English
English version When the Buddha attains the equal Dharma of the Buddhas of the three times (past, present, and future), this equality is interconnected and mutually dependent. This equality has no difference, and its virtuous results are manifested before us, guiding us in our practice. Such a manifestation is not without meaning. Each possesses the 'present self,' and the entirety is the Tathagatagarbha Buddha (Tathāgatagarbha, Buddha-nature) and so on. The 'present self' arises from our own nature, and the Buddha is ourself. Because we do not understand this principle, we feel sorrow and wonder. Therefore, we must generate a sincere mind to practice, desiring to return to enlightenment. Thus, we must observe this manifestation: the 'Buddha within us' is the Buddha of our own essence. Do not seek other Buddhas far away. This principle is very correct and is the most important key for practitioners of contemplation. Moreover, this 'Buddha of our nature' is fully present in all realms of Dharma, in sentient and non-sentient beings. There is nothing that is not the Buddha of our own essence. If we can worship our own essence Buddha, there is nothing that cannot be accomplished. This is also a very important key; we must constantly contemplate this nature. If we can think in this way, then at any time and in any place, there will be no arising of the three poisons (greed, hatred, and delusion). This is the expedient means for entering the contemplation of the One Vehicle (Ekayana). All Buddhas of the three times have attained Buddhahood through this practice. The specific details can be found in the answer of Samantabhadra. Question: Do all sentient and non-sentient beings have Buddha-nature and can they all attain Buddhahood? Answer: This depends on the different teachings. The Theravada school believes that only the Buddha has the Buddha-nature, and other beings do not. The Initial Teaching establishes nature based on conditioned and impermanent dharmas, so it does not universally apply to all beings. The Final Teaching establishes nature based on True Nature, so all beings have Buddha-nature. The Sudden Teaching believes that only Suchness (Tathata) that is beyond words and form can be called nature, without distinguishing between self-nature and habitual nature. There are two views on the One Vehicle: one is to embrace expedient means, believing that the natures spoken of in the various teachings all possess a principal-subsidiary relationship. The establishment of sects is due to the similarity of doctrines and the embracing of expedient means. The second is based on the Distinct Teaching, believing that the profound cause and effect are not different, universally encompassing the three realms, covering all matters, principles, understanding, and practice, and so on. Detailed content will be explained in the next volume. Question: Do these teachings that speak of the presence or absence of nature refer to Buddha-nature in principle or Buddha-nature in practice? Answer: Both are included. Because Buddha-nature has two aspects: essence and meaning. The specific details will be explained in the next volume. Question: If, according to the One Vehicle view, beings with or without nature, sentient or non-sentient, can all attain Buddhahood, then how do we explain the Doctrine of the Five Natures? Answer: There will be an explanation in the next volume. As the Ratnagotravibhāga says: 'The icchantika (those who have severed their roots of goodness) mentioned earlier do not have the nature of Nirvana.' --------------------------------------------------------------------------------
Chinese
。不入涅槃者此义云何。为欲示显谤大乘因故。此明何义。为欲回转诽谤大乘心。依无量时故作是说。以彼彼实有清净性故等。问。若尔唯可立不定性。何立性。答。修六度串习行已位到堪任住成菩萨种性。若习小行到于忍位成声闻性。故智论云。𤏙顶忍等名为性地。独觉准知。若于三行随一修行未至本位。尔时立为不定种性。若于三行全未修行。尔时立为无有种性。问。约种性分别四句何。答。终南问答云。或有佛性。阐提人有善根人无。谓约行辨性也。或有佛性。善根人有阐提人无。谓约位辨性也。或有佛性。二人俱有。谓约因辨性也。或有佛性。二人俱无。谓约果辨性也。问。阐提之义断现善根。因何有行善性。答。此约位语。此世生善根。可救者有现行善性。他世生善根。现不可救者有行因种子。此义不同声闻宗。此之四位皆具性得及修得二佛性也。何以故。此之二性同于信解净心处说故。相由成故也。性得及修得二种佛性非初非中后。前中后取故。又验经文如来藏为直进菩萨机说。佛性为淳熟声闻机说。此中所明如来藏佛性虽约诸义差别不同。皆是同教一乘义也。何以故。为成普法故。普法所成故。问。本性住性习所成种性何前何后。答。随机缘前后不定。故香象问答云。问。本有修生等四句中有修生本有 现代汉语译本： ‘不入涅槃’是什么意思呢？这是为了显示破谤大乘的因缘。这又说明了什么呢？是为了回转诽谤大乘的心。因为依于无量的时间，所以这样说。因为那些事物实际上具有清净的自性等等。问：如果这样，只可以安立不定性，为什么还要安立性呢？答：修习六度，串习修行之后，位阶到达堪能安住，成就菩萨的种性。如果修习小乘的行，到达忍位，成就声闻的种性。所以《智论》说，‘顶’、‘忍’等等，名为性地。独觉也可以依此推知。如果对于三种行（菩萨行、声闻行、独觉行）中的任何一种进行修行，但没有到达本位，那么就安立为不定种性。如果对于这三种行完全没有修行，那么就安立为没有种性。问：关于种性的分别，四句是什么？答：《终南问答》说：或者有佛性，断善根（阐提，Icchantika）的人有，有善根的人没有。这是从行来辨别性。或者有佛性，有善根的人有，断善根的人没有。这是从位来辨别性。或者有佛性，两个人都有。这是从因来辨别性。或者有佛性，两个人都没有。这是从果来辨别性。问：断善根（阐提，Icchantika）的含义是断绝现在的善根，为什么会有行善的自性呢？答：这是从位的角度来说的。此世生起善根，可以救度的人，有现行的善性。他世生起善根，现在不可救度的人，有行善的因的种子。这个意义不同于声闻宗。这四位都具有性得和修得两种佛性。为什么呢？因为这两种佛性与在信解净心处所说的相同，是相由成故。性得和修得两种佛性，不是最初、不是中间、不是最后，而是前、中、后都包含。又可以验证经文，如来藏（Tathāgatagarbha）是为直进的菩萨根机所说，佛性（Buddhadhātu）是为淳熟的声闻根机所说。这里所说明的如来藏和佛性，虽然在诸义上有所差别不同，但都是同教一乘的意义。为什么呢？为了成就普法，普法所成就的。问：本性住性、习所成种性，哪个在前哪个在后？答：随根机因缘，前后不定。所以《香象问答》说：问：本有、修生等四句中，有修生本有
English
English version: What does ‘not entering Nirvana (Nirvāṇa)’ mean? It is to show the cause of refuting the slander of Mahayana (Mahāyāna). What does this clarify? It is to turn back the mind that slanders Mahayana (Mahāyāna). It is said so because it relies on immeasurable time. Because those things actually have pure self-nature, etc. Question: If so, only indeterminate nature can be established, why establish nature at all? Answer: After practicing the Six Perfections (Pāramitā) and becoming accustomed to cultivation, the stage reaches the point where one is able to abide and accomplish the Bodhisattva (Bodhisattva) nature. If one practices the Small Vehicle (Hinayana) practices and reaches the stage of forbearance, one achieves the Śrāvaka (Śrāvaka) nature. Therefore, the *Mahāprajñāpāramitāśāstra* says that ‘Summit’ and ‘Forbearance’ are called the ground of nature. The Pratyekabuddha (Pratyekabuddha) can be inferred accordingly. If one cultivates any one of the three practices (Bodhisattva practice, Śrāvaka practice, Pratyekabuddha practice) but has not reached the original position, then it is established as an indeterminate nature. If one has not cultivated any of these three practices at all, then it is established as having no nature. Question: Regarding the distinction of natures, what are the four sentences? Answer: The *Zhongnan Questions and Answers* says: Some have Buddha-nature (Buddhadhātu), the Icchantika (Icchantika) has it, but those with good roots do not. This is distinguishing nature from the perspective of practice. Some have Buddha-nature (Buddhadhātu), those with good roots have it, but the Icchantika (Icchantika) does not. This is distinguishing nature from the perspective of stage. Some have Buddha-nature (Buddhadhātu), both have it. This is distinguishing nature from the perspective of cause. Some have Buddha-nature (Buddhadhātu), neither has it. This is distinguishing nature from the perspective of effect. Question: The meaning of Icchantika (Icchantika) is the severing of present good roots, why would they have the self-nature of practicing good? Answer: This is spoken from the perspective of stage. Those who generate good roots in this life and can be saved have the present active good nature. Those who generate good roots in another life and cannot be saved now have the seeds of the cause of practicing good. This meaning is different from the Śrāvaka (Śrāvaka) school. All four of these positions possess both the inherently attained and the acquired Buddha-nature (Buddhadhātu). Why? Because these two natures are the same as what is said in the place of faith, understanding, and pure mind, they are mutually accomplished. The inherently attained and acquired two kinds of Buddha-nature (Buddhadhātu) are not the beginning, not the middle, not the end, but encompass the front, middle, and back. Furthermore, one can verify the sutra text, the Tathāgatagarbha (Tathāgatagarbha) is spoken for the direct-advancing Bodhisattva (Bodhisattva) faculties, and the Buddha-nature (Buddhadhātu) is spoken for the fully matured Śrāvaka (Śrāvaka) faculties. Although the Tathāgatagarbha (Tathāgatagarbha) and Buddha-nature (Buddhadhātu) explained here differ in various meanings, they are all the meaning of the One Vehicle (Ekayāna) of the same teaching. Why? To accomplish the universal Dharma (Dharma), and accomplished by the universal Dharma (Dharma). Question: The originally abiding nature, and the nature acquired through habitual practice, which comes first and which comes later? Answer: Depending on the faculties and conditions, the order is not fixed. Therefore, the *Fragrant Elephant Questions and Answers* says: Question: Among the four sentences of originally existing, cultivated, etc., there is cultivated and originally existing --------------------------------------------------------------------------------
Chinese
本有修生二句。其即缘起法故非本有。无修生非修生无本有。此二句因缘法可解。唯本有但修生。此二句为因缘法乎。若非由修生而有本有者。与习种以前有本有之义有何别云。答。圣者能见机益故四句皆普说。若有机缘众生□以性种为前习种为后利益。即说本有前有修生后。若有众生以修生为前本有为后利益。即说性种为后习种为前。但随机处中说耳。勿见法定有前后。以其法无前后故即善当于先后耳。是故诸圣教之说前后不定。然而如言取者定本有前有法故失因缘旨违其意。故与彼人不同耳。余一切法门皆尔。须解教所由。又解法实性也。 华严一乘十玄成佛妙义一卷 (写本云)。 于时应长元年九月二十八日于东大寺戒坛院以尊胜院之御本加反点了。但文字散散极不审多。有后览者可有交定候也。 小比丘实圆 享保三龙集戊戌仲秋初九天依净俊成业御许可而缮写之。上件本者示观国师俗甥之神足。禅明房实圆之御本也。乍然文字鱼鲁风凤之谬尤多。后览君子夫思之(矣)。 贤首嗣祖勤息国贼性空(露命二九岁夏䔽一九岁) 现代汉语译本： 问：‘本有’（inherent existence）和‘修生’（cultivated existence）这两句话，因为它们是缘起法（dependent origination）的缘故，所以不是本有。‘无修生’（non-cultivated existence）不是修生，所以没有本有。这两句话可以用因缘法（the law of causation）来解释。只有本有和只有修生，这两句话是因缘法吗？如果不是通过修生而有本有，那么这与习种（habitual seed）之前就存在本有的意义有什么区别呢？ 答：圣者能够观察众生的根机而给予利益，所以四句话都普遍宣说。如果有众生认为以性种（nature seed）为前，习种为后能够获得利益，就说本有在前，修生在后。如果有众生认为以修生为前，本有为后能够获得利益，就说性种在后，习种在前。这只是根据不同的根机而随机应变地说法罢了。不要认为法有固定的先后顺序，因为法本身没有先后顺序，只是为了更好地适应先后顺序而已。因此，诸圣教的说法前后不定。然而，如果像有些人那样认为本有一定在前，就失去了因缘法的宗旨，违背了佛法的本意，所以与那些人不同。其余一切法门也是如此，必须理解教义的由来，以及理解法的真实性质。 《华严一乘十玄成佛妙义》一卷 （写本云）。 于时应长元年九月二十八日于东大寺戒坛院以尊胜院之御本加反点了。但文字散散极不审多。有后览者可有交定候也。 小比丘实圆 享保三龙集戊戌仲秋初九天依净俊成业御许可而缮写之。上件本者示观国师俗甥之神足。禅明房实圆之御本也。乍然文字鱼鲁风凤之谬尤多。后览君子夫思之(矣)。 贤首嗣祖勤息国贼性空(露命二九岁夏䔽一九岁)