Chinese
即不可说。若种性者下卷云。唯一真如离言绝相名为种性。而亦不分性习之异。以一切法无二相故。是故诸法无行经云。云何是事名为种性。文殊师利一切众生皆是一相。毕竟不生离诸名字。一异不可得故是名种性。又行位者一切行位皆不可说。以离相故。一念不生即至佛故。若见行位差别等相即是倒故。若寄言显者如楞伽云。初地即八地。乃至云。无有所有何次等等。若所依身者一切行位既不可说。所依身分亦准此知。 第五约一乘义者。十信终心乃至十后位十行十回向十地皆成佛。又在第十地亦别成佛。如法宝周罗善知识中说。何以故。一乘之义为引三及小乘等。同于下位及下身中得成佛。又八地已上即成佛。如于此位成无碍佛一切身。故此据别教言。记云。经四十九云。其宅广大十重八门乃至云。见第九重补处菩萨充满其中。见第十重一切如来充满其中。解云。八门谓八圣道也。十重谓十地。既第十地中一切如来充满其中。故云又在第十地亦别成佛也。案广疏十九卷有三释。初依右师。十重中八重内开八九。余重如次。配初地乃至等觉妙觉。故疏云。九补处等者明十地受职位等。亦是等觉位。十一切如来者妙觉位。从初发心等明摄因成果。孔目依此释意说。疏第二释配十行位。第三释总不约位说。十显无 现代汉语译本： 即是不可说的。如种性者下卷所说：‘唯一真如，离言绝相，名为种性。’而且也不区分自性和习性的差异，因为一切法没有二相的缘故。所以《诸法无行经》说：‘什么事叫做种性？’文殊师利，一切众生都是一相，毕竟不生，远离各种名字，一和异都不可得，所以叫做种性。又，关于行位，一切行位都是不可说的，因为远离相的缘故。一念不生，就到达佛的境界，如果见到行位差别等相，那就是颠倒。如果借用言语来显示，如《楞伽经》所说：‘初地就是八地。’乃至说：‘无所有，哪里还有次第等等。’如果说到所依之身，一切行位既然不可说，所依之身也应该依此来理解。 第五，从一乘的意义来说，十信的终心乃至十后位、十行、十回向、十地都能成佛。又在第十地也能特别成佛，如法宝周罗善知识中所说。为什么呢？一乘的意义是为了引导三乘及小乘等，让他们在下位及下身中也能成佛。又，八地以上就已经成佛了，如在此位成就无碍佛的一切身。所以这是根据别教来说的。记中说：‘经四十九说，其宅广大，十重八门，乃至说，见到第九重补处菩萨充满其中，见到第十重一切如来充满其中。’解释说，八门是指八圣道。十重是指十地。既然第十地中一切如来充满其中，所以说又在第十地也能特别成佛。’查阅广疏十九卷有三种解释。最初依据右师的说法，十重中八重内开八九，其余重依次类推，配初地乃至等觉妙觉。所以疏中说：‘九补处等，说明十地接受职位等，也是等觉位。十一切如来，是妙觉位。从初发心等，说明摄因成果。’孔目依据此解释的意思说。疏中第二种解释是配十行位。第三种解释总的来说不按照位次来说，十显无。
English
English version: That which cannot be spoken. As the lower scroll of 'On the Nature' says: 'The only True Thusness, apart from words and beyond characteristics, is called the Nature.' Moreover, it does not distinguish between the differences of inherent nature and acquired habits, because all dharmas are without duality. Therefore, the 'Sutra on the Absence of Actions in All Dharmas' says: 'What is this thing called the Nature?' Manjushri (Bodhisattva of wisdom), all sentient beings are of one form, ultimately unborn, free from all names, one and different are unattainable, therefore it is called the Nature. Furthermore, regarding stages of practice, all stages of practice are unspeakable, because they are apart from characteristics. A single thought not arising is reaching Buddhahood, if one sees differences in stages of practice and other characteristics, that is delusion. If relying on words to reveal, as the Lankavatara Sutra says: 'The first Bhumi (stage) is the eighth Bhumi.' And even says: 'Nothing exists, where are there sequences and so on.' If speaking of the dependent body, since all stages of practice are unspeakable, the dependent body should also be understood accordingly. Fifth, from the meaning of the One Vehicle (Ekayana), the final mind of the Ten Faiths, and even the Ten Subsequent Positions, the Ten Practices, the Ten Dedications, and the Ten Bhumis, all can achieve Buddhahood. Moreover, one can also separately achieve Buddhahood in the Tenth Bhumi, as said in the 'Dharma Jewel Zhouluo Good Knowing Advisor'. Why? The meaning of the One Vehicle is to guide the Three Vehicles and the Small Vehicle, etc., to attain Buddhahood in the lower positions and lower bodies. Furthermore, those above the Eighth Bhumi have already achieved Buddhahood, such as achieving the unobstructed Buddha's all bodies in this position. Therefore, this is according to the Separate Teaching (distinct teaching). The record says: 'Sutra Forty-Nine says, its house is vast, with ten levels and eight gates, and even says, seeing the ninth level filled with Bodhisattvas awaiting their position, seeing the tenth level filled with all Tathagatas (Buddhas).' The explanation says, the eight gates refer to the Eight Noble Paths. The ten levels refer to the Ten Bhumis. Since the tenth level is filled with all Tathagatas, it is said that one can also separately achieve Buddhahood in the Tenth Bhumi.' Examining the nineteenth scroll of the Extensive Commentary, there are three explanations. The first is based on the Right Teacher's explanation, in the ten levels, the eight levels within open eight and nine, the remaining levels follow in order, matching the First Bhumi to the Equal Enlightenment and Wonderful Enlightenment. Therefore, the commentary says: 'The nine awaiting positions, etc., explain that the Ten Bhumis receiving positions, etc., are also the Equal Enlightenment position. The ten all Tathagatas are the Wonderful Enlightenment position. From the initial aspiration, etc., explains encompassing the cause and achieving the result.' Kongmu explains according to this explanation's meaning. The second explanation in the commentary matches the Ten Practices positions. The third explanation generally does not speak according to positions, the ten reveal no. --------------------------------------------------------------------------------
Chinese
尽其如疏也。此知识是第五无痴乱行善知识也。法宝周罗者。疏云。此云顶髻。即以法成人。宝为顶髻。天竺本云。有法长者名宝周罗。显其定用可贵尊极之相。若据同教说即摄前四乘所明道理。一切皆是一乘之义文虽是同而义皆别。如此等法差别相者为护十地故随方便门作种种说。今诸众生于十地中离增上慢。记云。三乘人定迳十地方得成佛。故为增上慢。而为欲令离此增上慢故位位即得佛成。 又依六相总别义。即是一乘随相别布义即是三乘。此约教分说其一乘十地之法。尽其三世已通究竟。此据证说。记云。于此十地用六相缘起陀罗尼法者。即是无碍自在。十地故为一乘也。若随法空智分位用胜劣出为十地者。即是三乘。此约教分说者用六相教。今法缘起方得为一乘者。此约教分而释。若约证分者自在尽三世。通究竟处为证位也。 若情非情作佛者。问答云。依一乘义一切众生通依及正并皆成佛。如华严经说。以此义准上四句。义即是一乘共教非别教也。若成佛前后者。于念念中成佛皆尽所化有情。在诸位中。十住已去乃至菩提皆尽众生界。成位遍满无有前后。为同一缘起大树故。若成佛时者。依一乘义成佛时节并皆不定。为十方世界时节不同。因陀罗世界等并据当分报位。说有为诸劫相作及相入 现代汉语译本： 尽其如疏也。此知识是第五无痴乱行善知识也。法宝周罗（Dharmaratna，以法为宝的人）者。疏云：‘此云顶髻，即以法成人，宝为顶髻。’天竺本云：‘有法长者名宝周罗（Dharmaratna）。’显其定用可贵尊极之相。若据同教说，即摄前四乘所明道理，一切皆是一乘之义，文虽是同而义皆别。如此等法差别相者，为护十地故，随方便门作种种说。今诸众生于十地中离增上慢。记云：‘三乘人定迳十地方得成佛。’故为增上慢。而为欲令离此增上慢故，位位即得佛成。 又依六相总别义，即是一乘随相别布义即是三乘。此约教分说其一乘十地之法，尽其三世已通究竟。此据证说。记云：‘于此十地用六相缘起陀罗尼法者，即是无碍自在。’十地故为一乘也。若随法空智分位用胜劣出为十地者，即是三乘。此约教分说者用六相教。今法缘起方得为一乘者，此约教分而释。若约证分者，自在尽三世，通究竟处为证位也。 若情非情作佛者，问答云：‘依一乘义，一切众生通依及正并皆成佛，如华严经说。’以此义准上四句，义即是一乘共教非别教也。若成佛前后者，于念念中成佛皆尽所化有情，在诸位中，十住已去乃至菩提皆尽众生界，成位遍满无有前后。为同一缘起大树故。若成佛时者，依一乘义成佛时节并皆不定。为十方世界时节不同，因陀罗世界（Indra's world）等并据当分报位，说有为诸劫相作及相入。
English
English version: It is as detailed as a commentary. This knowledge is the fifth good advisor who acts without delusion or confusion. Dharmaratna (法宝周罗, one who treasures the Dharma). The commentary says: 'This is called the crown jewel, which means becoming accomplished through the Dharma, with the jewel as the crown.' The Indian text says: 'There was a Dharma elder named Dharmaratna (宝周罗).' This reveals the aspect of its fixed use being precious and supremely venerable. If based on the common teaching, it encompasses the principles explained by the previous four vehicles, all being the meaning of the One Vehicle, though the words are the same, the meanings are different. Such differences in the aspects of the Dharma are for the sake of protecting the Ten Grounds, thus various explanations are made according to expedient means. Now, sentient beings in the Ten Grounds are free from the arrogance of attainment. It is recorded: 'Those of the Three Vehicles must pass through the Ten Grounds to attain Buddhahood.' Therefore, there is arrogance of attainment. To enable them to be free from this arrogance of attainment, Buddhahood is attained at each stage. Furthermore, according to the meaning of the six aspects of totality and difference, it is the One Vehicle, while the meaning of separate arrangement according to aspects is the Three Vehicles. This is explained from the perspective of teaching, regarding the Dharma of the One Vehicle and the Ten Grounds, exhausting the three times and reaching ultimate completion. This is based on the perspective of realization. It is recorded: 'Using the Dharma of the six aspects of dependent origination Dharani in these Ten Grounds is unobstructed and free.' Therefore, the Ten Grounds are the One Vehicle. If the Ten Grounds are distinguished by using the superior and inferior aspects of the wisdom of emptiness of Dharma, then it is the Three Vehicles. This is explained from the perspective of teaching, using the teaching of the six aspects. Now, the dependent origination of Dharma is the only way to become the One Vehicle; this is explained from the perspective of teaching. If based on the perspective of realization, being free, exhausting the three times, and reaching the place of ultimate completion is the position of realization. If sentient and non-sentient beings become Buddhas, the question and answer say: 'According to the meaning of the One Vehicle, all sentient beings, both dependent and direct, all attain Buddhahood, as the Avatamsaka Sutra says.' Based on this meaning, the above four sentences mean that it is the common teaching of the One Vehicle, not a separate teaching. Regarding the order of attaining Buddhahood, in every moment of thought, attaining Buddhahood exhausts all sentient beings to be transformed. In all stages, from the Ten Dwellings onwards to Bodhi, the realm of sentient beings is exhausted, and the position of attainment is pervasive without any order. This is because of the same great tree of dependent origination. Regarding the time of attaining Buddhahood, according to the meaning of the One Vehicle, the time of attaining Buddhahood is not fixed. This is because the times in the ten directions are different. Indra's world (因陀罗世界) and others are based on their respective positions of retribution, speaking of the creation and interpenetration of conditioned kalpas. --------------------------------------------------------------------------------
Chinese
等。故无定时。仍不违时法也。下卷云。一切时分皆悉不定。何以故。为诸劫相入故。相即故。该通一切因陀罗等诸世界故。仍各随处。或一念或无量劫等不违时法也。孔目四云。若一乘义即无尽劫。何以为依一乘。一切众生已成佛竟复为众生新成佛。亦不住学地而成正觉。据此不限时分。故无尽也。此义教与救量十地德生其信也。又数法是通十地德。若他方佛应化者。若依一乘但有十佛。依行分说不分修生及本有义。若体解大道体即一切种。体相即一切种相。用即一切种用也。诸方现佛若名若义皆依释迦海印现无别佛也。若佛母者若依一乘。所有诸佛在释迦佛海印定力。以此义准诸眷属等皆悉同然。体相用义及变化改性等准此可知也。若情根相入相作者。依一乘教变化改性并依缘起。本法显现亦无别性可变可改。若现若为者同前化摄也。仍一乘之体有彼凡有身复有体德。若因果差别者。若依一乘所有成佛因果分齐遍量即通因陀罗秘密微细一切境分齐。尽三世间分齐遍量。如华严经普贤门准也。所有修行断惑等因果二位皆尽不尽也。若修道成佛者。依一乘教皆对前机。若须成佛即数数成皆新断结成佛。亦不住觉地成佛。若对不成机即常不成。由如大海。于诸位中无有溢满。即楞伽经菩萨一阐提是。若对异病机即无成不 现代汉语译本 等等，所以没有固定的时间。但仍然不违背时法。下卷说：‘一切时分都是不定的。为什么呢？因为诸劫互相涉入的缘故，互相融合的缘故，涵盖贯通一切因陀罗（Indra，帝释天）等诸世界的缘故。’仍然各自随处，或一念或无量劫等，不违背时法。孔目四说：‘如果按照一乘的义理，就是无尽劫。凭什么可以依据一乘呢？一切众生已经成佛完毕，又为众生重新成佛，也不停留在学习的阶段而成正觉。’根据这个说法，不限定时间，所以是无尽的。这个义理教导和救度的范围，十地菩萨的德行都相信它。而且数法是贯通十地菩萨的德行的。如果是他方佛应化而来的，如果依据一乘，就只有十佛。依据行门分说，不区分修生和本有的义理。如果体悟大道，本体就是一切种子，本体的相就是一切种子的相，作用就是一切种子的作用。诸方显现的佛，无论是名号还是义理，都依据释迦牟尼佛的海印三昧显现，没有别的佛。如果是佛母，如果依据一乘，所有诸佛都在释迦牟尼佛的海印定力之中。以此义理来推断，诸眷属等等都完全相同。本体、相、作用的义理以及变化、改变性质等等，参照这个就可以知道了。如果情根互相涉入、互相作用，依据一乘的教义，变化、改变性质都依据缘起。本来的法显现，也没有别的自性可以变化、可以改变。如果显现或者作为，都和前面的化摄相同。仍然一乘的本体具有凡夫的身体，又具有本体的德行。如果因果有差别，如果依据一乘，所有成佛的因果分齐、普遍的衡量，就贯通因陀罗秘密微细的一切境界分齐，穷尽三世间的分齐普遍的衡量，如《华严经》普贤行愿品所说。所有修行断惑等等因果二个阶段，都是穷尽而不穷尽的。如果修道成佛，依据一乘的教义，都是针对眼前的根机。如果需要成佛，就数数成佛，都是重新断除烦恼而成就佛果，也不停留在觉悟的阶段而成佛。如果针对不能成就的根机，就常常不能成就，犹如大海，在诸个位次中没有溢满。这就是《楞伽经》中所说的菩萨和一阐提。如果针对不同的病症，就没有不成