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English version One person is all people. Therefore, cultivation is also the same. Cultivating one thing is cultivating everything, and cultivating everything is cultivating one thing. Therefore, it is said that all can attain Buddhahood. Question: Now, if one person cultivates while others do not, this one person is not the others, how can it be said to be so? Answer: What you see is only conceptual fabrication, which has nothing to do with the law of dependent origination, and is not worth discussing. The later meaning, as stated in the chapter on the Six Aspects of Meaning: 'In terms of virtuous conduct, accomplishing one thing is accomplishing everything; in terms of principle, revealing one thing is revealing everything. Universality and particularity are both complete, and the beginning and the end are equal.' At the time of the initial aspiration, one attains perfect enlightenment, and so on. 'Commentary One' also says the same. Question: What position do people of the Three Vehicles have to reach in order to enter the One Vehicle and become a Buddha? Answer: The Five Teachings say that they reach the ultimate place of their respective positions. After that, they all enter the Distinct Teaching One Vehicle. This is the place where each attains the fruit of transcending the world, which is the ultimate place of their respective positions in terms of Bodhisattvas. Moreover, the Three Worthies positions are the place where one obtains the benefit of transcending the world, as detailed in the meaning of the One Vehicle. Question: A person in the present world, can this person become a Buddha in the future and manifest in my present body to make me cultivate? Answer: Manifesting to make you cultivate. Question: Can a person who cultivates in the present receive the blessing of that Buddha, manifesting in my present to make me cultivate? Answer: If that Buddha does not manifest, then I cannot become a Buddha in this life. Therefore, when that Buddha manifests, I can cultivate and accomplish that Buddha. The meaning is the principle of dependent origination; without that Buddha, there would be no present self, and without the present self, there would be no that Buddha. Therefore, know this principle. It is the same from the present to the end of the past. Question: If the future Buddha is identical to the people of the present and the past, then have the people of the past and present already become Buddhas or not? Answer: Already become Buddhas. Because they are the same law of dependent origination as the future Buddha. Question: If so, why does the Buddha still manifest? Answer: The people of the past and present are the same entity as the future Buddha, not others, so the future Buddha manifests these people. If they were others, they could not be manifested. Why? Because what can be manifested is outside, not what is manifested by oneself. Question: If external people can be manifested, why is it said that others cannot be manifested? Answer: If there is a difference between what can be manifested and what is manifested, then dependent origination cannot be established. Therefore, one cannot manifest others outside oneself. Question: Since oneself is already a Buddha, why manifest? Answer: Precisely because one is a Buddha that one manifests. If one is not a Buddha, one cannot become a Buddha even if one manifests all day long. --------------------------------------------------------------------------------
Chinese
问。何自非佛时不得化。答。一切众生本来成佛。而不知自即佛。故化令知此理。名为化之。故实化无所化。实无所成。问。若尔但乃化都无化他之义。答。亦得化他。非化无自故。以自他缘成无分别故。是故佛能见自全他。故他无摄物。问。约此化非化及自他等。分别四句何答问化自。答。不也。非他无自故。问。化他。答。不也。化是佛故。问。自他共化。答。不也。二执不并故共不化。答。二离执故。此遣非四句示执显四句。准三性门可知也。约自他亦可有此三四句。准上可知。问。未来佛还化现在自身者有所依文。答。有所依文。故璎珞经中第八地菩萨云。自身己身当果诸佛摩顶说法。故已其说炳然可知。又既诸经经每云。三世佛拜故诸罪业灭。未来诸佛者何为毕也。问。他人修行已成佛穷来际。亦可成说之言拜未来。何言拜彼自当成佛。答。拜他佛之义非无。虽然他佛远自佛近。何者泛诸佛为众生说佛德。意为欲令众生自亦得彼果。故令修行。是故众生证自当来所得之果德。为欲得彼故不借身命修行。非为得他佛果故修行。是故正今吾令发心修行。佛祖吾当果已成佛非他佛也。此义不疑怪也。又有他已成佛即是自当果佛。所以者何。他成佛时即得三世佛平等果故。又吾当果佛即是他今成佛。所以者何。吾得 现代汉语译本 问：为什么在不是佛的时候就不能度化众生？ 答：一切众生本来就是佛，只是不知道自己就是佛。所以度化他们，让他们知道这个道理，就叫做‘度化’。因此，实际上度化并没有什么可度化的，也没有什么可成就的。 问：如果这样，那么度化就完全没有度化他人的意义了吗？ 答：也可以度化他人。因为度化不是没有自我的，而是以自我和他人的因缘成就无分别的智慧。所以，佛能够见到自我完全就是他人，因此他人没有摄取之物。 问：就这个度化与非度化，以及自我与他人等，分别用四句来回答，应该怎么说？问：度化自我？ 答：不是。因为没有他人就没有自我。 问：度化他人？ 答：不是。因为度化就是佛。 问：自我和他人共同度化？ 答：不是。因为两种执着不能并存，所以共同度化是不可能的。 答：因为远离了两种执着。这里用否定四句的方式来揭示执着，从而显现四句的真义。可以参照三性门（Trisvabhāva）来理解。关于自我和他人，也可以有这三种四句的说法，可以参照上面的内容来理解。 问：未来佛度化现在的自身，有什么依据吗？ 答：有依据。《璎珞经》（Yingluo Jing）中说，第八地菩萨用自身和已身接受当来诸佛的摩顶和说法。所以这个说法非常明显。而且，很多经典都说，三世佛礼拜，所以罪业灭除。那么，未来诸佛为什么要礼拜呢？ 问：他人修行已经成佛，穷尽未来际，也可以说礼拜未来佛。为什么要说礼拜的是自己将来成佛的佛呢？ 答：礼拜他佛的意义并非没有。虽然如此，他佛远，自佛近。为什么呢？普遍地诸佛为众生宣说佛的功德，目的是为了让众生自己也能得到那个果位。所以才让他们修行。因此，众生证得自己将来应该得到的果德，是为了得到那个果位，所以不惜身命地修行，而不是为了得到他佛的果位而修行。所以，现在我让你们发心修行，佛祖就是我将来应该成就的佛，而不是其他的佛。这个道理不要怀疑。还有，他人已经成就的佛，就是自己将来应该成就的佛。为什么呢？因为他人成佛的时候，就得到了三世佛平等的果位。而且，我将来应该成就的佛，就是他人现在成就的佛。为什么呢？因为我得到
English
English version Question: Why can't one transform others when one is not a Buddha? Answer: All sentient beings are originally Buddhas, but they do not know that they themselves are Buddhas. Therefore, transforming them, making them aware of this truth, is called 'transformation'. Thus, in reality, transformation has nothing to transform, and nothing to accomplish. Question: If that's the case, then transformation has no meaning of transforming others at all? Answer: One can also transform others. Because transformation is not without self, but it is through the conditions of self and others that non-discriminating wisdom is achieved. Therefore, the Buddha can see that the self is completely others, and thus others have nothing to grasp. Question: Regarding this transformation and non-transformation, as well as self and others, how should we answer using four phrases respectively? Question: Transforming the self? Answer: No. Because without others, there is no self. Question: Transforming others? Answer: No. Because transformation is the Buddha. Question: Self and others transforming together? Answer: No. Because the two attachments cannot coexist, so common transformation is impossible. Answer: Because one is away from the two attachments. Here, the method of negating the four phrases is used to reveal attachments, thereby revealing the true meaning of the four phrases. It can be understood with reference to the Trisvabhāva (三性门). Regarding self and others, there can also be these three or four phrases, which can be understood with reference to the above content. Question: Is there any basis for the future Buddha transforming the present self? Answer: There is a basis. The *Yingluo Jing* (璎珞经) states that the eighth-ground Bodhisattva uses his own body and the already-existing body to receive the anointment on the head and the Dharma teaching from the Buddhas of the future. So this statement is very clear. Moreover, many sutras say that the sins are eliminated when the Buddhas of the three times prostrate. So, why do the future Buddhas prostrate? Question: Others who have cultivated and become Buddhas, exhausting the future, can also be said to be prostrating to the future Buddha. Why say that one is prostrating to the Buddha that one will become in the future? Answer: The meaning of prostrating to other Buddhas is not without merit. However, the other Buddha is far, and the self-Buddha is near. Why? Universally, the Buddhas proclaim the virtues of the Buddha for sentient beings, with the aim of enabling sentient beings to attain that fruit themselves. That's why they are made to cultivate. Therefore, sentient beings attain the fruit of virtue that they should attain in the future, and they cultivate without regard for their lives in order to attain that fruit, not to cultivate in order to attain the fruit of other Buddhas. Therefore, now I am asking you to generate the aspiration to cultivate, and the Buddha is the Buddha that I should attain in the future, not other Buddhas. Do not doubt this principle. Also, the Buddha that others have already attained is the Buddha that I should attain in the future. Why? Because when others become Buddhas, they attain the equal fruit of the Buddhas of the three times. Moreover, the Buddha that I should attain in the future is the Buddha that others are now attaining. Why? Because I attain --------------------------------------------------------------------------------
Chinese
当佛即得三世佛平等法故。如是展转更互平等。平等无差别果德皆化今吾令修行。其义亦非无故也。互有今吾身。全体如来藏佛等是也。今吾即缘吾性佛即吾。而不知故悲怪。发至心修行欲返迷。是故其观化。吾佛即是吾体佛。非远求他佛。此义甚正观行者大要也。又此吾性佛者即于一切法界。有情无情中全全即在无非一物吾体佛故。若能拜自体佛者无物不所作。此亦甚大要也。常可思性之。若行如是思得者一切时一切处中。无一处中无一处一时起三毒烦恼之义。此即入一乘之观方便。三世佛无非此行修成佛者也。具如香象答也。问。一切情非情皆有佛性成佛。答。约教不同。小乘唯佛一人有佛种性。余无种性。始教门约有为无常法立种性。故不遍一切。终教为真性立种性。故一切有性。顿教门唯真如离言绝相名为种。不分性习。约一乘门有二说。一摄方便故。诸教所明种性并皆具足主伴。成宗以同教故。摄方便故。一据别教种性甚深因果无二。通依及正尽三世间。该收一切理事解行等。广如下卷说。问。此诸教所说有无种性。为理佛性。为行佛性。答。通二。何者二佛性。一体二义故。如下卷说。问。就一乘门有性无性有情非情皆成佛者。说五性差别教何会。答。下卷云。论自有释。故宝性论云。向说阐提无涅槃性 现代汉语译本 当佛陀证得过去、现在、未来三世诸佛平等的法性时，这种平等是相互关联、互相依存的。这种平等没有差别，其果德都化现在我们面前，引导我们修行。这样的示现并非没有意义。彼此都有‘今吾’之身，全体都是如来藏佛等等。‘今吾’即是缘于吾之自性，佛即是吾，因为不明白这个道理而感到悲哀和奇怪。因此，要发起至诚之心修行，想要返回觉悟。所以，要观察这种化现，‘吾佛’即是‘吾’之本体佛，不要向远处寻求其他的佛。这个道理非常正确，是观行者最重要的关键。而且，这个‘吾性佛’，在一切法界，无论有情还是无情众生之中，完全存在，没有一样不是‘吾’之本体佛。如果能够礼拜自己的本体佛，就没有什么不能做到的。这也是非常重要的关键，要经常思考这个自性。如果能够这样思维，那么在任何时间、任何地点，都不会生起贪嗔痴三毒烦恼。这就是进入一乘观的方便法门。过去、现在、未来三世诸佛，没有不是通过这种修行而成就佛果的。具体内容可以参考香象菩萨的回答。 问：一切有情和无情众生都有佛性，都能成佛吗？ 答：这取决于不同的教法。小乘佛教认为只有佛一人有佛种性（Buddha-nature），其余众生没有种性。始教（Initial Teaching）是从有为无常法的角度来建立种性，所以不普遍适用于一切众生。终教（Final Teaching）以真性（True Nature）为基础来建立种性，所以一切众生都有佛性。顿教（Sudden Teaching）认为只有离言绝相的真如（Tathata）才能被称为种，不区分自性和习性。一乘（One Vehicle）的观点有两种说法：一是摄取方便，认为诸教所说的种性都具备主伴关系，成就宗派是因为教义相同，摄取方便的缘故。二是根据别教（Distinct Teaching）的种性，认为甚深的因果没有差别，普遍地包含三世间，涵盖一切事理、理解和修行等等。详细内容将在下卷中说明。 问：这些教法所说的有无种性，是指理佛性（Buddha-nature in principle）还是行佛性（Buddha-nature in practice）？ 答：两者都包括。因为佛性具有体和义两个方面，具体内容将在下卷中说明。 问：如果按照一乘的观点，有性无性、有情无情的众生都能成佛，那么如何解释五性差别教（Doctrine of the Five Natures）呢？ 答：下卷中会有解释。正如《宝性论》（Ratnagotravibhāga）所说：‘前面所说的阐提（icchantika，断善根者）没有涅槃的自性。’