Chinese
九地十地无相行无功用未成满。第三阿僧祇劫此无相无功用乃成。譬如须陀洹斯陀含阿那含三位制立为五人。若三位云何制立为五人。由位差别故成五人。从初方便至须陀洹为第一人。家家为第二人。斯陀含为第三人。一种子为第四人。阿那含为第五人。菩萨位尔。初地为第一位。从二地至七地为第二位。八地至第十地为第三位。亦得制立为五人。从方便至初地为第一人。从二地至四地为第二人。五地至六地为第三人。七地为第四人。八地至十地为第五人。解云。此约声闻乘果。释十地者显他人释十地中别。故此章引此文显三乘十地差别不同。问。若尔与此十地准释意云何。答。惠镜德云。从方便至须陀洹为第一人。为初地人者。是同见道类故。家家者。此从人死生于天中。还亦至人中。如从家至家故云家家。第二地中修惑时以无流智而修行。至四地中还得彼无流智。故约此义准家家也。五地六地于无相中最胜故有相行薄唯薄地人也。第七地中离有相行。唯有功用位故唯受半生准也。八地已上离有功用。故准已离欲人可知也。情非情作佛者。问答云。若依三乘终教即一切有情众生皆悉成佛。由他圣智显本有佛性及行性。故除其草木等。如涅槃经说。若成佛处者。终南问答云。若终教三乘如三千等。同类世界现佛成者并 现代汉语译本 九地（第九个菩萨阶位）十地（第十个菩萨阶位）的无相行和无功用行尚未圆满。要经过第三阿僧祇劫（极长的时间单位），这无相无功用才能成就。譬如须陀洹（入流果，小乘初果）、斯陀含（一来果，小乘二果）、阿那含（不还果，小乘三果）这三个果位，可以设立为五种人。如果说是三个果位，为何能设立为五种人呢？由于果位的差别，所以成为五种人。从最初的方便行到须陀洹果为第一种人，家家（将在人天之间往返一次）为第二种人，斯陀含为第三种人，一种子（只受一次生）为第四种人，阿那含为第五种人。菩萨的阶位也是如此。初地（欢喜地，菩萨初阶位）为第一位，从二地（离垢地）到七地（远行地）为第二位，八地（不动地）到第十地（法云地）为第三位。也可以设立为五种人。从方便行到初地为第一种人，从二地到四地（焰慧地）为第二种人，五地（极难胜地）到六地（现前地）为第三种人，七地为第四种人，八地到十地为第五种人。 解释说，这是依据声闻乘（小乘）的果位来划分的。解释十地是为了显示其他人对十地的不同解释。因此本章引用这段文字来显示三乘（声闻乘、缘觉乘、菩萨乘）十地的差别不同。问：如果这样，与此十地相对应的解释是什么意思呢？答：惠镜德说，从方便行到须陀洹为第一种人，相当于初地的人，是因为他们都属于见道（证悟真理）的同类。家家，是指此人死后生于天界，还会再回到人间，就像从家到家一样，所以称为家家。第二地中，在修习烦恼时，以无漏智（没有烦恼的智慧）来修行，到四地中，还能获得那种无漏智，所以依据这个意义来比喻家家。五地六地在无相行中最殊胜，所以有相行很薄弱，只有薄地的人才能达到。第七地中，远离有相行，只有功用位，所以只受半生（只经历一半的生死）来比喻。八地以上，远离有功用，所以可以比照已经脱离欲望的人来理解。情与非情（有情众生与无情之物）都能成佛的问题。问答说，如果依据三乘的终教（最终教义），那么一切有情众生都能够成佛，因为他圣智（其他圣人的智慧）显示了本有的佛性以及行性，所以排除了草木等无情之物。如《涅槃经》所说。如果说成佛之处，终南的问答说，如果终教的三乘就像三千大千世界等，同类世界显现佛陀成就者并存。
English
English version The non-form practice and non-effort practice of the Ninth Ground (Ninth Bodhisattva stage) and Tenth Ground (Tenth Bodhisattva stage) are not yet complete. It will take the third asamkhya-kalpa (an extremely long unit of time) for this non-form and non-effort to be accomplished. For example, the three stages of Srotapanna (Stream-enterer, the first fruit of the Small Vehicle), Sakrdagamin (Once-returner, the second fruit of the Small Vehicle), and Anagamin (Non-returner, the third fruit of the Small Vehicle) can be established as five types of people. If they are three stages, how can they be established as five types of people? Because of the differences in the stages, they become five types of people. From the initial expedient practice to the Srotapanna fruit is the first type of person, 'householder' (will return once between human and heavenly realms) is the second type of person, Sakrdagamin is the third type of person, 'one-seed' (will only be reborn once) is the fourth type of person, and Anagamin is the fifth type of person. The stages of Bodhisattvas are also like this. The First Ground (Joyful Ground, the first Bodhisattva stage) is the first stage, from the Second Ground (Immaculate Ground) to the Seventh Ground (Far-going Ground) is the second stage, and from the Eighth Ground (Immovable Ground) to the Tenth Ground (Cloud of Dharma Ground) is the third stage. It can also be established as five types of people. From expedient practice to the First Ground is the first type of person, from the Second Ground to the Fourth Ground (Radiant Wisdom Ground) is the second type of person, from the Fifth Ground (Extremely Difficult to Conquer Ground) to the Sixth Ground (Manifest Ground) is the third type of person, the Seventh Ground is the fourth type of person, and from the Eighth Ground to the Tenth Ground is the fifth type of person. The explanation says that this is based on the fruits of the Sravaka Vehicle (Small Vehicle). Explaining the Ten Grounds is to show the different interpretations of the Ten Grounds by others. Therefore, this chapter quotes this passage to show the different differences between the Ten Grounds of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Question: If so, what is the meaning of the interpretation corresponding to these Ten Grounds? Answer: Huijingde said that from expedient practice to Srotapanna is the first type of person, equivalent to the person of the First Ground, because they belong to the same category of 'seeing the Way' (realizing the truth). 'Householder' refers to a person who, after death, is born in the heavenly realm and will return to the human realm again, just like going from house to house, so it is called 'householder'. In the Second Ground, when practicing afflictions, one practices with non-outflow wisdom (wisdom without afflictions), and in the Fourth Ground, one can still obtain that non-outflow wisdom, so this meaning is used to compare 'householder'. The Fifth and Sixth Grounds are the most supreme in non-form practice, so form practice is very weak, and only people of the 'thin ground' can reach it. In the Seventh Ground, one is far away from form practice and only has the position of effort, so it is compared to only receiving 'half-life' (only experiencing half of birth and death). Above the Eighth Ground, one is far away from effort, so it can be understood by comparing it to a person who has already detached from desire. The question of whether sentient and non-sentient beings (sentient beings and inanimate objects) can become Buddhas. The answer says that if based on the final teachings of the Three Vehicles, then all sentient beings can become Buddhas, because the wisdom of other sages (the wisdom of other saints) reveals the inherent Buddha-nature and the nature of practice, so it excludes inanimate objects such as plants and trees. As the Nirvana Sutra says. If we talk about the place where Buddhas are made, the Q&A of Zhongnan says, if the three vehicles of the final teaching are like the three thousand great thousand worlds, etc., the same kind of world shows that Buddhas are made and exist together. --------------------------------------------------------------------------------
Chinese
是化佛。何以知之。大智度论成佛世界广引。如疏得知。并是化佛化境多处现身故是化也。摩醯首罗天身亦是化作。由权现阎浮菩提树下。是故化佛莲华藏界所有佛者是实报也。通体相用十方净土所现佛者是报佛也。所有亲属是法门也。为现引此娑婆小根毕习众生。故如大乘无量寿经说。若修相好业。若依终教及直进菩萨并从发心以来一切并修十地。终教无别。百劫修相好业。下卷云。此终教中论其实行。从发意即福慧双修故成佛时无别修也。若种性者。下卷云。即就真如性中立种性。故则遍一切众生皆悉有性。故智论云。白石有银性。黄石有金性。水是湿性。火是热性。一切众生有涅槃性。以一切妄识无不可归自真性故。如经说言众生亦尔。悉皆有心。凡有心者定当得成阿耨菩提。以是义故我常宣说。一切众生悉有佛性。问。如有难云。若诸有心悉当得菩提者佛亦有心亦应当得。若言。佛虽有心更非当得。是则无性众生虽是有心亦非当得。答。经中已自为简滥。故但云众生有心。不云佛也。以处处受生名众生。故不同佛也。广如彼说。位地亦如下卷说。 第四约顿教。朋唯有一门。所谓无相。何以故。由成行三昧乘彼一昧真如所成故不可说。有诸异相门成。亦此一切俱离是名佛也。若修时者孔目云。若顿教义 现代汉语译本：是化身佛。如何得知呢？《大智度论》广泛引用了成佛的世界，正如疏文所知。并且这些化身佛和化身境界在多处显现身形，所以是化身。摩醯首罗天（Maheśvara，自在天）的身形也是化现出来的。由于权宜之计，（佛）显现在阎浮菩提树（Jambudvipa，南赡部洲的菩提树）下。因此，化身佛在莲华藏世界（Lotus Treasury World）中的佛是实报身。通体显现相和作用，在十方净土（Ten Directions Pure Lands）所显现的佛是报身佛。所有的亲属眷属是法门。为了引导娑婆世界（Sahā World，我们所居住的这个世界）小根器的众生，所以如《大乘无量寿经》所说，如果修习相好业，如果依据终教以及直进菩萨，都从发心以来一切都修习十地（Ten Bhūmis）。终教没有差别，需要百劫修习相好业。下卷说，此终教中论述其实际修行，从发意开始就福慧双修，所以成佛时没有另外的修习。如果说种性，下卷说，就是从真如自性（Tathātā，事物的真实本性）中建立种性，所以遍及一切众生都具有佛性。所以《智度论》说，白石有银的性质，黄石有金的性质，水是湿的性质，火是热的性质，一切众生有涅槃（Nirvana，寂灭）的性质。因为一切妄识没有不可回归自身真性的缘故。如经文所说，众生也是这样，都具有心。凡是有心的，必定能够成就阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。因为这个缘故，我常常宣说，一切众生都具有佛性。问：如果有人提出疑问，如果所有有心的众生都应当获得菩提，那么佛也有心，也应当获得。如果说，佛虽然有心，但不再是应当获得，那么没有佛性的众生虽然有心，也不是应当获得。答：经文中已经自己做了简别，所以只说众生有心，没有说佛。因为处处受生名为众生，所以不同于佛。详细的解释如彼处所说。位地也如下卷所说。 第四，关于顿教。唯一的一门，就是无相。为什么呢？由于成就行三昧（Samādhi，禅定）是凭借那一味的真如（Tathātā，事物的真实本性）所成就的，所以不可说。有各种不同的相门成就，也都是一切俱离，这叫做佛。如果说修习的时间，孔目说，如果是顿教的意义
English
English version: These are transformation bodies of Buddhas. How do we know this? The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) extensively cites the worlds where Buddhas attain enlightenment, as understood from the commentaries. Furthermore, these transformation Buddhas and their realms manifest in many places, hence they are transformations. The body of Maheśvara (自在天, the Great Lord) is also a transformation. Due to expedient means, (the Buddha) appears under the Jambudvipa (南贍部洲, the continent south of Mount Meru) Bodhi tree. Therefore, the transformation Buddhas in the Lotus Treasury World (蓮華藏世界) are the reward bodies. The Buddhas who manifest their complete form, characteristics, and functions in the Pure Lands of the ten directions (十方淨土) are the reward body Buddhas. All relatives and dependents are Dharma gates. It is to guide sentient beings with small roots in the Sahā World (娑婆世界, this world we live in), as stated in the Larger Sutra of Immeasurable Life, that if one cultivates the karma of excellent marks and characteristics, if one relies on the Final Teaching and directly advancing Bodhisattvas, all cultivate the Ten Bhūmis (十地) from the initial aspiration. There is no difference in the Final Teaching; it requires a hundred kalpas to cultivate the karma of excellent marks and characteristics. The lower volume states that in this Final Teaching, the actual practice involves cultivating both merit and wisdom from the moment of aspiration, so there is no separate cultivation at the time of attaining Buddhahood. Regarding the nature, the lower volume states that the nature is established within the true suchness (Tathātā, 事物的真實本性), so it pervades all sentient beings, and all possess the Buddha-nature. Therefore, the Mahāprajñāpāramitāśāstra says that white stone has the nature of silver, yellow stone has the nature of gold, water has the nature of wetness, and fire has the nature of heat. All sentient beings have the nature of Nirvana (寂滅). Because all deluded consciousnesses can return to their true nature. As the sutra says, sentient beings are also like this; all have a mind. Whoever has a mind will surely attain Anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed perfect enlightenment). For this reason, I always proclaim that all sentient beings have Buddha-nature. Question: If someone raises the question that if all sentient beings with a mind should attain Bodhi, then the Buddha also has a mind and should also attain it. If it is said that although the Buddha has a mind, it is no longer something to be attained, then sentient beings without Buddha-nature, although they have a mind, should also not attain it. Answer: The sutra itself has already made a distinction, so it only says that sentient beings have a mind, not the Buddha. Because being born in various places is called a sentient being, so it is different from the Buddha. A detailed explanation is as stated there. The stages are also as stated in the lower volume. Fourth, regarding the Sudden Teaching. There is only one gate, which is non-form. Why? Because the attainment of the Samādhi (禪定) of practice is accomplished through that one flavor of true suchness (Tathātā, 事物的真實本性), so it cannot be described. The various gates of different forms that are accomplished are all completely detached, and this is called a Buddha. Regarding the time of cultivation, Kongmu says that if it is the meaning of the Sudden Teaching --------------------------------------------------------------------------------