English
English version Becoming a Buddha. Dwelling in temporary stages to achieve the name and position of Buddhahood requires decisive action. Question: Now, the initial aspiration stage is called Buddha because the underlying principle is equal, so is it said that the initial aspiration is Buddha? Answer: The Commentary Five states: 'That is Buddha,' some explain it as speaking of the result in the cause, or understanding it as being the same as the Buddha's realm, or based on the equality of principle. If based on the teachings of the Three Vehicles, it can also be said as above. Now, examining the context, it is based on the One Vehicle Perfect Teaching, where beginning and end encompass each other, perfectly harmonized and without obstruction. Obtaining the beginning is the end, and exhausting the end is the beginning (hence the above three situations are mentioned). Therefore, it is known that principle, wisdom, practice, position, etc., are all perfectly harmonized and without obstruction. Question: Now, the initial aspiration stage encompasses all stages before and after. Becoming a Buddha is named Buddha according to what is encompassed. If it can encompass, is it named Buddha? Answer: As it should be recorded. Question: Is there scriptural evidence for establishing this stage as Buddhahood? Answer: The evidence is not just one place. There are seven places in the Five Teachings. The first three and the fifth are common evidence, and the remaining three are separate evidence. The seven scriptural evidences for the initial aspiration stage becoming Buddha are in: 1. 'One Ground' (Eka-bhumi) etc.; 2. Knowing one is many, and many is one; 3. The thirty-first chapter of the Sutra says: 'Unspeakable, unspeakable filling all speech, unspeakable speaking in countless kalpas, unspeakable, unspeakable, inexhaustible' (same as the new forty-fifth); 4. The tenth chapter of the Sutra says (new seventeenth): 'All sentient beings' minds can be distinguished (sentient beings' mental activities can be counted), even the dust particles of all lands can be counted (the dust particles of the Buddha-lands are also like that)'; 5. The *Ten Bhumi Sutra* says: 'With the Bodhisattva of the Faith Ground (Shraddha-bhumi) even to the inconceivable Buddha-dharma as a single origination, encompassing it with the meaning of the six aspects of totality and difference.' This is the scripture that comprehends its meaning, pointing out its main text. Some say: The chapter on the exchange of practices in the third volume. Therefore, that text says, the Sutra says, 'Those who believe, believe in the practices entered by all Buddhas and Tathagatas, even to the inconceivable Buddha-dharma, the boundless realm of the Tathagatas arises with immeasurable practices.' The realm of all Tathagatas enters into the matter. Refuting it, saying: This is a very absurd mistake. Why? Because that chapter on the exchange of practices does not mention the six aspects. Moreover, that text only speaks of the practice of faith, not the ground of faith. Furthermore, this evidence is cited to prove the meaning of the initial aspiration stage reaching the Buddha-fruit stage. --------------------------------------------------------------------------------
Chinese
非初地位证得佛果义。是故甚非也。有云。第一卷说十入文是章所引故。彼文云。一切菩萨不思议佛法乃至广说。即案云。地前信地菩萨乃佛果不思议佛法为一缘起。以六相方便圆融相即故一一位中各摄六位。一一位满皆到佛果。六初发心菩萨即是佛故等。七经第九卷云(新十七)。如是观者以小方便疾得一切诸佛功德。常乐观察无二法相斯有是处(若诸菩萨能为如是观行相应于诸法中不生二解。一切佛法疾得现前)。初发心时便成正觉(即得阿耨菩提)。知一切法真实之性(即心自性)。具足慧身(成就慧身)。不由他悟。问。如是观者何等观。答。次上文云。具足长养大慈悲心悉分别众生。而不舍众生亦不舍寂灭。行无上业不求果报。观一切法如幻如梦如电如响如化。疏五云。正问有三。初问修梵行。二成位。三得果。即经云。云何方何修习梵行。具足菩萨十住道地速成无上平等菩提。第三内二初法后喻乃至答。第三问中二初牒前二起后。起后中两重。显少因得大果。于中各二。先标后释。初标中以少方便是因疾得等。是果释中何以小因而疾得大果。释以常乐观悲智空有等无二法故。是故疾得云斯有是处也。余如广记引。 第二行成佛 疏第三云。约行总不依位。自分胜进究竟即至佛果(云云)。章下卷云 现代汉语译本： 以非初地之位证得佛果的说法，是非常错误的。有人说，第一卷中提到的‘十入文’是章疏所引用的。该文说：‘一切菩萨不思议佛法乃至广说。’并批注说：‘地前信地菩萨乃佛果不思议佛法为一缘起。’因为六相方便圆融相即，所以每一位中都包含六位。每一位圆满都可达到佛果。初发心的菩萨就是佛。’第七，《经》第九卷（新十七）说：‘像这样观想的人，以小的方便就能迅速获得一切诸佛的功德，常常喜乐地观察无二法相，这是有可能的（如果诸菩萨能像这样观行相应，对于诸法中不产生二种理解，一切佛法就能迅速显现）。初发心时便成就正觉（即得阿耨多罗三藐三菩提），了知一切法真实之性（即心自性），具足慧身（成就慧身），不由他人开悟。’ 问：像这样观想的人，是怎样的观想？ 答：紧接上文说：‘具足长养大慈悲心，悉皆分别众生，但不舍弃众生，也不舍弃寂灭。行无上业，不求果报。观一切法如幻如梦如电如响如化。’ 疏五说：‘正问有三。初问修梵行，二问成位，三问得果。’即经文说：‘用什么方法修习梵行，具足菩萨十住道地，迅速成就无上平等菩提？’第三内分二，初法后喻乃至答。第三问中，先承接前两个问题，然后引出后面的内容。引出后面的内容又分两重，显示以少的因获得大的果。其中各有两部分，先标示后解释。初标示中，以‘少方便’是因，‘疾得’等是果。解释中，为什么以小的因而能迅速获得大的果？解释说，因为常常喜乐地观察悲智空有等无二法。所以说‘疾得’是‘斯有是处’。其余内容如《广记》所引。 第二行，成佛。疏第三说：‘约行总不依位，自分胜进究竟即至佛果（云云）。’章下卷说
English
English version: It is very wrong to say that one can attain Buddhahood without first achieving the initial Bhumi (stage). Some say that the 'Ten Entrances Text' mentioned in the first volume is quoted by the commentary. That text says: 'All Bodhisattvas' inconceivable Buddha-dharmas, and so on, are extensively explained.' And it annotates: 'The Bodhisattvas of the pre-Bhumi faith stage are the single origination of the inconceivable Buddha-dharmas of Buddhahood.' Because the six aspects of skillful means are perfectly integrated and interpenetrating, each position contains six positions. Each position's fulfillment leads to Buddhahood. The Bodhisattva who initially awakens the aspiration for enlightenment is the Buddha.' Seventh, the ninth volume of the Sutra (new seventeen) says: 'Those who contemplate in this way can quickly attain the merits of all Buddhas with small skillful means, and constantly rejoice in observing the non-dual Dharma characteristics. This is possible (if the Bodhisattvas can correspond to such contemplation and practice, they will not generate two kinds of understanding in all dharmas, and all Buddha-dharmas will quickly manifest). At the time of initial aspiration, they will achieve perfect enlightenment (i.e., attain Anuttara-samyak-sambodhi), know the true nature of all dharmas (i.e., the self-nature of the mind), and possess the body of wisdom (achieve the body of wisdom), without being enlightened by others.' Question: What kind of contemplation is it that those who contemplate in this way engage in? Answer: The text immediately above says: 'Fully cultivate great compassion, completely distinguish all sentient beings, but do not abandon sentient beings, nor abandon Nirvana. Practice unsurpassed deeds, without seeking rewards. Contemplate all dharmas as illusions, dreams, lightning, echoes, and transformations.' Commentary Five says: 'There are three main questions. The first asks about cultivating pure conduct, the second about achieving a position, and the third about attaining the fruit.' That is, the sutra says: 'What method should be used to cultivate pure conduct, fully possess the ten dwelling stages of the Bodhisattva path, and quickly achieve unsurpassed equal enlightenment?' The third question is divided into two parts, first the Dharma, then the analogy, and so on, in the answer. In the third question, first acknowledge the previous two questions, and then introduce the following content. The introduction of the following content is divided into two levels, showing that a small cause can lead to a great result. Each level has two parts, first the indication, then the explanation. In the initial indication, 'small skillful means' is the cause, and 'quickly attain' etc. is the result. In the explanation, why can a small cause quickly lead to a great result? The explanation says that it is because one constantly rejoices in observing the non-dual Dharma of compassion, wisdom, emptiness, existence, etc. Therefore, it is said that 'quickly attain' is 'possible.' The rest is as quoted in the Extensive Record. Second line, attaining Buddhahood. Commentary Three says: 'Generally speaking about practice, it does not rely on position. Self-advancement ultimately leads to Buddhahood (etc.).' Chapter Lower Volume says --------------------------------------------------------------------------------
Chinese
。由信成故是行佛非位佛(云云)。问。若不依位何诸文言寄十信满摄后后位即成佛耶。答。凡行成佛可有二义。一约一乘当体德。二约寄门。故疏四云。若约圆教有二义。若依普贤自法一切皆无位。若约寄法则同终教。然信满入位之际通摄一切诸位。皆在此中无不具足。此则约行摄位故也。疏第三文约初义说。余文约后义。就初义普贤当体德者。疏四云。以信满成此贤首位。故同普贤等广大三业该因及果。遍一切处尽一切时。常作无边法界大用。此为恒成。当相而论不依诸位。今约信门之中显现则属信收。又上文云。或唯约普贤当体德辨如普贤行品说。案普贤品有六十行。此即一行即一切行。一切行即一行。重重无尽故不依彼位地渐次。故疏十六云。第二辨普贤行中。先明所治广大有百千障能治广大有六十行。又以所障法界如帝网重重。令能障同所亦皆无尽。言自分胜进分者。疏第二卷云。然此分通说有七重。一约一行生熟分。二约二行。如施行已成后修戒等。三约二利以分。四就行位以得位为胜进。五约比证以分。六约二位。谓前位已成为自分趣向后位为胜进。七就因果。因成自分八果胜进。今此第七当普贤圆因成趣性起妙果故。故疏文言该因及果。问。就后义今信满者要所也。通十信名。若第十信名为信满。答 现代汉语译本 由信成就的缘故，是修行成佛而非果位成佛（如此等等）。 问：如果不依据果位，那么众多经文所说的‘寄托十信圆满而摄受后后果位即成佛’又该如何解释呢？ 答：凡是修行成佛，可以有两种意义。一是依据一乘佛法的本体功德，二是依据寄托之门。所以《疏》第四卷说：‘如果依据圆教，有两种意义。如果依据普贤菩萨的自法，一切都无果位。如果依据寄托之法，则与终教相同。’然而，信位圆满进入果位之际，统摄一切诸果位，都包含在此信位之中，没有不具备的。这便是依据修行来摄受果位。疏第三卷的经文是依据第一种意义说的，其余经文是依据后一种意义说的。就第一种意义，普贤菩萨的本体功德而言，《疏》第四卷说：‘以信位圆满成就此贤首位，所以如同普贤菩萨一样，广大身、口、意三业涵盖因地和果地，遍及一切处，穷尽一切时，常作无边法界的大用。’这是恒常成就的，就其当下的相状而言，不依据诸果位。现在依据信门之中显现，则属于信位所摄。 又，上文说：‘或者只依据普贤菩萨的本体功德来辨别，如《普贤行品》所说。’《普贤行品》有六十行，这即是一行即一切行，一切行即一行，重重无尽，所以不依据那些果位次第。所以《疏》第十六卷说：‘第二辨别普贤行中，先说明所要对治的广大业障有百千种，能对治的广大行门有六十行。’又因为所障碍的法界如同帝释天的因陀罗网一样重重叠叠，使得能障碍的也如同所障碍的一样都是无尽的。 说到自分胜进分，《疏》第二卷说：‘然而，这种分法通常有七重。一是依据一行生熟来分。二是依据二行，如施行已经成就后修戒等。三是依据二利来分。四是就修行果位，以得到果位为胜进。五是依据比证来分。六是依据二位，即前位已经成为自分，趣向后位为胜进。七是就因果，因成就为自分，果为胜进。’现在这第七种，是普贤菩萨的圆满因地成就，趣向自性生起的妙果的缘故。所以《疏》文说涵盖因地和果地。 问：就后一种意义，现在信位圆满是必要的吗？通指十信位吗？如果第十信位名为信位圆满，该如何理解？ 答：