Chinese
位中立佛地也。又下卷云。又亦为说干慧等十地。第九名菩萨地。第十名佛地者。欲引二乘望上不足。渐次修行至佛果故。又彼佛果不在十地外。亦同在地中者。以引彼故方便同彼。以二乘人于现身上得圣果。故不在后也。意十地者干慧等十地。 二约三界九地十地十一地等已外即成其佛。 三约位见彼已外即成佛。下卷云。但有见修等四位及九地等名同小乘。或云五位。谓见道前七方便。内分前三种为资粮位。以远方便故。后四善根为加行位。是近方便故。余名同前。 四约行学已外无学罗汉位即成其佛。五约时依大乘三僧祇外即成其佛。劫数如下卷。又孔目第四云。大乘义从狗梨已去成一百句名一受。一受已去名一阿僧祇。此是大数十数中第一数也。三乘大乘佛唯一方佛化仪。经此三大劫修道得成佛。六约菩萨行三十忍三心外即成其佛。 七约无分别空理一念即成其佛。记云。回心教中存依他法。似有相而性是空。约此性空之假相空理不为真如理。 八约生死最后分段身上即成其佛。此约化身。若约报身分段身后即成其佛。记云。约报身者灭分段身后成佛也。下卷云。若始教中为回声闻亦说分段至究竟。佛身亦尔。然是化非实也。 约初教已直进位有其七门。一约位。初从 现代汉语译本 位中立佛地也。又下卷云：‘又亦为说干慧（Ganhui，指以智慧干燥烦恼）等十地。第九名菩萨地（Pusadi，菩萨所处的阶段）。第十名佛地（Fodi，佛所处的阶段）者。’ 欲引导二乘（Ercheng，声闻乘和缘觉乘）认为向上追求还不够，从而渐次修行直至佛果的缘故。又彼佛果不在十地之外，也同样在地中，这是因为引导他们的缘故，方便法门与他们相同。因为二乘人在现世之身就能获得圣果，所以不在以后。意思是十地就是干慧等十地。 二、如果按照三界（Sanjie，欲界、色界、无色界）九地、十地、十一地等之外，就成就了佛。 三、如果按照位次，见到彼岸之外就成就了佛。下卷说：‘但有见、修等四位以及九地等名称与小乘相同。’ 或者说有五位，即见道前的七方便。其中又将前三种划分为资粮位（Ziliangwei，积累资粮的阶段），因为是远方便的缘故。后四种善根划分为加行位（Jiaxingwei，为进入见道而努力的阶段），是近方便的缘故。其余名称与之前相同。 四、如果按照修行，学完之后，无学罗汉位（Wu xue luohan wei，不再需要学习的阿罗汉的果位）就成就了佛。五、如果按照时间，依据大乘（Dacheng，大乘佛教）三大阿僧祇劫（Sengqijie，极长的时间单位）之外就成就了佛。劫数如下卷所述。又孔目第四说：‘大乘的意义是从狗梨（Gouli，数量单位）开始，一百句称为一受。一受之后称为一阿僧祇。’ 这是大数中的第一个数。三乘（Sancheng，声闻乘、缘觉乘、菩萨乘）大乘佛只有一方佛的教化仪轨。经过这三大劫修道才能成就佛。六、如果按照菩萨行，三十忍（Sanshi ren，菩萨修行的三十种忍辱）三心（Sanxin，菩提心等三种心）之外就成就了佛。 七、如果按照无分别的空性之理，一念之间就成就了佛。记中说：‘回心教中存在依他法（Yitafa，依赖其他条件而存在的法），表面上好像有相，但其自性是空。’ 依据这种性空的假相空理，不认为是真如理（Zhenruli，事物的真实本性）。 八、如果按照生死，在最后的分段生死之身上就成就了佛。这是指化身（Huashen，佛的化现之身）。如果按照报身（Baoshen，佛的报应之身），在分段生死之后就成就了佛。记中说：‘按照报身来说，灭掉分段生死之后就成佛了。’ 下卷说：‘如果在始教中，为了使声闻回心，也说分段生死直至究竟。佛身也是这样，但这只是化身，不是实身。’ 按照初教，已经直进的位次有七个方面。一、按照位次，最初从……
English
English version This is a neutral Buddha-land. Furthermore, the lower scroll states: 'It also speaks of the ten grounds, such as Ganhui (drying afflictions with wisdom). The ninth is called the Bodhisattva Ground (Pusadi, the stage where Bodhisattvas reside). The tenth is called the Buddha Ground (Fodi, the stage where Buddhas reside).' This is to guide the Two Vehicles (Ercheng, Śrāvakayāna and Pratyekabuddhayāna) to realize their aspirations are insufficient, and thus gradually cultivate until they attain Buddhahood. Moreover, that Buddha-fruit is not outside the ten grounds, but also within them, because it is to guide them, and the expedient methods are the same as theirs. Because people of the Two Vehicles can attain the holy fruit in their present lives, it is not in the future. The meaning is that the ten grounds are the ten grounds such as Ganhui. Secondly, if based on the Three Realms (Sanjie, the desire realm, the form realm, and the formless realm), beyond the nine grounds, ten grounds, and eleven grounds, one attains Buddhahood. Thirdly, if based on position, seeing beyond the other shore, one attains Buddhahood. The lower scroll states: 'But there are four positions such as seeing and cultivating, and the names of the nine grounds are the same as in the Small Vehicle.' Or it is said there are five positions, namely the seven expedients before the path of seeing. Among them, the first three are divided into the Accumulation Stage (Ziliangwei, the stage of accumulating merit and wisdom), because they are distant expedients. The latter four roots of goodness are divided into the Application Stage (Jiaxingwei, the stage of striving to enter the path of seeing), because they are near expedients. The remaining names are the same as before. Fourthly, if based on practice, after learning is complete, the Arhat stage of No More Learning (Wu xue luohan wei, the state of an Arhat who no longer needs to learn) is where one attains Buddhahood. Fifthly, if based on time, according to the Mahāyāna (Dacheng, the Great Vehicle) beyond the three great Asamkhya kalpas (Sengqijie, extremely long units of time), one attains Buddhahood. The number of kalpas is as described in the lower scroll. Furthermore, the fourth section of Kongmu states: 'The meaning of Mahāyāna is that from Gouli (Gouli, a unit of quantity) onwards, one hundred sentences are called one reception. After one reception, it is called one Asamkhya.' This is the first number among the large numbers. The Buddhas of the Three Vehicles (Sancheng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) of the Mahāyāna only have the teaching practices of a Buddha in one direction. After cultivating the path for these three great kalpas, one can attain Buddhahood. Sixthly, if based on the Bodhisattva practice, beyond the thirty kinds of forbearance (Sanshi ren, the thirty types of patience practiced by Bodhisattvas) and the three minds (Sanxin, the three types of minds such as the Bodhi mind), one attains Buddhahood. Seventhly, if based on the principle of non-discriminating emptiness, in a single thought, one attains Buddhahood. The record states: 'In the teaching of turning the mind, there exists dependent arising (Yitafa, phenomena that exist dependent on other conditions). It seems to have characteristics, but its nature is empty.' Based on this empty principle of illusory appearances of emptiness, it is not considered the true nature of Suchness (Zhenruli, the true nature of things). Eighthly, if based on birth and death, one attains Buddhahood in the final body of segmented birth and death. This refers to the Nirmāṇakāya (Huashen, the manifested body of the Buddha). If based on the Sambhogakāya (Baoshen, the reward body of the Buddha), one attains Buddhahood after segmented birth and death. The record states: 'According to the Sambhogakāya, one attains Buddhahood after extinguishing segmented birth and death.' The lower scroll states: 'If in the initial teaching, in order to turn the Śrāvakas' minds, it is also said that segmented birth and death continues until the ultimate. The Buddha's body is also like this, but it is only a manifested body, not a real body.' According to the initial teaching, there are seven aspects to the position of direct advancement. First, according to position, initially from... --------------------------------------------------------------------------------
Chinese
十信位等乃至从欢喜地等满足十地外即成其佛。此由佛境分段身故。记云。此本业经意谓百劫修相好业所感故。业所感边名为分段。不如因位有漏业为因。四取为缘所得分段身也。二复约位。从欢喜地尽第九地。于第十地即退成其佛。此亦为对声闻下位。于下身成佛故作此说。三约理。真如无分别空一念即成其佛。四约十地后。一念证果即成其佛。玄门云。若大乘明一念佛成佛义者。凡有二种。一者会缘以入实性。无多小故明一念成佛。如大品经一念品义是也。二者行行既满取最后念名为成佛。如人远行。以后步为到。此亦分因缘起而明三僧祇劫。修道地前是一僧祇劫。初地至七地是二僧祇。八地至十地是三僧祇。然亦不定为有一念成佛。故明知不定人。终南问答云。一由觉理。位满足时唯一念故。二会缘从实时法性无多非长短。一成即一切成。一切成即一成故。此逆次前二义当孔目上义。后义当孔目此义。五约时。大乘三僧祇后即成其佛。六约行。究竟无学即成其佛。七约大乘十二住。于第十二最上菩萨住后即成其佛。终南问答云。若依三乘始教即半成佛半不成佛。若直进及回心二人修行满十千劫住堪任地者并皆成佛。若未至此位即与一阐底迦位同。如此人等并皆不成佛。此据位语。若佛母者于一三千所有佛等并是 化佛。摩耶眷属等亦即非实。诸三千界处亦有别佛化义。同前净土之中。有佛母等诸眷属者。亦唯是化佛。是法门非八相化也。若百劫修相好业者是化非实(已上唯约始教)。若一切众生佛前后者。有十方佛故得同时他处成佛。若化有情亦得能化所化同时成佛。为进退不定故。若他方诸佛应化者。十方净土所有诸佛并是实报无有变化。若权起不定始终令有情机知变化者。即属化摄。若色究竟处及菩提树下二佛相对有其两义。一以化显报。即树下显莲华藏世界海中佛。是报故也。二以报显化。举色究竟处成高大身。显菩提树下是化义也。以上文是通始终教。今此文初通二教两义。已下以一乘报始教报身望化说也。故疏第三云。若始教在色界顶为引小乘。同界说。若依终教不在三界。如涅槃云。西方去此三十二恒河沙佛土有世界。名无胜。是释迦佛报佛净土。若诸根相入相者有二义。一据本性。即大乘菩萨缘觉声闻。若依现觉。总名大乘菩萨人。今摄本性从大乘简耳。即变化改性二义皆成也。若修道成佛不成佛者。实行修道皆悉成佛。若对异机现不成佛。若约正理无成不成。若佛相貌者。亦德亦人相。是佛相貌。此等文意通始终教。若种性差别者。五教云。一约始教。即就有为无常法立种性故。则不能遍一切有情故。五种 现代汉语译本 化佛（应化之佛）。摩耶（佛母名）眷属等也不是真实的。诸三千大千世界处也有别的佛化现的意义，与之前的净土之中，有佛母等眷属的情况相同，也只是化佛。这种法门不是指佛的八相成道之化现。如果用百劫的时间修习相好之业，那么这种相好是化现而非真实（以上只针对始教）。如果说一切众生在佛之前或之后成佛，因为有十方佛，所以可以同时在其他地方成佛。如果化现有情，也能使能化之佛和所化之有情同时成佛，这是为了适应进退不定之众生。如果他方诸佛应化而来，那么十方净土所有的诸佛都是实报身，没有变化。如果权巧地根据众生的根机，不定时地示现变化，就属于化现。在色究竟天（最高的天界）和菩提树下，两佛相对存在两种意义：一是通过化身来显现报身，即菩提树下显现的是莲华藏世界海中的佛，这是报身。二是通过报身来显现化身，即在色究竟天成就高大之身，是为了显示菩提树下是化身。以上文字是通于始终二教的。现在这段文字首先贯通二教的两种意义。以下是用一乘的报身来衡量始教的报身和化身。所以疏第三说：‘如果始教在顶为引小乘，同界说。’如果依据终教，则不在三界。如《涅槃经》所说：‘西方距离此地三十二恒河沙佛土，有一个世界，名为无胜，是释迦佛的报佛净土。’如果诸根相入相，有两种意义：一是根据本性，即大乘菩萨、缘觉、声闻；如果依据现觉，总称为大乘菩萨人。现在摄取本性，是为了从大乘中进行简别。即变化和改变本性两种意义都成立。如果修道成佛或不成佛，实行修道最终都能成佛。如果针对不同的根机，则示现不成佛。如果按照正理，则无成与不成。如果说佛的相貌，既是功德，也是人相，这就是佛的相貌。这些文字的意义贯通始终二教。如果说种性的差别，五教说：一是根据始教，即就着有为无常法来建立种性，所以不能遍及一切有情，因此有五种种性。
English
English version Transformation Buddha (Hua Fo). The retinue of Maya (Mother of Buddha), etc., are also not real. In the various three thousand great chiliocosms, there are also different meanings of Buddha's transformations, similar to the previous Pure Lands where the retinue includes Buddha's mother, etc., which are only transformation Buddhas. This Dharma gate does not refer to the transformation of the Buddha's eight phases of enlightenment. If one cultivates the karma of excellent marks and characteristics for hundreds of kalpas, then these marks and characteristics are transformations and not real (the above only applies to the Initial Teaching). If all sentient beings attain Buddhahood before or after the Buddha, because there are Buddhas in the ten directions, they can simultaneously attain Buddhahood in other places. If transforming sentient beings, it can also enable the transforming Buddha and the transformed sentient beings to attain Buddhahood simultaneously, this is to accommodate sentient beings who are uncertain in their progress. If Buddhas from other lands appear as transformations, then all the Buddhas in the Pure Lands of the ten directions are Reward Bodies (realized bodies) without transformations. If one skillfully initiates changes according to the faculties of sentient beings, showing transformations at indefinite times, then it belongs to the category of transformations. In the Realm of the Highest Heaven (Rūpadhātu Akaniṣṭha) and under the Bodhi tree, the two Buddhas facing each other have two meanings: one is to reveal the Reward Body through the Transformation Body, that is, the Buddha appearing under the Bodhi tree is the Buddha in the Lotus Treasury World Sea, which is the Reward Body. The second is to reveal the Transformation Body through the Reward Body, that is, attaining a tall and great body in the Realm of the Highest Heaven, to show that the one under the Bodhi tree is a Transformation Body. The above text is common to both the Initial and Final Teachings. Now this passage first connects the two meanings of the two teachings. The following uses the Reward Body of the One Vehicle to measure the Reward Body and Transformation Body of the Initial Teaching. Therefore, Commentary 3 says: 'If the Initial Teaching is at the peak to guide the Small Vehicle, it speaks of the same realm.' If according to the Final Teaching, it is not in the Three Realms. As the Nirvana Sutra says: 'To the west, thirty-two Ganges river sands of Buddha lands away from here, there is a world called No Victory, which is the Pure Land of the Reward Body of Shakyamuni Buddha.' If the faculties enter into each other, there are two meanings: one is according to the inherent nature, that is, Mahayana Bodhisattvas, Pratyekabuddhas, and Sravakas; if according to the present awareness, they are collectively called Mahayana Bodhisattva people. Now, taking the inherent nature is to distinguish from the Mahayana. That is, both the meanings of transformation and changing the inherent nature are established. If one cultivates the path to become a Buddha or not, practicing cultivation will ultimately lead to Buddhahood. If targeting different faculties, then it is shown as not becoming a Buddha. If according to the correct principle, there is no becoming or not becoming. If speaking of the Buddha's appearance, it is both merit and human form, this is the Buddha's appearance. The meaning of these texts connects the Initial and Final Teachings. If speaking of the differences in lineage, the Five Teachings say: one is according to the Initial Teaching, that is, establishing lineage based on conditioned impermanent dharmas, so it cannot pervade all sentient beings, therefore there are five lineages. --------------------------------------------------------------------------------