Chinese
既已开合不同。明此差别故别释也)。问。若尔何故如是。答。菩萨唯是修三十三心。无修余成佛义。故此不共于余也。声闻不定。谓次第人百七十八念中有成佛之人。而唯无出见修无学。故约见修通一切人也(今此孔目所说见修约菩萨说也)。菩萨不尔。唯三十三心故。唯不共于余中也。问。次第人何故修百七十八念成佛。答。九地中一一地有九品烦恼具无间解脱。故得百六十二念。此中加八忍八智故有百七十八念。如是念摄于见修云何。答。见道摄八忍八智故有百七十八念。如是念摄于见修云何。答见道摄八忍八智．也。九九八十一品烦恼中断第八十一品烦恼之解脱为无学道也。余皆摄于修道。故见修已外即成佛者并通一切中也。五者约时。小乘六十劫成三僧祇外即成。孔目四云。小乘以六十劫为大劫阿僧祇。小乘经此三僧祇得作佛。其佛记云。小乘中阿僧祇有六十劫中约第五十二劫。故唯是一劫为阿僧祇也。此于八十小劫中除空劫二十云六十劫也。此六十劫中第五十三小劫为阿僧祇也。六十四劫中一劫者是半劫。故总八十小劫为一劫也。总六十四劫为一劫者。是大劫更可学。五教下卷云。上根者谓佛定满三僧祇劫。此中劫数取水火等一劫为一数。十个一为第二数。如是展转至第六十为一阿僧祇。依此以数三僧祇 也。晓劫义云。第八明声闻藏中二十风劫中随一一劫为第一数。从此一数至十为第二数。即以第二为数至十为第三数。即当百劫即以三数为一。从此一数至十为第四数。即当千劫即以第四从一为数至十为第五数。即当万劫即以第五数为一数。从此一数至十为第六数。即当亿劫。以第六数为一数从一数至十为第六数。即当十亿劫。以第六数为一数。从一数至十为第七数。即当十亿劫。以第七数为一数。从一数至十为第八数。即当此间百亿。梵名为俱胝。如此转数至第六十大数。去一大僧祇劫。以此三段数故云大僧祇劫。故俱舍云。八十中大劫大劫三无数。问第八云。三大僧祇何故云无数乎。答。若以在数法算不可知其数。故云无数等。准此后二师说孔目六十劫成等者。六十劫成一僧祇。后二亦然。上记文未见所以。可勘婆娑俱舍等论。问。凡成佛修行有几何时。答。下卷云。又依婆娑等菩萨成佛有二身。一法身。二生身。法身者谓戒等五分。修此法身具有四时。一三僧祇劫修有漏四波罗蜜时。二于百劫修相好业时。三出家苦行修禅定时。四菩提树下成正觉时。生身者但百劫修相好业。于最后身伽耶城净饭王家受生报身。于摩伽陀国而登觉道。记云。问。三僧祇劫中修有漏四波罗蜜时。在何身修耶。答。未发见道无漏以前 现代汉语译本 也。《晓劫义》说：在第八明声闻藏中，以二十风劫中的每一个劫作为第一个数。从这个一数到十为第二个数。再以这个第二个数到十为第三个数，即一百劫，就以这三个数作为一。从这个一数到十为第四个数，即一千劫，就以这第四个数从一数到十为第五个数，即一万劫，就以这第五个数作为一数。从这个一数到十为第六个数，即一亿劫。以这第六个数作为一数，从一数到十为第六个数，即十亿劫。以这第六个数作为一数，从一数到十为第七个数，即十亿劫。以这第七个数作为一数，从一数到十为第八个数，即相当于此间的百亿，梵文名为‘俱胝’(Koti，意为亿)。如此转数到第六十个大数，去掉一个大僧祇劫(Mahasamkhya Kalpa，极多数劫)。因为这三段数，所以称为大僧祇劫。所以《俱舍论》说：‘八十中大劫，大劫三无数。’问：第八说，三大僧祇劫为什么称为无数呢？答：如果用在数法来计算，无法知道它的数目，所以称为无数等。依照后二师的说法，孔目六十劫成就等，六十劫成就一个僧祇劫，后二师也是这样认为。上面的记录文字没有看到依据，可以参考《婆沙论》、《俱舍论》等论。问：凡是成佛修行需要多少时间？答：下卷说：又依照《婆沙论》等，菩萨成佛有两种身，一是法身(Dharmakaya，法性之身)，二是生身(Rupakaya，应化之身)。法身是指戒等五分法身。修此法身有四个时期：一、三个僧祇劫修有漏四波罗蜜(Paramita，到彼岸)时；二、一百劫修相好业时；三、出家苦行修禅定时；四、菩提树下成正觉时。生身只是用一百劫修相好业，在最后一生于伽耶城净饭王家受生报身，在摩伽陀国(Magadha，古印度国名)而成佛。记录说：问：三个僧祇劫中修有漏四波罗蜜时，是在什么身修行的呢？答：在未发起见道无漏智慧以前。
English
English version Also. ‘Xiaojieyi’ says: In the eighth Ming shengwen zang, each kalpa (劫, kalpa) among the twenty wind kalpas is taken as the first number. From this number one to ten is the second number. Then, taking this second number to ten is the third number, which is one hundred kalpas, and these three numbers are taken as one. From this number one to ten is the fourth number, which is one thousand kalpas, and this fourth number is counted from one to ten as the fifth number, which is ten thousand kalpas, and this fifth number is taken as one number. From this number one to ten is the sixth number, which is one hundred million kalpas. Taking this sixth number as one number, from one to ten is the sixth number, which is ten hundred million kalpas. Taking this sixth number as one number, from one to ten is the seventh number, which is ten hundred million kalpas. Taking this seventh number as one number, from one to ten is the eighth number, which is equivalent to one hundred billion here, and the Sanskrit name is ‘Koti’ (俱胝, Koti, meaning hundred million). Repeating this counting to the sixtieth large number, removing one Mahasamkhya Kalpa (大僧祇劫, Mahasamkhya Kalpa, extremely large number of kalpas). Because of these three segments of numbers, it is called Mahasamkhya Kalpa. Therefore, the ‘Abhidharmakosa’ says: ‘Eighty middle great kalpas, great kalpas three asamkhyas.’ Question: The eighth says, why are the three asamkhya kalpas called countless? Answer: If calculated using the method of numbers, its number cannot be known, so it is called countless, etc. According to the sayings of the latter two teachers, Kongmu's sixty kalpas achieve equality, and sixty kalpas achieve one asamkhya kalpa, and the latter two are also of this view. The above recorded text does not show the basis, and the ‘Vibhasa’ and ‘Abhidharmakosa’ and other treatises can be consulted. Question: How much time does it take to cultivate to become a Buddha? Answer: The lower volume says: Also, according to the ‘Vibhasa’ and others, Bodhisattvas becoming Buddhas have two bodies, one is the Dharmakaya (法身, Dharmakaya, Dharma-nature body), and the other is the Rupakaya (生身, Rupakaya, manifested body). The Dharmakaya refers to the fivefold Dharmakaya of precepts, etc. There are four periods for cultivating this Dharmakaya: First, three asamkhya kalpas of cultivating conditioned four Paramitas (波羅蜜, Paramita, to the other shore); second, one hundred kalpas of cultivating the karma of auspicious marks; third, leaving home to practice asceticism and cultivate samadhi; fourth, attaining perfect enlightenment under the Bodhi tree. The Rupakaya only uses one hundred kalpas to cultivate the karma of auspicious marks, and in the last life, receives the reward body of being born in the family of King Suddhodana in Kapilavastu, and attains Buddhahood in Magadha (摩伽陀国, Magadha, ancient Indian kingdom). The record says: Question: In the three asamkhya kalpas of cultivating conditioned four Paramitas, in what body is the cultivation practiced? Answer: Before arousing the wisdom of seeing the path and being unconditioned. --------------------------------------------------------------------------------
Chinese
。皆有凡夫身具事也。过去时三僧祇劫中。修有漏四波罗蜜。次百劫中修别报相好业。次生兜率天中。千劫学佛威仪。然后生王宫中。摩耶夫人为母。次成太子以我蓝伽蓝外道。为师习正定。次座于树下。寅时以六行等智道。而三界中无所有处以还修惑俱伏。起见道无流时前所伏烦恼俱断。不得初三果。越得第三那含果耶同时断悲想地九品修惑。得阿罗果寅时即得成道。同六行等智道何故不伏见所断惑。答。欣上厌下。缘世俗事之道故不伏障谛之见所断烦恼。显觉道方便得伏见所断烦恼。又欣胜厌劣。道谓生死。是劣亦道胜。于此之有理缘此理时。伏见道障烦恼。同见道无漏者依何位起。答。若起真见道者。小乘大乘并依第四边际定起也。若起相见道者地持论云。三依五生。所言三者智谛现观(正谛智)遍智谛现观(后得智)究竟现观。言依五生者四根本禅未至定。是故相见道依五定起。小乘云。加中间禅依六定起相见道也。总说虽然若别说者。慧解脱人不断定障无知。故是此人方依根本定。起见道也。问。本业经云。百劫修相好业。与小乘有何别。答。此经意者。为晓小乘故。汝三僧祇中修有漏四波罗蜜故。我云。地前为一僧祇。初地至七地为二僧祇。八地至第十地为三僧祇。满此三僧祇后。金刚喻定现在前时。方 得百劫千劫恒沙劫中。修相好业也。六者约生死最后分段身上。即成其佛。下卷云。若依小乘但有分段身。至究竟位。佛亦同然。是实非化。七者依小乘十二住。第十二最上阿罗汉住则是同佛。下卷云。于诸教中皆以三义略示。一明位相。二辨不退。三明行相。初者依小乘有四位。谓方便见修及究竟。又说小乘十二住以为究竟。不退者。此中修行至忍位得不退故也。其行相亦如彼诸论说。终南问答云。若依小乘教见色身佛三十二相等。即是实见眼根与境同时相应。见实色相名为见佛。小乘佛有二。一生身。二化身。佛并修生慈悲爱行成也。于一时中。但菩萨一人慈悲爱行。依三十三心次第作佛。余见行者并不作佛。但得二种涅槃住无余也。但一人成佛。若余人成佛前后不同。若教化有情。后时作佛。由无十方佛故。世界成坏大劫。满三僧祇定得成佛。无一念成佛者无他方佛。假使有者。即是此方佛往彼变化。佛母摩耶此赡部洲是实佛母。余世界中即无实也。为佛是化。故佛菩萨等诸根相作。但变化成非改性也。一人依一人依一界依一心次第成佛。因果相称现量可知。但断惑因果尽不尽别。诸菩提分总报业。从发心初始次第修明临欲成佛。十地终心百劫别修相好别业。是实非化。但修菩提分业除有退者。皆悉成佛无不成 佛。以人相为佛。一切智等即属于法。五教下卷云。若依小乘种性有六。谓退思护住升进不动。不动性中有三品。上中下如次三乘人也。虽于此中说佛一人有种性。然非是彼大菩提性。以于佛功德不说尽未来际起大用等故。是故当知。于此教中。除佛一人余一切众生。皆不说有大菩提性。 第三约初回心教门有其八义。一约地位。谓干慧地等十地。第十地中即成佛。所以同十地成佛者。为佛下同因位故作此说。记云。法镜论云。引小心开发大行。命怖向忘遣解守也。解云。立干慧等十地意。令舍小乘解守。入大乘中故也。问。若尔何故为干慧地等耶。答。未成空觉解故。不令利为干慧地。谓空理津液如水。故觉空方得智心增长也。二性地者。由解空故。以此解伏结。解坚不改故云性地也。三八人地者。由解真似四谛故。四谛中一一谛二人故名八忍为八人地。一一谛中二忍。故欲界苦谛中苦忍。上二界苦谛中苦类忍。余三谛中准之也。八忍者希无间也。此八忍所引八者是解脱也。四见地者。由此八忍故得八地。满第十六心故见四谛平等理。是故云见地也。五薄地者。从见地起修道智。断欲界九品修惑中初六品。止后三品。故云薄地。六离欲地者。后三品修惑皆尽故不还欲界。是故云离欲地也。七已办地者。三界结 现代汉语译本 佛陀以人相作为佛陀的形象，而一切智等则属于法的范畴。《五教下卷》中说，如果依据小乘的种性，有六种，分别是退、思、护、住、升、不动。不动性中又有上品、中品、下品之分，分别对应三乘之人。虽然这里说佛陀一人具有种性，但并非是大菩提性，因为佛陀的功德中没有说到尽未来际起大用等。因此应当知道，在这个教义中，除了佛陀一人，其余一切众生，都不认为具有大菩提性。 第三，从最初发心的教门来说，有八个方面的含义。第一是关于地位，指的是干慧地等十地。在第十地中就成就佛果。之所以说在十地中成就佛果，是因为佛陀为了与因位相同才这样说。《记》中说，《法镜论》中说：‘引导小心开发大行，命怖向忘遣解守也。’解释说，设立干慧地等十地的目的是，为了让修行者舍弃小乘的理解和执守，进入大乘之中。问：如果这样，为什么要有干慧地等呢？答：因为还没有成就空觉的理解。不让利益成为干慧地，是因为空理的津液如同水一样，所以觉悟空性才能使智慧之心增长。第二，性地，是因为理解空性，通过这种理解来降伏烦恼。因为理解坚定不改变，所以称为性地。第三，八人地，是因为理解真实和相似的四谛。四谛中每一谛有两个人，所以称为八忍为八人地。每一谛中有两个忍，所以在欲界苦谛中有苦忍，在上二界苦谛中有苦类忍，其余三谛可以类推。八忍者，是稀有和无间断的。这八忍所引导的八个是解脱。第四，见地，是因为这八忍而得到八地。圆满第十六心，所以见到四谛的平等之理，因此称为见地。第五，薄地，是从见地开始修道智，断除欲界九品修惑中的前六品，停止后三品，所以称为薄地。第六，离欲地，是因为后三品修惑都断尽了，所以不再返回欲界，因此称为离欲地。第七，已办地，是三界结
English
English version The Buddha takes the human form as the image of the Buddha, while all-knowing wisdom (sarvajna) and so on belong to the category of Dharma. The lower volume of 'Five Teachings' says that according to the nature of the Hinayana (small vehicle), there are six types: regression, contemplation, protection, dwelling, ascension, and immovability. Within immovability, there are superior, middle, and inferior grades, corresponding to the people of the three vehicles (triyana). Although it is said here that the Buddha alone possesses the nature (gotra), it is not the great Bodhi nature (mahābodhicitta), because the Buddha's merits do not include the great function arising throughout the future. Therefore, it should be known that in this teaching, except for the Buddha alone, all other sentient beings (sarvasattva) are not considered to possess the great Bodhi nature. Third, from the perspective of the teaching of initial aspiration (prathamacitta), there are eight aspects. First is about the stages (bhumi), referring to the ten stages such as the Dry Insight Stage (sukkhavipassaka-bhumi). Buddhahood is attained in the tenth stage. The reason for saying that Buddhahood is attained in the ten stages is that the Buddha says this to be the same as the causal stage (hetu). The 'Record' says that the 'Dharma Mirror Treatise' says: 'Guide the small mind to develop great practice, fear of life turns to forgetting and abandoning understanding and guarding.' The explanation says that the purpose of establishing the ten stages such as the Dry Insight Stage is to allow practitioners to abandon the understanding and clinging of the Hinayana and enter the Mahayana (great vehicle). Question: If so, why have the Dry Insight Stage, etc.? Answer: Because the understanding of emptiness (sunyata) has not yet been achieved. Not allowing benefit to become the Dry Insight Stage is because the essence of emptiness is like water, so realizing emptiness can increase the mind of wisdom. Second, the Nature Stage (gotra-bhumi) is because of understanding emptiness, and using this understanding to subdue afflictions (klesha). Because the understanding is firm and does not change, it is called the Nature Stage. Third, the Eight Persons Stage (asta-purusha-bhumi) is because of understanding the true and similar Four Noble Truths (catur-arya-satya). There are two people in each of the Four Noble Truths, so it is called the Eight Acceptances (asta-ksanti) as the Eight Persons Stage. There are two acceptances in each truth, so in the Truth of Suffering (duhkha-satya) of the desire realm (kama-dhatu) there is the acceptance of suffering, and in the Truth of Suffering of the upper two realms (rupa-dhatu and arupa-dhatu) there is the acceptance of the category of suffering, and the other three truths can be inferred by analogy. The Eight Acceptances are rare and uninterrupted. The eight that are guided by these Eight Acceptances are liberation (vimoksha). Fourth, the Seeing Stage (darshana-bhumi) is because of these Eight Acceptances that the eight stages are obtained. The sixteenth mind is fulfilled, so the equal principle of the Four Noble Truths is seen, therefore it is called the Seeing Stage. Fifth, the Thin Stage (tanu-bhumi) is from the Seeing Stage that the wisdom of the path of cultivation (bhavana-marga-jnana) begins, cutting off the first six of the nine grades of afflictions of cultivation in the desire realm, stopping the last three grades, so it is called the Thin Stage. Sixth, the Stage of Leaving Desire (viraga-bhumi) is because the last three grades of afflictions of cultivation are all exhausted, so one no longer returns to the desire realm, therefore it is called the Stage of Leaving Desire. Seventh, the Stage of Accomplishment (krita-bhumi) is the bond of the three realms --------------------------------------------------------------------------------