, there are Mahayana practitioners and Hinayana practitioners. The Dharma includes expedient vehicle teachings and true vehicle teachings. Transforming the expedient vehicle, cultivating the true vehicle, hence it is called the rescuing vehicle. There are also two types: first, the definitive meaning One Vehicle; second, the hidden meaning One Vehicle. There are also two types: first, the One Vehicle taught for those Bodhisattvas with fixed nature; second, the One Vehicle taught for those Shravaka Bodhisattvas with unfixed nature. According to these scriptures, the essence of 'Vehicle' takes True Thusness as its 'Nature'. Because it is covered by the Three Afflictions (San Fannao, greed, hatred, and delusion), ordinary people and the Two Vehicles (Shravakayana and Pratyekabuddhayana) cannot see it. Taking merit and wisdom as the cause, removing these three delusions, bringing forth True Thusness, ultimately attaining the Great Bodhi fruit. This is the true vehicle, etc. According to what they seek, teaching them other vehicles is called the expedient vehicle. This is the Buddha Vehicle which is ultimate, the Two Vehicles are expedient. Furthermore, the Fahua Jing (Lotus Sutra), Nirvana Jing (Nirvana Sutra), etc., say that the Three Vehicles are taught expediently, the One Vehicle is taught ultimately. The Foxing Lun (Treatise on Buddha-Nature) says that after entering the holy path, the mind of ultimate Nirvana arises. In order to break this mind of increased arrogance, the true Dharma teachings such as the Mahayana Fahua Jing are taught. According to these scriptures and treatises, the One Vehicle is ultimate, the Three Vehicles are expedient. Question: If that is the case, then why does the Jie Shenmi Jing (Samdhinirmocana Sutra), second section,

四。皆云密意說一乘。又攝論等。釋諸經一乘有八。云爲不定性。諸佛說一乘邪。答一乘有二。一密意一乘。二究竟一乘。有差別故。深密攝論等。是密意一乘。法花等。是究竟一乘。今釋二種一乘。更作二門分別。一述異。二引兩文對顯一述異者。于中有九。一存三破二異。二說時前後異。三說位不同異。四滅別道同異。五分同全同異。六有會無會異。七合三開一異。八為𤯔勝劣異。九說義不同異。存三破二異者。密意一乘三乘。皆有究竟涅槃。因果俱別。同法界等。密說為一。如說羊鹿牛車。小大不同。皆是實有。轅相等同。密說為一。亦如江河海等大小不同流處各別同水等故密說為一究竟一乘者。如前說。門外有羊鹿車。破前所說。云無二滅。究竟同一牛車。亦如江河海水。流處各別。江河究竟。皆歸於海。此破前說有二滅也。二說時前後異者。密意一乘。起四十年前說。勝天王般若云。菩薩聞說一乘。即便信受。又云。世尊說法。隨眾生根性。是故分別說有三乘。其實一道。大集十輪經。第七頌云。我昔諸餘契經說。乃至我為勸進彼眾生。故說一乘無第二。大集經十六年說。會昔說一乘。故知不是法花一乘。又仁王經云。一乘方便者。不於二相。通達眾生一切行故。仁王即是三十年初月八說。華嚴二十三云。

【現代漢語翻譯】現代漢語譯本四。他們都說密意說的是一乘（Ekayana，唯一乘）。又《攝大乘論》等解釋諸經中的一乘有八種說法，說是爲了不定性的眾生。諸佛說一乘是邪說嗎？回答是，一乘有兩種：一是密意一乘，二是究竟一乘。因為有差別。《深密解脫經》、《攝大乘論》等說的是密意一乘，《法華經》等說的是究竟一乘。現在解釋這兩種一乘，再作兩個方面來分別：一是陳述不同之處，二是引用兩段經文來對照顯明。先說陳述不同之處，其中有九點：一、存三乘破二乘的差異；二、說法的時機前後不同；三、所說的位階不同；四、滅度的差別和道的一致的差異；五、部分相同和完全相同的差異；六、有會歸和無會歸的差異；七、合三乘為一乘和開一乘為三乘的差異；八、爲了讚歎而說勝劣的差異；九、所說義理的不同。存三乘破二乘的差異是：密意一乘的三乘，都有究竟涅槃，因和果都各自不同，與法界等同，秘密地說是『一』。比如，說羊車、鹿車、牛車，大小不同，都是真實存在的，車轅等相同，秘密地說是『一』。又如江河、大海等，大小不同，流向各處不同，因為同是水等，秘密地說是『一』。究竟一乘是，如前面所說，門外有羊車、鹿車，破斥前面所說的，說沒有二滅，究竟同是牛車。也如江河海水，流向各處不同，江河最終都歸於大海。這是破斥前面所說的有二滅。二、說法的時機前後不同是：密意一乘，是在（佛陀）開始說法四十年之前說的。《勝天王般若經》說：『菩薩聽聞說一乘，就立即信受。』又說：『世尊說法，隨順眾生的根性，所以分別說有三乘，其實只有一道。』《大集十輪經》第七頌說：『我過去在其他的契經中說，乃至我爲了勸進那些眾生，所以說一乘沒有第二。』《大集經》是（佛陀）說法十六年時說的，會合了過去所說的一乘，所以知道不是《法華經》所說的一乘。又《仁王經》說：『一乘方便，不在於二相，通達眾生的一切行為。』《仁王經》就是在（佛陀）開始說法三十年初月八日說的。《華嚴經》二十三說：

【English Translation】 English version Four. All say that the 'secret meaning' speaks of the Ekayana (一乘, One Vehicle). Furthermore, texts like the Samdhinirmocana Sutra (深密解脫經) and Mahāyānasaṃgraha (攝大乘論) explain that there are eight interpretations of the Ekayana in various sutras, stating it is for beings of 'undetermined nature'. Is it wrong for the Buddhas to speak of the Ekayana? The answer is that there are two types of Ekayana: one is the 'secret meaning' Ekayana, and the other is the 'ultimate' Ekayana. Because there is a difference, the Samdhinirmocana Sutra, Mahāyānasaṃgraha, etc., speak of the 'secret meaning' Ekayana, while the Lotus Sutra (法華經) etc., speak of the 'ultimate' Ekayana. Now, to explain these two types of Ekayana, we will further distinguish them in two aspects: first, stating the differences; second, citing two passages to contrast and clarify. First, stating the differences, there are nine points within this: 1. The difference between preserving the Three Vehicles and refuting the Two Vehicles; 2. The difference in the timing of the teachings; 3. The difference in the stages spoken of; 4. The difference between the distinctions of Nirvana and the unity of the path; 5. The difference between partial sameness and complete sameness; 6. The difference between having convergence and not having convergence; 7. The difference between combining the Three Vehicles into One Vehicle and opening the One Vehicle into Three Vehicles; 8. The difference in praising superiority and inferiority; 9. The difference in the meanings spoken of. The difference between preserving the Three Vehicles and refuting the Two Vehicles is: the Three Vehicles of the 'secret meaning' Ekayana all have ultimate Nirvana, with causes and effects that are distinct from each other, being the same as the Dharmadhatu (法界, realm of truth), etc., secretly spoken of as 'one'. For example, speaking of goat carts, deer carts, and ox carts, the sizes are different, but they are all real, with the shafts, etc., being the same, secretly spoken of as 'one'. Also, like rivers, seas, etc., the sizes are different, and the flows are different, but because they are the same as water, etc., they are secretly spoken of as 'one'. The 'ultimate' Ekayana is, as mentioned earlier, that outside the gate there are goat carts and deer carts, refuting what was said earlier, saying that there are no two Nirvanas, ultimately being the same ox cart. Also, like rivers and seawater, the flows are different, but the rivers ultimately return to the sea. This refutes what was said earlier about there being two Nirvanas. Two. The difference in the timing of the teachings is: the 'secret meaning' Ekayana was spoken of forty years before (the Buddha) began teaching. The Superior Victory King Prajna Sutra (勝天王般若經) says: 'Bodhisattvas, hearing the teaching of the Ekayana, immediately believe and accept it.' It also says: 'The World-Honored One teaches according to the dispositions of beings, therefore separately speaking of the Three Vehicles, but in reality, there is only one path.' The seventh verse of the Great Collection Ten Wheels Sutra (大集十輪經) says: 'In the past, in other sutras, I said, even to encourage those beings, I spoke of the Ekayana as having no second.' The Great Collection Sutra was spoken of sixteen years after (the Buddha) began teaching, converging with the Ekayana spoken of in the past, so it is known that it is not the Ekayana spoken of in the Lotus Sutra. Also, the Benevolent Kings Sutra (仁王經) says: 'The expedient of the Ekayana is not in the two aspects, understanding all the actions of beings.' The Benevolent Kings Sutra was spoken of on the eighth day of the first month of the thirtieth year after (the Buddha) began teaching. The twenty-third chapter of the Avatamsaka Sutra (華嚴經) says:

以法無㝵智。知一乘究竟攝一乘無差別。以義無㝵智。知諸乘無差別。以辭無㝵智。能說諸乘無差別。又五十云。或有一世界。聞說一乘音。或二三四五。乃至無量乘。智慧行有異。解脫無差別。猶如虛空性。無有若干相。更有多經。略而不錄。究竟一乘。四十年後說。法花云。此法花經。多怨難信。先所未說。而今說之。準此經文。故知不是前說一乘。三說位不同異者。密意一乘。說如乳酪。如眾流位為一。究竟一乘。說至醍醐。皆歸海位為一。涅槃第十云。如佛說者。我今始知差別之義。無差別義。何以故。一切菩薩聲聞緣覺。未來之世。皆當歸于大般涅槃。譬如眾流皆歸於海。云何性差別佛言。聲聞如乳。緣覺如酪。菩薩之人。如生熟蘇。諸佛世尊。猶如醍醐。乃至凡夫佛性。如雜血乳。四滅別道同異者。密意一乘。說二乘位道等同。故名之為一。究竟一乘。說二乘位。實無有滅。與佛不同。至佛果時。方齊有滅。名之為一。五分同全同異者。密意一乘。人無我同。非法無我。解脫身同。非法身同。滅分段生死同。非變易生死。究竟一乘。二無我同。解脫法身同。滅二種生死同。故名為一。六有會無會異者。密意一乘。不會說二乘。為方便。究竟一乘。會說二滅。為方便。法花云。我為設方便。說諸盡苦道。示

【現代漢語翻譯】現代漢語譯本以法無㝵智（對一切事物通達無礙的智慧）。知一乘（唯一能達到涅槃的道路）究竟，攝一乘（唯一能達到涅槃的道路）無差別。以義無㝵智（對一切事物的意義通達無礙的智慧）。知諸乘（各種修行道路）無差別。以辭無㝵智（對一切言辭通達無礙的智慧）。能說諸乘（各種修行道路）無差別。又《五十》云：『或有一世界，聞說一乘（唯一能達到涅槃的道路）音。或二三四五，乃至無量乘（各種修行道路）。智慧行有異，解脫無差別。猶如虛空性，無有若干相。』更有多經，略而不錄。究竟一乘（唯一能達到涅槃的道路），四十年後說。《法華》云：『此《法華經》，多怨難信，先所未說，而今說之。』準此經文，故知不是前說一乘（唯一能達到涅槃的道路）。三說位不同異者。密意一乘（隱藏含義的唯一道路），說如乳酪。如眾流位為一。究竟一乘（唯一能達到涅槃的道路），說至醍醐。皆歸海位為一。《涅槃》第十云：『如佛說者，我今始知差別之義，無差別義。何以故？一切菩薩聲聞緣覺，未來之世，皆當歸于大般涅槃。譬如眾流皆歸於海。云何性差別？』佛言：『聲聞如乳，緣覺如酪，菩薩之人，如生熟蘇，諸佛世尊，猶如醍醐，乃至凡夫佛性，如雜血乳。』四滅別道同異者。密意一乘（隱藏含義的唯一道路），說二乘位道等同，故名之為一。究竟一乘（唯一能達到涅槃的道路），說二乘位，實無有滅，與佛不同。至佛果時，方齊有滅，名之為一。五分同全同異者。密意一乘（隱藏含義的唯一道路），人無我同，非法無我，解脫身同，非法身同，滅分段生死同，非變易生死。究竟一乘（唯一能達到涅槃的道路），二無我同，解脫法身同，滅二種生死同，故名為一。六有會無會異者。密意一乘（隱藏含義的唯一道路），不會說二乘，為方便。究竟一乘（唯一能達到涅槃的道路），會說二滅，為方便。《法華》云：『我為設方便，說諸盡苦道，示』

【English Translation】 English version With the unobstructed wisdom of Dharma (法無㝵智, wisdom that penetrates all things without obstruction), one knows that the ultimate Ekayana (一乘, the One Vehicle, the only path to Nirvana) encompasses the Ekayana (一乘, the One Vehicle, the only path to Nirvana) without difference. With the unobstructed wisdom of meaning (義無㝵智, wisdom that penetrates the meaning of all things without obstruction), one knows that the various vehicles (諸乘, various paths of practice) are without difference. With the unobstructed wisdom of language (辭無㝵智, wisdom that penetrates all languages without obstruction), one can speak of the non-difference of the various vehicles (諸乘, various paths of practice). Furthermore, the Fifty says: 'Perhaps in one world, the sound of the Ekayana (一乘, the One Vehicle, the only path to Nirvana) is heard. Or two, three, four, five, even countless vehicles (乘, vehicles or paths). Wisdom and practice differ, but liberation is without difference. Like the nature of space, there are no diverse forms.' Many other sutras are omitted here. The ultimate Ekayana (一乘, the One Vehicle, the only path to Nirvana) is spoken of after forty years. The Lotus Sutra says: 'This Lotus Sutra is difficult to believe and resented by many; it has not been spoken of before, but now it is spoken.' According to this sutra text, it is known that it is not the previously spoken Ekayana (一乘, the One Vehicle, the only path to Nirvana). Regarding the differences in the three levels of teaching: The provisional Ekayana (密意一乘, the One Vehicle with hidden meaning) is spoken of like milk and curds, as the position of various streams being one. The ultimate Ekayana (究竟一乘, the ultimate One Vehicle) is spoken of as reaching ghee, all returning to the ocean as one. The tenth chapter of the Nirvana Sutra says: 'As the Buddha said, I now understand the meaning of difference and the meaning of non-difference. Why? All Bodhisattvas, Sravakas, and Pratyekabuddhas will, in the future, all return to Great Nirvana. Just as all streams return to the ocean. What is the difference in nature?' The Buddha said: 'Sravakas are like milk, Pratyekabuddhas are like curds, Bodhisattvas are like raw and cooked butter, the Buddhas are like ghee, and even the Buddha-nature of ordinary beings is like milk mixed with blood.' Regarding the similarities and differences in the four extinctions and separate paths: The provisional Ekayana (密意一乘, the One Vehicle with hidden meaning) speaks of the positions and paths of the two vehicles (二乘, Sravakas and Pratyekabuddhas) as being equal, hence it is called one. The ultimate Ekayana (究竟一乘, the ultimate One Vehicle) speaks of the positions of the two vehicles (二乘, Sravakas and Pratyekabuddhas) as not truly extinguished, being different from the Buddha. Only upon reaching Buddhahood do they equally have extinction, hence it is called one. Regarding the similarities and differences in the five divisions being the same or different: The provisional Ekayana (密意一乘, the One Vehicle with hidden meaning) has the same personal non-self, but not the same phenomenal non-self; the same liberated body, but not the same Dharma body; the same extinction of segmented birth and death, but not the same transformational birth and death. The ultimate Ekayana (究竟一乘, the ultimate One Vehicle) has the same two non-selves, the same liberated Dharma body, and the same extinction of both kinds of birth and death, hence it is called one. Regarding the differences in whether there is convergence or non-convergence: The provisional Ekayana (密意一乘, the One Vehicle with hidden meaning) does not speak of the two vehicles (二乘, Sravakas and Pratyekabuddhas) as a means. The ultimate Ekayana (究竟一乘, the ultimate One Vehicle) speaks of the two extinctions as a means. The Lotus Sutra says: 'I establish expedient means, and speak of the path to the end of suffering, showing'

之以涅槃。我雖說涅槃。是亦非真滅。七合三開一異者。深密會昔合三乘為一乘。一非三中之大乘。法花會昔開一為三乘。一是三中之佛乘。八為人勝劣異者。密意一乘。為鈍根說。究竟一乘。為利根說。梁攝論云。有諸菩薩。于大乘根性已定。無退異意。為此菩薩故說一乘。此同涅槃經云。不為鈍根聲聞說一乘。為利根迦葉菩薩。說一乘也。八種一乘為任持不定性菩薩。及引接不定性聲聞。即是為鈍根菩薩及聲聞說。又法花云。為信解堅固了達空法說。菩薩聲聞說二乘實無涅槃。堅固即是不退之異名也。所為說人利鈍不同。故知乘異。九說義不同異者。攝論一乘依十義說。法花一乘依四義說。廣如下釋。說義不同。明知乘異。

二引文對顯者。先引密意一乘經論文。后引究竟一乘經論文。密意一乘經論文者。一解深密經第二云。乃至更說法要。謂相無自性性。勝義無自性性。乃至諸聲聞乘種性有情。亦由此道。此行跡故。證得無上安隱涅槃。諸獨覺乘種性有情。諸如來乘種性有情。亦由此道。此行跡故。證得無上安隱涅槃。一切聲聞獨覺菩薩。皆共此一妙清凈道。皆同此一究竟清凈。更無第二。我依此故。密意說言唯有一乘。非於一切有情界中。無有種種有情種性。或鈍根性。或中根性。或利根性。有情差別

【現代漢語翻譯】現代漢語譯本：因此才說涅槃。我雖然說涅槃，但這也不是真正的斷滅。『七合三開一異』指的是，《深密解脫經》（Samdhinirmocana Sutra）曾經將三乘合為一乘，但這『一』並非三乘中的大乘。《法華經》（Lotus Sutra）曾經將一乘開為三乘，這『一』是三乘中的佛乘。『八為人勝劣異』指的是，密意一乘是為鈍根之人所說，究竟一乘是為利根之人所說。《梁攝論》（Mahāyānasaṃgraha）中說，有些菩薩對於大乘的根性已經確定，沒有退轉的意念，所以為這些菩薩說一乘。這和《涅槃經》（Nirvana Sutra）中說的不為鈍根聲聞說一乘，而是為利根迦葉菩薩（Kasyapa）說一乘一樣。八種一乘是為任持不定性的菩薩，以及引導接引不定性的聲聞，也就是為鈍根菩薩和聲聞所說。而且《法華經》中說，為信解堅固、了達空法的人說，菩薩和聲聞說二乘，實際上沒有涅槃。『堅固』就是不退轉的另一種說法。因為所說的人根性有利有鈍的不同，所以知道乘有所不同。『九說義不同異』指的是，《攝論》的一乘是依據十種意義來說的，《法華經》的一乘是依據四種意義來說的，詳細的解釋在後面。說法的意義不同，很明顯知道乘有所不同。二、引文對比顯明。先引用密意一乘經的論文，后引用究竟一乘經的論文。密意一乘經的論文是，《解深密經》（Samdhinirmocana Sutra）第二卷中說：『乃至進一步說法要，即相無自性性，勝義無自性性，乃至各種聲聞乘種性的有情，也由此道、此行跡，證得無上安隱涅槃。各種獨覺乘種性的有情，各種如來乘種性的有情，也由此道、此行跡，證得無上安隱涅槃。一切聲聞、獨覺、菩薩，都共同此一妙清凈道，都相同此一究竟清凈，更沒有第二條路。我依據這個緣故，密意地說只有一乘，並非在一切有情界中，沒有各種有情種性，或者鈍根性，或者中根性，或者利根性的有情差別。』

【English Translation】 English version: Therefore, it is said about Nirvana. Although I speak of Nirvana, it is not a true extinction. 'Seven combining into three, opening one into different' refers to the Samdhinirmocana Sutra (Deep Secret Unveiling Sutra) once combining the Three Vehicles into One Vehicle, but this 'One' is not the Mahayana (Great Vehicle) within the Three Vehicles. The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) once opened the One Vehicle into Three Vehicles, and this 'One' is the Buddha Vehicle within the Three Vehicles. 'Eight people being superior or inferior' refers to the fact that the provisional One Vehicle is spoken for those of dull faculties, and the ultimate One Vehicle is spoken for those of sharp faculties. The Mahāyānasaṃgraha (Compendium of the Mahayana) states that there are Bodhisattvas whose roots in the Mahayana are already established and have no intention of retreating, so the One Vehicle is spoken for these Bodhisattvas. This is the same as the Nirvana Sutra (Mahāparinirvāṇa Sūtra) saying that the One Vehicle is not spoken for dull-rooted Śrāvakas (listeners), but for the sharp-rooted Kasyapa (one of the principal disciples of Gautama Buddha). The eight kinds of One Vehicle are for Bodhisattvas who maintain an indeterminate nature and for Śrāvakas who are led and guided with an indeterminate nature, that is, spoken for Bodhisattvas and Śrāvakas of dull faculties. Moreover, the Lotus Sutra says that it is spoken for those who have firm faith and understanding and who thoroughly understand the Dharma of emptiness, and that Bodhisattvas and Śrāvakas speak of the Two Vehicles, but in reality, there is no Nirvana. 'Firm' is another name for non-retrogression. Because the faculties of those to whom it is spoken are different, it is known that the Vehicles are different. 'Nine differences in the meaning of speaking' refers to the fact that the One Vehicle in the Mahāyānasaṃgraha is spoken according to ten meanings, while the One Vehicle in the Lotus Sutra is spoken according to four meanings, as explained in detail below. The meaning of the teaching is different, clearly indicating that the Vehicles are different. Second, contrasting the quotations makes it clear. First, quote the thesis of the sutra of the provisional One Vehicle, and then quote the thesis of the sutra of the ultimate One Vehicle. The thesis of the sutra of the provisional One Vehicle is, the second volume of the Samdhinirmocana Sutra (Deep Secret Unveiling Sutra) says: 'Even further expounding the Dharma essence, namely, the characteristic of no self-nature in phenomena, the characteristic of no ultimate self-nature, and even sentient beings of various Śrāvaka Vehicle natures also attain unsurpassed peaceful Nirvana through this path, this course. Sentient beings of various Pratyekabuddha (Solitary Realizer) Vehicle natures, sentient beings of various Tathāgata (Thus Come One) Vehicle natures, also attain unsurpassed peaceful Nirvana through this path, this course. All Śrāvakas, Pratyekabuddhas, and Bodhisattvas all share this one wonderful pure path, all are the same in this one ultimate purity, and there is no second path. Based on this reason, I secretly say that there is only One Vehicle, not that in all realms of sentient beings, there are no various natures of sentient beings, or dull faculties, or medium faculties, or sharp faculties of sentient beings.'

。準此經文。三乘同無性道故。名之為一。或三乘唯用無性道故。名之為一。此是等二時教。一乘乘說。第二時教后說故。又是會昔說故。此之一乘。攝論不攝存三根時。說於一故。是密意也。第四卷。觀自在菩薩。復白佛言。世尊。如世尊說。若聲聞乘。若復大乘。唯是一乘。此何密意。乃至如我。于聲聞乘中。宣說種種諸法自性。所謂五蘊。或內六處。或外六處。于大乘中。即說彼法同一法界。同一法界。同一理趣。故我不說乘差別性。準此經文。同一法界。名為一乘。此亦是第二時教一乘。觀自在菩薩。舉昔為問。故大般若云。若聲聞乘。若獨覺乘。若大乘無有別故。此之一乘。事即存三。就理說一。故是密意。二依顯揚論。六義說一乘。第二十云。問何故如來宣說一乘。答有六因緣故。一即彼諸法。就無差別相故。此同法界。二就無差別行相故。此就平等智。說前是無我及法無我平等故。四解脫平等故。五能變化住故。六行究竟故。此六之是存其二滅。說差別位。為一乘也。三唐攝論云。論曰。若此功德圓滿。相應諸佛法身。不與聲聞獨覺乘共。以何意趣。佛說一乘。準此問意。明佛不共功德。有此問故。問異時說同一乘□頌。答為引攝一類。及任持所餘。由不定種性。諸佛說一乘。法無我解脫等故。不同得

二意樂化究竟。說一乘。無性釋論云。依此密意。佛說一乘。二頌顯示。為引攝一類者。了知不定種性聲聞。趣彼解脫。方便引攝。令依大乘。而般涅槃。故說一乘。及任持所餘者。為欲任持其餘。不定種性菩薩。恐于大乘。精進退壞。故說任持令住。勿彼菩薩依聲聞乘。而般涅槃。法等故者。法謂真如。諸聲聞等乘。雖差別。同趣真如。所趣真如。無有差別。故說一乘。無我等者。補特伽羅。無我同故。若實有異。補特伽羅。可有乘別。此是聲聞。此是菩薩。既無實異補特伽羅。故說一乘。解脫等故者。謂彼三乘。于煩惱障。解脫無異。如世尊言。解脫解脫。無有差別。由此意趣故說一乘。性不同故。謂諸聲聞。不定種性。有差別故。謂迴向菩提。聲聞身中。具有聲聞種性。及佛種性。由此道理。故一乘□得二意樂故者。謂得二種意樂。一者。謂佛於一切有情。得同自體意樂。言彼即是我。我即是彼。由是因緣。此既成佛。彼亦成佛。是故名得第一意樂。二者。世尊法華會上。與諸聲聞舍利子。等授佛記。為令攝得如是意樂。我等與佛。平等無二。此亦異時說同。非遮二滅。答不共功德問故。不說當也。若謂但意樂同。不當成者。舍利弗是退菩提聲聞。豈不成佛。又此會上有諸菩薩。與彼名同。得授記別故。佛一言

【現代漢語翻譯】現代漢語譯本二意樂化究竟。說一乘（Ekayana，唯一之道）。《無性釋論》說：『依據這個密意，佛說一乘。』兩句偈頌顯示：爲了引導和攝受一類眾生，瞭解不定種性的聲聞，引導他們趣向解脫，方便地引導和攝受，讓他們依靠大乘而般涅槃，所以說一乘。以及任持其餘眾生，爲了任持其餘不定種性的菩薩，恐怕他們對於大乘的精進退失和損壞，所以說任持，讓他們安住，不要讓他們依靠聲聞乘而般涅槃。『法等故』是指：法，指的是真如（Tathata，事物的真實本性）。諸聲聞等乘，雖然有差別，但都同樣趨向真如。所趨向的真如，沒有差別，所以說一乘。『無我等』是指：補特伽羅（Pudgala，個體）的無我是相同的，如果確實有差異，補特伽羅才可能有乘的區別，這是聲聞，這是菩薩。既然沒有實際差異的補特伽羅，所以說一乘。『解脫等故』是指：這三乘，對於煩惱障的解脫沒有差異，如世尊所說：『解脫、解脫，沒有差別。』由於這個意趣，所以說一乘。『性不同故』是指：諸聲聞，不定種性，有差別，指的是迴向菩提（Bodhi，覺悟）的聲聞身中，具有聲聞種性和佛種性。由於這個道理，所以一乘能夠得到兩種意樂。『得二意樂故』是指：得到兩種意樂。第一種，指的是佛對於一切有情，得到同自體意樂，說『他們就是我，我就是他們』，由於這個因緣，既然他成佛，他們也成佛，所以名為得到第一意樂。第二種，世尊在《法華經》會上，與諸聲聞舍利子（Sariputra）等授佛記，爲了讓他們攝得這樣的意樂，『我們與佛，平等無二』，這也是異時說同，並非遮止二滅。回答不共功德的提問，所以不說應當。如果說只是意樂相同，不應當成佛，舍利弗是退菩提的聲聞，難道不能成佛嗎？又這次法會上，有諸菩薩，與他名字相同，得到授記的差別，所以佛一言。

【English Translation】 English version The ultimate transformation of two intentions. Speaking of Ekayana (One Vehicle). The Anabhilapa-tika says: 'Based on this secret intention, the Buddha spoke of the One Vehicle.' Two verses show: In order to guide and gather a certain type of sentient beings, understanding the uncertain-natured Sravakas (Hearers), guiding them towards liberation, conveniently guiding and gathering them, allowing them to attain Nirvana (complete liberation) by relying on the Mahayana (Great Vehicle), therefore it is said to be the One Vehicle. And to uphold the remaining sentient beings, in order to uphold the remaining uncertain-natured Bodhisattvas (Enlightenment Beings), fearing that their diligence in the Mahayana will decline and be damaged, therefore it is said to be upholding, allowing them to abide, not allowing those Bodhisattvas to attain Nirvana by relying on the Sravaka Vehicle. 'Because the Dharma (law) is the same' refers to: Dharma refers to Tathata (Suchness, the true nature of things). Although the vehicles of the Sravakas and others are different, they all tend towards Tathata in the same way. The Tathata that is tended towards is not different, therefore it is said to be the One Vehicle. 'Because there is no self, etc.' refers to: The non-self of Pudgala (individual) is the same. If there is indeed a difference, there could be a distinction between the vehicles of Pudgalas, this is a Sravaka, this is a Bodhisattva. Since there is no actually different Pudgala, therefore it is said to be the One Vehicle. 'Because liberation is the same' refers to: These three vehicles have no difference in liberation from the afflictive obscurations. As the World Honored One said: 'Liberation, liberation, there is no difference.' Because of this intention, it is said to be the One Vehicle. 'Because the nature is different' refers to: The Sravakas, with uncertain nature, are different, referring to those who dedicate themselves to Bodhi (Enlightenment) in the body of a Sravaka, possessing both the Sravaka nature and the Buddha nature. Because of this principle, the One Vehicle can obtain two intentions. 'Obtaining two intentions' refers to: Obtaining two kinds of intentions. The first refers to the Buddha obtaining the intention of the same self for all sentient beings, saying 'They are me, and I am them.' Because of this cause, since he becomes a Buddha, they also become Buddhas, therefore it is called obtaining the first intention. The second is that the World Honored One, at the assembly of the Lotus Sutra, bestowed predictions of Buddhahood to the Sravakas Sariputra (one of the principal disciples of the Buddha), etc., in order to allow them to gather such an intention, 'We are equal and not different from the Buddha.' This is also saying the same at different times, not preventing the two destructions. Answering the question of uncommon merits, therefore it is not said to be appropriate. If it is said that only the intentions are the same, it should not become Buddhahood, Sariputra is a Sravaka who has regressed from Bodhi, can he not become a Buddha? Also, at this assembly, there are Bodhisattvas with the same name as him, who have received different predictions, therefore the Buddha said one word.

含二種益。謂諸聲聞。攝得同佛自體意樂。及諸菩薩。得授記別。由此道理。故說一乘。雖引后經。義同前說。不違教時。言化故者。如世尊言。汝等苾芻。我憶往昔無量百返。依聲聞乘。而般涅槃。云何已成佛。復依聲聞。而般涅槃。是故此中有別意趣。謂為調伏聲聞種性。所化有情。自化其身。同彼乘類。現般涅槃。由此義故。若聲聞乘。若獨覺乘。即是大乘。故成一乘。究竟故者。依究竟理。故說一乘。非無歸別。由過此外。無別勝乘。唯此一乘。最為勝故。佛說一乘。唯此論文。大乘得至究竟最勝名一。二乘不至究竟。而滅劣故非一不同法華二乘。皆同佛乘。究竟名一。八種一乘。並不同法華。遮二乘滅。故知不是法華一乘。此八一乘。不攝深密經同一道。及顯揚第二。無差別行相。及同時說二乘出生。菩提心經。及大威德陀羅尼經等。皆是存二滅。教義同此釋。

究竟一乘經論文者。勝鬘經云。二乘入一乘。一乘即大乘。法華經云。十方世界中。唯有一乘法。無二亦無三。除佛方便說。又云。唯此一事實。餘二即非真。又云。諸佛語無異。唯一無二乘。又云。初以三乘。引道眾生。然後但以大乘。而度脫之。涅槃經云。一切眾生。皆歸一道。一道者。大乘也。諸佛菩薩。為眾生故。分之為三。法華論

【現代漢語翻譯】現代漢語譯本：包含兩種利益。即指諸位聲聞（śrāvaka，聽聞佛陀教誨而修行的人），能夠獲得與佛陀自身相同的意樂（adhyāśaya，心之所向），以及諸位菩薩（bodhisattva，立志成佛的修行者）能夠得到佛陀的授記（vyākaraṇa，對未來成佛的預言）。由於這個道理，所以說是一乘（ekayāna，唯一通往解脫的道路）。雖然引用了後面的經典，但意義與前面所說相同，不違背教化的時機。說到『化故』，就像世尊（Śākyamuni，釋迦牟尼佛）所說：『你們這些苾芻（bhikṣu，比丘，出家修行的僧人），我記得過去無數次，依靠聲聞乘而般涅槃（parinirvāṇa，完全的涅槃，即死亡）。』既然已經成佛，為何又依靠聲聞乘而般涅槃呢？因此，這裡面有特別的用意，即爲了調伏聲聞種性（śrāvakagotra，具有聲聞根性的人），所化度的有情（sattva，眾生），自己化現其身，與他們同屬一類，示現般涅槃。由於這個意義，無論是聲聞乘，還是獨覺乘（pratyekabuddhayāna，不依賴他人教導，獨自悟道的修行者），都是大乘（mahāyāna，追求成佛的道路）。所以成就了一乘。說到『究竟故』，依據究竟的道理，所以說是一乘，並非沒有歸宿的差別。因為超過此外，沒有其他更殊勝的乘，唯有這一乘最為殊勝，所以佛陀說一乘。唯有此論文，大乘能夠達到究竟最殊勝，才稱為一。二乘不能達到究竟，而滅度是低劣的，所以不是一，不同於《法華經》（Saddharma Puṇḍarīka Sūtra）所說二乘都與佛乘相同，達到究竟才稱為一。這八種一乘，都不同於《深密經》（Saṃdhinirmocana Sūtra）所說的同一道，以及《顯揚聖教論》（Abhisamayālaṃkāra）第二品所說的無差別行相，以及同時說二乘出生、《菩提心經》（Bodhicittotpāda Sūtra）以及《大威德陀羅尼經》（Mahāvajra-bhairava-tantra）等，都是存二乘滅一乘的教義，與此解釋相同。《究竟一乘經》論文說，《勝鬘經》（Śrīmālādevīsiṃhanāda Sūtra）說：『二乘入一乘，一乘即大乘。』《法華經》說：『十方世界中，唯有一乘法，無二亦無三，除佛方便說。』又說：『唯此一事實，餘二即非真。』又說：『諸佛語無異，唯一無二乘。』又說：『初以三乘，引道眾生，然後但以大乘，而度脫之。』《涅槃經》（Mahāparinirvāṇa Sūtra）說：『一切眾生，皆歸一道，一道者，大乘也。諸佛菩薩，為眾生故，分之為三。』《法華論》（Saddharma Puṇḍarīka Sūtra Śāstra）

【English Translation】 English version: It contains two kinds of benefits. Namely, the Śrāvakas (śrāvaka, 'hearers', those who attain enlightenment by listening to the Buddha's teachings) can obtain the same intention and inclination (adhyāśaya, aspiration) as the Buddha himself, and the Bodhisattvas (bodhisattva, beings who strive for Buddhahood) can receive the prediction (vyākaraṇa, prophecy) of their future Buddhahood. Because of this reason, it is said to be the One Vehicle (ekayāna, the single path to liberation). Although later scriptures are cited, the meaning is the same as what was said before, and it does not contradict the time of teaching. Regarding 'because of transformation', it is like what the World Honored One (Śākyamuni, the historical Buddha) said: 'You Bhikṣus (bhikṣu, monks), I remember in the past, countless times, I entered Parinirvāṇa (parinirvāṇa, complete nirvana, i.e., death) relying on the Śrāvakayāna.' Since he had already become a Buddha, why did he enter Parinirvāṇa relying on the Śrāvakayāna again? Therefore, there is a special intention here, namely, to tame and subdue those sentient beings (sattva, beings) of the Śrāvakagotra (śrāvakagotra, those with the Śrāvaka nature), he transforms his own body, belonging to the same category as them, and manifests Parinirvāṇa. Because of this meaning, whether it is the Śrāvakayāna or the Pratyekabuddhayāna (pratyekabuddhayāna, those who attain enlightenment independently without relying on the teachings of others), it is the Mahāyāna (mahāyāna, the path of pursuing Buddhahood). Therefore, it accomplishes the One Vehicle. Regarding 'because of ultimate', according to the ultimate principle, it is said to be the One Vehicle, not without a difference in destination. Because beyond this, there is no other superior vehicle, only this one vehicle is the most superior, therefore the Buddha speaks of the One Vehicle. Only this treatise says that the Mahāyāna can reach the ultimate and most superior, and is therefore called One. The Two Vehicles cannot reach the ultimate, and their extinction is inferior, so it is not One, different from what the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says that the Two Vehicles are the same as the Buddha Vehicle, and reaching the ultimate is called One. These eight kinds of One Vehicle are all different from the 'same path' mentioned in the Saṃdhinirmocana Sūtra and the 'non-differentiated conduct' mentioned in the second chapter of the Abhisamayālaṃkāra, as well as the Bodhicittotpāda Sūtra and the Mahāvajra-bhairava-tantra, etc., which simultaneously speak of the birth of the Two Vehicles, all of which hold the doctrine of preserving the Two Vehicles and extinguishing the One Vehicle, which is the same as this explanation. The treatise of the Ultimate One Vehicle Sutra says that the Śrīmālādevīsiṃhanāda Sūtra says: 'The Two Vehicles enter the One Vehicle, the One Vehicle is the Mahāyāna.' The Lotus Sutra says: 'In the ten directions of the world, there is only the One Vehicle Dharma, there is no two, nor is there three, except for the Buddha's expedient teachings.' It also says: 'Only this one fact is true, the other two are not true.' It also says: 'The words of the Buddhas are not different, only one, there is no Two Vehicle.' It also says: 'Initially, the Three Vehicles are used to guide sentient beings, and then only the Mahāyāna is used to liberate them.' The Mahāparinirvāṇa Sūtra says: 'All sentient beings return to one path, the one path is the Mahāyāna. The Buddhas and Bodhisattvas, for the sake of sentient beings, divide it into three.' The Lotus Sutra Śāstra.

云。與授記者。有六種。應知。一者未聞令聞。二者說。三者依何等義。四者令住。五者依法。六者遮釋。第六云遮者。如經舍利弗。十方世界中。尚無二乘。何況有三。無二者。無二乘所得涅槃。唯佛如來。證大菩提。究竟滿足。一切智慧。名大般涅槃。非諸聲聞辟支佛等。有涅槃法。唯一佛乘故。一佛乘者。依四義說。應知。準此論文。所說四義。即是開示悟入。四種義也。釋第三依義中雲。一大事者。依四義。應知。何者為四。一者無上義。唯除如來一切智智。更無餘事。如經欲開佛知見。令知得清凈故。出現於世。準此論文。即是欲令一切聲聞。自知當證大菩提也。非唯不定。此法華經。是未聞令聞故。即是第一記也。廣如論釋。二者同義。以聲聞辟支佛佛。法身平等故。如經欲示佛之知見故。出現於世。準此論文。說聲聞𤯔。當證法身也。二乘時不名法身。三者不知義。以此一切聲聞辟支佛等。不知彼真實處故。不知真實處者。不知究竟唯一佛乘故。如經欲令眾生。悟佛知見。出現於世。此如信解品。長者自知將死不久。窮子掌財。窮子不知財是己有。喻將涅槃。說余大乘雲。二乘實滅。聲聞𤯔等。不知大乘諸佛功德。自當證得。亦如信化城實有。不知寶所。知真實處者。如信解品。長者臨死。付窮子財。

【現代漢語翻譯】現代漢語譯本：云。與授記者，有六種，應當知曉。第一，使未曾聽聞者聽聞；第二，解說；第三，依據何種意義；第四，使安住；第五，依法；第六，遮止解釋。第六種，即『遮止』，例如經中所說，舍利弗，『十方世界中，尚且沒有二乘（聲聞乘和緣覺乘），更何況有三乘（菩薩乘）？』所謂『無二』，是指沒有二乘所證得的涅槃。唯有佛如來，證得大菩提，究竟圓滿一切智慧，名為大般涅槃。並非聲聞、辟支佛等，有涅槃之法，因為只有一佛乘的緣故。所謂『一佛乘』，依據四種意義來說明，應當知曉。參照此論文所說的四種意義，即是開、示、悟、入，這四種意義。解釋第三種『依義』中說，所謂『一大事』，依據四種意義，應當知曉。哪四種呢？第一是無上義，唯有如來的一切智智，再沒有其他事情可以超越。如經中所說，『欲開佛知見（如來的智慧和見解），令知得清凈故，出現於世。』參照此論文，即是想要讓一切聲聞，自己知道將來會證得大菩提。並非只是不定。此《法華經》，是使未曾聽聞者聽聞，所以是第一記（佛對聲聞弟子的授記）。詳細內容如論釋。第二是同義，因為聲聞、辟支佛、佛，法身是平等的。如經中所說，『欲示佛之知見故，出現於世。』參照此論文，說聲聞等，將來會證得法身。二乘時不能稱為法身。第三是不知義，因為一切聲聞、辟支佛等，不知道彼真實之處。不知道真實之處，是指不知道究竟唯一佛乘的緣故。如經中所說，『欲令眾生，悟佛知見，出現於世。』這如同《信解品》中，長者自知將死不久，讓窮子掌管家財，窮子卻不知道這些財產是自己的。比喻將要涅槃，卻說還有大乘，說二乘實際已經滅盡。聲聞等，不知道大乘諸佛的功德，自己將來會證得。也如同相信化城是真實存在的，卻不知道真正的寶所。知道真實之處，如同《信解品》中，長者臨死，將家財交付給窮子。 English version: The clouds. There are six types of givers of predictions, which should be known. First, to cause the unheard to be heard; second, to explain; third, according to what meaning; fourth, to cause to abide; fifth, according to the Dharma; sixth, to prevent explanation. The sixth, 'to prevent,' is like the sutra saying, 'Shariputra, in the ten directions of the world, there are not even two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), how much less three vehicles (Bodhisattva Vehicle)?' 'No two' means there is no Nirvana attained by the two vehicles. Only the Buddha Tathagata attains Great Bodhi, ultimately fulfilling all wisdom, called Great Parinirvana. Not that Shravakas, Pratyekabuddhas, etc., have the Dharma of Nirvana, because there is only the One Buddha Vehicle. The 'One Buddha Vehicle' is explained according to four meanings, which should be known. Referring to the four meanings mentioned in this treatise, they are opening, showing, awakening, and entering, these four meanings. Explaining the third 'according to meaning,' it says, 'The one great matter' is according to four meanings, which should be known. What are the four? First is the unsurpassed meaning, only the Tathagata's All-Knowing Wisdom, there is nothing else that can surpass it. As the sutra says, 'Desiring to open the Buddha's knowledge and vision (the wisdom and insight of the Tathagata), to cause them to know and attain purity, he appears in the world.' Referring to this treatise, it means wanting to let all Shravakas know that they will attain Great Bodhi in the future. It is not just uncertain. This Lotus Sutra is to cause the unheard to be heard, so it is the first prediction (Buddha's prediction to the Shravaka disciples). The details are as explained in the commentary. Second is the meaning of sameness, because the Dharmakaya of Shravakas, Pratyekabuddhas, and Buddhas is equal. As the sutra says, 'Desiring to show the Buddha's knowledge and vision, he appears in the world.' Referring to this treatise, it says that Shravakas etc., will attain the Dharmakaya in the future. It cannot be called Dharmakaya in the time of the two vehicles. Third is the meaning of not knowing, because all Shravakas, Pratyekabuddhas, etc., do not know that real place. Not knowing the real place means not knowing that ultimately there is only the One Buddha Vehicle. As the sutra says, 'Desiring to cause sentient beings to awaken to the Buddha's knowledge and vision, he appears in the world.' This is like in the Faith Understanding Chapter, the elder knows that he will die soon, and lets the poor son manage the family property, but the poor son does not know that this property is his own. It is a metaphor for about to enter Nirvana, but saying that there is still the Great Vehicle, saying that the two vehicles have actually been extinguished. Shravakas etc., do not know the merits of the Great Vehicle Buddhas, and they will attain them in the future. It is also like believing that the transformed city is real, but not knowing the real treasure place. Knowing the real place is like in the Faith Understanding Chapter, the elder, on his deathbed, hands over the family property to the poor son.

【English Translation】 The clouds. There are six types of givers of predictions, which should be known. First, to cause the unheard to be heard; second, to explain; third, according to what meaning; fourth, to cause to abide; fifth, according to the Dharma; sixth, to prevent explanation. The sixth, 'to prevent,' is like the sutra saying, 'Shariputra (a prominent disciple of the Buddha), in the ten directions of the world, there are not even two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), how much less three vehicles (Bodhisattva Vehicle)?' 'No two' means there is no Nirvana attained by the two vehicles. Only the Buddha Tathagata attains Great Bodhi (Enlightenment), ultimately fulfilling all wisdom, called Great Parinirvana (the ultimate state of Nirvana). Not that Shravakas (hearers), Pratyekabuddhas (solitary realizers), etc., have the Dharma of Nirvana, because there is only the One Buddha Vehicle. The 'One Buddha Vehicle' is explained according to four meanings, which should be known. Referring to the four meanings mentioned in this treatise, they are opening, showing, awakening, and entering, these four meanings. Explaining the third 'according to meaning,' it says, 'The one great matter' is according to four meanings, which should be known. What are the four? First is the unsurpassed meaning, only the Tathagata's All-Knowing Wisdom, there is nothing else that can surpass it. As the sutra says, 'Desiring to open the Buddha's knowledge and vision (the wisdom and insight of the Tathagata), to cause them to know and attain purity, he appears in the world.' Referring to this treatise, it means wanting to let all Shravakas know that they will attain Great Bodhi in the future. It is not just uncertain. This Lotus Sutra is to cause the unheard to be heard, so it is the first prediction (Buddha's prediction to the Shravaka disciples). The details are as explained in the commentary. Second is the meaning of sameness, because the Dharmakaya (Dharma Body) of Shravakas, Pratyekabuddhas, and Buddhas is equal. As the sutra says, 'Desiring to show the Buddha's knowledge and vision, he appears in the world.' Referring to this treatise, it says that Shravakas etc., will attain the Dharmakaya in the future. It cannot be called Dharmakaya in the time of the two vehicles. Third is the meaning of not knowing, because all Shravakas, Pratyekabuddhas, etc., do not know that real place. Not knowing the real place means not knowing that ultimately there is only the One Buddha Vehicle. As the sutra says, 'Desiring to cause sentient beings to awaken to the Buddha's knowledge and vision, he appears in the world.' This is like in the Faith Understanding Chapter, the elder knows that he will die soon, and lets the poor son manage the family property, but the poor son does not know that this property is his own. It is a metaphor for about to enter Nirvana, but saying that there is still the Great Vehicle, saying that the two vehicles have actually been extinguished. Shravakas etc., do not know the merits of the Great Vehicle Buddhas, and they will attain them in the future. It is also like believing that the transformed city is real, but not knowing the real treasure place. Knowing the real place is like in the Faith Understanding Chapter, the elder, on his deathbed, hands over the family property to the poor son.

窮子自知財是己有。喻佛臨般涅槃。說法華經云。二乘無滅。聲聞自知當得成佛。亦如滅化。知其寶所。為真實處。四者為證不退轉地示現。欲與無量智業故。如經欲令眾生。入佛知見故。出現於世。又復入者。令得聲聞果者。入大乘故。此同勝鬘經云。二乘入一乘。一乘即大乘也。法華經以四義說一乘。攝論等八義說一乘。義既不同。如何是一。故知攝論不會法華。若謂攝論釋諸經一乘盡者。何故不攝深密一道一乘。顯揚第二無差別行相一乘。若謂攝者。八中何攝。攝論等中。尚不釋異時說同。一乘義盡。如何即令釋同時說一一乘。雖法華經不分明說。不度變易生死。度分段死。與楞伽不同。然同時說一。是究竟故。是真了義。

問若爾與聲聞授記。即是了義。何故十法經等。說與聲聞授記。為密意邪。答法華論云。彼聲聞等。為實成佛。故與授記。為不成佛。與授記邪。若實成佛者。菩薩何故。于無量劫。修集無量種種功德。若不成者。云何虛妄。與之授記。彼聲聞等。得授記者。得決定心。非成就法性故。如來依彼三種平等。說一乘法故。以如來法身。與彼聲聞法身。平等無異。故與授記。非即具足修行功德故。是故菩薩功德具足。聲聞𤯔功德未具足。準此論文。得決定心。信定成佛也。功德未具。同菩

【現代漢語翻譯】現代漢語譯本：窮困的兒子自己知道財富是屬於自己的。這比喻佛陀臨近般涅槃（Parinirvana，最終的涅槃）。《法華經》（Lotus Sutra）說：『二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）沒有滅盡。』聲聞（Śrāvaka，通過聽聞佛法而證悟的人）自己知道應當成就佛果，也像是化城（幻化的城市）一樣，知道那寶所（珍寶所在之處）才是真實的地方。四者是爲了證明不退轉地（Avivartasthāna，不會退轉的境界）而示現，想要給予無量的智慧事業，所以如經文所說：『爲了使眾生進入佛的知見，才出現於世。』又進一步說，使得到聲聞果位的人，進入大乘（Mahāyāna，普度眾生之道）的境界。這與《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說相同：『二乘歸入一乘（Ekāyana，唯一的道路），一乘即是大乘。』《法華經》用四種意義來說明一乘，《攝大乘論》（Mahāyānasaṃgraha）等用八種意義來說明一乘，意義既然不同，怎麼能說是一呢？所以知道《攝大乘論》沒有融會《法華經》的觀點。如果說《攝大乘論》解釋了所有經典中關於一乘的含義，那麼為什麼不包含《深密解脫經》（Saṃdhinirmocana Sūtra）中『一道一乘』的說法，以及《顯揚聖教論》（Abhisamayālaṃkāra）第二品中『無差別行相一乘』的說法呢？如果說已經包含了，那麼這八種意義中哪一種包含了這些說法呢？《攝大乘論》等尚且不能解釋不同時間所說相同的一乘的含義，又怎麼能解釋同時所說的每一個一乘呢？雖然《法華經》沒有明確地說不度變易生死（生死的細微變化），只度分段生死（粗大的生死），這與《楞伽經》（Laṅkāvatāra Sūtra）不同，然而同時說一，是因為這是究竟的，是真正的了義（Nītārtha，究竟的意義）。問：如果這樣，那麼給聲聞授記（Vyākaraṇa，預言成佛）就是了義，為什麼《十法經》（Daśa Dharma Sūtra）等經典說給聲聞授記是密意（Saṃdhi，隱藏的意義）呢？答：《法華論》（Lotus Sutra Commentary）說：『那些聲聞等，是爲了真正成佛才給予授記呢？還是爲了不能成佛才給予授記呢？』如果真正能成佛，那麼菩薩（Bodhisattva，為成就佛果而修行的人）為什麼要在無量劫（Kalpa，極長的時間單位）中修集無量種種功德呢？如果不能成佛，那麼怎麼能虛妄地給予授記呢？那些聲聞等，得到授記，是得到決定的信心，不是成就法性（Dharmatā，法的本性）的緣故。如來（Tathāgata，佛的稱號之一）依據那三種平等，說一乘法，因為如來的法身（Dharmakāya，佛的法性之身）與那些聲聞的法身，平等沒有差異，所以給予授記，不是說他們已經具足了修行的功德。因此菩薩的功德具足，聲聞的功德未具足。』根據這段論文，得到決定的信心，相信必定成佛。功德未具足，與同修一樣。

【English Translation】 English version: The poor son knows for himself that the wealth belongs to him. This is a metaphor for the Buddha approaching Parinirvana (final Nirvana). The Lotus Sutra says, 'The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not extinguished.' The Śrāvaka (one who attains enlightenment by hearing the Dharma) knows for himself that he should attain Buddhahood, just like the phantom city, knowing that the treasure land is the real place. The fourth is to demonstrate the state of non-retrogression (Avivartasthāna), wanting to give immeasurable wisdom and activities, so as the scripture says, 'In order to make sentient beings enter the Buddha's knowledge and vision, he appears in the world.' Furthermore, it enables those who attain the Śrāvaka fruit to enter the realm of the Mahāyāna (the path of universal salvation). This is the same as what the Śrīmālādevī Siṃhanāda Sūtra says, 'The Two Vehicles enter the One Vehicle (Ekāyana), and the One Vehicle is the Mahāyāna.' The Lotus Sutra uses four meanings to explain the One Vehicle, and the Mahāyānasaṃgraha and others use eight meanings to explain the One Vehicle. Since the meanings are different, how can they be said to be one? Therefore, it is known that the Mahāyānasaṃgraha does not reconcile with the views of the Lotus Sutra. If it is said that the Mahāyānasaṃgraha explains all the meanings of the One Vehicle in the scriptures, then why does it not include the 'One Path One Vehicle' in the Saṃdhinirmocana Sūtra, and the 'Non-differential Practice Aspect One Vehicle' in the second chapter of the Abhisamayālaṃkāra? If it is said that it has been included, then which of the eight meanings includes these statements? The Mahāyānasaṃgraha and others cannot even explain the meaning of the same One Vehicle spoken at different times, so how can it explain each One Vehicle spoken at the same time? Although the Lotus Sutra does not explicitly say that it does not liberate from the change of birth and death (subtle changes of birth and death), but only liberates from the segmented birth and death (coarse birth and death), which is different from the Laṅkāvatāra Sūtra, however, saying one at the same time is because it is ultimate and is the true Nītārtha (ultimate meaning). Question: If so, then giving prediction of Buddhahood (Vyākaraṇa) to the Śrāvakas is the ultimate meaning, why do scriptures such as the Daśa Dharma Sūtra say that giving prediction of Buddhahood to the Śrāvakas is a hidden meaning (Saṃdhi)? Answer: The Lotus Sutra Commentary says, 'Are those Śrāvakas given prediction in order to truly become Buddhas? Or are they given prediction in order not to become Buddhas?' If they can truly become Buddhas, then why do Bodhisattvas (those who practice to attain Buddhahood) have to cultivate immeasurable and various merits in countless Kalpas (extremely long units of time)? If they cannot become Buddhas, then how can they be falsely given prediction? Those Śrāvakas who receive prediction receive a determined faith, not because they have attained the Dharmatā (nature of Dharma). The Tathāgata (one of the titles of the Buddha) speaks the One Vehicle Dharma based on those three equalities, because the Dharmakāya (Dharma body of the Buddha) of the Tathāgata and the Dharmakāya of those Śrāvakas are equal and without difference, so they are given prediction, not because they have fully possessed the merits of practice. Therefore, the merits of the Bodhisattvas are complete, and the merits of the Śrāvakas are not complete.' According to this thesis, they receive a determined faith and believe that they will surely become Buddhas. The merits are not complete, the same as fellow practitioners.

薩記。名為密意。非不當得功德具足。大般若三百三云。佛言善現菩薩。未入正性離生。不應授彼大菩提記。乃至佛言善現菩薩。未授大菩提記。法爾不應記說名字。準此經文。與聲聞記。名密意也。又法華經。第四云。新發意菩薩。咸作是言。我等尚不見諸大菩薩。得如是記。有何因緣。而諸聲聞。得如是決。又十法經下文云。以佛性故。與聲聞授記。法華論云。決定聲聞菩薩記者。即是以有佛性因也。以未有必定持。圓滿持故。雖得近於發心。無二種持。及未見理與一切眾生無別。而別記故。名為密意。又指化土故。記應化聲聞故。皆是密意。如羅侯羅。已得羅漢記。當來世為佛長子等。然十法經。佛性因記。如不輕品。必成佛也。楞伽亦準此釋。又十法經下文云。若不信入無餘界。聲聞成佛。過桃一切眾生眼罪。準此豈欲說聲聞不成佛邪。

佛性同異章第七

梁攝論。略說法界。有五義。一性義。以二無我為性。一切眾生。不過此性。釋曰。法界在眾生。為眾生性在佛。為佛性在眾生時。雖名眾生性。望此眾生。究竟當成佛。故究竟是佛性。故眾生時。亦名有佛性。二因義。一切聖𤯔。四念處等法。緣此生長故。釋曰。從厭生死苦樂求涅槃。乃至佛果。皆因法界。而得有也。三藏義者。一切虛妄法

【現代漢語翻譯】現代漢語譯本：薩記（Sarvyākaraṇa）。名為密意（Adhyāśaya）。並非不能獲得功德圓滿。大般若經第三百三十卷說：『佛告訴善現（Subhūti）菩薩，未入正性離生（samyaktva-niyāma-avakrānti）的菩薩，不應授予其大菩提記（mahābodhi-vyākaraṇa）。』乃至佛說：『善現菩薩，未授大菩提記，按照法則不應記說其名字。』根據此經文，授予聲聞記（śrāvaka-vyākaraṇa），名為密意。又法華經第四卷說：『新發意菩薩（nava-cittotpādika bodhisattva）都這樣說，我們尚且不見諸大菩薩（mahābodhisattva）得到這樣的授記，有什麼因緣，而這些聲聞（śrāvaka）得到這樣的決斷？』又十法經下文說：『因為佛性（Buddha-dhātu）的緣故，給聲聞授記。』法華論說：『決定聲聞菩薩記者，就是因為有佛性因。』因為沒有必定持有，圓滿持有，雖然接近於發心，沒有二種持有，以及未見真理與一切眾生沒有差別，而特別授記，所以名為密意。又因為指化土（nirmāṇa-kṣetra）的緣故，授記應化聲聞（nirmita-śrāvaka）的緣故，都是密意。如羅睺羅（Rāhula），已經得到羅漢記（arhat-vyākaraṇa），將來世成為佛的長子等。然而十法經的佛性因記，如不輕菩薩品（Sadāparibhūta），必定成佛。楞伽經（Laṅkāvatāra Sūtra）也按照這個解釋。又十法經下文說：『如果不信入無餘界（nirupadhisesa-dhatu），聲聞成佛，超過一切眾生眼罪。』根據這個說法，難道是想說聲聞不能成佛嗎？佛性同異章第七梁攝論（Mahāyānasaṃgraha）。略說法界（dharmadhātu），有五種意義：一、性義（svabhāva），以二無我（dvayanairātmya）為性，一切眾生，都離不開這個性。解釋說：法界在眾生，是眾生性；在佛，是佛性；在眾生時，雖然名為眾生性，但期望這個眾生，最終能成佛，所以最終是佛性，所以在眾生時，也名為有佛性。二、因義（hetu），一切聖眾（ārya-saṃgha），四念處（catuḥsmṛtyupasthāna）等法，依靠這個生長。解釋說：從厭惡生死苦樂求涅槃（nirvāṇa），乃至佛果（Buddha-phala），都因為法界，才能有。三、藏義（garbha），一切虛妄法。

【English Translation】 English version: Sarvyākaraṇa (薩記). It is called Adhyāśaya (密意, hidden meaning). It is not that one cannot attain the complete accumulation of merit. The Mahāprajñāpāramitā Sūtra, chapter 330, states: 'The Buddha told Subhūti (善現): A Bodhisattva who has not entered the stage of assurance (samyaktva-niyāma-avakrānti) should not be given the prediction of great Bodhi (mahābodhi-vyākaraṇa).' Furthermore, the Buddha said: 'Subhūti, if a Bodhisattva has not been given the prediction of great Bodhi, it is not appropriate to mention their name according to the Dharma.' Based on this sutra passage, giving a prediction to a Śrāvaka (聲聞) is called Adhyāśaya. Also, the fourth chapter of the Lotus Sūtra (法華經) states: 'Newly aspiring Bodhisattvas (nava-cittotpādika bodhisattva) all say: We have not yet seen great Bodhisattvas (mahābodhisattva) receive such predictions. What is the cause and condition that these Śrāvakas (聲聞) receive such a definitive prediction?' Furthermore, the text of the Daśadharma Sūtra (十法經) states: 'Because of Buddha-nature (Buddha-dhātu), predictions are given to Śrāvakas.' The commentary on the Lotus Sūtra (法華論) states: 'The prediction of a determined Śrāvaka Bodhisattva is because of the cause of Buddha-nature.' Because there is no certain holding, no complete holding, although close to generating the mind, there are no two kinds of holding, and the truth has not been seen as being no different from all sentient beings, giving a special prediction is called Adhyāśaya. Also, because it refers to the transformed land (nirmāṇa-kṣetra), and because it gives predictions to transformed Śrāvakas (nirmita-śrāvaka), all of this is Adhyāśaya. For example, Rāhula (羅睺羅) has already received the prediction of an Arhat (arhat-vyākaraṇa), and will become the eldest son of a Buddha in a future life. However, the prediction based on the cause of Buddha-nature in the Daśadharma Sūtra, as in the Sadāparibhūta (不輕菩薩品) chapter, is that one will definitely become a Buddha. The Laṅkāvatāra Sūtra (楞伽經) is also explained according to this. Furthermore, the text of the Daśadharma Sūtra states: 'If one does not believe in entering the realm of no remainder (nirupadhisesa-dhatu), and a Śrāvaka becomes a Buddha, it surpasses the sins of all sentient beings' eyes.' According to this statement, does it mean to say that Śrāvakas cannot become Buddhas? Chapter 7: On the Similarities and Differences of Buddha-nature The Mahāyānasaṃgraha (梁攝論) briefly explains the Dharmadhātu (法界) with five meanings: 1. The meaning of nature (svabhāva): its nature is the two non-selves (dvayanairātmya). All sentient beings cannot go beyond this nature. The explanation says: The Dharmadhātu in sentient beings is the nature of sentient beings; in the Buddha, it is Buddha-nature. When it is in sentient beings, although it is called the nature of sentient beings, it is hoped that this sentient being will ultimately become a Buddha, so ultimately it is Buddha-nature, so when it is in sentient beings, it is also called having Buddha-nature. 2. The meaning of cause (hetu): all noble assemblies (ārya-saṃgha), the four foundations of mindfulness (catuḥsmṛtyupasthāna), and other dharmas grow because of this. The explanation says: From disliking the suffering and happiness of birth and death and seeking Nirvāṇa (涅槃), to the fruit of Buddhahood (Buddha-phala), all are because of the Dharmadhātu. 3. The meaning of store (garbha): all false dharmas.

所隱䨱。非凡夫二乘。所能緣故。釋曰。凡夫二乘。為無明住地等。隱覆法界。障其真見。不能緣也。四真實義。過世間法。世間法或自然壞。或由對治壞。離此二壞故。釋曰。無漏有剎那壞。無對治壞。有漏法有剎那壞。及對治壞。法界無也。五甚深義。若與此相應。自性成凈善。若不相應。自性成𣫘。故曰法界。有甚深恒沙萬德。與佛菩薩。為其本性義甚深故。若與相應。自性離妄。成無漏善。顯出法界。若不相應。自性是妄成染故。隱䨱法界。若依寶性。有十義。廣如彼釋詳諸經論。明其佛性。小乘經中。佛未說也。大乘經中。說有佛性。然說理性。密說當成。多取法界五義。以為本性。如種子中述。如佛性論。應得因。亦名三種佛性。即是法界。因義。性義。善戒經。陰界六入。中有法性。是藏義。法性為菩薩性。是性義。亦名種子。是因義。瑜伽地持。亦準此釋。雖少有異。同一文故。大般若。福德智慧。因法性起。是因義。瑜伽論。真如所緣緣種子。生出世法。亦是因義。楞伽勝鬘經。如來藏是藏義。如來藏善不善因。是因義。如來藏經。萎花䨱化佛等喻。是藏義。如來德相。是甚深義。華嚴經。無相無㝵智等。是甚深義。說能生客性。是因義。名為佛性。是性義。起信論。義有三種。一體大。二相大。

【現代漢語翻譯】所隱蔽（所隱藏覆蓋）。不是凡夫和二乘（聲聞、緣覺）所能理解的，因為他們被無明遮蔽。解釋：凡夫和二乘被無明住地等煩惱隱蔽了法界，障礙了他們真實的見解，所以不能理解法界。四、真實義。超越世間法。世間法或者自然壞滅，或者被對治法所壞滅，法界遠離這兩種壞滅。解釋：無漏法有剎那壞滅，但沒有對治壞滅；有漏法既有剎那壞滅，也有對治壞滅；而法界則沒有這些。五、甚深義。如果與法界相應，自性就成為清凈善良；如果不相應，自性就成為染污。所以說，法界有甚深如恒河沙數般的萬種功德，與佛和菩薩相應，是其根本自性的甚深意義。如果與法界相應，自性就能遠離虛妄，成就無漏的善，從而顯現出法界；如果不相應，自性就是虛妄的，成為染污，從而隱蔽了法界。如果依據《寶性論》，有十種意義，詳細內容如該論所解釋，並參考各種經論，闡明其中的佛性。在小乘經典中，佛沒有說到佛性。在大乘經典中，說到有佛性，但所說的只是理性，秘密地暗示將來能夠成就。大多取法界的五種意義，作為本性，如種子中所述。如《佛性論》所說，應得因，也稱為三種佛性，也就是法界的因義和性義。《善戒經》說，陰、界、六入之中有法性，這是藏義；法性作為菩薩性，這是性義，也稱為種子，這是因義。《瑜伽師地論》、《瑜伽地持經》也按照這個解釋，雖然略有差異，但意思相同，因為是同一文義。《大般若經》說，福德和智慧，因法性而生起，這是因義。《瑜伽論》說，真如所緣緣的種子，生出世間法，這也是因義。《楞伽經》、《勝鬘經》說，如來藏是藏義，如來藏是善與不善的因，這是因義。《如來藏經》用萎謝的花朵、隱藏的佛像等來比喻，這是藏義；如來的功德相，是甚深義。《華嚴經》說，無相無礙的智慧等，是甚深義，說能生出客性，這是因義，名為佛性，這是性義。《起信論》說，意義有三種：一體大，二相大。

【English Translation】 That which is concealed (what is hidden and covered). It is not something that ordinary people and the Two Vehicles (Śrāvakas and Pratyekabuddhas) can comprehend, because they are obscured by ignorance. Explanation: Ordinary people and the Two Vehicles are obscured from the Dharmadhātu (realm of reality) by afflictions such as the ground of ignorance, hindering their true vision, so they cannot comprehend the Dharmadhātu. Fourth, the meaning of truth. It transcends worldly dharmas. Worldly dharmas either naturally decay or are destroyed by antidotes. The Dharmadhātu is free from these two types of destruction. Explanation: Unconditioned dharmas have momentary decay but no destruction by antidotes; conditioned dharmas have both momentary decay and destruction by antidotes; but the Dharmadhātu has neither. Fifth, the meaning of profoundness. If one is in accordance with the Dharmadhātu, one's self-nature becomes pure and virtuous; if one is not in accordance, one's self-nature becomes defiled. Therefore, it is said that the Dharmadhātu has profound merits as numerous as the sands of the Ganges, corresponding to the Buddhas and Bodhisattvas, which is the profound meaning of its fundamental self-nature. If one is in accordance with the Dharmadhātu, one's self-nature can be free from delusion, achieve unconditioned goodness, and thus manifest the Dharmadhātu; if one is not in accordance, one's self-nature is deluded and becomes defiled, thus concealing the Dharmadhātu. According to the Ratnagotravibhāga (Treatise on the Buddha-nature), there are ten meanings, as explained in detail in that treatise, and referring to various sutras and treatises, clarifying the Buddha-nature within them. In the Hinayana (Small Vehicle) sutras, the Buddha did not speak of Buddha-nature. In the Mahayana (Great Vehicle) sutras, it is said that there is Buddha-nature, but what is spoken of is only the principle, secretly implying future accomplishment. Most of the five meanings of the Dharmadhātu are taken as the fundamental nature, as described in the seed. As the Buddha-nature Treatise says, the cause to be attained is also called the three Buddha-natures, which are the causal meaning and the nature meaning of the Dharmadhātu. The Śīlaskandha Sutra says that among the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), there is Dharma-nature, which is the meaning of the tathāgatagarbha (Buddha-womb); Dharma-nature as the Bodhisattva-nature is the meaning of nature, and is also called the seed, which is the meaning of cause. The Yogācārabhūmi-śāstra (Stages of Yoga Practice) and Yogācārabhūmi-viniścaya (Ascertainment of the Grounds of Yoga Practice) are also explained according to this, although there are slight differences, the meaning is the same because it is the same text. The Mahāprajñāpāramitā Sutra says that merit and wisdom arise from Dharma-nature, which is the meaning of cause. The Yogācārabhūmi-śāstra says that the seed of the object of True Suchness gives rise to supramundane dharmas, which is also the meaning of cause. The Laṅkāvatāra Sutra and Śrīmālādevī Siṃhanāda Sutra say that the tathāgatagarbha is the meaning of the tathāgatagarbha, and the tathāgatagarbha is the cause of good and non-good, which is the meaning of cause. The Tathāgatagarbha Sutra uses metaphors such as withered flowers and hidden Buddhas, which is the meaning of the tathāgatagarbha; the characteristics of the Tathagata's virtues are the meaning of profoundness. The Avataṃsaka Sutra says that the wisdom of non-form and non-obstruction, etc., is the meaning of profoundness, saying that it can give rise to adventitious nature, which is the meaning of cause, and is called Buddha-nature, which is the meaning of nature. The Awakening of Faith in the Mahayana says that there are three meanings: first, the greatness of essence; second, the greatness of attributes.

三用大。體大是性義。相大甚深義。用大是因義。涅槃經。第一義空名佛性。是性義。一切諸佛。阿耨菩提中道種子。是因義。聲聞緣覺。唯見於空。不見不空。是藏義。說佛性常。是真實義。名為智惠。是甚深義。五義雖殊。皆是本性。總即皆名本性。別即五義不同。性略有三種。一體義。二決定必得菩提之義。三因中說果義。體有二種。一理。二事。理體即是法界。有三種性。自性住性。即三乘無別。二引出性。三乘明昧不同。三至究竟果。一切眾生。悉皆同也。事體即是三十二相。十力等也。決定必得有二種。一理。二事。由有理故。決定必得常來佛也。由有心故。修習事性。成堪任持。決定必得當來佛也。因中說果有二。一理。二事。理因性者。一切眾生。皆有應得因也。事因性者。謂未得阿耨菩提。善不善等。遇種種緣。修習三乘相應善等。佛及二乘。皆有理事二性。理三乘性。一切眾生。皆自性住佛性。皆自性住聲聞獨覺性。若事性。即眾生有無不同。

問若爾三十餘年。猶說二乘實滅。成道十[夫@(十/果)]。即說如來藏性。寧以三乘五性。先說為權。佛性一乘。后說為實。答諸經論中。所明佛性。說理無別。當成有異。就緣因說。即有不同。就正因說。即無差別。皆由佛性。當得成佛。分

【現代漢語翻譯】現代漢語譯本：三用廣大。（體大）指的是體性的意義。（相大）指的是甚深的意義。（用大）指的是因的意義。《涅槃經》中說，第一義空名為佛性，這是體性的意義。一切諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）是中道的種子，這是因的意義。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，靠自己領悟佛法而得道的修行者）只能看到空，看不到不空，這是藏的意義。說佛性是常，這是真實的意義，名為智慧，這是甚深的意義。這五種意義雖然不同，但都是本性。總的來說，都叫做本性；分別來說，這五種意義就不同。體性略有三種：一是體義，二是決定必得菩提的意義，三是在因中說果的意義。體有兩種：一是理，二是事。理體就是法界，有三種體性：一是自性住性，即三乘（聲聞乘、緣覺乘、菩薩乘）沒有區別；二是引出性，三乘的明昧不同；三是至究竟果，一切眾生都相同。事體就是三十二相（Lakṣaṇa，佛的三十二種殊勝的身體特徵），十力（Daśabala，佛的十種力量）等。決定必得有兩種：一是理，二是事。因為有理，所以決定必得常來佛。因為有心，修習事性，成就堪能任持，決定必得當來佛。因中說果有兩種：一是理，二是事。理因性是指一切眾生都有應得的因。事因性是指未得阿耨多羅三藐三菩提，善不善等，遇到種種因緣，修習與三乘相應的善等。佛和二乘都有理事二性。理三乘性是指一切眾生都有自性住佛性，都有自性住聲聞獨覺性。如果是事性，那麼眾生就有有無的不同。

問：如果這樣，三十多年來，仍然說二乘是實滅。成道十年，就說如來藏性。為什麼以三乘五性先說為權宜之計，而佛性一乘后說為真實？答：諸經論中所闡明的佛性，說理沒有區別，當成就時有差異。就緣因來說，就有不同；就正因來說，就沒有差別。都是因為佛性，當能成就佛果，所以要分說。

【English Translation】 English version: The three 'greats' are vast. 'Substance-great' refers to the meaning of essence. 'Aspect-great' refers to the meaning of profoundness. 'Function-great' refers to the meaning of cause. The Nirvana Sutra states that the 'first principle emptiness' is called Buddha-nature, which is the meaning of essence. All Buddhas' Anuttara-samyak-sambodhi (supreme perfect enlightenment) is the seed of the Middle Way, which is the meaning of cause. Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) only see emptiness and do not see non-emptiness, which is the meaning of concealment. Saying that Buddha-nature is constant is the meaning of truth, called wisdom, which is the meaning of profoundness. Although these five meanings are different, they are all the fundamental nature. Collectively, they are all called fundamental nature; separately, the five meanings are different. Essence roughly has three types: first, the meaning of substance; second, the meaning of definitely attaining Bodhi (enlightenment); and third, the meaning of speaking of the result in the cause. Substance has two types: first, principle; second, phenomena. The substance of principle is the Dharmadhatu (realm of reality), which has three natures: first, the self-nature abiding nature, meaning there is no difference in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); second, the eliciting nature, meaning the clarity and obscurity of the Three Vehicles are different; third, reaching the ultimate result, all sentient beings are the same. The substance of phenomena is the thirty-two Lakṣaṇas (marks of a Buddha), the ten powers (Daśabala) etc. Definitely attaining has two types: first, principle; second, phenomena. Because there is principle, it is certain to attain the Buddha who comes often. Because there is mind, cultivating the nature of phenomena, achieving competence and endurance, it is certain to attain the Buddha who is to come. Speaking of the result in the cause has two types: first, principle; second, phenomena. The nature of principle-cause means that all sentient beings have the cause to be attained. The nature of phenomena-cause refers to not yet attaining Anuttara-samyak-sambodhi, good and non-good etc., encountering various conditions, cultivating good etc. corresponding to the Three Vehicles. Buddhas and the Two Vehicles all have the two natures of principle and phenomena. The nature of principle of the Three Vehicles means that all sentient beings have self-nature abiding Buddha-nature, and all have self-nature abiding Śrāvaka and Pratyekabuddha nature. If it is the nature of phenomena, then sentient beings have differences in existence and non-existence.

Question: If that is the case, for more than thirty years, it was still said that the Two Vehicles are truly extinguished. Ten years after enlightenment, the Tathāgatagarbha (Buddha-womb) nature was spoken of. Why is the Three Vehicles and Five Natures first spoken of as expedient, and the One Vehicle of Buddha-nature spoken of later as the truth? Answer: The Buddha-nature explained in the various sutras and treatises, speaking of principle, has no difference; when attaining, there are differences. Speaking of the conditional cause, there are differences; speaking of the direct cause, there is no difference. All are because of Buddha-nature, which will attain Buddhahood, so it must be explained separately.

別部說。離陰而有。即是虛空。薩婆多等。本無今有。有已還無。二說雖殊。並非佛教。莊嚴論說。有大乘因。當得成佛。喻伽論說。無畢竟障。得大菩提。凈名經云。有身煩惱。為如來種。二乘聖道。即非佛因。此說因緣也。如來藏經說。性功德為如來藏。佛性論說。二空真如。為應得因。此說正因本性。法華經說。一切萬行。以為一乘。未說闡提悉當成佛。此是緣因遠果也。楞伽經說。五性皆成。菩薩闡提。名為畢竟。此於前五性。說菩薩種性。不說無性。須真天子所問經中。雖說一切皆當得佛。無簡持故。非為決定涅槃說。唯除非情。皆名佛性。凡是有心。當得菩提。分明簡持。唯在涅槃。故說佛性。后爲了義故。涅槃經云。若得聞涅槃經。則見佛性。喻如天雷見象牙花。又云譬如眾流皆歸於海。一切契經。諸定三昧。皆歸大乘大涅槃經。何以故。究竟善說有佛性故。依涅槃經。佛性略作四門分別。一出體。二得名。三辨相。四明見。一出體者。有二種。一理。二事。又各分二。謂因性果性。理因性者。二十七答師子吼菩薩問云。佛性者。第一義空。第一義空。名為智慧。所言空者。不見空與不空。此出佛性體也。從初發心。乃至阿耨菩提。皆因第一義空。方得有故。佛根本因。即是第一義空。因取果名。名為

【現代漢語翻譯】現代漢語譯本：別部（指其他部派）說：離開陰（五蘊）而有，那就是虛空。薩婆多（ सर्वस्तिवादिन्，一切有部）等認為，本來沒有現在有，有了以後還會沒有。這兩種說法雖然不同，但都不是佛教的觀點。《莊嚴論》說：有大乘的因，將來可以成佛。《瑜伽論》說：沒有畢竟的障礙，可以獲得大菩提。《凈名經》（《維摩詰所說經》）說：有身體和煩惱，是如來的種子。二乘（聲聞乘和緣覺乘）的聖道，就不是成佛的因。這是說因緣。如來藏經說：自性功德是如來藏。《佛性論》說：二空（人空和法空）真如，是應該得到的因。這是說正因本性。《法華經》說：一切萬行，都歸於一乘，但沒有說斷善根的闡提（एकान्तिका，斷善根者）都能成佛。這是緣因遠果。《楞伽經》說：五性（聲聞、緣覺、如來、不定、無性）都能成就，菩薩和闡提，被稱為畢竟。這是在前五性的基礎上，說菩薩的種性，但沒有說無性。《須真天子所問經》中，雖然說一切眾生都能成佛，但沒有簡別和執持，所以不是決定涅槃的說法。只有排除情識，才能稱為佛性。凡是有心識的眾生，都能獲得菩提。分明地簡別和執持，只在涅槃中。所以說佛性。後來爲了究竟的意義，涅槃經說：如果能聽聞《涅槃經》，就能見到佛性，就像天雷能見到象牙花一樣。又說：譬如眾多的河流都歸於大海，一切契經（佛經），諸定三昧（禪定），都歸於大乘大涅槃經。為什麼呢？因為究竟圓滿地宣說了有佛性。依據《涅槃經》，佛性可以略作四門分別：一、出體；二、得名；三、辨相；四、明見。一、出體，有兩種：一、理；二、事。又各分兩種，即因性和果性。理因性，在二十七答師子吼菩薩的提問中說：佛性，就是第一義空。第一義空，名為智慧。所說的空，是既不見空，也不見不空。這是說明佛性的本體。從最初發心，乃至阿耨多羅三藐三菩提（無上正等正覺），都是因為第一義空，才能有。佛的根本因，就是第一義空。因取果名，名為佛性。

【English Translation】 English version: The separate schools say: 'Apart from the skandhas (five aggregates), there is emptiness.' The Sarvastivadins ( सर्वास्तिवादिन्, those who assert that everything exists) and others believe that 'originally there was nothing, but now there is; and after existence, there will be non-existence.' Although these two views are different, neither represents the Buddhist perspective. The Ornament of the Mahayana Sutras says: 'Having the cause of the Mahayana, one will attain Buddhahood.' The Yogacara says: 'There is no ultimate obstruction, and one can attain Great Bodhi.' The Vimalakirti Sutra says: 'Having a body and afflictions is the seed of the Tathagata.' The sacred path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is not the cause of Buddhahood. This speaks of the causal conditions. The Tathagatagarbha Sutra says: 'Intrinsic merit is the Tathagatagarbha (如來藏, the womb of the Tathagata).' The Buddha-nature Treatise says: 'The Suchness (真如, true thusness) of the two emptinesses (emptiness of self and emptiness of phenomena) is the cause to be attained.' This speaks of the essential nature of the direct cause. The Lotus Sutra says: 'All myriad practices lead to the One Vehicle,' but it does not say that icchantikas (एकान्तिका, those who have severed their roots of goodness) will all attain Buddhahood. This is the distant result of the conditional cause. The Lankavatara Sutra says: 'All five natures (Śrāvaka, Pratyekabuddha, Tathagata, indefinite, and without nature) can be accomplished; Bodhisattvas and icchantikas are called ultimate.' This speaks of the Bodhisattva nature based on the previous five natures, but does not speak of those without nature. In the Sutra Questioned by Sujin the Heavenly Son, although it says that all beings will attain Buddhahood, it does not have discernment and upholding, so it is not a definitive statement on Nirvana. Only by excluding emotional consciousness can it be called Buddha-nature. All sentient beings with mind can attain Bodhi. Clear discernment and upholding are only found in Nirvana. Therefore, it speaks of Buddha-nature. Later, for the sake of ultimate meaning, the Nirvana Sutra says: 'If one can hear the Nirvana Sutra, one will see Buddha-nature, just as thunder can reveal the ivory flower.' It also says: 'Just as many rivers flow into the sea, all sutras (契經), all samadhis (禪定, meditative absorptions), return to the Great Nirvana Sutra of the Mahayana.' Why? Because it ultimately and completely explains that there is Buddha-nature. According to the Nirvana Sutra, Buddha-nature can be briefly distinguished into four aspects: 1. Revealing the substance; 2. Obtaining the name; 3. Discriminating the characteristics; 4. Clarifying the vision. 1. Revealing the substance has two aspects: 1. Principle; 2. Phenomenon. Each is further divided into two: causal nature and resultant nature. The causal nature of principle is stated in the twenty-seventh answer to the question of the Lion's Roar Bodhisattva: 'Buddha-nature is the ultimate emptiness. Ultimate emptiness is called wisdom.' What is meant by emptiness is that one sees neither emptiness nor non-emptiness. This explains the substance of Buddha-nature. From the initial aspiration to Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment), it is only because of ultimate emptiness that it can exist. The fundamental cause of the Buddha is ultimate emptiness. The cause takes the name of the result, and is called Buddha-nature.

佛性。故師子吼菩薩問云。以何義故。名為佛性。佛答云。一切諸佛。阿耨菩提中道種子。名為佛性。又云。譬如胡菰。雖非熱病。能與熱病。作因緣故。又云。一切眾生。不退佛性。故名之為有。以當有故。決定得故。定當見故。名一切眾生。悉有佛性。準此故知。第一義空。名為佛性。從當果立。雖唯除非情。皆名佛性。根本理為因故。若無理性。即無行果。故先答理性。后說余性。第一義空。即是解深密經勝義諦。勝鬘。楞伽經等如來藏。無上依經如來界。菩薩善戒經本性。瑜伽論真如所緣緣種子。佛性論應得因。寶性論自性清凈。起信論內凈熏習。唐攝論佛法界也。此等經論。名雖有異。義無別也。第一義空。名為智慧者。同密嚴經。如來清凈藏。亦名無垢智。華嚴經無相智。無礙智。具足在於眾生身中。如來藏經。如來德相。起信論云。真如自體相者。乃至從本已來。性自滿足。一切功德。所謂自體有大智慧光明義故。遍照法界義故。乃至具恒沙佛法等。此第一義空。與法身為正因。亦與報身為緣因。若體生相。亦與報身為正因。報身本體。是第一義空故。二事因性有二。一正因。二緣因。二十八師子吼云。如佛所說。有二種因。正因緣因。眾生佛性。為是何因。善男子。眾生佛性。亦二種因。一者正因。

【現代漢語翻譯】現代漢語譯本佛性。所以師子吼菩薩問道：『因為什麼緣故，稱作佛性？』佛回答說：『一切諸佛，阿耨菩提（Anuttara-bodhi，無上正等正覺）中的道種子，名為佛性。』又說：『譬如胡菰（一種菌類），雖然不是熱病，卻能與熱病，作為因緣。』又說：『一切眾生，不退失佛性，所以稱之為有。因為將來會有，決定能夠得到，必定能夠見到，所以說一切眾生，都有佛性。』依照這些可知，第一義空，名為佛性。從當來的果位而立論，雖然只是排除情識，都名為佛性。根本理性作為原因。如果沒有理性，就沒有修行和結果。所以先回答理性，后說其餘的性質。第一義空，就是解深密經中的勝義諦，勝鬘經、楞伽經等中的如來藏，無上依經中的如來界，菩薩善戒經中的本性，瑜伽論中的真如所緣緣種子，佛性論中的應得因，寶性論中的自性清凈，起信論中的內凈熏習，唐攝論中的佛法界。』這些經論，名稱雖然不同，意義沒有差別。第一義空，被智慧者稱為如來清凈藏（同密嚴經），也稱為無垢智。華嚴經中稱為無相智、無礙智，具足在眾生身中。如來藏經中說是如來的德相，起信論中說：『真如自體相，乃至從本來就性自滿足一切功德，所謂自體有大智慧光明義，遍照法界義，乃至具足恒河沙數佛法等。』這第一義空，與法身作為正因，也與報身作為緣因。如果體生相，也與報身作為正因。報身的本體，是第一義空。二事因性有兩種：一是正因，二是緣因。二十八師子吼說：『如佛所說，有兩種因，正因和緣因，眾生佛性，是哪種因？』善男子，眾生佛性，也是兩種因，一是正因。

【English Translation】 English version Buddha-nature. Therefore, the Bodhisattva Simhanada (Śīghanāda, Lion's Roar) asks: 'For what reason is it called Buddha-nature?' The Buddha answers: 'All Buddhas, the seed of the path in Anuttara-bodhi (unexcelled complete enlightenment), is called Buddha-nature.' Furthermore, it is said: 'For example, a mushroom, although not a fever, can serve as a cause and condition for a fever.' Furthermore, it is said: 'All sentient beings do not regress from Buddha-nature, therefore it is called having. Because it will exist in the future, it is certain to be attained, and it is certain to be seen, therefore it is said that all sentient beings have Buddha-nature.' According to this, it can be known that the ultimate emptiness (first meaning of emptiness) is called Buddha-nature. Established from the future fruit, although it only excludes emotional consciousness, all are called Buddha-nature. Fundamental reason is the cause. If there is no reason, there is no practice and result. Therefore, the reason is answered first, and the remaining nature is spoken of later. The ultimate emptiness is the ultimate truth in the Saṃdhinirmocana Sūtra (解深密經), the Tathāgatagarbha (如來藏, Buddha-womb) in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), Laṅkāvatāra Sūtra (楞伽經) and others, the Tathāgata-dhātu (如來界, Buddha-realm) in the Anūnatvāpūrṇatvanirdeśa Sūtra (無上依經), the original nature in the Bodhisattva-śīla-saṃvara Sūtra (菩薩善戒經), the seed of the object of true suchness in the Yogācārabhūmi-śāstra (瑜伽論), the cause to be attained in the Treatise on Buddha-nature (佛性論), the self-nature purity in the Ratnagotravibhāga (寶性論), the inner pure perfuming in the Awakening of Faith (起信論), and the Buddha-dhātu in the Tang She Lun (唐攝論). These sutras and treatises, although the names are different, the meanings are not different. The ultimate emptiness, called the Tathāgata's pure treasury by the wise (same as the Ghansavyuha Sutra), is also called immaculate wisdom. In the Avataṃsaka Sūtra (華嚴經), it is called non-form wisdom and unobstructed wisdom, fully present in the bodies of sentient beings. In the Tathāgatagarbha Sūtra, it is said to be the virtuous characteristics of the Tathāgata. The Awakening of Faith says: 'The self-nature aspect of true suchness, even from the beginning, is inherently complete with all merits, so-called self-nature has great wisdom and light meaning, pervading the Dharma realm meaning, and even possessing countless Buddha-dharmas, etc.' This ultimate emptiness is the direct cause of the Dharmakāya (法身, Dharma-body), and also the contributing cause of the Sambhogakāya (報身, Reward-body). If the body gives rise to form, it is also the direct cause of the Sambhogakāya. The essence of the Sambhogakāya is the ultimate emptiness. There are two kinds of causal nature: one is the direct cause, and the other is the contributing cause. The twenty-eighth Simhanada says: 'As the Buddha said, there are two kinds of causes, direct cause and contributing cause, what kind of cause is the Buddha-nature of sentient beings?' Good man, the Buddha-nature of sentient beings is also two kinds of causes, one is the direct cause.'

二者緣因。正者謂眾生。緣因者謂六波羅密。此說報佛正因也。又云如世人言。有乳有酪者。以定得故。是故名有乳有酪。佛性亦爾。有眾生佛性。以當見故。準此等文。眾生如乳為酪。正因六度。如暖為酪。緣因或說中道。觀智。以為佛性。或說善五陰。以為佛性。或說無明結等。以為佛性。若具說一切因性。如三十六云。夫佛性者。不名一法。不名十法。不名百法。不名千法。不名萬法。未得阿耨菩提。一切善不善無記法。悉名佛性。如來或時。因中說果。此與報佛為緣正二因。亦與法為佛爲了因。亦證得緣因也。理果性者。謂法身涅槃。事果性者。謂阿耨菩提。若合說一切佛性者。三十七云。為非佛性。說于佛性。非佛性者。謂一切墻壁瓦石。無情之物。離如是等無情之物。是名佛性。準此經文。翻覆簡持。非少分也。亦非唯理。有情五陰。不被簡故。二得名者。理因性。準二十七。釋名唯有財釋。一切諸佛。阿耨菩提中道種子。名佛性故。辟如胡菰。名為熱病。能與熱病。作因緣故。十二因緣。亦復如是。舉事取理也。如大般若云。如來法性。在有情類。蘊界入中。華嚴經云。無眾生身。如來智惠。不具足者。準此等文。亦得說眾生身中。第一義空。從其諸佛。名佛智佛性也。理果性。有二釋。若望報佛。屬

【現代漢語翻譯】現代漢語譯本二者之間的關係是因和緣。正因指的是眾生，緣因指的是六波羅蜜（Six Perfections：佈施、持戒、忍辱、精進、禪定、智慧）。這是關於報身佛（Reward Body Buddha）的正因的說法。又如世人所說，『有乳才有酪』，因為確定可以得到（酪），所以說『有乳有酪』。佛性（Buddha-nature）也是如此，說眾生有佛性，是因為將來可以證見。依照這些經文，眾生如乳，最終成為酪；正因六度，如暖氣，最終成為酪。緣因有時也說是中道（Middle Way）觀智，作為佛性；有時也說是善五陰（Five Aggregates：色、受、想、行、識），作為佛性；有時也說是無明結（bondage of ignorance）等，作為佛性。如果完整地說明一切因性，如《三十六》所說：『佛性不是一種法，不是十種法，不是百種法，不是千種法，不是萬種法。未證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi：無上正等正覺）之前，一切善、不善、無記法，都稱為佛性。』如來（Tathagata）有時在因中說果。這與報身佛的緣因和正因有關，也與法作為佛的了因有關，也證明了緣因。理果性指的是法身（Dharmakaya：Dharma Body）涅槃（Nirvana），事果性指的是阿耨多羅三藐三菩提。如果合起來說一切佛性，《三十七》說：『對於非佛性，說為佛性。非佛性指的是一切墻壁瓦石等無情之物。離開這些無情之物，就叫做佛性。』依照這些經文，反覆簡擇，並非只是少部分，也不是隻有理，有情眾生的五陰沒有被排除在外。二得名，理因性，依照《二十七》，解釋名稱只有財釋，一切諸佛的阿耨多羅三藐三菩提中道種子，叫做佛性。譬如胡菰，叫做熱病，因為它能作為熱病的因緣。十二因緣（Twelve links of dependent origination）也是如此，舉事以明理。如《大般若經》所說：『如來法性，在有情眾生的蘊、界、入中。』《華嚴經》說：『沒有眾生身，如來的智慧就不具足。』依照這些經文，也可以說眾生身中具有第一義空（Ultimate Emptiness），從諸佛的角度來說，叫做佛智佛性。理果性有兩種解釋，如果相對於報身佛來說，屬於屬

【English Translation】 English version The relationship between the two is cause and condition. The direct cause refers to sentient beings, and the contributing condition refers to the Six Paramitas (Six Perfections: generosity, discipline, patience, diligence, concentration, and wisdom). This is a statement about the direct cause of the Reward Body Buddha (Sambhogakaya Buddha). It is also said, as people say, 'Where there is milk, there is cheese,' because it is certain to be obtained (cheese), so it is said 'Where there is milk, there is cheese.' Buddha-nature (Buddha-dhatu) is also like this, saying that sentient beings have Buddha-nature because it can be seen in the future. According to these scriptures, sentient beings are like milk, eventually becoming cheese; the direct cause, the Six Perfections, is like warmth, eventually becoming cheese. The contributing condition is sometimes said to be the Middle Way (Madhyamaka) wisdom, as Buddha-nature; sometimes it is said to be the good Five Aggregates (Skandhas: form, feeling, perception, mental formations, and consciousness), as Buddha-nature; sometimes it is said to be the bonds of ignorance (avidya), etc., as Buddha-nature. If all causal natures are fully explained, as stated in [Chapter] Thirty-six: 'Buddha-nature is not one dharma, not ten dharmas, not a hundred dharmas, not a thousand dharmas, not ten thousand dharmas. Before attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), all good, unwholesome, and neutral dharmas are called Buddha-nature.' The Tathagata (Thus Come One) sometimes speaks of the result in the cause. This is related to the contributing and direct causes of the Reward Body Buddha, and also to the Dharma as the final cause of the Buddha, and also proves the contributing condition. The nature of the principle result refers to the Dharmakaya (Dharma Body) Nirvana, and the nature of the phenomenal result refers to Anuttara-samyak-sambodhi. If all Buddha-nature is spoken of together, [Chapter] Thirty-seven says: 'Regarding non-Buddha-nature, it is said to be Buddha-nature. Non-Buddha-nature refers to all inanimate objects such as walls, tiles, and stones. Separating from these inanimate objects is called Buddha-nature.' According to these scriptures, repeatedly examining and holding, it is not just a small part, nor is it only principle; the five aggregates of sentient beings are not excluded. Secondly, the name is obtained, the nature of the principle cause, according to [Chapter] Twenty-seven, the explanation of the name only has a possessive explanation; the Middle Way seed of Anuttara-samyak-sambodhi of all Buddhas is called Buddha-nature. For example, Hu Gu (a type of mushroom) is called a hot disease because it can be the cause and condition of a hot disease. The Twelve Links of Dependent Origination (pratītyasamutpāda) are also like this, citing phenomena to illustrate principle. As stated in the Mahaprajnaparamita Sutra: 'The Dharma-nature of the Tathagata is in the aggregates, realms, and entrances of sentient beings.' The Avatamsaka Sutra says: 'Without the body of sentient beings, the wisdom of the Tathagata is not complete.' According to these scriptures, it can also be said that the Ultimate Emptiness (sunyata) is present in the bodies of sentient beings, and from the perspective of the Buddhas, it is called Buddha-wisdom and Buddha-nature. There are two explanations for the nature of the principle result; if it is relative to the Reward Body Buddha, it belongs to belongs to

主釋也。報佛之性故。若望法身。持業釋也。佛即性故。事因性。唯有一釋。謂有財釋。因中說果。全取果名。故不可說。佛在其果。性在其因。佛性喻乳名酪性。泥名瓶性。既乳中無酪性。泥中無瓶性。故知佛之與性。在因未有。又佛之與性。俱未來有。故知佛之與性。眾生未有。因中說果。名為佛性。因有果故。名有佛性。又佛之與性。俱非有如虛空。非無如兔角。故知一切眾生。有果性故。名有佛性。三辨相者。二十八云。如種滅已。牙即得生。而是牙性。非內非外。乃至花果。亦復如是。從緣故有。善男子。是大涅槃。微妙經典。成就。具足無量功德。佛性亦爾。悉是無量功德之所成就。又三十五云。眾生佛性。非有非無。所以者何。佛性雖有。非如虛空。何以故。世間虛空。雖以無量善巧方便。不可得見。佛性可見。是故雖有。非如虛空。佛性雖無。不同兔角。何以故。龜毛兔角。雖以無量善巧方便。不可得生。佛性可生。是故雖無。不同兔角。是佛性非有非無。亦有亦無。云何名有。一切悉有。是諸眾生。不斷不滅。猶如燈焰。乃至得阿耨菩提。是故有。云何名無。一切眾生。現在未有一切佛性常樂我凈。是故名無。有無合故。即是中道。乃至如有問言是種子中。有果無邪。應定答言。亦有亦無。何以故

【現代漢語翻譯】現代漢語譯本：這是主要的解釋。因為這是對佛性的回報。如果從法身的角度來看，這是持業釋（Dharaka）。佛即是自性。事物是自性的原因。只有一種解釋，即有財釋（Bhava）。在因中說果，完全取用果的名字，所以不可說。佛存在於果中，自性存在於因中。佛性比喻就像牛奶的酪性，泥土的瓶性。既然牛奶中沒有酪性，泥土中沒有瓶性，所以可知佛與自性，在因中尚未存在。而且佛與自性，都是未來才有的。所以可知佛與自性，眾生尚未擁有。在因中說果，名為佛性。因為因中有果，所以名為有佛性。再者，佛與自性，既非有如虛空，也非無如兔角。所以可知一切眾生，因為有果性，所以名為有佛性。三、辨別相狀。《涅槃經》第二十八卷說：『如種子滅后，牙就得以生長，而這牙的自性，非內非外，乃至花果，也是如此，從因緣而有。善男子，這是大涅槃，微妙的經典，成就、具足無量功德。佛性也是這樣，全部是無量功德所成就。』又，《涅槃經》第三十五卷說：『眾生的佛性，非有非無。為什麼呢？佛性雖有，不像虛空。為什麼呢？世間的虛空，即使用無量善巧方便，也不可能得見。佛性可見。所以雖有，不像虛空。佛性雖無，不同於兔角。為什麼呢？龜毛兔角，即使以無量善巧方便，也不可能產生。佛性可以產生。所以雖無，不同於兔角。』這就是佛性非有非無，亦有亦無。怎樣名為有？一切悉有，這些眾生，不斷不滅，猶如燈焰，乃至得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所以說有。怎樣名為無？一切眾生，現在未有一切佛性的常樂我凈（Nitya-sukha-atma-subha，常、樂、我、凈四德），所以說無。有無合在一起，就是中道。乃至如果有人問：『這種子中，有果嗎？』應該肯定地回答：『亦有亦無。』為什麼呢？

【English Translation】 English version: This is the main explanation. It is because it is the retribution of Buddha-nature. If viewed from the perspective of Dharmakaya (法身, the body of the Dharma), it is a Dharaka (持業釋) explanation. Buddha is the nature itself. Things are the cause of nature. There is only one explanation, which is Bhava (有財釋). Speaking of the fruit in the cause, completely taking the name of the fruit, so it cannot be said. The Buddha exists in the fruit, and the nature exists in the cause. Buddha-nature is like the casein nature of milk, and the bottle nature of clay. Since there is no casein nature in milk, and no bottle nature in clay, it is known that the Buddha and the nature do not yet exist in the cause. Moreover, the Buddha and the nature will only exist in the future. Therefore, it is known that the Buddha and the nature are not yet possessed by sentient beings. Speaking of the fruit in the cause is called Buddha-nature. Because there is a fruit in the cause, it is called having Buddha-nature. Furthermore, the Buddha and the nature are neither existent like space, nor non-existent like rabbit horns. Therefore, it is known that all sentient beings, because they have the nature of the fruit, are called having Buddha-nature. Third, distinguishing the characteristics. The twenty-eighth volume of the Nirvana Sutra says: 'Just as when a seed is destroyed, a sprout can grow, and the nature of this sprout is neither internal nor external, and so are flowers and fruits, which exist from conditions. Good man, this is the Great Nirvana, a subtle scripture, accomplished and complete with immeasurable merits. Buddha-nature is also like this, all accomplished by immeasurable merits.' Also, the thirty-fifth volume of the Nirvana Sutra says: 'The Buddha-nature of sentient beings is neither existent nor non-existent. Why? Although Buddha-nature exists, it is not like space. Why? The space of the world, even with immeasurable skillful means, cannot be seen. Buddha-nature can be seen. Therefore, although it exists, it is not like space. Although Buddha-nature is non-existent, it is not like rabbit horns. Why? Turtle hair and rabbit horns, even with immeasurable skillful means, cannot be produced. Buddha-nature can be produced. Therefore, although it is non-existent, it is not like rabbit horns.' This is Buddha-nature, neither existent nor non-existent, both existent and non-existent. How is it called existent? Everything exists, these sentient beings, without ceasing or perishing, like a lamp flame, until they attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), therefore it is said to exist. How is it called non-existent? All sentient beings do not currently possess the eternal bliss, self, and purity (Nitya-sukha-atma-subha, 常樂我淨) of all Buddha-nature, therefore it is said to be non-existent. The combination of existence and non-existence is the Middle Way. Even if someone asks: 'Is there a fruit in this seed?' The answer should be affirmative: 'Both existent and non-existent.' Why?

。離子之外。不能生果。是故名有。子未生牙。是故名無。以是義故。亦有亦無。何以故。時節有異。其體是一。眾生佛性。亦復如是。若言眾生中。別有佛性者。是義不然。何以故。眾生即佛性。佛性即眾生。直以時異。有凈不凈。此與瑜伽五十二同論云。無有別法。名為種子。又三十六云。佛性非有。如虛空。非無如兔角。何以故。虛空常故。兔角無故。是故得說亦有亦無。有故破兔角。無故破虛空。如是說者。不謗三寶。準此佛性有相無相。故知一切眾生。有當果性。名有佛性。理事二因。皆以有果性故。名為佛性。四述見者。有三。一述所見性。二述能見人。三述用何眼見。述所見性者。三十五云。十住菩薩。得首楞嚴三昧。三千法門。是故了了自知。當得阿耨菩提。不見一切眾生。定得阿耨菩提。是故我說十住菩薩。少見佛性。準此經文。理事二因。定得果義。名為佛性。如善戒經說。初發心決定。必得阿耨菩提。名菩薩性。若唯是理。十住菩薩。豈不知一切眾生。有理性邪。又云後身菩薩。佛性六事。一常。二凈。三真。四實。五善。六少見。九住。菩薩有六事。除少見加可見。八住已下至六住。五事除常少見。加可見。五住已下。五事除常少見善。加可見善不善。若見真如。名見佛性。九住已下。何不

【現代漢語翻譯】現代漢語譯本：如果離開了離子（指因），就不能產生果實（指果）。所以稱為『有』。種子還沒有生出牙，所以稱為『無』。因為這個道理，所以說是『亦有亦無』。為什麼呢？因為時節不同，但本體是一樣的。眾生的佛性也是如此。如果說在眾生中，另外存在一個佛性，這個說法是不對的。為什麼呢？因為眾生就是佛性，佛性就是眾生。只是因為時節不同，有清凈和不清凈的區別。這與《瑜伽師地論》第五十二卷所說的『沒有另外的法，可以稱為種子』相同。又第三十六卷說，佛性不是『有』，像虛空一樣；也不是『無』，像兔角一樣。為什麼呢？因為虛空是常有的，兔角是沒有的。所以可以說『亦有亦無』。說『有』是爲了破斥兔角，說『無』是爲了破斥虛空。這樣說，才不會誹謗三寶。按照這個說法，佛性有相也有無相。所以知道一切眾生，都有將來結果的可能性，稱為『有佛性』。從理和事兩個因來說，都是因為有結果的可能性，所以稱為佛性。四、陳述見性的人的觀點。有三種：一是陳述所見的佛性，二是陳述能見佛性的人，三是陳述用什麼眼睛見佛性。陳述所見的佛性，第三十五卷說，十住菩薩，得到首楞嚴三昧（一種禪定），通達三千法門。所以清清楚楚地知道自己將來能夠證得阿耨多羅三藐三菩提（無上正等正覺）。但沒有見到一切眾生一定能夠證得阿耨多羅三藐三菩提。所以我說十住菩薩，只是少分地見到了佛性。按照這個經文，從理和事兩個因來說，一定能夠得到結果的意義，稱為佛性。如《善戒經》所說，初發心就決定，必定能夠證得阿耨多羅三藐三菩提，稱為菩薩性。如果僅僅是理上的佛性，十住菩薩難道不知道一切眾生都有理性嗎？又說後身菩薩，佛性有六種特性：一是常，二是凈，三是真，四是實，五是善，六是少見。九住菩薩有六種特性，除了『少見』，增加了『可見』。八住菩薩以下到六住菩薩，有五種特性，除了『常』和『少見』，增加了『可見』。五住菩薩以下，有五種特性，除了『常』、『少見』和『善』，增加了『可見』、『善』和『不善』。如果見到真如，就稱為見到佛性。九住菩薩以下，為什麼不...

【English Translation】 English version: Apart from the ion (cause), no fruit (effect) can be produced. Therefore, it is called 'existence'. The seed has not yet sprouted, so it is called 'non-existence'. Because of this reason, it is said to be 'both existence and non-existence'. Why? Because the seasons are different, but the essence is the same. The Buddha-nature of sentient beings is also like this. If it is said that there is a separate Buddha-nature in sentient beings, this statement is not correct. Why? Because sentient beings are Buddha-nature, and Buddha-nature is sentient beings. It is only because the seasons are different that there are distinctions of purity and impurity. This is the same as what is said in the fifty-second volume of the Yogacarabhumi-sastra (瑜伽師地論): 'There is no other dharma that can be called a seed.' Also, the thirty-sixth volume says that Buddha-nature is not 'existence', like space; nor is it 'non-existence', like a rabbit's horn. Why? Because space is constant, and a rabbit's horn does not exist. Therefore, it can be said to be 'both existence and non-existence'. Saying 'existence' is to refute the rabbit's horn, and saying 'non-existence' is to refute space. Saying it this way does not slander the Three Jewels (三寶). According to this statement, Buddha-nature has both form and formlessness. Therefore, it is known that all sentient beings have the possibility of future fruition, which is called 'having Buddha-nature'. From the two causes of principle and practice, it is because of the possibility of fruition that it is called Buddha-nature. Four, stating the views of those who see the nature. There are three aspects: first, stating the Buddha-nature that is seen; second, stating the person who can see the Buddha-nature; and third, stating what eyes are used to see the Buddha-nature. Stating the Buddha-nature that is seen, the thirty-fifth volume says that the Ten Abiding Bodhisattvas (十住菩薩), having attained the Samadhi of the Surangama (首楞嚴三昧) (a type of meditation), are versed in the three thousand dharma-gates. Therefore, they clearly know that they will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) (Unsurpassed Perfect Enlightenment) in the future. But they have not seen that all sentient beings will certainly attain Anuttara-samyak-sambodhi. Therefore, I say that the Ten Abiding Bodhisattvas have only seen a small part of the Buddha-nature. According to this sutra text, from the two causes of principle and practice, the meaning of certainly attaining the result is called Buddha-nature. As the Good Precepts Sutra (善戒經) says, the initial aspiration is decisive, and one will certainly attain Anuttara-samyak-sambodhi, which is called Bodhisattva-nature. If it is only the Buddha-nature in principle, how could the Ten Abiding Bodhisattvas not know that all sentient beings have reason? It is also said that the Bodhisattva in the later body has six characteristics of Buddha-nature: first, permanence; second, purity; third, truth; fourth, reality; fifth, goodness; sixth, rarely seen. The Nine Abiding Bodhisattvas have six characteristics, except for 'rarely seen', 'visibility' is added. The Eight Abiding Bodhisattvas down to the Six Abiding Bodhisattvas have five characteristics, except for 'permanence' and 'rarely seen', 'visibility' is added. The Five Abiding Bodhisattvas and below have five characteristics, except for 'permanence', 'rarely seen', and 'goodness', 'visibility', 'goodness', and 'non-goodness' are added. If one sees Suchness (真如), it is called seeing Buddha-nature. Why don't the Nine Abiding Bodhisattvas and below...

名少見。但名可見。又二十七云。佛性者。所謂十力四無所畏。大悲三念處。一切眾生。悉有三種。破煩惱故。然後得見。一闡提等。破一闡提。然後得十力四無所畏。大悲三念處。以是義故。我常宣說一切眾生。悉有佛性。準此一切眾生。有果性也。亦是見果性也。更有多文。略而不述。二見𤯔者。二十八云。復有眼見。謂諸佛如來。十住菩薩。眼見佛性。復有聞見。一切眾生。乃至九住菩薩。聞見佛性。菩薩若聞一切眾生。悉有佛性。心不生信。不名聞見。準此是聞見。定得之義。名見佛性。故知唯上二𤯔。能見定得阿耨菩提用。故名眼見佛性。九住已下。信一切眾生。定當得果。故名聞見佛性。三用何眼見者。二十七云。善男子。如汝所言。十住菩薩。以何眼見故。雖見佛性。而不了了。諸佛世尊。以何眼故。見於佛性。而得明瞭。善男子。十住菩薩。慧眼見故。不得明瞭。諸佛世尊。佛眼見故。故得明瞭。準上見性。五眼之中。唯用二眼。餘三不能見佛性也。既所見性。唯是定得果之義。能見人唯佛。十住菩薩眼。唯慧佛二眼。凡夫不知定得果義。非是佛及十住菩薩。又無慧佛二眼。故知不能眼見佛性。聞見佛性。義即無違。故經云。九住已下。一切眾生。聞見佛性。若聞說眾生悉有佛性。不生信心。不名聞

【現代漢語翻譯】現代漢語譯本：很少有人能親眼見到佛性，但佛性的名號卻是可以聽聞的。《涅槃經》第二十七卷說：『佛性，就是如來的十力、四無所畏、大悲心和三種念處。一切眾生都具有這三種佛性，破除煩惱后才能得見。』一闡提（斷善根的人）等，在破除一闡提的障礙后，才能獲得十力、四無所畏和大悲三念處。因此，我常宣說一切眾生都具有佛性。』按照這個說法，一切眾生都具有成佛的果性，這也是一種『見』果性。還有很多經文提到這一點，這裡就不一一贅述了。二、關於『見』的方式。《涅槃經》第二十八卷說：『有眼見，即諸佛如來和十住菩薩，以眼見佛性。又有聞見，即一切眾生乃至九住菩薩，通過聽聞而『見』佛性。菩薩如果聽聞一切眾生都具有佛性，心中不生信，就不能稱為『聞見』。』按照這個說法，『聞見』是確定能夠獲得的意義，也稱為『見』佛性。因此，只有以上兩種『見』的方式，才能見到必定能夠獲得阿耨多羅三藐三菩提的功用，所以稱為『眼見』佛性。九住菩薩以下的菩薩，相信一切眾生必定能夠獲得佛果，所以稱為『聞見』佛性。三、用什麼眼見？《涅槃經》第二十七卷說：『善男子，正如你所說，十住菩薩用什麼眼見佛性，雖然見到了，卻不清楚明白？諸佛世尊用什麼眼見佛性，而能夠明瞭？』善男子，十住菩薩用慧眼見佛性，所以不能明瞭；諸佛世尊用佛眼見佛性，所以能夠明瞭。』按照上面的說法，在五眼（肉眼、天眼、慧眼、法眼、佛眼）之中，只有慧眼和佛眼能夠見到佛性，其餘三種眼不能見佛性。既然所見的佛性，只是必定能夠獲得佛果的意義，那麼能見的人只有佛和十住菩薩，能用的眼只有慧眼和佛眼。凡夫不知道必定能夠獲得佛果的意義，又不是佛和十住菩薩，也沒有慧眼和佛眼，所以不能眼見佛性。『聞見』佛性，在意義上沒有衝突。所以經中說，九住菩薩以下的一切眾生，『聞見』佛性。如果聽聞說眾生都具有佛性，卻不生信心，就不能稱為『聞見』。

【English Translation】 English version: It is rare to see Buddha-nature directly, but its name can be heard. The twenty-seventh chapter of the Nirvana Sutra says: 'Buddha-nature is the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Foundations of Mindfulness of the Tathagata. All sentient beings possess these three. Only after destroying afflictions can one see it.' Those like icchantikas (those who have severed their roots of goodness), only after destroying the obstacles of icchantikas, can they obtain the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Foundations of Mindfulness. Therefore, I constantly proclaim that all sentient beings possess Buddha-nature.' According to this, all sentient beings possess the nature of attaining Buddhahood, which is also a kind of 'seeing' the fruit-nature. There are many more scriptures that mention this, which will not be elaborated here. Two, regarding the way of 'seeing'. The twenty-eighth chapter of the Nirvana Sutra says: 'There is eye-seeing, that is, the Buddhas and Tathagatas, and the Bodhisattvas of the Ten Abodes, see Buddha-nature with their eyes. There is also hearing-seeing, that is, all sentient beings, even the Bodhisattvas of the Ninth Abode, 'see' Buddha-nature through hearing. If a Bodhisattva hears that all sentient beings possess Buddha-nature and does not generate faith in their mind, they cannot be called 'hearing-seeing'.' According to this, 'hearing-seeing' is the meaning of being certain to obtain it, and it is also called 'seeing' Buddha-nature. Therefore, only the above two ways of 'seeing' can see the function of definitely attaining Anuttara-samyak-sambodhi, so it is called 'eye-seeing' Buddha-nature. Bodhisattvas below the Ninth Abode believe that all sentient beings will definitely attain Buddhahood, so it is called 'hearing-seeing' Buddha-nature. Three, with what eye does one see? The twenty-seventh chapter of the Nirvana Sutra says: 'Good man, just as you said, with what eye do the Bodhisattvas of the Ten Abodes see Buddha-nature, that although they see it, they do not see it clearly? With what eye do the Buddhas, the World Honored Ones, see Buddha-nature, and are able to understand it clearly?' Good man, the Bodhisattvas of the Ten Abodes see Buddha-nature with the Wisdom Eye, so they cannot understand it clearly; the Buddhas, the World Honored Ones, see Buddha-nature with the Buddha Eye, so they are able to understand it clearly.' According to the above, among the Five Eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), only the Wisdom Eye and the Buddha Eye can see Buddha-nature, and the other three eyes cannot see Buddha-nature. Since the Buddha-nature that is seen is only the meaning of definitely attaining Buddhahood, then the people who can see it are only the Buddhas and the Bodhisattvas of the Ten Abodes, and the eyes that can be used are only the Wisdom Eye and the Buddha Eye. Ordinary people do not know the meaning of definitely attaining Buddhahood, and they are not Buddhas or Bodhisattvas of the Ten Abodes, nor do they have the Wisdom Eye and the Buddha Eye, so they cannot see Buddha-nature with their eyes. 'Hearing-seeing' Buddha-nature does not conflict in meaning. Therefore, the sutra says that all sentient beings below the Ninth Abode 'hear-see' Buddha-nature. If one hears that sentient beings possess Buddha-nature but does not generate faith, it cannot be called 'hearing-seeing'.

見。不信定當得故。若見性體故。名見佛性。說見理等。名見佛性。義即無違。如說眼見瓶衣。此見所依。非實見也。

問真如若是佛體。故名佛性。無情真如。亦是佛體。若佛因故。名佛性者。無情真如。亦是佛因。若以是性功德。故名佛性。無情真如。亦有性功德因。何有情名有佛性。無情不名有佛性邪。答若真俗翻覆相攝。即一法中。有一切法。如一切法中。有一法。如如無二故。若攝真從俗。即色如。非色如。眾生如。彌勒如。有情如。無情如。不同。若攝俗從真。即色非色無異。情非情無異。若就如辨法。一切法中。有一切法如。故一切法中。有一切法。似因陀羅網。若以此言之。即情無情。皆名有佛性。若以有佛真體。有佛理因。故名有佛性。情與非情。亦無有別。涅槃經。就別別有情。各各當果。說其因體。有當果性。名有佛性。故是有情。非無情也。真如是一。所望不同。得名有異。若望十方。諸佛報身名佛性。屬主釋也。法身名佛性。持業釋也。若望一切眾生名佛性。有財釋也。因取果名故。若望無情。非佛性也。無當果故。若望有情無情一切法。皆得名真如法界。法性實際。若事佛性。無情非佛性。有情因中說果。一切眾生。舉體是佛性。故經云。未得阿耨菩提。一切善不善無記法。盡名

【現代漢語翻譯】現代漢語譯本：如果不是因為相信一定能夠證得，怎麼會說『見』呢？如果是因為見到自性的本體，所以稱為『見佛性』，或者說是見到真理等等，所以稱為『見佛性』，那麼意義上就沒有衝突。就像說眼睛看見瓶子和衣服，這種『見』所依賴的是眼根，並非真實的『見』。

問：如果真如是佛的本體，所以稱為佛性，那麼無情物的真如也是佛的本體。如果是以作為成佛的因，所以稱為佛性，那麼無情物的真如也是成佛的因。如果是以這種自性的功德，所以稱為佛性，那麼無情物的真如也有自性的功德因。為什麼有情眾生被稱為具有佛性，而無情物不被稱為具有佛性呢？答：如果真和俗相互包含，那麼在一個法中，就有一切法，就像在一切法中，有一個法一樣，因為真如是無二的。如果從真如的角度來看俗諦，那麼色即是真如，非色也是真如，眾生是真如，彌勒是真如，有情是真如，無情也是真如，沒有不同。如果從俗諦的角度來看真如，那麼色和非色沒有差異，有情和無情沒有差異。如果就真如來辨別諸法，那麼一切法中，就有一切法的真如，所以一切法中，就有一切法，就像因陀羅網一樣。如果這樣說，那麼有情和無情，都可以稱為具有佛性。如果是以具有佛的真體，具有佛的理體作為成佛的因，所以稱為具有佛性，那麼有情和非情，也沒有區別。《涅槃經》就各個有情眾生，各自應當證得的果位，說他們的因體，具有應當證得果位的自性，稱為具有佛性，所以是有情，不是無情。真如是一樣的，所觀察的角度不同，所得的名稱也不同。如果從十方諸佛的報身來看，稱為佛性，這是屬主釋。法身稱為佛性，這是持業釋。如果從一切眾生來看，稱為佛性，這是有財釋，因為是取因來稱果。如果從無情物來看，就不是佛性，因為沒有應當證得的果位。如果從有情和無情的一切法來看，都可以稱為真如法界、法性實際。如果就事相上的佛性來說，無情不是佛性，有情是在因中說果。一切眾生，整個身體就是佛性，所以經中說，未證得阿耨多羅三藐三菩提之前，一切善、不善、無記法，都稱為

【English Translation】 English version: If it weren't for the belief that one will certainly attain it, how could we say 'seeing'? If it is because one sees the essence of one's own nature, it is called 'seeing Buddha-nature'. Or if it is said that one sees the truth, etc., it is called 'seeing Buddha-nature', then there is no conflict in meaning. Just as saying that the eyes see a bottle and clothes, this 'seeing' relies on the eye-faculty, not a real 'seeing'.

Question: If True Suchness (真如, Zhenru) is the body of the Buddha, so it is called Buddha-nature (佛性, Foxing), then the True Suchness of inanimate objects is also the body of the Buddha. If it is because it is the cause of becoming a Buddha, so it is called Buddha-nature, then the True Suchness of inanimate objects is also the cause of becoming a Buddha. If it is because of the merits of this nature, so it is called Buddha-nature, then the True Suchness of inanimate objects also has the cause of the merits of nature. Why are sentient beings called having Buddha-nature, while inanimate objects are not called having Buddha-nature? Answer: If True and Conventional (真俗, Zhensui) mutually contain each other, then in one dharma, there are all dharmas, just as in all dharmas, there is one dharma, because True Suchness is non-dual. If we view the conventional from the perspective of the true, then form is True Suchness, non-form is also True Suchness, sentient beings are True Suchness, Maitreya (彌勒, Mile) is True Suchness, sentient beings are True Suchness, and inanimate objects are also True Suchness, there is no difference. If we view the true from the perspective of the conventional, then form and non-form are not different, sentient and non-sentient are not different. If we discern dharmas based on True Suchness, then in all dharmas, there is the True Suchness of all dharmas, so in all dharmas, there are all dharmas, like Indra's net. If we say it this way, then both sentient and inanimate objects can be called having Buddha-nature. If it is because they have the true body of the Buddha, and have the principle of the Buddha as the cause of becoming a Buddha, so they are called having Buddha-nature, then there is no difference between sentient and non-sentient. The Nirvana Sutra (涅槃經, Niepan Jing) speaks of the cause-body of each sentient being, each with its own fruit to be attained, having the nature of attaining that fruit, called having Buddha-nature, so it is sentient, not inanimate. True Suchness is the same, but the perspective from which it is viewed is different, and the names obtained are also different. If viewed from the perspective of the Reward Body (報身, Baoshen) of the Buddhas of the ten directions, it is called Buddha-nature, this is a possessive compound. The Dharma Body (法身, Fashen) is called Buddha-nature, this is a determinative compound. If viewed from the perspective of all sentient beings, it is called Buddha-nature, this is a possessive compound, because it takes the cause to name the effect. If viewed from the perspective of inanimate objects, it is not Buddha-nature, because there is no fruit to be attained. If viewed from the perspective of all dharmas, sentient and inanimate, they can all be called True Suchness, Dharma-realm (法界, Fajie), Dharma-nature (法性, Faxing), Reality (實際, Shiji). If we speak of Buddha-nature in terms of phenomena, inanimate objects are not Buddha-nature, sentient beings are speaking of the effect in the cause. All sentient beings, the entire body is Buddha-nature, so the sutra says, before attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anoutuoluosanya sanputi), all wholesome, unwholesome, and neutral dharmas are called

佛性。如來或時。因中說果。果中說因。是名如來隨自意語。或者妄解隨自意語。謂一分眾生。實無佛性。說有佛性。名隨自意語。今詳上下經意隨自意語。說佛性者。一切眾生。未有當果性。唯佛意知有當果性。名隨自意語。如說泥為瓶。說乳為酪等。非如說水為酪。說縷為瓶。名隨自意語。經云。說十住菩薩。少見佛性。是隨他意語。說一切眾生。悉有佛性。是隨自意語故。又云。如來或時。因中說果。果中說因。是名如來隨自意語故。

問理有何力能有者。定當成佛。答佛性論第二云。此清凈事能有二。一于生死苦中。能生厭離。二于涅槃。欲求愿樂。若無清凈之性。如是二事。即不得成。又唐攝論云。又佛法界。普為一切作證得因。令諸菩薩悲願纏心。勤求佛果。又寶性論第二云。以彼實有清凈性故。不得說言彼常畢竟無清凈心。又起信論云。真如熏習。義有二種。乃至以有力故。能令眾生。厭生死苦。樂求涅槃。涅槃經三十二云。汝言眾生悉有佛性。得無上菩提。如慈石者。善哉善哉。以有佛性因緣力故。得無上菩提。若言不須修聖道者。是義不然。又三十六云。一闡提人。煩惱因緣。現在之世。能斷善根。佛性力因緣故。未來還生善根。準此等文。其理佛性。如水清珠。能清濁水。水若常動。雖珠

【現代漢語翻譯】現代漢語譯本：佛性。如來有時在因中說果，有時在果中說因，這叫做如來隨自意語。或者有人錯誤地理解隨自意語，認為一部分眾生實際上沒有佛性，說他們有佛性，這叫做隨自意語。現在詳細考察經文的上下文，隨自意語說佛性，是指一切眾生還沒有當來之果的自性，只有佛知道他們有當來之果的自性，這叫做隨自意語。比如，說泥土可以做成瓶子，說牛奶可以做成奶酪等等。如果說水可以變成奶酪，說線可以變成瓶子，這就不是隨自意語了。經中說，十住菩薩稍微見到佛性，這是隨他意語。說一切眾生都有佛性，這是隨自意語。又說，如來有時在因中說果，有時在果中說因，這叫做如來隨自意語。

問：佛性的道理有什麼力量，能使有佛性者必定成佛？答：《佛性論》第二卷說：『這種清凈的自性有兩種作用：一是在生死苦海中，能產生厭離心；二是對涅槃，能產生希求和愿樂。』如果沒有清凈的自性，這兩種作用就不能成就。又《唐攝論》說：『佛法界普遍為一切眾生作為證得菩提的因，使諸菩薩的悲願纏繞於心，勤奮地追求佛果。』又《寶性論》第二卷說：『因為他們確實有清凈的自性，所以不能說他們永遠、畢竟沒有清凈心。』又《起信論》說：『真如熏習的意義有兩種，乃至因為有力量，能使眾生厭惡生死之苦，樂於追求涅槃。』《涅槃經》第三十二卷說：『你說眾生都有佛性，能得到無上菩提，就像磁石一樣，很好，很好。因為有佛性的因緣力量，才能得到無上菩提。如果說不需要修習聖道，這種說法是不對的。』又第三十六卷說：『一闡提（Icchantika，斷善根者）人，因為煩惱的因緣，現在能斷絕善根，但因為佛性的力量，未來還會生出善根。』根據這些經文，佛性的道理，就像清水珠一樣，能澄清濁水。如果水經常流動，即使有清水珠

【English Translation】 English version: Buddha-nature. The Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result. This is called the Tathagata's 'speaking according to his own intention' (隨自意語). Or someone may misunderstand 'speaking according to his own intention', thinking that a portion of sentient beings actually do not have Buddha-nature, and saying that they have Buddha-nature is called 'speaking according to his own intention'. Now, examining the context of the scriptures in detail, 'speaking according to his own intention' about Buddha-nature means that all sentient beings do not yet have the nature of the future result, only the Buddha knows that they have the nature of the future result. This is called 'speaking according to his own intention'. For example, saying that clay can be made into a bottle, saying that milk can be made into cheese, etc. It is not like saying that water can be turned into cheese, or that thread can be turned into a bottle, which would be called 'speaking according to his own intention'. The scripture says that the Bodhisattvas of the Ten Abodes (十住) slightly see the Buddha-nature, this is 'speaking according to the intention of others' (隨他意語). Saying that all sentient beings have Buddha-nature is 'speaking according to his own intention'. Furthermore, it says, the Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result. This is called the Tathagata's 'speaking according to his own intention'.

Question: What power does the principle of Buddha-nature have that enables those who possess it to definitely become Buddhas? Answer: The second volume of the Treatise on Buddha-Nature (佛性論) says: 'This pure nature has two functions: first, in the suffering of birth and death, it can generate aversion and detachment; second, towards Nirvana, it can generate desire, seeking, and joy.' If there is no pure nature, these two functions cannot be accomplished. Furthermore, the Tang Summary of the Mahayana-samgraha (唐攝論) says: 'Moreover, the Buddha-dhatu (佛法界) universally serves as the cause for all to attain enlightenment, causing the Bodhisattvas' compassion and vows to entwine their hearts, diligently seeking the fruit of Buddhahood.' Furthermore, the second volume of the Ratnagotravibhāga (寶性論) says: 'Because they truly have a pure nature, it cannot be said that they are always and ultimately without a pure mind.' Furthermore, the Awakening of Faith (起信論) says: 'The meaning of the perfuming of Suchness (真如) has two aspects, even to the extent that, because of its power, it can cause sentient beings to be disgusted with the suffering of birth and death and to joyfully seek Nirvana.' The thirty-second volume of the Nirvana Sutra (涅槃經) says: 'You say that all sentient beings have Buddha-nature and can attain unsurpassed Bodhi, like a lodestone. Excellent, excellent. Because of the causal power of Buddha-nature, one can attain unsurpassed Bodhi. If you say that there is no need to cultivate the holy path, that is not right.' Furthermore, the thirty-sixth volume says: 'An Icchantika (一闡提, one who has severed their roots of goodness), because of the causes and conditions of afflictions, can sever their roots of goodness in the present life, but because of the causal power of Buddha-nature, they will still generate roots of goodness in the future.' According to these texts, the principle of Buddha-nature is like a clear water pearl, which can purify turbid water. If the water is constantly moving, even if there is a clear water pearl

有力。水不得清。眾生亦爾。雖有理性。能生善法。妄心常動。無漏不生。若制之一處。無事不辨。又水性清。動即常濁。止即自清。眾生亦爾。本性清凈。若妄心恒動。即生死輪迴。若妄心不動。即寂滅涅槃。準此教理。若有理性。定當成佛。既信一切眾生。平等悉有理性。豈得執一分眾生不成佛邪。

一乘佛性究竟論卷第三

【現代漢語翻譯】現代漢語譯本：譬如水如果流動不止，就無法保持清澈。眾生也是如此，雖然具有理性，能夠產生善法，但妄心如果 постоянно 動盪，無漏的智慧就無法產生。如果能將心專注於一處，那麼沒有什麼事情不能明辨。又如水的本性是清澈的，但流動就會變得渾濁，停止流動自然就會清澈。眾生也是這樣，本性原本清凈，如果妄心 постоянно 動盪，就會陷入生死輪迴；如果妄心不再動盪，就能達到寂滅涅槃（Nirvana）。按照這個教理，如果具有理性，必定能夠成佛。既然相信一切眾生平等地具有佛性（Buddha-nature），怎麼能執著於一部分眾生不能成佛的邪見呢？《一乘佛性究竟論》卷第三

【English Translation】 English version: For example, if water is constantly moving, it cannot become clear. Sentient beings are also like this; although they possess reason and can generate good dharmas, if the deluded mind is constantly agitated, undefiled wisdom cannot arise. If one can focus the mind in one place, there is nothing that cannot be discerned. Furthermore, the nature of water is clear, but when it moves, it becomes turbid; when it stops, it naturally becomes clear. Sentient beings are also like this; their original nature is pure, but if the deluded mind is constantly agitated, they fall into the cycle of birth and death. If the deluded mind ceases to move, they can attain tranquil extinction, Nirvana (Nirvana). According to this teaching, if one possesses reason, one will certainly attain Buddhahood. Since we believe that all sentient beings equally possess Buddha-nature (Buddha-nature), how can we cling to the heretical view that a portion of sentient beings cannot attain Buddhahood? The Ultimate Treatise on the One Vehicle Buddha-Nature, Volume 3