English
English version Are the teachings of Rushanabuddha (Rushanabuddha) and Sakyamuni Buddha (Sakyamuni Buddha) the same or different? The explanation is: the teachings of the two Buddhas are the same. Question: Since the two Buddhas are different, how can their teachings be the same? The explanation is: Although the two teachers are different, their teachings both aim to reveal the 'Dharma' (Dharma). Since the revealed 'Dharma' is not different, the meaning of their teachings is the same. Why? The 'Dharma' is what is to be revealed, and the 'teaching' is what can express it. Since the 'Dharma' to be revealed is not different, then the 'teaching' that can express it is the same. Since the two Buddhas are like this, then by analogy, all the Buddhas in the ten directions are also like this. What is the purpose of the teachings of the Buddhas in the ten directions? They all reveal the 'Dharma'. Since the 'Dharma' they reveal is the same, then for the sake of revealing the 'Dharma', the meaning of their teachings is the same. Next, it is explained that the similarity between the teachings of the two Buddhas lies in their common elucidation of the law of cause and effect (karma). Although the teachings of the two Buddhas are immeasurable, they do not depart from the law of cause and effect. The law of cause and effect is also the same for the teachings of the Buddhas in the ten directions; they do not depart from the law of cause and effect. Since the teachings of the Buddhas in the ten directions do not depart from the law of cause and effect, then the current law of cause and effect encompasses all the teachings of the Buddhas in the ten directions. Since it is clarified that the law of cause and effect is the same, then there is no difference between the teachings of the two Buddhas. However, this cause and effect is not the cause and effect of the six causes and five effects of the Samkhya (Samkhya) school, nor is it the simultaneous cause and effect, the different-time cause and effect, or the cause and effect of the four conditions and three causes spoken of by the philosophers. These causes and effects are not the true meaning of cause and effect. The master previously used the chapter on cause and effect from the Madhyamaka-karika (Madhyamaka-karika) to refute these causes and effects, explaining that this is not the true cause, nor is it the true effect. Examining these 'causes', one cannot find the nature of non-cause; seeking these 'effects', one cannot find the nature of non-effect. After refuting such causes and effects, one can then elucidate the current cause and effect of conditions. The cause and effect of conditions is then unobstructed, and can be simultaneous or different-time. Conditions are simultaneous, conditions are different-time; conditions are simultaneous, but not completely simultaneous; conditions are different-time, but not completely different-time. Although not completely simultaneous, they are simultaneous; although not completely different-time, they are different-time. Like the echo in an empty valley, the image in a clear mirror. This understanding is always necessary; one must first refute other causes and effects in order to elucidate the current cause and effect of conditions. The meaning of the cause and effect of conditions can then be established. Therefore, the two Buddhas jointly elucidate cause and effect. Question: How can it be explained that the two Buddhas jointly elucidate cause and effect? The explanation is: The two Buddhas jointly elucidate cause and effect, each having the meaning of difference, non-difference, and non-difference-difference. The difference-non-difference of Sakyamuni Buddha (Sakyamuni Buddha) lies in one cause of Prajna (Prajna), one effect of Sarvajna (Sarvajna), one cause of Buddha-nature (Buddha-nature), and one effect of Nirvana (Nirvana). The non-difference of Sakyamuni Buddha... --------------------------------------------------------------------------------
Chinese
别差别者。开一般若因为无量因。谓三乘共十地因。开萨婆若果为无量果。谓萨婆若果菩提果涅槃果也。舍那亦有差别无差别无差别差别义者。行一离世间因得一法界果。即是无差别义也。十信十住十行十回向十地等因。十世界海正果。大少相海。及现本迹等身。即是无差别差别义。此即二佛各有差别无差别义。故二佛明因果是同也。言异者释迦多明差别无差别义。束散明义明一般若因一萨婆若果。不作十十明义。若是舍那多明无差别差别义。散束明义十十明义。十信十地等。乃至普慧菩萨二百句问。普贤菩萨二千句答。一句作十句答。乃至十佛世界海大小相海等故。是无差别差别义。此则二佛教门同异义。如此明二佛教门虽多不出因果。故二佛同明因果。大师从来云。二佛同明因果。明因果不同。言二佛同明因果者。释迦能化过去行不生灭因今得不断常果。释迦能化既然。舍那能化亦尔。舍那能化过去行不生灭因今得不断常果也。释迦所化现在行不生灭因未来得不断常果。释迦所化既然。舍那所化亦尔。现在行不生灭因。未来得不断常果也。故二佛明因果。义同而不同者。释迦能化具明因果。舍那能化俱明果不明因。舍那所化具明因果。释迦所化但明因不明果。言释迦能化具明因果者。释迦教明现是凡夫。行因得果 现代汉语译本 ‘别差别者’（区别中的区别）。开启般若（prajna，智慧）是因为无量因，指三乘（sravaka-yana，声闻乘；pratyekabuddha-yana，缘觉乘；bodhisattva-yana，菩萨乘）共十地（bhumi，菩萨修行的十个阶段）之因。开启萨婆若（sarvajna，一切智）果为无量果，指萨婆若果、菩提（bodhi，觉悟）果、涅槃（nirvana，寂灭）果。 毗卢遮那佛（Vairocana，光明遍照）也有差别无差别、无差别差别之义。行一离世间因，得一法界（dharma-dhatu，诸法本体）果，即是无差别义。十信（dasasaddha，十种信心）、十住（dasavasa，十种住心）、十行（dasacarya，十种修行）、十回向（dasaparinamana，十种回向）、十地（dasabhumi，十地）等因，十世界海正果，大小相海，以及现本迹等身，即是无差别差别义。这即是二佛各有差别无差别义，故二佛明因果是相同的。 说到不同之处，释迦牟尼佛（Sakyamuni，能仁寂默）多明差别无差别义，束散明义，明一般若因一萨婆若果，不作十十明义。若是毗卢遮那佛多明无差别差别义，散束明义，十十明义，十信十地等，乃至普慧菩萨二百句问，普贤菩萨（Samantabhadra，普贤）二千句答，一句作十句答，乃至十佛世界海大小相海等，故是无差别差别义。此则二佛教门同异义。如此明二佛教门虽多不出因果，故二佛同明因果。大师从来云：‘二佛同明因果，明因果不同’。言二佛同明因果者，释迦能化过去行不生灭因，今得不断常果。释迦能化既然，毗卢遮那佛能化亦尔，毗卢遮那佛能化过去行不生灭因，今得不断常果也。释迦所化现在行不生灭因，未来得不断常果。释迦所化既然，毗卢遮那佛所化亦尔，现在行不生灭因，未来得不断常果也。故二佛明因果。 义同而不同者，释迦能化具明因果，毗卢遮那佛能化俱明果不明因。毗卢遮那佛所化具明因果，释迦所化但明因不明果。言释迦能化具明因果者，释迦教明现是凡夫，行因得果。
English
English version 'Different differentiations.' Opening prajna (wisdom) is due to immeasurable causes, referring to the causes of the Three Vehicles (sravaka-yana, pratyekabuddha-yana, bodhisattva-yana) sharing the Ten Grounds (bhumi, ten stages of a Bodhisattva's practice). Opening sarvajna (all-knowing wisdom) fruit is for immeasurable fruits, referring to the sarvajna fruit, bodhi (enlightenment) fruit, and nirvana (cessation) fruit. Vairocana (the Illuminator) also has the meaning of difference without difference, and difference of non-difference. Practicing one cause of leaving the world, one obtains the fruit of the dharma-dhatu (the essence of all dharmas), which is the meaning of non-difference. The causes of the Ten Faiths (dasasaddha), Ten Abidings (dasavasa), Ten Practices (dasacarya), Ten Dedications (dasaparinamana), Ten Grounds (dasabhumi), etc., the correct fruit of the Ten World Seas, the seas of major and minor characteristics, and the manifested original and traced bodies, etc., are the meaning of difference of non-difference. This is the meaning of each of the two Buddhas having difference without difference, therefore the two Buddhas' explanation of cause and effect is the same. Speaking of the differences, Sakyamuni (the Sage of the Sakyas) mostly explains the meaning of difference without difference, summarizing and scattering the meaning, explaining the cause of general prajna and the fruit of one sarvajna, not making the meaning of ten and ten. If it is Vairocana, he mostly explains the meaning of difference of non-difference, scattering and summarizing the meaning, explaining the meaning of ten and ten, the Ten Faiths and Ten Grounds, etc., even to the two hundred questions of Bodhisattva Universal Wisdom, and the two thousand answers of Bodhisattva Samantabhadra (Universal Virtue), one question making ten answers, even to the Ten Buddha World Seas, the seas of major and minor characteristics, etc., therefore it is the meaning of difference of non-difference. This is the meaning of the similarities and differences of the two Buddha's teachings. Thus, explaining that although the two Buddha's teachings are many, they do not go beyond cause and effect, therefore the two Buddhas similarly explain cause and effect. The great master has always said: 'The two Buddhas similarly explain cause and effect, explaining that cause and effect are not the same.' Speaking of the two Buddhas similarly explaining cause and effect, Sakyamuni can transform the past practice of non-arising and non-ceasing cause, and now obtains the uninterrupted and constant fruit. Since Sakyamuni can transform, Vairocana can also do so, Vairocana can transform the past practice of non-arising and non-ceasing cause, and now obtains the uninterrupted and constant fruit. Sakyamuni transforms the present practice of non-arising and non-ceasing cause, and in the future obtains the uninterrupted and constant fruit. Since Sakyamuni transforms, Vairocana also transforms, the present practice of non-arising and non-ceasing cause, and in the future obtains the uninterrupted and constant fruit. Therefore, the two Buddhas explain cause and effect. The meaning is the same but different, Sakyamuni can transform and fully explains cause and effect, Vairocana can transform and both explain the fruit but not the cause. Vairocana transforms and fully explains cause and effect, Sakyamuni transforms but only explains the cause and not the fruit. Speaking of Sakyamuni being able to transform and fully explain cause and effect, Sakyamuni's teaching explains that the present is an ordinary person, practicing the cause and obtaining the fruit. --------------------------------------------------------------------------------
Chinese
凡明两世因。明过去行六度等因。现在逾城学道六年苦行。具明两世因果故。是明因辨果者。菩提树下得成正觉即是辨果。故言释迦能化具明因果也。舍那能化但果不因者。舍那教不明舍那能化行因。何者不明过去行因。不明现在行因。直舍那始成种觉明依正两果。依果则十国土正果。十佛名号海。故舍那能化但明果不明因也。舍那所化具明因果者。舍那所化修行十信十地等因。得不思议大小相海果。行离世间因得法界果。故云舍那所化具明行因得果也。释迦所化但明行因不辨得果者。故大品云。菩萨以不住法住般若中具足万行。此即但明行般若等因不明得萨婆若果。所以释迦所化但因不果也。然此四句从山中师来已有此语。是一家旧义极自难。后人虽诵得语实不得其意。今且作数问之。何者既言。舍那所化行十信十地等因得不思议大小相海果。行离世间因得法界果。何以得知。此何以得知。十住十地等是舍那所化因。大小相海是舍那所化果。后一周因果亦作此责之。此经七处八会经文。何处道十信十地是舍那所化因。大小相海是舍那所化果。后一周因果亦作此责。此经七处八会经文。何处道离世间是所化因。法界是所化果。又安知十信十住非是舍那能化因。大小相海非是舍那能化果。安知离世间非是舍那能化因。法 现代汉语译本 总的来说，‘明两世因’（阐明两世的因）是指阐明过去世所行的六度（六种修行）等因，以及现在世逾越城墙出家学道和六年苦行。这完整地阐明了两世的因果关系，因此是‘明因辨果’（阐明因并辨别果）。在菩提树下证得正觉，就是辨别果。所以说，释迦（Śākyamuni，能仁寂默）的教化具足阐明了因果。而舍那（Vairocana，光明遍照）的教化只阐明果而不阐明因，是因为舍那的教法没有阐明舍那的教化所行的因。为什么没有阐明过去世所行的因？为什么没有阐明现在世所行的因？而是直接阐明了舍那最初成就的种觉所依的正报和依报两种果报。依报的果报是十方国土，正报的果报是十佛名号海。所以说，舍那的教化只阐明果而不阐明因。舍那所教化阐明因果，是指舍那所教化修行十信、十地等因，得到不可思议的大小相海果报；修行远离世间的因，得到法界果报。所以说，舍那所教化具足阐明了修行因并得到果报。释迦所教化只阐明修行因而不辨别得到果报，所以《大品般若经》说：‘菩萨以不住法住般若中具足万行。’这只是阐明修行般若等因，而没有阐明得到萨婆若（Sarvajña，一切智）的果报。所以释迦的教化只是阐明因而不阐明果。然而，这四句是从山中的老师那里传来的，已经有这种说法了。这是一家古老的义理，极其深奥难懂。后人即使能背诵这些话，实际上也不理解其中的含义。现在姑且提出几个问题来问。既然说，舍那所教化修行十信、十地等因，得到不可思议的大小相海果报；修行远离世间的因，得到法界果报。那么，如何得知这些？如何得知十住、十地等是舍那所教化的因，大小相海是舍那所教化的果？后面一周的因果也用这个来责问。这部经的七处八会经文中，哪里说了十信、十地是舍那所教化的因，大小相海是舍那所教化的果？后面一周的因果也用这个来责问。这部经的七处八会经文中，哪里说了远离世间是所教化的因，法界是所教化的果？又怎么知道十信、十住不是舍那能化的因，大小相海不是舍那能化的果？怎么知道远离世间不是舍那能化的因？