English
English version: The physical form also has no fixed limit. Combining this self-enjoyment body and other-enjoyment body is collectively called the enjoyment body (Sambhogakaya). Third, the transformation body (Nirmanakaya). This refers to the countless transformation bodies manifested by all Buddhas and Tathagatas, adapting to different kinds of beings, for bodhisattvas who have not yet attained the bodhisattva grounds, the two vehicles (Sravakayana and Pratyekabuddhayana), and ordinary beings, manifesting supernatural powers and expounding the Dharma according to their capacities and needs, enabling them to obtain various benefits and joyful things. This expedient manifestation is called the transformation body. It solely possesses boundless transformation appearance merits of benefiting and delighting others, similar to form and mind, and belongs exclusively to benefiting others. It manifests for the sake of benefiting others, therefore residing in the transformation land. Due to the causes and conditions of the past cultivation of altruistic, undefiled, pure Buddha lands, it transforms into Buddha lands suitable for sentient beings who have not attained the bodhisattva grounds, either pure or impure, small or large, changing and transforming. The Buddha's transformation body abides in this, and the physical form that it relies on also has no fixed limit. Second, explaining the relationship of inclusion. What is the relationship of inclusion between these three bodies and the five dharmas? The answer is: Suchness (Tathata) includes the Dharma body (Dharmakaya). Why is this so? According to the *Buddha Praise Treatise*, *Sandhinirmocana Sutra*, *Yogacarabhumi-sastra*, *Vasubandhu's Prajnaparamita-sastra*, etc., the Dharma body is without birth or death, and only the essence of Suchness is without birth or death. Furthermore, the *Buddhabhumi Sutra* and *Mahayana-samgraha* state that the Dharma body of the Buddhas is shared by all Buddhas, and only the principle of Suchness is shared by all Buddhas, while the rest are not. If so, why does the *Mahayana-samgraha* say that transforming the store consciousness (Alaya-vijñana) can attain the Dharma body? The answer is: the eighth consciousness (Alaya-vijñana) contains the seeds of the two obscurations, and only by being able to eliminate the seeds of these two obscurations can the Dharma body be revealed. Based on this reason, it is said that transforming the store consciousness can attain the Dharma body, but in reality, it is not taking consciousness as the Dharma body. Second, the constant and pervasive form body arising from the mirror wisdom (Adarsa-jnana) of true merit among the four wisdoms, such as the great mirror wisdom, includes the self-enjoyment body (Sambhogakaya). How do we know this? The *Ornament Treatise* says that the great mirror wisdom is the enjoyment body. The *Mahayana-samgraha* also says that transforming the transforming consciousnesses can attain the enjoyment body. Therefore, we know that overall, the mind-essence of the four wisdoms truly possesses form and mind as the essence of the enjoyment body. Third, the Buddha body manifested by the wisdom of equality (Samata-jnana) includes the other-enjoyment body. The various forms of bodies manifested by the wisdom of accomplishing activities (Krtyanusthana-jnana), which accord with different kinds of beings, include the transformation body. All the form and mind of these two bodies are similar and not real. Why is this so? It is all for the sake of expediently manifesting to teach others, so it cannot be said that real wisdom is the essence. The position, practice, and principles of the One Vehicle are profound, and the affairs and functions are vast. If --------------------------------------------------------------------------------
Chinese
匪圆德。余何言哉。是以大阶等觉谷月犹迷。小位声闻衣珠尚翳。彼智犹若。况乎聋鼓。但以波因海起。光乘日耀。物既若斯。法何不有。故托圣言编为阶次。贻诸同好。冀修有绪。斯志未极。故重颂云。以依众圣言。辨大乘位行。福冀诸有情。常住成等觉。 大乘入道次第一卷(终) 夫此章者殊开出苦之户牖。正示入道之阶级。行人之目足。能诠之肝心也。所以年来虽发刊印板弘遐迩之愿。斋餐常空一钵之中。资贮全绝三衣之外。因兹徒抱流通志。未及雕刻营之处。幸蒙一乘院家之厚助。忽遂多年恻隐之本望。偏是冥感之所致也。请愿采手触眼。同益本性之种。读文解义。速成菩提之果而已。 文永八年(辛未)三月日 愿主西大寺沙门睿尊偏为正法久住利益有情而已。 现代汉语译本： 匪圆德（非圆满的德行）。我还能说什么呢？因此，即使是大阶位的等觉菩萨，对于真理的体悟也像谷中的月亮一样，仍然感到迷惑；小阶位的声闻乘修行者，他们的衣珠（比喻自性中的宝藏）仍然被遮蔽。他们的智慧尚且如此，更何况是如同聋子听鼓声一样的人呢？但是，如同波浪因海而生，光明凭借太阳而照耀，事物既然是这样，佛法怎么会没有呢？所以，我依托圣人的言教，编纂成次第阶梯，留给志同道合的人，希望他们的修行有条理。这个愿望还没有完全实现，所以再次颂扬说：‘依靠众多圣人的言教，辨明大乘的位阶和修行，希望所有的有情众生，都能常住于成等正觉的境界。’ 《大乘入道次第》第一卷（终） 这部经章，特别开启了脱离痛苦的门窗，正确地指示了进入佛道的阶梯，是修行人的眼睛和脚，是能诠释佛法的核心。因此，多年来虽然发愿刊印经书，弘扬到远方，但斋饭常常空空如也，全部的资财都用在维持基本生活之外。因此，只是怀抱着流通佛法的愿望，没有办法进行雕刻印刷。幸好蒙受一乘院的慷慨资助，忽然实现了多年来恻隐之心的愿望，这实在是冥冥之中的感应所致。希望采摘经文、用手触摸、用眼睛阅读，都能增益本性的种子；读懂经文、理解意义，都能快速成就菩提的果实。 文永八年（辛未）三月日 愿主西大寺沙门睿尊，专门为了正法久住、利益有情众生而发愿。
English
English version: Not perfect virtue. What more can I say? Therefore, even the Bodhisattvas of the great stage of Equal Enlightenment are still bewildered like the moon in a valley, and the *Śrāvakas* (Hearers) of the small stage still have their *cintāmaṇi* (wish-fulfilling jewel, metaphor for the treasure within) obscured. If their wisdom is like this, what about those who are like deaf people listening to drums? However, just as waves arise from the sea and light shines by the sun, since things are like this, how could the Dharma not exist? Therefore, I rely on the words of the sages to compile a graded sequence, leaving it to like-minded people, hoping that their practice will be systematic. This aspiration has not yet been fully realized, so I praise again, saying: 'Relying on the words of many sages, distinguish the stages and practices of the *Mahāyāna* (Great Vehicle), hoping that all sentient beings will always abide in the state of complete enlightenment.' The First Volume of *Mahāyāna* Entering the Path Sequence (End) This chapter especially opens the windows and doors to escape suffering, and correctly indicates the steps to enter the path of the Buddha. It is the eyes and feet of the practitioner, and the heart of what can explain the Dharma. Therefore, although I have vowed to publish and spread the scriptures far and wide for many years, my meals have often been empty, and all my resources have been used to maintain basic life. Therefore, I only hold the desire to circulate the Dharma, and have no way to carry out carving and printing. Fortunately, I have received the generous assistance of the *Ekayana* (One Vehicle) Temple, and suddenly realized the long-cherished wish of compassion. This is indeed due to the response in the unseen. I hope that picking up the scriptures, touching them with hands, and reading them with eyes can all increase the seeds of inherent nature; understanding the scriptures and understanding the meaning can quickly achieve the fruit of *bodhi* (enlightenment). March, the eighth year of *Bun'ei* (Shinmi) The vow-maker, *Shamon* (ascetic) *Ruizon* of *Saidai-ji* (Saidai Temple), specifically vows for the long-lasting of the True Dharma and the benefit of sentient beings. --------------------------------------------------------------------------------