Chinese
性中即有一分无性众生。故显扬论云。云何种性差别。五种道理一切界差别可得故。乃至云。唯现在世非般涅槃。不应理故。乃至广说。是故当知。由法尔故无始时来一切有情有五种性。第五种性无有出世功德因。故永不灭度。由是道理诸佛利乐有情功德无有断尽。其有种性者。如瑜伽论云。种性亦有二种。一本性住。二习所成。广如彼说。又云。若三乘始教中以渐异小乘故说多人有性。犹未全异彼。故许一分无性。是故论中判为权施不了说也。 约大乘终教有其十门。一者约位。从十信行乃至欢喜等十地满后即其佛。二者从欢喜等初地至尽第九地于第十地中即成其佛。如梵网经所说者是。此为对声闻现凡身上得于果证。故作此说。此当变化佛成非当实成。记云。上卷梵经中云。第十体性入佛境界地。依此文故知第十地中成佛也。三者是约位。从初欢喜地至第三地是世间相同三界。第四地已去第七地相同无流。于世间身中得彼三乘无流德名为出世。记云。约所依身同分段故是世间。而第四地初得出世德故约此德为出世也。第八此至第十地名出出世即得成佛。记云。是所依身同成变易故。第八地成法身(记云。约十地论起信论意释。谓起信论云。依色自在地故成十身相作义。十地论云。三世间自在故得十自在。约 现代汉语译本： 在自性中，存在一部分没有自性的众生。所以《显扬论》中说：‘什么是种性的差别？因为五种道理在一切界中差别是可得的。’乃至说：‘唯有现在世而非般涅槃，是不应道理的。’乃至广说。因此应当知道，由于法尔的缘故，从无始以来，一切有情都有五种种性。第五种种性没有出世功德的因，所以永远不会灭度。由于这个道理，诸佛利益安乐有情的功德没有断绝穷尽的时候。具有种性的人，如《瑜伽论》所说：‘种性也有两种，一是本性住，二是习所成。’详细内容如该论所述。又说：‘如果在三乘始教中，因为逐渐不同于小乘，所以说很多人具有佛性，但还没有完全不同于小乘，所以允许一部分没有佛性。’因此论中判断为权巧施设的不了义之说。 关于大乘终教，有十个方面：一是关于位次，从十信行乃至欢喜等十地圆满后就成佛。二是关于从欢喜等初地到第九地，在第十地中就成佛。如《梵网经》所说。这是为了针对声闻在凡夫身上得到果证，所以这样说。这应当是变化佛成就，而不是真实成就。记中说：‘上卷《梵网经》中说，第十体性进入佛境界地。’依据这段经文，可知在第十地中成佛。三是关于位次，从初欢喜地到第三地是与世间相同的三界。第四地以后到第七地是与无流相同。在世间身中得到三乘无流的功德，称为出世。记中说：‘因为所依之身相同于分段生死，所以是世间。而第四地初次得到出世的功德，所以依据这个功德称为出世。’第八地到第十地称为出出世，就得以成佛。记中说：‘这是所依之身相同于成就变易生死。’第八地成就法身（记中说：‘依据《十地论》、《起信论》的意义解释。所谓《起信论》说：依据色自在地，所以成就十身相作义。《十地论》说：三世间自在，所以得到十自在。’关于
English
English version: Within the nature, there exists a portion of sentient beings without nature. Therefore, the *Xianyang Lun* (Treatise on Manifesting the Teaching) states: 'What is the difference in *zhongxing* (inherent nature)? Because the differences in the five principles are attainable in all realms.' It goes on to say: 'Only the present world, not *ban niepan* (parinirvana), is unreasonable.' And so on. Therefore, it should be known that due to *fa'er* (suchness), from beginningless time, all sentient beings have five *zhongxing* (inherent natures). The fifth *zhongxing* (inherent nature) lacks the cause for supramundane merit, so it will never be extinguished. Due to this reason, the merit of the Buddhas benefiting and bringing happiness to sentient beings will never be exhausted. Those who possess *zhongxing* (inherent nature), as stated in the *Yujia Lun* (Yoga Treatise): 'There are two types of *zhongxing* (inherent nature): one is inherent, and the other is acquired through practice.' The details are as described in that treatise. It also says: 'If in the initial teachings of the Three Vehicles, because they gradually differ from the Small Vehicle, it is said that many people possess Buddha-nature, but they are not completely different from the Small Vehicle, so it is allowed that a portion does not possess Buddha-nature.' Therefore, the treatise judges this to be a provisional and incomplete teaching. Regarding the final teaching of the Mahayana, there are ten aspects: First, regarding the stages, from the Ten Faiths and Practices up to the completion of the Ten Grounds such as Joy, one becomes a Buddha. Second, regarding from the First Ground of Joy and so on to the Ninth Ground, one becomes a Buddha in the Tenth Ground, as stated in the *Fanwang Jing* (Brahma Net Sutra). This is said in response to the *shengwen* (hearers) attaining fruit-realization in the body of ordinary beings. This should be the accomplishment of a transformation Buddha, not a real accomplishment. The commentary says: 'The upper volume of the *Fanwang Jing* (Brahma Net Sutra) says that the Tenth Essence enters the Buddha-realm Ground.' Based on this passage, it is known that one becomes a Buddha in the Tenth Ground. Third, regarding the stages, from the First Ground of Joy to the Third Ground, it is the same as the mundane Three Realms. From the Fourth Ground onwards to the Seventh Ground, it is the same as the non-outflow. Attaining the merit of the Three Vehicles without outflow in the mundane body is called supramundane. The commentary says: 'Because the body relied upon is the same as the segmented life and death, it is mundane. And because the supramundane merit is first attained in the Fourth Ground, it is called supramundane based on this merit.' The Eighth Ground to the Tenth Ground is called beyond the supramundane, and one attains Buddhahood. The commentary says: 'This is because the body relied upon is the same as the accomplishment of the transformation life and death.' The Eighth Ground accomplishes the *Dharmakaya* (Dharma Body) (The commentary says: 'Explained according to the meaning of the *Shidi Lun* (Ten Grounds Treatise) and the *Qixin Lun* (Awakening of Faith Treatise). The *Qixin Lun* (Awakening of Faith Treatise) says: Based on the Ground of Freedom in Form, one accomplishes the meaning of the Ten Bodies. The *Shidi Lun* (Ten Grounds Treatise) says: Being free in the Three Worlds, one attains the Ten Freedoms.') Regarding --------------------------------------------------------------------------------
Chinese
此位故此位初成佛也。如是第八地中证无生忍故成法身也。第九地中四十九无碍辨才应机说法故成应身也。第十地中云雨法说故成化身也)。第九地成应身。第十地成化身。此为于十地中别地相。故作是说。四者一念成佛约无分别真理。故作是说。第五约证以明一念成佛。于初地中一念证故。六于十地后一念证果名一念成佛。上诸一念者所谓无念也。七约时者。谓大乘三乘三僧祇后即是佛。下卷云。二不定三僧祇此有二义。一为通余杂类世界故。如胜天王经说。二据佛德无限量故。如宝云经云。善男子菩萨不能思议如来境界。不可思量。但为浅近众生说三僧祇修集所得菩提。而实发心已来不可计数。解云。此中不可计数阿僧祇劫非但三也。问。何故前教定三僧祇此中乃有定不定耶。答。前教生故。此教熟故。方便渐渐劝彼三乘。向一乘。故作是说也。八约行。金刚心后得一切智。智即是佛。九约生死。灭七种生死后即是其佛。记云。谓分段三有变易四生死故云七种生死。约此义故相德云。七种苦谛也。故梁论云。三种集谛谓皮肉心。七种苦谛谓三界分段为三变易有四故有七种。宝性论云。变易有四。一缘相。二因相。三生相。四坏相。佛性论云。一方便。二因缘。三有有。四无有无上。依经云。三界中有四难。一烦恼 难。二业难。三生报难。四过失难。无明住地缘起因缘生死如业难。无明住地缘起有有生死如生报难。无明住地缘起无有生死如过失难。解云。依胜鬘经五住种子名五住地。依五住地起于现行名五住起。依无明住他种子缘起现行法执无明。是变易生死方便名方便生死。故佛性论云。方便生死者是无明住地能生新无流业。譬如无明生行。二因缘者依无明住地缘发无流业。是变易生死亲资助因缘生死。此前二生死非正变易以与变易为方便及因缘亦名生死。如三界中惑业是分段方便因缘。亦名分段生死。故梁摄论云。苦集通名生死。三有有者依无流业。是业名为因缘生死。此前二生死非正变易以与变易为方便及因缘亦生死。如三界中惑业。是分段生死。故梁论云。苦集通名生死。三有有者依无流业资有流业。所引变易生死名有有生死。故佛性论云。有有生死者是无明住地为方便。无流业为因。三种圣人意所生身。譬如四取为缘有流业为因三界内生身。四无有者是变易生死最后身。故名无有。故佛性论云。无有生死者是三种圣人意生身最后身为缘。是不可思惟退堕。譬如生为缘死等为过失。问。何者是三种圣人。答。胜鬘经云。无明为缘无流业因生阿罗汉辟支佛大力菩萨三种意生身。在地上故。楞伽经第五卷云。有三种意生身 现代汉语译本 难：一是业难（karma difficulty），二是生报难（rebirth retribution difficulty），三是过失难（fault difficulty），四是无明住地（Avidya-vasabhumi，ignorance dwelling place）缘起因缘生死如业难。无明住地缘起有有生死如生报难。无明住地缘起无有生死如过失难。 解释：依据《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra），五住种子名为五住地。依据五住地而起的现行（manifestation）名为五住起。依据无明住地，以他种子为缘而起的现行法执无明，是变易生死（transformation birth and death）的方便，名为方便生死。所以《佛性论》（Buddhatā-prakaraṇa）说：‘方便生死，是无明住地能生新的无流业（non-outflow karma）。’譬如无明生行。 二因缘者：依据无明住地，以缘发起无流业，是变易生死的亲近资助因缘生死。此前两种生死并非真正的变易生死，而是以与变易生死作为方便和因缘，也名为生死。如三界中的惑业（delusion and karma）是分段生死的方便因缘，也名为分段生死。所以《梁摄论》（Mahāyānasaṃgraha）说：‘苦集（dukkha and samudaya，suffering and its origin）通名为生死。’ 三有有者：依据无流业资助有流业（outflow karma），所引发的变易生死名为有有生死。所以《佛性论》说：‘有有生死，是无明住地为方便，无流业为因，三种圣人意所生身。’譬如四取（four attachments）为缘，有流业为因，三界内生身。 四无有者：是变易生死最后的身，所以名为无有。所以《佛性论》说：‘无有生死，是三种圣人意生身最后身为缘，是不可思议的退堕。’譬如生为缘，死等为过失。 问：何者是三种圣人？ 答：《胜鬘经》说：‘无明为缘，无流业为因，生阿罗汉（Arhat，worthy one），辟支佛（Pratyekabuddha，solitary Buddha），大力菩萨（Mahasattva Bodhisattva，great being Bodhisattva）三种意生身，在地上故。’《楞伽经》（Laṅkāvatāra Sūtra）第五卷说：‘有三种意生身。’
English
English version Difficulties: First, karma difficulty. Second, rebirth retribution difficulty. Third, fault difficulty. Fourth, the arising of conditioned existence from the Avidya-vasabhumi (ignorance dwelling place) leading to birth and death is like karma difficulty. The arising of conditioned existence from the Avidya-vasabhumi resulting in existence and further existence is like rebirth retribution difficulty. The arising of conditioned existence from the Avidya-vasabhumi resulting in non-existence is like fault difficulty. Explanation: According to the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra), the seeds of the five dwellings are called the five dwelling places. The manifest actions arising from the five dwelling places are called the five arising from the dwellings. Relying on the Avidya-vasabhumi, with other seeds as conditions, the manifest clinging to the dharma due to ignorance is a skillful means for transformation birth and death, called skillful means birth and death. Therefore, the Buddhatā-prakaraṇa (Treatise on Buddha-Nature) says: 'Skillful means birth and death is the Avidya-vasabhumi capable of generating new non-outflow karma.' For example, ignorance gives rise to action. The second, 'conditions': Relying on the Avidya-vasabhumi, with conditions giving rise to non-outflow karma, this is the close supporting condition for transformation birth and death. The previous two kinds of birth and death are not truly transformation birth and death, but because they serve as skillful means and conditions for transformation birth and death, they are also called birth and death. Just as delusion and karma in the three realms are the skillful means and conditions for segmented birth and death, they are also called segmented birth and death. Therefore, the Mahāyānasaṃgraha (Summary of the Great Vehicle) says: 'Dukkha (suffering) and samudaya (origin of suffering) are collectively called birth and death.' The third, 'existence and further existence': Relying on non-outflow karma supporting outflow karma, the resulting transformation birth and death is called existence and further existence. Therefore, the Buddhatā-prakaraṇa says: 'Existence and further existence is the Avidya-vasabhumi as a skillful means, and non-outflow karma as the cause, resulting in the mind-born bodies of the three types of noble ones.' For example, the four attachments are the conditions, and outflow karma is the cause, resulting in the bodies born within the three realms. The fourth, 'non-existence': This is the final body in transformation birth and death, so it is called non-existence. Therefore, the Buddhatā-prakaraṇa says: 'Non-existence birth and death is the final body of the mind-born bodies of the three types of noble ones as the condition, which is an inconceivable decline.' For example, birth is the condition, and death and so on are the faults. Question: Who are the three types of noble ones? Answer: The Śrīmālādevī Siṃhanāda Sūtra says: 'Ignorance is the condition, and non-outflow karma is the cause, giving rise to the three types of mind-born bodies of Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and Mahasattva Bodhisattvas (great being Bodhisattvas), because they are on the ground.' The fifth volume of the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) says: 'There are three types of mind-born bodies.' --------------------------------------------------------------------------------