English
English version Regarding the equality of the Dharmakaya (body of the Dharma) of Sravakas (disciples who learn and practice by hearing the Buddha's teachings) and Pratyekabuddhas (also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher), this explains the meaning of 'sameness'. The 'sameness' refers to the equality of the Dharmakaya among the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), hence it is called 'sameness'. Question: Why is it necessary to explain the meaning of 'sameness'? Answer: Although it was previously explained that 'unsurpassed' is unique to the Buddha and not possessed by others, it is therefore necessary to explain that the three vehicles share the same Dharmakaya. Question: Why is the explanation presented as the meaning of 'sameness'? Answer: To show that they commonly possess the meaning of Dharmakaya, hence the explanation is presented as 'sameness'. As stated in the sutra below, this is the second part, quoting the sutra. As stated in the sutra: 'To reveal the Buddha's knowledge and vision to sentient beings, (the Buddha) appears in the world.' 'Equality of Dharmakaya', this is the third part, explaining the sutra. 'Equality of Dharmakaya' means that there is no difference between Buddha-nature (Buddha-nature) and Dharmakaya (Dharmakaya). 'No difference between Buddha-nature and Dharmakaya' means that it can also be called Buddha-nature, and it can also be called Dharmakaya. There is no difference between Buddha-nature and Dharmakaya. Moreover, the three vehicles commonly possess Buddha-nature and commonly possess Dharmakaya, hence it is said that there is no difference. In the first meaning of 'unsurpassed', it is explained that the purity attained by the Buddha is immaculate Suchness (Amala-tathata). Now, explaining the meaning of 'sameness' refers to defiled Suchness. The Treatise on Buddha-nature considers immaculate Suchness as the superior aspect and defiled Suchness as the common aspect. Because immaculate is superior to defiled, it is called the superior aspect. 'Thirdly, the meaning of unknowing' below, explains the third meaning of 'awakening'. In terms of the text, it is also divided into three parts: 1. Indication; 2. Explanation; 3. Quoting the sutra. 'Thirdly, the meaning of unknowing'. Question: Why is 'awakening' explained as 'unknowing'? Answer: It is directed at the unknowing of the two vehicles (Sravakayana and Pratyekabuddhayana), to make them know, hence it is an explanation of 'awakening'. Question: Above, it was said that they do not know 'sameness', and now it is revealed to them to know 'sameness', what is the difference from now? Answer: Above, the meaning of 'sameness' was directly taken, now it is explained that the One Buddha Vehicle (Ekayana) is truly ultimate, hence it is different from above. 'Because all Sravakas' below, is the second part, explaining the meaning of unknowing. Because all Sravakas, Pratyekabuddhas, etc., cannot know that true place, hence it is said that they do not know the true place, because they do not know the ultimate One Buddha Vehicle, this is the initial formal explanation. Starting from 'do not know the true place', it is a further explanation. 'As in the sutra below', is the third part, quoting the sutra. As stated in the sutra: 'To enable sentient beings to awaken to the Buddha's knowledge and vision, (the Buddha) appears in the world.' 'Fourthly, to enable (Bodhisattvas) to attain the stage of non-retrogression' below, explains the fourth 'entry', also divided into three parts: 1. Indication; 2. Explanation; 3. Quoting the sutra. -------------------------------------------------------------------------------- 引经。
Chinese
四者因义为欲令证不退转地 经中称之为入。论称为之证也。以入即是证。令不退转者。既证法身便不退转 示现欲与无量智业故者。第二解释。 示现与无量智业故 所以令证法身不退转者。示现欲与其无量智业故。即是用也。取不退转者。示现欲与其。即用也。亦得无量智业故。释经中入佛知见道。道即是业也 如经下。第三引经。 如经欲令众生入佛知见故出现于世 问。何故明四不多不少。又此四有何次第。答。初言开者开十方诸佛法身。如前云开示如来净妙法身令生信心故。是故第一前明其开。虽开十方诸佛法身。或谓诸佛独有法身二乘人所无。佛得成佛二乘不成佛。是故明三乘人同有此法身同皆成佛。虽明三乘同有法身二乘人不知同一法身。故明悟有一无二。既悟有一无二则唯有进路无有退道。是故次明其人。此四无义不收。故不得多少。即是次第 又示者。上来一周义释四法。正约为二乘人也。从此以下更三周重释。凡约三人。一约菩萨。二约外道。三约二乘。约菩萨中复有三人。一者为有疑菩萨重释示义。 又复示者为诸菩萨有疑心者令知如实修行故 菩萨疑者。佛既称一大事出世。昔明约为五乘事故出世。即今昔相违。所以为疑。是故今明昔方便言为五。以理言 现代汉语译本： 引经。 四者因义是为了让（众生）证得不退转地（Avivartana-bhumi，不会再退回较低境界的果位），经中称之为‘入’，论中称之为‘证’。‘入’即是‘证’，使（众生）不退转，是因为已经证得法身（Dharmakaya，诸佛所证的真如法性之身）便不会再退转。‘示现欲与无量智业故’，这是第二种解释。 ‘示现与无量智业故’，之所以让（众生）证得法身不退转，是因为示现（佛的智慧和能力）是为了给予（众生）无量的智慧和事业。也就是‘用’。理解‘不退转’，就是示现（佛的智慧和能力）是为了给予（众生）。也就是‘用’。也可以理解为获得无量的智慧和事业。这是解释经中‘入佛知见道’，‘道’即是‘业’。 ‘如经下’，这是第三次引用经文。 ‘如经欲令众生入佛知见故出现于世’。问：为什么说四（开、示、悟、入）不多也不少？又这四者有什么样的次第？答：最初说‘开’，是开显十方诸佛的法身。如前面所说‘开示如来净妙法身令生信心故’。所以第一要先说明‘开’。虽然开显了十方诸佛的法身，或许有人认为诸佛独有法身，二乘（声闻和缘觉）之人所没有。佛可以成佛，二乘不能成佛。所以要说明三乘（菩萨乘、缘觉乘、声闻乘）之人共同拥有此法身，共同都可以成佛。虽然说明三乘共同拥有法身，二乘之人不知道是同一法身。所以要说明‘悟’，是‘有一无二’。既然领悟到‘有一无二’，那么就只有前进的道路，没有退后的道路。所以接着说明‘入’。这四者没有无意义的收摄，所以不多不少，这就是次第。 又，‘示’，上面一周的意义是解释这四法，主要是针对二乘之人。从这以下再用三周来重新解释。总共针对三种人。第一种是针对菩萨。第二种是针对外道。第三种是针对二乘。针对菩萨中又分为三种人。第一种是为有疑问的菩萨重新解释‘示’的意义。 ‘又复示者为诸菩萨有疑心者令知如实修行故’。菩萨的疑问是，佛既然说‘一大事因缘’出世，之前又说明是为了五乘（人天乘、声闻乘、缘觉乘、菩萨乘、佛乘）的事故出世。这就和之前的说法相违背。所以产生疑问。所以现在说明之前方便说为五，从道理上来说。
English
English version: Quoting scriptures. The reason for these four (opening, showing, awakening, entering) is to enable (sentient beings) to attain the stage of non-retrogression (Avivartana-bhumi, the state of not falling back to lower realms). The sutras refer to it as 'entering,' while the treatises call it 'attaining.' 'Entering' is equivalent to 'attaining.' Enabling (sentient beings) to not regress is because once they have attained the Dharmakaya (the Dharma-nature body attained by all Buddhas), they will no longer regress. 'Manifesting to bestow immeasurable wisdom and activities' is the second explanation. 'Manifesting to bestow immeasurable wisdom and activities,' the reason for enabling (sentient beings) to attain the Dharmakaya without regression is because manifesting (the Buddha's wisdom and abilities) is to bestow (upon sentient beings) immeasurable wisdom and activities. This is 'application.' Understanding 'non-retrogression' means that manifesting (the Buddha's wisdom and abilities) is to bestow (upon sentient beings). This is also 'application.' It can also be understood as obtaining immeasurable wisdom and activities. This explains the sutra's 'entering the path of Buddha's knowledge and vision,' where 'path' is equivalent to 'activities.' 'As in the sutra below,' this is the third time quoting the scriptures. 'As in the sutra, appearing in the world to enable sentient beings to enter the Buddha's knowledge and vision.' Question: Why is it said that the four (opening, showing, awakening, entering) are neither too many nor too few? And what is the order of these four? Answer: The initial 'opening' is to reveal the Dharmakaya of all Buddhas in the ten directions. As mentioned earlier, 'opening and showing the Tathagata's pure and wonderful Dharmakaya to generate faith.' Therefore, the first thing to explain is 'opening.' Although the Dharmakaya of all Buddhas in the ten directions is revealed, some may think that only Buddhas possess the Dharmakaya, while those of the Two Vehicles (Shravakas and Pratyekabuddhas) do not. Buddhas can attain Buddhahood, while the Two Vehicles cannot. Therefore, it is necessary to explain that beings of the Three Vehicles (Bodhisattva Vehicle, Pratyekabuddha Vehicle, Shravaka Vehicle) all possess this Dharmakaya and can all attain Buddhahood. Although it is explained that the Three Vehicles all possess the Dharmakaya, those of the Two Vehicles do not know that it is the same Dharmakaya. Therefore, it is necessary to explain 'awakening,' which is 'one and not two.' Since one has awakened to 'one and not two,' then there is only the path of advancement and no path of regression. Therefore, 'entering' is explained next. These four do not have meaningless inclusions, so they are neither too many nor too few, and this is the order. Also, 'showing,' the meaning of the above cycle is to explain these four dharmas, mainly targeting those of the Two Vehicles. From here onwards, three more cycles are used to re-explain. In total, it is aimed at three types of people. The first is aimed at Bodhisattvas. The second is aimed at non-Buddhists. The third is aimed at those of the Two Vehicles. Among those aimed at Bodhisattvas, there are three types of people. The first is to re-explain the meaning of 'showing' for Bodhisattvas who have doubts. 'Moreover, showing again is to enable Bodhisattvas who have doubts to know how to practice truthfully.' The doubt of Bodhisattvas is that the Buddha said he appeared in the world for 'one great cause and condition,' but earlier it was explained that he appeared in the world for the sake of the Five Vehicles (Human and Deva Vehicle, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle). This contradicts the previous statement. Therefore, doubts arise. So now it is explained that previously it was conveniently said to be five, but in terms of principle. --------------------------------------------------------------------------------
Chinese
之终为一事。以同法身故菩萨疑除。故得如实修行 又悟入者。第二合为二种菩萨。 又悟入者未发菩提心者令发心故已发心者令入法故 既同一法身即唯应发一佛心不发余心故。令未发菩提心者发菩提心也。既唯一无二即唯进不退。故已发心者令入法也。问。三菩萨何异。答。初是昔三乘中菩萨。后二是今一乘中菩萨。 又复悟入者令外道众生生觉悟故 次明悟者。既唯一佛道即悟无我九十六即外道归佛道。故云悟也。 又复入者令得声闻小乘果者入大菩提故 次令二乘人回小入大。即入十信位。谓菩提心也 令住者释第四住义。就文为二。初标次经。 令住者 既称唯一佛乘无有余乘。即令二乘人等住于佛乘不住余乘。故云住也。又释佛意门所以说一乘者。欲令一切众生住一佛乘故也。如下偈云佛自住大乘如其所得定慧力庄严以此度众生也。佛既自住大乘。还令众生住佛所住。故言令住也。亦如涅槃云。又有一行。是如来行所谓大乘大般涅槃。佛住大涅槃与众生说法令众生住也。 如经舍利弗但以一佛乘故为众生说法故 依法者。释第五。就文为三。一标。二引经。三释经。 依法者 所言依法者。依三世佛法而说法。故言依法。亦是法如是故。所以言依法也。问。依法之 现代汉语译本：最终归结为一件事。因为具有相同的法身（Dharmakaya，佛的真身），菩萨的疑惑得以消除，因此能够如实地修行。进一步领悟的人，第二类是两种菩萨。 进一步领悟的人，对于未发菩提心（Bodhi-citta，觉悟之心）的人，使他们发起菩提心；对于已经发起菩提心的人，使他们进入佛法。既然同属于一个法身，就应该只发一个佛心，不发其他心，所以使未发菩提心的人发起菩提心。既然是唯一无二的，就应该只前进不后退，所以使已经发心的人进入佛法。问：这三种菩萨有什么不同？答：第一种是过去三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）中的菩萨，后两种是现在一乘（Ekayāna）中的菩萨。 进一步领悟的人，使外道众生生起觉悟之心。接下来阐明领悟者，既然只有一条佛道，就领悟到无我，九十六种外道归向佛道，所以说是领悟。 进一步进入的人，使得到声闻（Śrāvaka）小乘果位的人进入大菩提（Mahābodhi，大觉悟），也就是进入十信位（Daśa-śraddhā-bhūmi），也就是菩提心。使安住的人，解释第四种安住的意义。从文义上分为两部分，首先是标示，其次是经文。 使安住的人，既然称为唯一的佛乘，没有其他的乘，就使二乘人等安住于佛乘，不安住于其他的乘，所以说是安住。又解释佛意的门径，之所以说一乘，是想让一切众生安住于一佛乘。如下面的偈子所说：‘佛自住大乘，如其所得定慧力庄严，以此度众生。’佛既然自己安住于大乘，还让众生安住于佛所安住的地方，所以说使安住。也像《涅槃经》（Nirvana Sutra）所说：‘又有一种修行，是如来的修行，所谓大乘大般涅槃。’佛安住于大涅槃，为众生说法，使众生安住。 如经文所说，舍利弗（Śāriputra）只是以一佛乘的缘故为众生说法。依法，解释第五种。从文义上分为三部分，一是标示，二是引用经文，三是解释经文。 依法，所说的依法，是依据三世诸佛的佛法而说法，所以说是依法。也是法本来就是如此，所以说依法。问：依法的……