English
English version Ekayana (One Vehicle). It means that a single thought is fully equipped from beginning to end. Therefore, the scriptures say, 'At the time of the initial aspiration,' and so on. Below, it explains that Sudhana (Sudhana-śreṣṭhi-dāraka), having aroused his mind at Manjushri (Mañjuśrī), sought good advisors, passing through one hundred and ten cities, yet it was not as good as seeing Samantabhadra (Samantabhadra) with a single thought. Therefore, knowing that one can enter this ocean of dependent origination, how can a single thought not become a Buddha? Third, relying on achieving Buddhahood quickly at one time, such as Sudhana, who obtained the Dharma of Samantabhadra in an instant at the place of a good advisor. This refers to the last good advisor. As in the meaning of the Xuanmen text quoted above, having reached this good friend, he has already obtained the Dharma of Samantabhadra, because there is no difference between cause and effect. The twentieth volume of the commentary says: 'Fifth, it reveals the vast aspect of the cause. Before the good advisor, seeing the principle without difference reveals profoundness, which is worthy of becoming the vast cause of Buddhahood.' Being before the Tathagata (Tathāgata) in the Bodhimanda (Bodhimanda) indicates that Samantabhadra is equal to the fruit of Buddhahood, because the positions of cause and effect are the same. It also says: 'The entire body is filled, indicating that Samantabhadra's body has thirteen kinds below, equal to all Buddhas.' This is the perfection of the causal position, requiring no further cultivation, so it only says equal to all Buddhas, without distinguishing further seeking good advisors to cultivate the cause. Samantabhadra's position is complete.' Therefore, it is known that this refers to becoming a Buddha in principle, because there is no difference between cause and effect, achieving Buddhahood at one time. These sentient beings in good realms have not yet entered the stages of full faith and the initial dwelling, so it is not achieving Buddhahood through practice or position. Fourth, relying on achieving Buddhahood quickly with a single thought, such as being in accordance with the Dharma of Samantabhadra, one thought can become a Buddha, which is based on the conventional truth of thought. This also refers to Sudhana and others. Above, it was said to achieve Buddhahood when hearing the Dharma, here it takes the meaning of thought after thought becoming a Buddha, which is achieving Buddhahood in principle. Therefore, freely taking what is at ease, relying on the conventional truth to say one thought. Fifth, relying on achieving Buddhahood quickly with no thought, all dharmas do not arise, all dharmas do not cease. If one can understand in this way, that person sees the true Buddha. Therefore, it is recorded: 'Some say that relying on Vimalakirti's one thought not arising is Buddhahood.' This meaning is not correct. It is the same as the conventional truth of thought, which is non-arising. Therefore, it is said to achieve Buddhahood with no thought. All dharmas do not arise, etc., are the sentences of ascending to the Trayastrimsa Heaven (Trāyastriṃśa), one can find the original source. Fifth Question and Answer Distinguishing Gate Question: If the meaning of the sect is that all sentient beings are Buddhas, then what is the difference between Buddhas and sentient beings? Answer: The same condition. --------------------------------------------------------------------------------
Chinese
起法故。佛时全佛无别众生。众生时全唯众生亦无别佛。若非全佛非全众生缘起不成。故无众生亦无佛。一切法是一如所成缘起法故。互全摄方立众生门。故全众生。佛门故皆佛。故非无彼能化佛所化众生。问。佛全觉人众全惑者。若佛与众生一者唯是惑耳。何有能化。亦众生与佛一者但全觉人。何有所化。答。有二义。一无能化所化。二有能化所化。初义意全众生故无能化。全是佛故无所化。后义意全作二。故有能所化。何者缘起无障无碍法。定不有一。故随须皆得如虚空化虚空。能化所化无障碍。然非所执情能所及也。问。佛见迷惑众生时。若以惑心见。若以觉智见。若以惑心见者惑非善见。何能见。若以觉智见者觉绝见知。何可能见。答。有二义。一惑见觉见。二俱不得见。初义意如鬼。鬼见人不见。惑以惑见。觉不见。如于杌见鬼。是迷惑鬼。见鬼非惑。此义亦然。惑见惑亦觉非惑。是故佛言。我与汝不异。汝自为别。此意我者觉人。汝者迷执。故知惑觉不异也。后义意惑此见义故非惑见。以惑见惑故非觉见。问。佛既觉者何以惑见惑。答。觉惑体无二。而觉任自惑见名为惑耳。具如香象问答。问。一成一切成其义何。答。可有二义。一约人。一约位。初义问答云。约缘起人说。故一人即一切人是一人。一切 现代汉语译本 起法，是因为佛存在的时候，完全是佛，没有其他众生。众生存在的时候，完全是众生，也没有其他佛。如果不是完全的佛，不是完全的众生，缘起法就不能成立。所以，既没有众生，也没有佛。一切法都是由‘一如’所成就的缘起法。互相包含才能成立众生之门，所以是完全的众生。佛门中都是佛，所以不是没有能教化的佛和被教化的众生。 问：佛是完全觉悟的人，众生是完全迷惑的人。如果佛与众生是一体的，那就只有迷惑了，哪里有能教化的？如果众生与佛是一体的，那就只有觉悟了，哪里有被教化的？ 答：有两种解释。一是没有能教化和被教化的，二是有能教化和被教化的。第一种解释是，因为完全是众生，所以没有能教化的；因为完全是佛，所以没有被教化的。第二种解释是，完全可以分为二，所以有能教化和被教化的。什么是缘起无障碍的法呢？就是一定不是一。所以，可以根据需要像虚空变化虚空一样，能教化和被教化没有障碍。但这并不是执着于情识所能理解的。 问：佛看见迷惑的众生时，是用迷惑的心看见的，还是用觉悟的智慧看见的？如果是用迷惑的心看见的，迷惑不是好的见解，怎么能看见？如果是用觉悟的智慧看见的，觉悟超越了见和知，怎么可能看见？ 答：有两种解释。一是迷惑的见和觉悟的见，二是都不能看见。第一种解释就像鬼一样，鬼能看见人，人却看不见鬼。迷惑用迷惑来看见，觉悟看不见。就像把木桩看成鬼一样，是迷惑的鬼看见了鬼，而不是迷惑本身。这个道理也是一样。迷惑看见迷惑，觉悟不是迷惑。所以佛说：‘我与你没有不同，是你自己区分开来。’这里‘我’指的是觉悟的人，‘你’指的是迷惑执着的人。所以要知道迷惑和觉悟没有不同。 第二种解释是，因为迷惑的见解，所以不是迷惑的见；因为用迷惑来看见迷惑，所以不是觉悟的见。 问：佛既然是觉悟者，为什么会用迷惑来看见迷惑？ 答：觉悟和迷惑的本体没有二致，只是觉悟任由自己用迷惑的见解，才称之为迷惑。具体可以参考香象的问答。 问：‘一成就，一切成就’是什么意思？ 答：可以有两种解释。一是就人而言，二是就位而言。第一种解释可以参考之前的问答，是就缘起的人来说的。所以一个人就是一切人，是一切。
English
English version The arising of Dharma is because when Buddha exists, it is entirely Buddha, without other sentient beings. When sentient beings exist, it is entirely sentient beings, without other Buddhas. If it were not for the complete Buddha, not the complete sentient beings, the arising of dependent origination could not be established. Therefore, there are neither sentient beings nor Buddha. All Dharmas are the arising of dependent origination accomplished by 'Suchness'. Mutual inclusion establishes the gate of sentient beings, therefore it is complete sentient beings. In the Buddha's gate, all are Buddhas, so it is not that there is no Buddha who can transform and sentient beings who are transformed. Question: Buddha is a completely enlightened person, and sentient beings are completely deluded. If Buddha and sentient beings are one, then there is only delusion, where is the ability to transform? If sentient beings and Buddha are one, then there is only enlightenment, where is the one to be transformed? Answer: There are two explanations. One is that there is no transformer and no transformed, and the other is that there is a transformer and a transformed. The first explanation is that because it is completely sentient beings, there is no transformer; because it is completely Buddha, there is no transformed. The second explanation is that it can be completely divided into two, so there is a transformer and a transformed. What is the Dharma of dependent origination without obstruction? It is definitely not one. Therefore, according to needs, like space transforming space, the transformer and the transformed have no obstruction. But this is not something that attachment to emotions can comprehend. Question: When Buddha sees deluded sentient beings, does he see with a deluded mind or with enlightened wisdom? If he sees with a deluded mind, delusion is not a good view, how can he see? If he sees with enlightened wisdom, enlightenment transcends seeing and knowing, how is it possible to see? Answer: There are two explanations. One is the view of delusion and the view of enlightenment, and the other is that neither can see. The first explanation is like a ghost, a ghost can see a person, but a person cannot see a ghost. Delusion sees with delusion, enlightenment does not see. It's like seeing a stump as a ghost, it is the deluded ghost that sees the ghost, not the delusion itself. The same principle applies here. Delusion sees delusion, enlightenment is not delusion. Therefore, Buddha said: 'I am not different from you, it is you who distinguish yourself.' Here 'I' refers to the enlightened person, and 'you' refers to the deluded and attached person. Therefore, know that delusion and enlightenment are not different. The second explanation is that because of the view of delusion, it is not the view of delusion; because delusion is used to see delusion, it is not the view of enlightenment. Question: Since Buddha is enlightened, why does he use delusion to see delusion? Answer: The essence of enlightenment and delusion is not different, it is just that enlightenment allows itself to use the view of delusion, which is called delusion. For details, refer to the question and answer of the fragrant elephant (Xiang Xiang). Question: What does 'one is accomplished, all are accomplished' mean? Answer: There can be two explanations. One is in terms of person, and the other is in terms of position. The first explanation can refer to the previous question and answer, which is in terms of the person of dependent origination. Therefore, one person is all people, is all. --------------------------------------------------------------------------------
Chinese
人即一人是一切人。故修言亦然。一修一切修。一切修一修。故同得云也。问。现一人修而余不修亦一人非余人。何得为尔。答。汝所见但是遍计耳。不关缘起之法。不足言也。后义者六相义章云。行德即一成一切成。理性即一显一切显。普别具足始终皆齐。初发心时便成正觉等。疏一亦同。问。三乘人极至何位进入一乘即成佛。答。五教上云。至自位究竟处故。后皆进入别教一乘。此各得出世果。处为自位究竟处约菩萨。又三贤位是得出世益。处具如一乘义。问。一人现在世。是人未来世可成佛。化现在我身令修行。答。化令修行。问。现在人修行可得彼何其佛。化现在我令修行。答。彼佛不化者。今吾身不得作佛。故彼佛化时方吾能修行成彼佛。意缘起道理非彼佛时即无今吾身。非今吾身时无彼佛。故知尔也。如对今乃至尽过去际亦然。问。未来佛是现在及过去人相即者。彼过现人已成佛未成。答已成。与未来佛同一缘起法故。问。若尔唯佛何为化。答。过现人望未来佛是同一体。非他人故未来佛化现等人。若他人者不得化。所以者何。能化外有故非自所化。问。可化外人何言他人者不得化。答。若能化所化差别者缘起不成。故不得化自外他人。问。自既佛。何用为化。答。是佛故化。若非是佛终日化不得成佛。 现代汉语译本 一人即是一切人。因此，修行也是如此。修一法即修一切法，修一切法即修一法。所以说都能证得佛果。问：现在一人修行而其他人不修行，这一人并非其他人，怎么能说是这样呢？答：你所见到的只是遍计所执，与缘起之法无关，不足以谈论。后面的义理，如六相义章所说：‘行德方面，成就一法即成就一切法；理性方面，显现一法即显现一切法。普遍与个别都具足，始终都平等。’ 初发心时便成就正觉等。《疏一》也是同样的说法。问：三乘人修到什么地位才能进入一乘而成佛呢？答：五教中说，到达各自位次的究竟之处。之后都进入别教一乘。这是各自得出世果的处所，是就菩萨而言的自位究竟之处。而且三贤位是得出世利益的处所，具体内容如一乘义所说。问：现在世的一个人，这个人未来世可以成佛，化现现在的我身来令我修行吗？答：化现来令你修行。问：现在人修行可以得到那位佛的加持，化现现在的我来令我修行吗？答：如果那位佛不化现，那么我今生就不能成佛。所以那位佛化现时，我才能修行成就那位佛。意思是缘起的道理，没有那位佛的时候就没有现在的我身，没有现在的我身就没有那位佛。所以要知道这个道理。如同对现在乃至到尽过去际也是这样。问：未来佛是现在及过去的人相互即是的，那么过去现在的人已经成佛还是没有成佛？答：已经成佛。因为与未来佛是同一缘起法。问：如果这样，唯有佛为什么还要化现呢？答：过去现在的人对于未来佛来说是同一体，不是其他人，所以未来佛化现这些人。如果是其他人就不能化现。为什么呢？因为能化现的在外，不是自己所化现的。问：可以化现外人，为什么说其他人不能被化现呢？答：如果能化现的和所化现的有差别，那么缘起就不成立。所以不能化现自身之外的其他人。问：自身既然是佛，为什么还要化现呢？答：正是因为是佛所以才化现。如果不是佛，终日化现也不能成佛。