English
English version Because of the accomplishment of faith, it is practice-achieved Buddhahood, not position-achieved Buddhahood (and so on). Question: If not based on position, how should the numerous texts that say 'relying on the fulfillment of the Ten Faiths to encompass the subsequent positions to achieve Buddhahood' be explained? Answer: Generally, achieving Buddhahood through practice can have two meanings. First, based on the inherent virtues of the One Vehicle; second, based on the expedient means. Therefore, Commentary 4 says: 'If based on the Perfect Teaching, there are two meanings. If based on Samantabhadra's (Universal Virtue Bodhisattva) own Dharma, everything is without position. If based on expedient means, it is the same as the Consummate Teaching.' However, when the Faith position is fulfilled and enters the position, it encompasses all positions, all of which are contained within this Faith position, without exception. This is because of encompassing positions through practice. Commentary 3's text speaks according to the first meaning, and the remaining texts speak according to the latter meaning. Regarding the first meaning, Samantabhadra's inherent virtues, Commentary 4 says: 'With the fulfillment of faith, this position of the Worthy Leader is achieved, so like Samantabhadra, the vast three karmas of body, speech, and mind encompass the causal ground and the resultant ground, pervading all places, exhausting all times, constantly performing the great function of the boundless Dharma Realm.' This is constant achievement, and in terms of its present appearance, it does not rely on the positions. Now, based on the manifestation within the Faith Gate, it belongs to the Faith position. Also, the above text says: 'Or only distinguish based on Samantabhadra's inherent virtues, as the Samantabhadra Practice Chapter says.' The Samantabhadra Practice Chapter has sixty practices, which means one practice is all practices, and all practices are one practice, endlessly repeated, so it does not rely on those gradual positions. Therefore, Commentary 16 says: 'Secondly, in distinguishing Samantabhadra's practice, first explain that the vast obstacles to be treated are hundreds of thousands, and the vast practices that can treat them are sixty practices.' Also, because the Dharma Realm that is obstructed is like Indra's net, layer upon layer, making the obstructors also endless like the obstructed. Speaking of self-portion and surpassing-portion, Commentary 2 says: 'However, this division generally has seven levels. First, based on the maturity of one practice. Second, based on two practices, such as practicing giving and then cultivating precepts. Third, based on two benefits. Fourth, based on practice positions, with attaining the position as surpassing. Fifth, based on comparative proof. Sixth, based on two positions, that is, the previous position has become self-portion, heading towards the subsequent position as surpassing. Seventh, based on cause and effect, with the cause becoming self-portion and the effect surpassing.' Now this seventh is because Samantabhadra's perfect causal ground is achieved, heading towards the wondrous fruit arising from self-nature. Therefore, the Commentary text says it encompasses the causal ground and the resultant ground. Question: Regarding the latter meaning, is the fulfillment of faith now necessary? Does it generally refer to the Ten Faiths? If the Tenth Faith position is called the fulfillment of faith, how should it be understood? Answer: --------------------------------------------------------------------------------
Chinese
。通十信名。何者未入位。前次第修习十信心。亦更一二三劫增修十心入初住位名为满心。故疏四云。若约终教此信但是十住位之方便自无别位。故本业经云。未上住前有此十心名字。谓一信心。二念心。三精进心。四慧心。五定心。六不退。七回向心。八护心。九戒心。十愿心。增修是心一劫二劫三劫乃得入初住中。心有十增。成名百法明门。名入习种性中。故知无位但是方便行也。问。其一二三劫者万劫内劫若外劫耶。答。万劫内劫。故起信论疏云。如本业经云。是信相菩萨于十千劫行十戒法。当入十信心入初住位。释云。此中言入初住位者。谓十住初发心住位也。以至此位方得不退信心。是故亦名入十信心。非谓十解以前之十信也。意既言十千劫入初住位不言十千余。故知内劫。问。十信满心初发心住有何差别。答。此无差别。故起信论疏云。非谓十解以前十信(云云)。又疏第四云。此约信终彼就住初。故无二也。问。若尔十信终心成佛即位成佛。何名行成佛。答。此义望异彼体不异。意不退阶位即名为位。信心行义名为行也。问。终教三乘十信满心现八相成佛。与此一乘信满成佛有何差别。答。彼于此位示成佛时。于后诸位皆不自在。以未得故。但是当位暂起化故。此则不尔。于初位中起此用时于后诸位并 现代汉语译本： 通达十信的名称。什么是未入位的菩萨呢？就是先前次第修习十信心，又经过一劫、二劫、三劫增进修习十心，才进入初住位，这被称为满心。所以《疏》第四卷说：‘如果按照终教的说法，这种信只是十住位的方便，自身并没有独立的位次。’所以《本业经》说：‘未上住位之前，有这十种心的名字。’即一、信心，二、念心，三、精进心，四、慧心，五、定心，六、不退心，七、回向心，八、护心，九、戒心，十、愿心。增进修习这些心，经过一劫、二劫、三劫才能进入初住位中。心有十种增进，成就了《百法明门》，名为进入习种性中。所以知道没有位次，只是方便的修行。 问：那一劫、二劫、三劫，是万劫、内劫还是外劫呢？ 答：是万劫内的内劫。所以《起信论疏》说：‘如《本业经》所说，这位信相菩萨在十千劫中行十戒法，应当进入十信心，进入初住位。’解释说：‘这里所说的进入初住位，是指十住中的初发心住位。’因为到了这个位次，才能得到不退的信心。所以也叫做进入十信心，不是指十解之前的十信。意思是说，十千劫进入初住位，没有说十千劫之外，所以知道是内劫。 问：十信满心和初发心住有什么差别？ 答：这没有差别。所以《起信论疏》说：‘不是指十解之前的十信（云云）。’又《疏》第四卷说：‘这是按照信的终点，那是按照住的起点。’所以没有差别。 问：如果这样，终教的三乘十信满心现八相成佛，与这一乘的信满成佛有什么差别？ 答：他们在这个位次示现成佛时，在后面的各个位次都不自在，因为还没有得到。只是在当位暂时起作用而已。而这里则不是这样，在初位中起这种作用时，在后面的各个位次都...
English
English version: These are the names for passing through the Ten Faiths (Shi Xin). What are those who have not entered the position? They are those who have previously cultivated the Ten Faiths in order, and further increased their cultivation of the Ten Hearts for one, two, or three kalpas (jie), and then enter the Initial Abiding (Chu Zhu) position, which is called 'Full Heart'. Therefore, Commentary 4 says: 'If according to the Final Teaching (Zhong Jiao), this faith is only a convenience for the Ten Abidings, and has no separate position of its own.' Therefore, the *Brahma Net Sutra* (Fan Wang Jing) says: 'Before ascending to the Abiding, there are these ten names of hearts.' Namely: 1. Faith Heart (Xin Xin), 2. Mindfulness Heart (Nian Xin), 3. Diligence Heart (Jing Jin Xin), 4. Wisdom Heart (Hui Xin), 5. Samadhi Heart (Ding Xin), 6. Non-retrogression (Bu Tui), 7. Dedication Heart (Hui Xiang Xin), 8. Protection Heart (Hu Xin), 9. Precepts Heart (Jie Xin), 10. Vow Heart (Yuan Xin). Increasing the cultivation of these hearts, after one, two, or three kalpas, one can enter the Initial Abiding. The heart has ten increases, accomplishing the *Hundred Dharmas Illuminating the Door* (Bai Fa Ming Men), named entering the Habitual Nature (Xi Zhong Xing). Therefore, knowing there is no position, it is only a convenient practice. Question: Are those one, two, or three kalpas, ten thousand kalpas, inner kalpas, or outer kalpas? Answer: They are inner kalpas within ten thousand kalpas. Therefore, the *Awakening of Faith Commentary* (Qi Xin Lun Shu) says: 'As the *Brahma Net Sutra* says, this Faith Aspect Bodhisattva practices the Ten Precept Dharmas for ten thousand kalpas, and should enter the Ten Faiths, entering the Initial Abiding position.' The explanation says: 'The entering the Initial Abiding position mentioned here refers to the Initial Aspiration Abiding (Chu Fa Xin Zhu) position among the Ten Abidings.' Because only upon reaching this position can one obtain non-retrogressive faith. Therefore, it is also called entering the Ten Faiths, not referring to the Ten Faiths before the Ten Understandings. The meaning is that ten thousand kalpas enter the Initial Abiding position, not saying beyond ten thousand kalpas, so knowing it is an inner kalpa. Question: What is the difference between the Full Heart of the Ten Faiths and the Initial Aspiration Abiding? Answer: There is no difference. Therefore, the *Awakening of Faith Commentary* says: 'It does not refer to the Ten Faiths before the Ten Understandings (etc.).' Also, Commentary 4 says: 'This is according to the end of faith, that is according to the beginning of abiding.' Therefore, there is no difference. Question: If so, what is the difference between the Final Teaching's Three Vehicles (San Cheng) manifesting the Eight Aspects of Enlightenment (Ba Xiang Cheng Fo) upon the Full Heart of the Ten Faiths, and this One Vehicle's (Yi Cheng) enlightenment upon the Full Faith? Answer: When they demonstrate enlightenment at this position, they are not at ease in the subsequent positions, because they have not yet obtained them. It is only a temporary arising of function in the current position. But this is not the case here. When this function arises in the initial position, all subsequent positions are... --------------------------------------------------------------------------------
Chinese
同时起。皆已得故。是实行故。该六位故。问。一乘三乘义如是。别何同信满胜进分上起此用耶。答。为欲方便显此一乘信满成佛令易信受。故于彼教先作是说。问。就一乘门既一位中有一切位。及信满心即得佛者何须更说后位诸耶。答。后说诸位。即是初中之一切也。如初后亦尔。问。若即具后得初。即得后者亦可后亦具初即不得后。应亦不得初耶。答。实尔。但以得初时无不得后故。是故以得后位必得初位。问。何得初位后皆得耶。答。一乘当德修一行中该法界行。修一切行亦该一行。此一即多等行。寄终教位相见之随得一位彼一切位一时皆得自在无碍。问。何一乘行被一行中修一切行一切行中亦修一行。答。观一切法如幻如梦如电如响如化等故。一行即一切行等。故梵行品云。观一切法如幻乃至如化。如是观者以小方便疾得一切诸佛功德。乃至初发心时便成正觉等。意且约初二喻。幻师述力幻一巾而作大山及大小畜等种种形类。此一大山全一巾成。大小畜亦然。体既无二。彼相何异。故举一小畜大山举。体皆悉所取如此。无明幻师述力幻一法界作诸依他种种形类。一尘全是一法界成大山等。然故观一尘为如幻。大山等诸法皆悉所摄。故随举一法法界诸法皆悉所举。故一行必一切行。一切行即是一行。故十忍品云 现代汉语译本 同时生起。都是因为已经证得的缘故。是真实修行的缘故。包含六位的缘故。问：一乘（Ekayana，唯一佛乘）和三乘（Triyana，声闻乘、缘觉乘、菩萨乘）的意义是这样的，为什么要在别的教法中，比如信满、胜进等位上，才生起这种作用呢？答：为了方便地显示这唯一佛乘的信满能够容易地成就佛果，容易让人相信和接受，所以才在其他的教法中先这样说。问：就唯一佛乘的法门来说，既然一个位次中就包含了一切位次，并且信满心就能够成佛，为什么还需要再说后面的位次呢？答：后面所说的各个位次，也就是最初位次中所包含的一切。就像最初和最后也是一样的。问：如果说具备了后面的位次就能得到最初的位次，那么反过来说，具备了最初的位次就能得到后面的位次，如果说不能得到后面的位次，那么是不是也应该不能得到最初的位次呢？答：实际上是这样的。但是因为得到最初位次的时候，没有不能得到后面的位次的情况，所以说得到后面的位次必定得到最初的位次。问：为什么得到最初的位次，后面就都能得到呢？答：唯一佛乘应当在德行上修行，一行之中就包含了法界（Dharmadhatu，宇宙万法）的修行，修行一切行也包含了一行。这一就是多等等的修行。寄托于终教的位次，相互看见，随着得到一个位次，那一切位次一时都得到，自在无碍。问：什么唯一佛乘的修行，能够在修行一行中也修行一切行，在修行一切行中也修行一行呢？答：观察一切法如幻如梦如电如响如化等等，所以一行就是一切行等等。所以梵行品中说：‘观察一切法如幻，乃至如化。这样观察的人，用小的方便就能迅速得到一切诸佛的功德，乃至最初发心的时候就成就正觉等等。’这里暂且用最初的两个比喻。幻术师运用法力，幻化一条手巾，就能变出大山以及大小牲畜等等各种各样的形体。这一座大山完全是由一条手巾变出来的，大小牲畜也是这样。本体既然没有两个，那么它们的相又有什么不同呢？所以举出一个小牲畜或者大山，它们的本体都是完全被手巾所包含的，就像这样。无明（Avidya，佛教术语，指对事物真相的迷惑和无知）的幻术师运用法力，幻化一个法界，变出各种各样的依他（Paratantra，佛教术语，指依他而起的现象）的形体。一粒微尘完全是由一个法界变出大山等等。然而观察一粒微尘如幻，大山等等诸法都被它所包含。所以随着举出一个法，法界诸法都被它所举出。所以一行必定是一切行，一切行就是一行。所以十忍品中说