English
English version Etc. Therefore, there is no fixed time. Yet, it does not violate the law of time. The lower scroll says: 'All time divisions are uncertain. Why? Because all kalpas (aeons) interpenetrate, intermingle, and encompass all the worlds of Indra (the lord of gods) and others.' Still, each follows its place, whether it be a single thought or countless kalpas, without violating the law of time. Kongmu IV says: 'If according to the meaning of the One Vehicle (Ekayana), it is an endless kalpa. How can one rely on the One Vehicle? All sentient beings have already completed their Buddhahood, and again newly attain Buddhahood for sentient beings, without dwelling in the stage of learning to attain perfect enlightenment.' According to this, there is no limit to time, so it is endless. This meaning teaches and saves, and the virtues of the Ten Grounds (Dashabhumika) believe in it. Moreover, the numerical dharma (laws) pervades the virtues of the Ten Grounds. If it is a manifestation of a Buddha from another realm, if based on the One Vehicle, there are only ten Buddhas. According to the division of practice, it does not distinguish between the meaning of cultivation-born and inherent. If one embodies the Great Path, the essence is all seeds, the aspect is all aspects of seeds, and the function is all functions of seeds. The Buddhas appearing in all directions, whether in name or meaning, all rely on Shakyamuni Buddha's Samadhi of the Ocean Seal (Samudramudra) for manifestation, with no separate Buddhas. If it is the Buddha-Mother, if based on the One Vehicle, all Buddhas are within the power of Shakyamuni Buddha's Samadhi of the Ocean Seal. According to this meaning, all retinue and others are entirely the same. The meaning of essence, aspect, and function, as well as changes and alterations of nature, can be understood accordingly. If emotional roots interpenetrate and interact, according to the teachings of the One Vehicle, changes and alterations of nature all rely on dependent origination (Pratītyasamutpāda). The manifestation of the original dharma has no separate nature that can be changed or altered. If appearing or acting, it is the same as the previous transformation and absorption. Still, the essence of the One Vehicle has the body of a common person and also has the virtues of the essence. If there are differences in cause and effect, if based on the One Vehicle, all the boundaries of cause and effect of attaining Buddhahood, and the universal measurement, pervade all the boundaries of Indra's secret and subtle realms, exhausting the boundaries of the three worlds in universal measurement, as in the Samantabhadra's practices and vows chapter of the Avatamsaka Sutra (Flower Garland Sutra). All cultivation, severing of afflictions, etc., in the two stages of cause and effect, are exhaustive and inexhaustible. If cultivating the path to attain Buddhahood, according to the teachings of the One Vehicle, it is all directed towards the present capacity. If one needs to attain Buddhahood, one attains Buddhahood again and again, newly severing bonds and attaining Buddhahood, without dwelling in the stage of enlightenment to attain Buddhahood. If directed towards a capacity that cannot attain, one often cannot attain, like the great ocean, which does not overflow in any position. This is the Bodhisattva and Icchantika (one who has cut off all roots of good) in the Lankavatara Sutra. If directed towards different illnesses, there is no non-attainment. --------------------------------------------------------------------------------
Chinese
成。若对普贤即亦成不成。若佛相貌者。依一乘教是德是相。是非德是。相非。由缘起理具足逆顺作不作义故。种性行位所依身等如下卷说。 第四疾得成佛种类门 孔目第四云。又依弥勒文诸佛菩萨无量劫悟。善财一生皆得者。依华严经。疾得成佛有其五种。一依胜身从见闻位。后一生至离垢定后身即成佛。二依见闻迳生疾克。三依一时疾得成佛。四依一念疾得成佛。五依无念疾得成成佛。初义有四(如上门也)。二依见闻迳生疾克者。如初地中有三时益。一闻时益。二修行时益。三转生时益。故地论云。是诸如来加护于诸菩萨。此人能闻持如是微妙法。此是闻时益。诸地净无垢。渐次而满足。证佛十种力成无上菩提。此是修行时益。虽在于大海及劫尽火中决定信无疑必得闻此经。此展生益。意信行地菩萨闻持此金刚藏所说胜法。即得诸佛加护离诸魔事。此为闻时益闻既此胜法渐次修满十地诸行。乃至成菩提。是名修行时益。或有不定趣众生。闻此十地微妙法殖金刚种。虽生善道恶道难处迳多劫数。彼难处中必得同此经。此名转生时益。问。若尔已迳多生。何言疾成佛。答。经多生是三乘门意。悟入一乘时疾成佛。故玄门云。问既言久修始得者云何言一念得耶。答言久修善根者即在三乘教摄。从三乘入 现代汉语译本： 成。如果对于普贤菩萨来说，这样也算是成就或不成就呢？如果说到佛的相貌，依据一乘教义，既是功德又是相好，既不是功德也不是相好。因为缘起之理具备顺逆、作不作的含义。种性、修行位次所依据的身等，如下卷所说。 第四疾得成佛种类门 孔目第四说：‘又依据弥勒菩萨的说法，诸佛菩萨需要无量劫才能觉悟，而善财童子一生就能成就，这是依据《华严经》所说。迅速成佛有五种情况：一是依据殊胜之身，从见闻位开始，后一生到离垢定之后身就能成佛。二是依据见闻，经历转生迅速证得。三是依据一时迅速成佛。四是依据一念迅速成佛。五是依据无念迅速成佛。’第一种情况有四种（如前面的门中所说）。第二种依据见闻，经历转生迅速证得的情况是：如初地菩萨有三种利益，一是闻法时的利益，二是修行时的利益，三是转生时的利益。所以《地论》说：‘是诸如来加护于诸菩萨，此人能闻持如是微妙法，此是闻时益。诸地净无垢，渐次而满足，证佛十种力成无上菩提，此是修行时益。虽在于大海及劫尽火中决定信无疑必得闻此经，此展生益。’意思是说，信行地的菩萨听闻并受持这金刚藏所说的殊胜之法，就能得到诸佛的加持，远离各种魔事，这是闻法时的利益。听闻了这种殊胜之法，逐渐修满十地诸行，乃至成就菩提，这叫做修行时的利益。或者有不定趣的众生，听闻这十地微妙之法，种下金刚种子，即使转生到善道、恶道或艰难之处，经历多劫，在那些艰难之处也必定能听到此经，这叫做转生时的利益。问：如果这样，已经经历多生，为什么还说迅速成佛呢？答：经历多生是三乘教义的说法，悟入一乘时就能迅速成佛。所以玄门说：‘问：既然说要长久修行才能证得，为什么又说一念就能证得呢？’答：长久修习善根的人，属于三乘教义所摄，从三乘进入
English
English version: It is accomplished. If it is towards Samantabhadra (Universal Worthy Bodhisattva), is it considered accomplished or not accomplished? Regarding the appearance of a Buddha, according to the One Vehicle teaching, it is both virtue and form, and neither virtue nor form. This is because the principle of dependent origination fully encompasses the meanings of going along and against, acting and not acting. The nature, practice stages, the body upon which they rely, etc., will be discussed in the following chapter. Chapter Four: Types of Rapidly Attaining Buddhahood The Fourth Section of the Commentary states: 'Furthermore, according to Maitreya's (Future Buddha) words, Buddhas and Bodhisattvas require countless eons to awaken, while Sudhana (Pilgrim who visited 53 teachers) attains it in one lifetime, based on the Avatamsaka Sutra (Flower Garland Sutra). There are five ways to quickly attain Buddhahood: first, relying on a superior body, starting from the stage of seeing and hearing, in the next life, after reaching the Samadhi of Freedom from Defilement, one's body will become a Buddha. Second, relying on seeing and hearing, one quickly attains realization through rebirth. Third, relying on a single moment, one quickly attains Buddhahood. Fourth, relying on a single thought, one quickly attains Buddhahood. Fifth, relying on no-thought, one quickly attains Buddhahood.' The first case has four aspects (as mentioned in the previous section). The second case, relying on seeing and hearing, quickly attaining realization through rebirth, is like the three benefits in the first Bhumi (stage of Bodhisattva): first, the benefit of hearing; second, the benefit of practicing; and third, the benefit of rebirth. Therefore, the Dasabhumika Sutra (Ten Stages Sutra) states: 'These Tathagatas (Thus Come Ones, Buddhas) protect all Bodhisattvas. This person can hear and uphold such subtle Dharma (teachings), this is the benefit of hearing. The Bhumis are pure and without defilement, gradually becoming complete, realizing the ten powers of a Buddha and attaining unsurpassed Bodhi (enlightenment), this is the benefit of practicing. Even in the great ocean or amidst the fire at the end of an eon, with unwavering faith, one will surely hear this Sutra, this is the benefit of rebirth.' This means that Bodhisattvas in the stage of faith and practice, upon hearing and upholding the supreme Dharma spoken by Vajragarbha (Diamond Womb), will receive the blessings of all Buddhas and be free from all demonic obstacles, this is the benefit of hearing. Having heard this supreme Dharma, gradually cultivating and fulfilling the practices of the ten Bhumis, and eventually attaining Bodhi, this is called the benefit of practicing. Or there may be sentient beings of uncertain inclination, who, upon hearing this subtle Dharma of the ten Bhumis, plant the diamond seed. Even if they are reborn in good or bad realms, or in difficult places, and experience many eons, they will surely hear this Sutra in those difficult places, this is called the benefit of rebirth. Question: If that is the case, having already experienced many lives, why is it said to quickly attain Buddhahood? Answer: Experiencing many lives is the intention of the Three Vehicle teachings. When one awakens and enters the One Vehicle, one quickly attains Buddhahood. Therefore, the Xuanmen (Mysterious Gate) states: 'Question: Since it is said that one attains it after long cultivation, how can it be said that one attains it in a single thought?' Answer: Those who have long cultivated good roots are included in the Three Vehicle teachings. Entering from the Three Vehicle' --------------------------------------------------------------------------------
Chinese
一乘。即是一念始终具足。故经云初发心时等。乃至下明善财从文殊发心。求善知识迳历百一十城已。而不如一念得见普贤菩萨。故知得入此缘起大海。一念岂不成佛耶。三依一时疾得成佛者。如善财童子。于知识处一时之间获普贤法。此约最后善知识说。如次上所引玄门文意。至此善友也。已得普贤法故。因果无二故。疏第二十云。第五显因广大相知识以前照理无二显甚深。方堪成佛广大之因故。在道场如来前者表普贤齐佛果故。因果位同故。又云。一身充满明普贤身下有十三种。等于诸佛。此是因位圆满更无所修。是故但云与诸佛等。不辨更求知识修因。普贤位竟。故知此约理成佛。因果无二故。一时成佛。此善趣行人未入信满及初住等。故非行成佛位成佛。四依一念疾得成佛者。如契普贤法。一念即成佛此依俗谛念也。此亦约善财等。上约闻说法时说成佛。此取念念念成佛义。是理成佛。故随取自在依俗谛说一念。五无念疾得成佛者。一切法不生。一切法不灭。若能如是解是人见真佛。故记云。有云。约维摩一念不生即是佛。此义不然。同是俗谛念即是无生。故云无念成佛。一切法不生等者。是升夜摩天宫文可寻文处。 第五问答分别门 问。宗意一切众生皆是佛时佛与众生有何差别。答。同一缘 现代汉语译本 一乘（Ekayana，唯一乘载）。即是一个念头从始至终都具备成佛的条件。所以经书上说，‘最初发心之时’等等。下面说明善财童子从文殊菩萨处发心，寻求善知识，经历一百一十座城市之后，却不如一个念头得见普贤菩萨。所以知道能够进入这缘起的大海，一个念头难道不能成佛吗？ 三、依靠一时快速成佛，例如善财童子，在善知识处一时之间获得普贤菩萨的法门。这是就最后一位善知识而言。如同上面所引用的玄门文意，到了这位善友这里，就已经得到了普贤菩萨的法门，因为因和果没有差别。疏第二十卷说：‘第五，显示因的广大相，在善知识之前照见理体没有差别，显示甚深，才能够成就佛的广大之因。’在道场如来之前，表示普贤菩萨与佛的果位相同，因为因果的地位相同。又说：‘一身充满，说明普贤菩萨的身下有十三种，等于诸佛。’这是因位的圆满，不再需要任何修行，所以只说与诸佛相等，不再辨别进一步寻求善知识修习因。普贤菩萨的果位已经究竟。’所以知道这是就理上成佛而言，因果没有差别，一时成佛。这是善趣的修行人还没有进入信满和初住等阶段，所以不是行成佛，也不是位成佛。 四、依靠一念快速成佛，例如契合普贤菩萨的法门，一个念头就能成佛，这是依据俗谛的念头而言。这也是就善财童子等人而言。上面是就听闻说法时说成佛，这里是取念念成佛的意义，是理上成佛。所以随意取用自在，依据俗谛说一念。 五、依靠无念快速成佛，一切法不生，一切法不灭，如果能够这样理解，这个人就见到了真佛。所以记述说：‘有人说，依据维摩诘（Vimalakirti）的一念不生就是佛。’这个意义不对。同样是俗谛的念头，也就是无生。所以说无念成佛。一切法不生等等，是升夜摩天宫的文句，可以寻找原文出处。 第五 问答分别门 问：如果宗门的意义是一切众生都是佛，那么佛与众生有什么差别？ 答：同一缘。