English
English version The accomplishment lies in Sudhana (Sudhana: A youth who goes on a pilgrimage seeking enlightenment). (Question:) What is the meaning of 'Kalyanamitra' (Kalyanamitra: Spiritual friend)? (Answer:) There are three categories here: first, person; second, Dharma (Dharma: Teachings or laws); and third, a combination of both. In the first category, there are six types: first, someone who can relieve suffering but does not encourage the cultivation of goodness is not a true Kalyanamitra; second, someone who encourages worldly good deeds to avoid evil paths but does not encourage transcendence is also not a true friend; third, someone who practices the Two Vehicles (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) but does not encourage the Bodhisattva path; fourth, someone who practices the Bodhisattva path but still clings to the appearance of goodness; fifth, someone who encourages sentient beings to practice the formless practice is a true Kalyanamitra; sixth, someone who encourages them to fully embody the practice of Samantabhadra (Samantabhadra: A bodhisattva associated with practice and meditation) is ultimately a true Kalyanamitra. The Kalyanamitra of Dharma also has six levels: first, the Dharma of humans and devas (devas: gods); second, the Dharma of the Two Vehicles; third, the Dharma of the initial teachings; fourth, the Dharma of the final teachings; fifth, the Dharma of the sudden teachings; and sixth, the Dharma of the perfect teachings. Relying on these Dharmas to achieve correct practice is why they are called Kalyanamitras. In the combined category, there are also six levels, each speaking to one aspect of the above six Dharmas, to provide opportunities for connection, thus distinguishing both person and Dharma. Second, the following text distinguishes that all Kalyanamitras possess the preceding three. Each of these three levels possesses three meanings, as explained in Commentary 18. However, there are different views on the number of Kalyanamitras, as stated in Commentary 18 and the Outline. (Question:) How should we understand the three lives of this youth? (Answer:) According to the doctrine of the Perfect Teaching, there are three stages: first, the stage of seeing and hearing, which is Sudhana's previous life, because he saw and heard the Dharma of Samantabhadra, he accomplished the roots of goodness for his liberation. Therefore, the text praising his virtues says: 'This youth has already made offerings to past Buddhas and deeply planted roots of goodness.' Also, the 'Chapter on the Arising of Nature' (Article 37) says: 'How does a Bodhisattva know and see the roots of goodness planted by the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) through seeing, hearing, reverence, and offerings? This Bodhisattva's roots of goodness are all not in vain. His merits are inexhaustible. He is liberated from all love and ultimately liberated. The results of his actions are not in vain. He fulfills all wishes and cannot be exhausted in all conditioned dharmas. And he can follow the unconditioned wisdom to arise the wisdom of all Buddhas and ultimately reach the future. 'The specifics of the Buddha-lands are detailed in the Extensive Records. Second is the life of understanding and practice, which refers to the sudden cultivation of these five levels of practice, like Sudhana. What is accomplished in this life reaches the stage of Samantabhadra (as stated in the Commentary). Furthermore, celestial beings such as the Tushita (Tushita: One of the six heavens of the desire realm) deities, after emerging from evil paths, reach the Samadhi (Samadhi: A state of meditative consciousness) of freedom from defilement in one lifetime, attaining the realms of ten eyes and ten ears, etc. --------------------------------------------------------------------------------
Chinese
。广如小相品说(五教文)三证果海生。即因位穷终僣同果海。善财来生是也(疏文)谓经文如弥勒告善财。言我当来世成觉时汝当见我。如是等当知此约因果前后。分二位故。是故前位但是因。圆果在后位。故说当见我(五教文)案正经文第六十云。我于彼中寿终下生成正觉时汝及文殊俱得见我。释有三义。一云。我当来成佛时亦说此华严。彼时亦有文殊善财所说之法。故云也。二云。我成佛时汝与文殊俱来助我宣扬法化。三为表法。谓善财何故上于佛会俱求诸善知识而不佛者。以善财此生是修因之身未成果故不至佛所。非谓不求。但成果隔因故说当见佛。此三人是就文相分三生。若依法生三人皆同。故香象问答下云。又孔目云。华严经中成佛有五中。普庄严童子等二人现身成佛等云何知其相。答。普庄严童子即现身中值佛闻法得信解。自分胜进位法三昧门等。即知成信满佛等。又兜率天子等既现身中得离垢三昧少分。还诸功德等。故知现身成佛。善财童子既现身至普贤菩萨知识。而弥勒知识言。当来我成佛时汝见我。故知后生中成佛。此等只约文相据见闻等三位为三生。故作如是说耳。约实共皆同。但以一身中成佛言一身者。法性身无别分段等身。若随缘现成佛即同三乘教也。约一乘教实法念念每成佛等。加前说 现代汉语译本 广如小相品（《五教文》）说，三证果海生，意思是说在因位的修行穷尽时，可以达到与果海相同的境界。善财童子往生就是这种情况。（疏文）经文如弥勒菩萨告诉善财童子说：‘我将来成佛时，你将会见到我。’等等，应当知道这是从因果前后两个阶段来划分的。因此，前一阶段只是因，圆满的果在后一阶段，所以说‘当见我’。（《五教文》） 查阅正经文第六十卷说：‘我于彼中寿终下生成正觉时，汝及文殊俱得见我。’对此有三种解释：第一种解释是，我将来成佛时，也会宣讲这部《华严经》，那时也会有文殊菩萨和善财童子所说的法，所以这样说。第二种解释是，我成佛时，你和文殊菩萨会一起来帮助我宣扬佛法教化。第三种解释是为了表法，意思是善财童子为什么在佛的法会上，到处参访善知识而不直接求佛呢？因为善财童子此生是修因之身，尚未证得果位，所以不到佛的处所。并非说他不求佛，只是因为成果与因位有所间隔，所以说‘当见佛’。这三个人是就经文的表面意思分为三生来说的，如果依法理来说，这三个人都是相同的。所以香象菩萨的问答中说，又孔目法师说，《华严经》中成佛有五种，普庄严童子等二人现身成佛等，如何知道他们的相状呢？回答说，普庄严童子在现身中遇到佛，听闻佛法，得到信解，从自身胜进位法三昧门等，就可以知道他们成就了信满佛等。又兜率天子等在现身中得到离垢三昧的少分，还诸功德等，所以知道他们现身成佛。善财童子在现身中参访普贤菩萨善知识，而弥勒菩萨善知识却说，将来我成佛时你才能见到我，所以知道他是后生中成佛。这些只是就经文的表面意思，根据见闻等三位分为三生来说的，所以这样说。如果从实际情况来说，他们都是相同的。只是以一身中成佛来说，这个‘一身’是指法性身，没有分别和分段等身。如果随缘显现成佛，就与三乘教相同了。如果从一乘教的实法来说，念念都在成佛等，加上前面所说的。
English
English version The 'Guang Ru Xiao Xiang Pin' (as stated in the 'Wu Jiao Wen') says that the 'three proofs' lead to birth in the 'ocean of fruition', meaning that when the practice in the stage of cause is exhausted, one can reach the same state as the 'ocean of fruition'. The rebirth of Sudhana (Shancai Tongzi) is such a case. (Commentary) The sutra says, as Maitreya (Mile, future Buddha) told Sudhana, 'When I attain enlightenment in the future, you will see me.' etc. It should be known that this is divided into two stages, cause and effect. Therefore, the former stage is only the cause, and the complete fruition is in the latter stage, so it is said 'will see me'. (Wu Jiao Wen) Looking at the main text of the sixtieth volume, it says: 'When I end my life there and descend to be born and attain perfect enlightenment, you and Manjushri (Wenshu, Bodhisattva of wisdom) will both see me.' There are three explanations for this: The first explanation is that when I attain Buddhahood in the future, I will also preach this Avatamsaka Sutra (Hua Yan Jing), and at that time there will also be the Dharma spoken by Manjushri Bodhisattva and Sudhana. The second explanation is that when I attain Buddhahood, you and Manjushri Bodhisattva will come to help me propagate the Dharma and teachings. The third explanation is to represent the Dharma, meaning why does Sudhana seek all good advisors at the Buddha's assembly instead of directly seeking the Buddha? Because Sudhana's current life is a body of cultivating the cause and has not yet attained the fruit, so he does not go to the Buddha's place. It is not that he does not seek the Buddha, but because the fruit is separated from the cause, so it is said 'will see the Buddha'. These three people are divided into three lives according to the superficial meaning of the sutra. If according to the Dharma principle, these three people are the same. Therefore, in the question and answer of the Elephant Fragrance Bodhisattva, it is said, and Dharma Master Kongmu said, there are five kinds of Buddhahood in the Avatamsaka Sutra, such as Universal Adornment Youth (Puzhuangyan Tongzi) and others attaining Buddhahood in their present bodies, how do we know their appearances? The answer is that Universal Adornment Youth encountered the Buddha in his present body, heard the Dharma, and gained faith and understanding. From his own superior advancement position Dharma Samadhi gate, etc., we can know that they have achieved the fulfillment of faith Buddhas, etc. Also, the Tushita Heaven Son (Doushuai Tianzi) and others have obtained a small portion of the defilement-free Samadhi in their present bodies, returning all merits, etc., so we know that they have attained Buddhahood in their present bodies. Sudhana visited the good advisor Samantabhadra Bodhisattva (Puxian Pusa) in his present body, but the good advisor Maitreya Bodhisattva said, you will see me when I attain Buddhahood in the future, so we know that he will attain Buddhahood in his later life. These are only based on the superficial meaning of the sutra, divided into three lives according to the three positions of seeing and hearing, etc., so it is said like this. If from the actual situation, they are all the same. Only speaking of attaining Buddhahood in one body, this 'one body' refers to the Dharmakaya (Faxing Shen), which has no separation or segmentation. If one manifests Buddhahood according to conditions, it is the same as the Three Vehicle teachings. If from the real Dharma of the One Vehicle teaching, every thought is attaining Buddhahood, etc., plus what was said before. --------------------------------------------------------------------------------
Chinese
(疏二十文)问。普庄严童子兜率天子前后生名果海生。答。如要记说。问。上三人具定何位菩萨。答。疏(十八)此善财是何位菩萨。答。经无正断位相难明。或有判为地上菩萨。设后发心即是四种发心中后二位也。又是论中三发心内证发心也。或有说是实报凡夫但有信心能求善友。今更准释应善趣信中行人。兜率天子普庄严童子十住菩萨故。孔目第二同说现身成佛。普严亦言善趣者。未入初发心以前十信位故。下卷云。三贤之前但名善趣不名种姓。问。未至十信满心。初发心位何得五位。答。趣信位已解一乘。故因位究竟耳。如疏三说。问。善财是信位何。疏下文云。若尔善财定是何位。谓是何位。以在信是信位在住是住位一身历五位。故随得说彼位。理实如上疏文。是信位菩萨。 第四龙女 慈恩法华疏云。华严经说十信菩萨八相成道。今或说此劝示众人。伽耶山顶经净光天子问有几发心。文殊答有四。一证发心谓入初地。二行发心次六地。三不退发心八九地。四一生补处发心心谓第十地。今此龙女或即第四发心化为龙女。小而能学法华速得菩提。劝奖众人非为实尔。然今意十住菩萨。何以故。现身成佛故。此女亦前前生见闻位次。前生彼解行生。证果生此生。即此即经文龙宫被文殊教解一乘。智积问文 现代汉语译本 问：普庄严童子（Pu Zhuangyan Tongzi）和兜率天子（Doushuai Tianzi）前后转生的名字是果海生（Guo Hai Sheng）吗？ 答：如果要记录说明，确实如此。 问：以上三人具体是哪一果位的菩萨？ 答：疏（第十八）中说，善财（Shancai）是哪一果位的菩萨？ 答：经文中没有明确断定果位，难以说明。或许有人判定为地上菩萨。假设后来发心，那就是四种发心中的后两种果位。又是论中三种发心内的证发心。 或许有人说是实报凡夫，但有信心能够寻求善友。现在更进一步依据解释，应该是善趣信中的行人。兜率天子、普庄严童子是十住菩萨的缘故。孔目第二也同样说现身成佛。普严也说善趣者，是未进入初发心之前的十信位。下卷说，三贤之前只能称为善趣，不能称为种姓。 问：未达到十信满心，初发心位怎么会有五种果位？ 答：趣信位已经理解一乘，所以在因位上就究竟了。如疏三所说。 问：善财是信位吗？疏下文说，‘如果这样，善财究竟是什么果位？’所谓是什么果位，因为在信位就是信位，在住位就是住位，一身经历五种果位。所以随着所得而说那个果位。理实如上面的疏文，是信位菩萨。 第四，龙女（Long Nv）。慈恩法华疏说，华严经说十信菩萨八相成道。现在或许说这个是为了劝示众人。伽耶山顶经中，净光天子（Jingguang Tianzi）问有几种发心。文殊（Wenshu）回答有四种：一是证发心，指进入初地；二是行发心，指第六地；三是不退发心，指第八、九地；四是一生补处发心，指第十地。现在这位龙女或许就是第四种发心的化身，化为龙女。年纪小却能学习法华，迅速获得菩提，是为了劝勉奖励众人，并非真实如此。然而现在我认为是十住菩萨。为什么呢？因为现身成佛的缘故。这位龙女也是前前生见闻位次。前生是彼解行生，证果生是此生。就是经文中所说，在龙宫被文殊教导理解一乘。智积（Zhiji）问文。