English
English version: Question: The two statements 'inherent existence' (本有) and 'cultivated existence' (修生), because they are dependent origination (缘起法), are therefore not inherently existent. 'Non-cultivated existence' (无修生) is not cultivated, so it does not have inherent existence. Can these two statements be explained by the law of causation (因缘法)? Are the two statements 'only inherent existence' and 'only cultivated existence' in accordance with the law of causation? If inherent existence does not arise from cultivated existence, then how is this different from the idea that inherent existence exists before habitual seeds (习种)? Answer: The sages are able to observe the capacities of beings and benefit them accordingly, so all four statements are universally taught. If there are beings who benefit from considering nature seed (性种) as prior and habitual seed as subsequent, then it is said that inherent existence is prior and cultivated existence is subsequent. If there are beings who benefit from considering cultivated existence as prior and inherent existence as subsequent, then it is said that nature seed is subsequent and habitual seed is prior. These are just expedient teachings based on different capacities. Do not think that the Dharma has a fixed order of priority, because the Dharma itself has no fixed order; it is just to better adapt to the order of priority. Therefore, the teachings of the sages are not fixed in their order. However, if one insists that inherent existence must be prior, like some people do, then one loses the essence of dependent origination and goes against the intention of the Buddha. Therefore, we are different from those people. All other Dharma gates are also like this; one must understand the origin of the teachings and the true nature of the Dharma. 《Avatamsaka One Vehicle Ten Mysteries Achieving Buddhahood Wonderful Meaning》, one volume. (Manuscript says). On the 28th day of the 9th month of Oucho 1 (year), at the Kaidan-in (ordination platform) of Todai-ji (Eastern Great Temple), I added annotations to the copy from Sonshoin (尊胜院). However, the characters are scattered and extremely unclear. May those who view it later make corrections. Little Bhikshu Jitsuen (实圆) On the 9th day of the middle autumn of the year Bojutsu (戊戌) in the third year of Kyoho (享保), by the permission of Ten'e Juntoshi (天依净俊), this was copied. The above copy is the copy of Shinsoku (神足), the secular nephew of Kokushi (国师) Shikan (示观), and Zenmyobo Jitsuen (禅明房实圆). However, there are many errors in the characters. May gentlemen who view it later consider this. Successor of the founder of the Ken-shou (賢首) school, Kinzoku (勤息) the traitor of the country, Seiku (性空) (exposed life 29 years old, Kahi (䔽) 19 years old) --------------------------------------------------------------------------------