Chinese
大正藏第 45 册 No. 1890 华严一乘成佛妙义 No. 1890 华严一乘成佛妙义一卷 青丘沙门见登之集 归命十身遮那佛 尽穷法界诸如来 三种成佛圆满轮 普贤文殊海会等 我在生死具缚位 悕心往生净佛国 唯愿加哀增智念 开此深理益自他 令法久住报佛恩 夫以法性茫茫无岸。佛海眇眇无尽。斯则阐提成佛极说。非情皆成盛谈。极位大圣难穷。通慧贤者叵度。何况末代凡愚岂称大师妙意。故今私识探处处文开成佛旨。略作五门。一者出成佛种。二者辨定得人。三者显教差别。四者疾得成佛种类门。五者问答分别门。 第一门中。成佛有三。位行理佛。故疏三云。义准上下一部经意有三成佛。一者约位。二者约行。三者约理。初约位者。寄终教三乘十住等五位明此成佛。故本疏云。以六相方便即十信终心胜进分后入十解初位即成佛。以此是三乘终教不退之位故。以一乘六相融摄即具诸位至佛果也。意初发心住即是总相。第二住等是别相也。第二住等同带发心义。故名为同相。第二住等然各互无即名异相。依第二住等成总发心故名成相。第二住等各住自法常不作故即名坏相。故别第二住等摄总发心位即成佛也。故地论二云。以 现代汉语译本 大正藏第 45 册 No. 1890 华严一乘成佛妙义 No. 1890 华严一乘成佛妙义一卷 青丘沙门见登之集 归命十身遮那佛（Vairocana，毗卢遮那佛） 尽穷法界诸如来 三种成佛圆满轮 普贤（Samantabhadra）文殊（Manjusri）海会等 我在生死具缚位 悕心往生净佛国 唯愿加哀增智念 开此深理益自他 令法久住报佛恩 以法性茫茫无边无际，佛海深邃无有穷尽。因此，阐提（icchantika，断善根者）成佛是极端的说法，一切有情众生皆可成佛是盛大的议论。极高地位的大圣也难以穷尽，通达智慧的贤者也无法测度。更何况末法时代的凡夫愚人，怎能称量大师的妙意？因此，现在我以个人的见识，探索经文各处，开启成佛的宗旨，略作五门：一、阐述成佛的种子；二、辨别决定能够成佛之人；三、彰显教义的差别；四、迅速获得成佛的种类法门；五、问答分别法门。 第一门中，成佛有三种：位成佛、行成佛、理成佛。所以，《疏》中说：‘义理上依据整部经的意义，有三种成佛。一者是约位，二者是约行，三者是约理。’首先是约位而言，寄托终教三乘的十住等五位，来阐明此成佛。所以，本疏说：‘以六相方便，即十信终心胜进分之后，进入十解的初位，即是成佛。’因为这是三乘终教不退转的地位。以一乘六相融摄，即具足诸位，直至佛果。意思是初发心住就是总相，第二住等是别相。第二住等同样带有发心的意义，所以名为同相。第二住等虽然各自不同，但相互之间没有阻碍，即名异相。依靠第二住等成就总发心，所以名为成相。第二住等各自安住于自身之法，常不造作，即名坏相。’所以，分别以第二住等摄取总发心位，即是成佛。所以，《地论》二中说：
English
English version Taisho Tripitaka Volume 45 No. 1890 The Wondrous Meaning of Buddhahood in the One Vehicle of the Avatamsaka No. 1890 One Volume on the Wondrous Meaning of Buddhahood in the One Vehicle of the Avatamsaka Collected by the Shramana Jiandeng of Qingqiu I take refuge in Vairocana (遮那佛) Buddha with ten bodies, and all the Tathagatas who exhaust the Dharma Realm. The perfect wheel of the three kinds of Buddhahood, Samantabhadra (普贤), Manjusri (文殊), and the assembly of the sea. I am in the position of being bound by birth and death, hoping to be reborn in the pure Buddha land. I only wish that you would have mercy and increase my wisdom and mindfulness, and open up this profound principle to benefit myself and others. May the Dharma abide long and repay the Buddha's kindness. Because the Dharma-nature is vast and boundless, and the Buddha-ocean is deep and inexhaustible. Therefore, the statement that icchantikas (阐提) can attain Buddhahood is an extreme view, and the grand discussion is that all sentient beings can attain Buddhahood. Even great sages in the highest positions are difficult to fathom, and wise men with thorough understanding cannot measure it. How much more so for ordinary and foolish people in the degenerate age, how can they weigh the master's wonderful intention? Therefore, now I use my personal knowledge to explore the scriptures everywhere, open up the purpose of attaining Buddhahood, and briefly make five doors: First, to explain the seeds of attaining Buddhahood; Second, to distinguish and determine those who can attain Buddhahood; Third, to highlight the differences in teachings; Fourth, the Dharma door to quickly obtain the kinds of Buddhahood; Fifth, the Dharma door of questions and answers. In the first door, there are three kinds of Buddhahood: Buddhahood by position, Buddhahood by practice, and Buddhahood by principle. Therefore, the Commentary says: 'According to the meaning of the entire sutra, there are three kinds of Buddhahood. The first is about position, the second is about practice, and the third is about principle.' First, in terms of position, it relies on the five positions such as the ten abodes of the Three Vehicles of the Final Teaching to clarify this Buddhahood. Therefore, the commentary says: 'With the six-aspects of skillful means, that is, after the final mind of the ten faiths has advanced, entering the initial position of the ten understandings is Buddhahood.' Because this is the irreversible position of the Three Vehicles of the Final Teaching. With the integration of the six aspects of the One Vehicle, it is complete with all positions, up to the Buddha fruit. The meaning is that the initial mind of the abode of initial resolve is the general aspect, and the second abode, etc., are the specific aspects. The second abode, etc., also carry the meaning of the initial resolve, so it is called the same aspect. Although the second abode, etc., are different from each other, there is no obstruction between them, which is called the different aspect. Relying on the second abode, etc., to achieve the general initial resolve, it is called the accomplished aspect. The second abode, etc., each abide in their own Dharma, and constantly do not create, which is called the destroyed aspect.' Therefore, distinguishing and taking the general initial resolve position with the second abode, etc., is Buddhahood. Therefore, in the second chapter of the *Treatise on the Stages of the Earth*, it says: --------------------------------------------------------------------------------
Chinese
信地菩萨乃至与不思议佛法为一缘起。以六相总别等义而用括之。章云。明知因果俱时相容即各摄一切互为主伴。深须思之。此事不疑言信地者即信行地。是地前三贤位(疏第九卷有二释中一释耳也)。问。何不言依信位成。答。疏第四云。若约终教此信但是十住位之方便自无别位。故本业经云。未上位前有此十心。又仁王但言三贤十圣不言四也。又此经中后四位中皆有入定出已列十名辨十义等。唯信中无此。故得知也。问。初发心位成佛者。若五位相摄成。若六位相摄成。答。开六位相摄成。十信摄初住。五位相摄成。开六位相摄成者。五教下卷云。一约寄位显。谓始从十信乃至佛果六位不同。随得一位得一切位。何以故。由以六位相取故。主伴故。相入故。相即故。圆融故。意初发心位为主时余前后位为伴。乃至佛果为主时余前前位为伴。相入约用。相即约体。圆融者体用无碍。说此诸位相摄。疏第五卷在三故也。一由陀罗尼门缘起相摄故。二由普贤菩提心遍该六位故。三由法性无始终故。此三故是总。下卷五故是别。总别合八故。陀罗尼者是总持。位位互相摄故名为总持。普贤六十行是即六位行。如前记之。故云该六位。意虽一乘普贤行一行即一切行等。寄终教位地见之一位即一切位等。即此行寄信满行成名行 现代汉语译本 信地菩萨乃至与不思议佛法为一缘起，以六相（总相、别相、同相、异相、成相、坏相）总别等义而用概括之。《章疏》云：‘明知因果俱时相容，即各摄一切，互为主伴，深须思之。’此事不疑，言‘信地’者，即信行地，是地前三贤位（十住、十行、十回向）（《疏》第九卷有二释，此为其中一释）。 问：何不言依信位成？ 答：《疏》第四云：‘若约终教，此信但是十住位之方便，自无别位。’故《本业经》云：‘未上位前有此十心。’又《仁王经》但言三贤十圣，不言四也。又此经中后四位中皆有入定出已列十名辨十义等，唯信中无此，故得知也。 问：初发心位成佛者，若五位相摄成，若六位相摄成？ 答：开六位相摄成，十信摄初住。五位相摄成，开六位相摄成者，《五教章疏》下卷云：‘一约寄位显，谓始从十信乃至佛果六位不同，随得一位得一切位。何以故？由以六位相取故，主伴故，相入故，相即故，圆融故。’意初发心位为主时，余前后位为伴，乃至佛果为主时，余前前位为伴。相入约用，相即约体，圆融者体用无碍。说此诸位相摄，《疏》第五卷在三故也：一由陀罗尼门（总持之门）缘起相摄故；二由普贤菩提心遍该六位故；三由法性无始终故。此三故是总，下卷五故是别，总别合八故。陀罗尼者是总持，位位互相摄故名为总持。普贤六十行是即六位行，如前记之，故云该六位。意虽一乘普贤行，一行即一切行等。寄终教位地见之一位即一切位等，即此行寄信满行成名行。
English
English version The Bodhisattva of the Stage of Faith is inseparably connected with the inconceivable Buddha-dharma as a single origination, encompassed by the meanings of the six aspects (general aspect, specific aspect, similar aspect, dissimilar aspect, completion aspect, destruction aspect) in their totality and individually. The commentary states: 'Clearly understanding that cause and effect are simultaneous and compatible, each encompassing all, mutually serving as principal and subordinate, requires deep contemplation.' There is no doubt about this matter. The 'Stage of Faith' refers to the Stage of Faith-Practice, which is the position of the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications) before the Stage (one of the two explanations in Scroll 9 of the Commentary). Question: Why not say it is accomplished based on the position of Faith? Answer: Scroll 4 of the Commentary states: 'If according to the ultimate teaching, this Faith is merely a means to the Ten Dwellings, without a separate position of its own.' Therefore, the *Brahma Net Sutra* says: 'Before attaining a higher position, there are these ten minds.' Furthermore, the *Benevolent Kings Sutra* only mentions the Three Worthies and Ten Sages, not four. Also, in this sutra, the latter four positions all have entering and exiting samadhi, listing ten names, and distinguishing ten meanings, etc., but only the Stage of Faith lacks this. Therefore, it can be known. Question: For one who attains Buddhahood at the initial aspiration stage, is it accomplished by the mutual inclusion of the five aspects or the six aspects? Answer: It is accomplished by opening up the mutual inclusion of the six aspects, with the Ten Faiths encompassing the Initial Dwelling. For those who accomplish the mutual inclusion of the five aspects, opening up the mutual inclusion of the six aspects, the lower scroll of the *Five Teachings Commentary* states: 'One, according to the manifested provisional position, means that from the Ten Faiths to the Buddha-fruit, the six positions are different, and attaining one position is attaining all positions. Why? Because they are taken with the six aspects, principal and subordinate, mutual entry, mutual identity, and perfect fusion.' The intention is that when the initial aspiration stage is the principal, the remaining preceding and succeeding positions are the subordinates, and even when the Buddha-fruit is the principal, the remaining preceding positions are the subordinates. Mutual entry refers to function, mutual identity refers to essence, and perfect fusion means that essence and function are unobstructed. The mutual inclusion of these positions is discussed in Scroll 5 of the Commentary for three reasons: One, because of the mutual inclusion of origination through the Dharani (total retention) gate; Two, because the Bodhicitta of Samantabhadra (Universal Virtue) universally encompasses the six positions; Three, because the Dharma-nature has no beginning or end. These three reasons are the totality, and the five reasons in the lower scroll are the distinctions, combining the totality and distinctions into eight reasons. Dharani is total retention, and the mutual inclusion of positions is called total retention. The sixty practices of Samantabhadra are the practices of the six positions, as previously noted, hence it is said to encompass the six positions. The intention is that although it is the One Vehicle Samantabhadra practice, one practice is all practices, etc. Relying on the ultimate teaching, seeing one position as all positions, etc., this practice, relying on the completion of faith and the accomplishment of practice, is called practice. --------------------------------------------------------------------------------
Chinese
成佛。寄住等位成名位成佛。是要节耳。问。今初发心位名佛者。所依理平等故言初发心即佛。答。疏五云。即是佛者有人释。或云因中说果。或云解同佛境。或云约理平等。若约三乘教亦得如上说。今寻上下文约一乘圆教。始终相摄圆融无碍。得始即是终。穷终方原始(乃说上三故)。故知理智行位等总圆融无碍。问。今初发心该摄前后位。成佛者随所摄名佛。若能摄即名佛。答。如要记也。问。立此位成佛。若有所依文。答。证文非一。五教在七文。初三文及第五文即是通证。余三文别证。初发心位成佛言七文者。在于一地等。二知一即多多即一。三经三十一卷云。不可言说不可说充满一切说。不可言说诸劫中说不可说不可说不可尽(新四十五同)。四经第十云(新十七)。一切众生心悉可分别知(众生心行可数知)。一切刹微尘尚可算其数(国土微尘亦复然)。五十地论云。以信地菩萨乃至与不思议佛法为一缘起。以六相总别等义而用括之。此得意文指其正文。有云。第三卷行交量文。故彼文云。经曰信者信诸佛如来本所行入乃至不思议佛法。无中无边如来境界起无量行门。诸如来境界入指事。破云。是甚谬失。所以者何。彼行交量中不说六相故。又彼但说信行不说信地故。又引此证为证初发心位到佛果位义。 现代汉语译本 成佛。寄住等位成名位成佛，是要决断。问：现在初发心位就名为佛，是因为所依据的理平等，所以说初发心就是佛吗？答：《疏五》中说：‘即是佛’，有人解释说，或者说是因中说果，或者说是理解与佛的境界相同，或者说是依据理平等。如果依据三乘教义，也可以如上所说。现在考察上下文，是依据一乘圆教，始终互相包含，圆融无碍，得到开始就是终结，穷尽终结才开始（所以说了以上三种情况）。所以知道理、智、行、位等总体圆融无碍。问：现在初发心位包含前后所有位，成佛是随着所包含的而名为佛，如果能包含就名为佛吗？答：如要记述的。问：设立这个位为成佛，是否有依据的经文？答：证明的经文不止一处。《五教》中有七处经文，前三处和第五处是通用的证明，其余三处是分别的证明。初发心位成佛的七处经文在于：一、《一地》等；二、知一即多，多即一；三、《经》第三十一卷说：‘不可言说，不可说充满一切说，不可言说诸劫中说不可说不可说不可尽’（新四十五同）；四、《经》第十卷说（新十七）：‘一切众生心悉可分别知（众生心行可数知），一切刹微尘尚可算其数（国土微尘亦复然）’；五、《十地论》说：‘以信地菩萨乃至与不思议佛法为一缘起，以六相总别等义而用括之’。这是领会其意义的经文，指出其正文。有人说：第三卷的行交量文。所以那段文字说，《经》中说，‘信者信诸佛如来本所行入乃至不思议佛法，无中无边如来境界起无量行门。’诸如来境界入指事。驳斥说：这是非常荒谬的错误。为什么呢？因为那段行交量中没有说六相的缘故。而且那段文字只说了信行，没有说信地的缘故。又引用这段文字来证明初发心位到达佛果位的意义。