English
English version Question: Are Pu Zhuangyan Tongzi (Pu Zhuangyan Tongzi, Universal Adornment Youth) and Doushuai Tianzi (Doushuai Tianzi, Tushita Heaven Deva) known as Guo Hai Sheng (Guo Hai Sheng, Fruit Sea Birth) in their previous and subsequent lives? Answer: If it is to be recorded and explained, then yes. Question: Which position of Bodhisattva do the above three specifically hold? Answer: The commentary (18) asks, 'What position of Bodhisattva is Shancai (Shancai, Sudhana)?' Answer: The sutra does not definitively determine the position, making it difficult to explain. Some may judge him to be a Bhumi Bodhisattva (Bodhisattva on the grounds). If he develops the aspiration later, it would be the latter two of the four types of aspiration. It is also the 'realization of aspiration' among the three types of aspiration in the treatise. Perhaps some say he is an ordinary being in the Land of Actual Reward, but with faith and the ability to seek good friends. Now, based on further interpretation, he should be a practitioner of good destiny within the stage of faith. This is because Doushuai Tianzi and Pu Zhuangyan Tongzi are Tenth Dwelling Bodhisattvas. The second point in the list also says they manifest the body and attain Buddhahood. Pu Yan also says that those of good destiny are in the Ten Faiths stage before entering the initial aspiration. The lower volume says, 'Before the Three Worthies, they are only called good destiny, not lineage.' Question: Before reaching the full mind of the Ten Faiths, how can the initial aspiration stage have five positions? Answer: The stage of approaching faith has already understood the One Vehicle, so it is ultimate in the causal stage. As commentary three says. Question: Is Shancai in the Faith stage? The commentary below says, 'If so, what position is Shancai definitely in?' What position is he in? Because being in the Faith stage is the Faith stage, being in the Dwelling stage is the Dwelling stage, one body experiences five positions. Therefore, the position is spoken of according to what is attained. In reality, as the commentary above says, he is a Bodhisattva in the Faith stage. Fourth, the Dragon Girl (Long Nv). The Ci En Fa Hua commentary says, 'The Avatamsaka Sutra says that the Ten Faith Bodhisattvas attain the Way through the eight aspects.' Now, perhaps this is said to encourage the masses. In the Sutra on the Summit of Gaya Mountain, Jingguang Tianzi (Jingguang Tianzi, Pure Light Deva) asked how many types of aspiration there are. Manjushri (Wenshu) replied that there are four: first, the realization of aspiration, referring to entering the first Bhumi; second, the practice of aspiration, referring to the sixth Bhumi; third, the non-retrogressing aspiration, referring to the eighth and ninth Bhumis; fourth, the aspiration for becoming a successor in one lifetime, referring to the tenth Bhumi. Now, this Dragon Girl may be a manifestation of the fourth type of aspiration, transforming into a Dragon Girl. Being young yet able to study the Lotus Sutra and quickly attain Bodhi is to encourage and reward the masses, not necessarily the actual case. However, now I believe she is a Tenth Dwelling Bodhisattva. Why? Because she manifests the body and attains Buddhahood. This Dragon Girl also has the positions of seeing and hearing in previous lives. The previous life was the life of understanding and practice, and the life of realizing the fruit is this life. This is what the sutra says, being taught by Manjushri in the Dragon Palace to understand the One Vehicle. Zhiji (Zhiji) asks the text. --------------------------------------------------------------------------------
Chinese
殊云。颇有众生勤加精进修行此经速得佛不。文殊答云。有娑竭罗龙女。乃至于刹那顷发菩提心得不退转。乃至往南方世界成等正觉者证果海生。问。何知此人生得佛果。答。十玄章今言作佛者。但初从见闻已去乃至第二生即成解行。解行终心因位穷满者。于第三生即得彼究竟自在圆融果矣。由此因体依果成故。但因位满者胜进即役于果海中也。为是证境界故不可说耳。此如龙女及普庄严童子善财童子兜率天子等。于三生中即克彼果义。问何此女名留惑身。答。为为利生故留烦恼成龙女。问。何知地前菩萨故留烦恼。答。五教下卷云。然彼地前三贤位中初既即不堕二乘地故。于烦恼障自在能断留故。不断为除智障等故。 第三显教差别门 依孔目第三显六教差别。 第一人天乘教。此有三成佛。一佛为救三恶道现身异彼三恶道外即成佛身。如佛现黑象脚等。新罗记云。佛现黑象脚身见地狱边无碍行。故欣之植善根。约此义故云。一佛为救三恶道乃至即成佛身等也。二为引人趣现在佛身。如佛为提谓长者现树神身。等记云。佛初成道其合河边树下示十六尺身及现相好具足身。诸商人等见此佛身为神之奉时善根人为引是人现成佛身也。三引人天为现其圣身等。如佛是圣而兴供养成世间福者。是记云。佛 在树下时梵天知供养佛。而佛默然七日。更梵天请说法。故佛第二七日说法时多人种善根。故云为引人天乃至如人等知佛是圣等也。 第二二乘中有其七义。一约地。谓三界九地十地十一地等。外即成其佛。言九地者。四禅四无色及欲界地。十地者。是初未至中间禅四禅四无色。十一地者。上十加欲界。故智论二十云。三解脱门在九地中。四禅未到地禅中间三无色无漏性故。或有说者。三脱唯无漏。三三昧通二。以是故三昧解脱有二名。如是说者在十一地。六地(四根本初未至中间禅也)三无色欲界及有顶地。若有漏者系在十一地。无漏者不系。二十三云。是无常者亦有漏亦无漏在九地。若有漏在十一地。二约位。见修学已外即学成其佛。记云。佛在树下六行等智通。而悲想地以还下三空烦恼俱伏。起见道无漏时前所伏修惑俱断也。断悲想地九品修惑之九无间九解脱断见所断烦恼证四谛理。为第十六心见道也。悲想地第八解脱以还俱为修道也。唯第九解脱为无学道也。三者约行。离学已外无学身中即现成佛。四者约菩萨行。三十三心外即成其佛。记云。问。三十三心八忍八智九无间八解脱。前约位释时竟。何故更释耶。答。前约通一切人义明成佛也。此唯明释迦菩萨成佛轨则。故更别释也(虽位心同明时义位心 在菩提树下时，梵天（Brahmā，印度教的创造之神，在此指护法神）知道佛陀已经证悟，并供养佛陀。佛陀默然静坐七日。之后，梵天请求佛陀说法。因此，佛陀在第二个七日开始说法，许多人因此种下善根。所以说，这是为了引导人天（人和天人）乃至其他人等，让他们知道佛陀是圣者等等。 第二，二乘（Śrāvakayāna和Pratyekabuddhayāna，声闻乘和缘觉乘）中有七个方面的含义。第一是关于地的划分，即三界（欲界、色界、无色界）的九地（四禅、四无色界和欲界地）、十地（初禅前的未至定、中间定、四禅、四无色界）和十一地（以上十地加上欲界）。超出这些，就成就了佛果。所说的九地，是指四禅、四无色界以及欲界地。十地是指初禅前的未至定、中间定、四禅、四无色界。十一地是指以上十地加上欲界。所以《大智度论》第二十卷说，三解脱门（空解脱门、无相解脱门、无愿解脱门）在九地之中，因为四禅、未至定、中间定、三无色界具有无漏的性质。或者有人说，三解脱门唯有无漏，三三昧（空三昧、无相三昧、无愿三昧）则通于有漏和无漏。因此，三昧和解脱有两个名称。如果这样说，则在十一地中，六地（四根本禅、初禅前的未至定、中间定）和三无色界以及有顶地。如果有漏，则系缚在十一地中，无漏则不系缚。《大智度论》第二十三卷说，是无常的，既有有漏也有无漏，在九地中。如果有漏，则在十一地中。第二是关于位的划分，见道、修道、学道之外，就学成佛果。《记》中说，佛陀在菩提树下，六行等智通达。而悲想地（无色界第四地）以下的三空（空无边处、识无边处、无所有处）的烦恼都被降伏。生起见道无漏时，先前所降伏的修惑都被断除。断除悲想地的九品修惑之九，无间和九解脱，断除见所断的烦恼，证悟四谛之理，为第十六心见道。悲想地的第八解脱以下都属于修道。唯有第九解脱属于无学道。第三是关于行的划分，离开学道之外，无学身中就显现成佛。第四是关于菩萨行的划分，三十三心之外就成就佛果。《记》中说，问：三十三心（八忍、八智、九无间、八解脱），前面已经按照位的划分解释完毕，为什么还要再次解释呢？答：前面是按照通于一切人的意义来说明成佛的。这里只是说明释迦菩萨成佛的轨则，所以要另外解释。（虽然位、心相同，但说明的时间、意义、位、心不同）
English
When under the Bodhi tree, Brahmā (the Hindu god of creation, here referring to a Dharma protector) knew that the Buddha had attained enlightenment and made offerings to the Buddha. The Buddha remained silent for seven days. After that, Brahmā requested the Buddha to teach the Dharma. Therefore, the Buddha began teaching the Dharma on the second seven days, and many people thus planted roots of goodness. So it is said that this was to guide humans and devas (gods and celestial beings), and even others, to know that the Buddha is a sage, etc. Secondly, there are seven aspects of meaning in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle). The first is about the division of grounds, namely the nine grounds of the Three Realms (Desire Realm, Form Realm, Formless Realm) (the four Dhyānas, the four Formless Realms, and the Desire Realm ground), the ten grounds (the preliminary stage before the first Dhyāna, the intermediate stage, the four Dhyānas, the four Formless Realms), and the eleven grounds (the above ten grounds plus the Desire Realm). Beyond these, one attains Buddhahood. The so-called nine grounds refer to the four Dhyānas, the four Formless Realms, and the Desire Realm ground. The ten grounds refer to the preliminary stage before the first Dhyāna, the intermediate stage, the four Dhyānas, and the four Formless Realms. The eleven grounds refer to the above ten grounds plus the Desire Realm. Therefore, the twentieth volume of the *Mahāprajñāpāramitāśāstra* says that the Three Doors of Liberation (emptiness, signlessness, and wishlessness) are within the nine grounds because the four Dhyānas, the preliminary stage, the intermediate stage, and the three Formless Realms have the nature of being without outflows. Or some say that the Three Doors of Liberation are only without outflows, while the Three Samādhis (emptiness, signlessness, and wishlessness) are common to both with and without outflows. Therefore, Samādhi and Liberation have two names. If it is said this way, then it is in the eleven grounds, the six grounds (the four fundamental Dhyānas, the preliminary stage before the first Dhyāna, the intermediate stage), and the three Formless Realms, as well as the Peak of Existence. If there are outflows, then it is bound in the eleven grounds; if there are no outflows, then it is not bound. The twenty-third volume of the *Mahāprajñāpāramitāśāstra* says that what is impermanent is both with and without outflows, in the nine grounds. If there are outflows, then it is in the eleven grounds. The second is about the division of stages: beyond the stage of seeing the path, cultivating the path, and learning, one learns and attains Buddhahood. The *Record* says that the Buddha under the Bodhi tree had penetrated the six practices and other wisdoms. And the afflictions of the three emptinesses (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness) below the Realm of Neither Perception nor Non-Perception (the fourth realm of the Formless Realm) were all subdued. When the outflow-free path of seeing arises, the previously subdued afflictions of cultivation are all cut off. Cutting off the nine grades of afflictions of cultivation in the Realm of Neither Perception nor Non-Perception, the nine uninterrupted and nine liberations, cutting off the afflictions to be cut off by seeing, realizing the truth of the Four Noble Truths, is the sixteenth mind of seeing the path. Everything below the eighth liberation of the Realm of Neither Perception nor Non-Perception belongs to the path of cultivation. Only the ninth liberation belongs to the path of no more learning. The third is about the division of practice: apart from the path of learning, Buddhahood manifests in the body of no more learning. The fourth is about the division of the Bodhisattva path: beyond the thirty-three minds, one attains Buddhahood. The *Record* says, 'Question: The thirty-three minds (eight acceptances, eight wisdoms, nine uninterrupted, eight liberations), the previous explanation was according to the division of stages. Why explain it again? Answer: The previous explanation was to explain the attainment of Buddhahood in the sense of being common to all people. This only explains the rules of Śākyamuni Buddha's attainment of Buddhahood, so it needs to be explained separately. (Although the stage and mind are the same, the time, meaning, stage, and mind being explained are different.)' --------------------------------------------------------------------------------