English
English version: Chapter on the Abiding of the Mind and the Merits of Generating the Bodhi Mind. This refers to the transition from the end of the Ten Faiths to the beginning of the Ten Dwellings (Ten Abodes). Therefore, there is no second (generation of the Bodhi mind). Furthermore, the Commentary (疏) in its eighteenth volume states: 'If one uses the stages of practice to encompass the positions, then the mind that has perfected the Ten Faiths achieves Buddhahood, as described in the Chapter on the Adornments of the World (贤首品).' This view is not that of the Perfect Teaching (圆教). It is not found anywhere else. This is precisely a unique example of the One Vehicle School (一乘宗). The Commentary on the Awakening of Faith (起信论疏) says: 'One who achieves faith and generates the Bodhi mind has faith in the Ten Dwellings, encompassing the Ten Faiths.' In the stage of the Ten Faiths, one cultivates and achieves faith, generating a resolute mind, and then enters the initial stage of the Ten Dwellings, called the Dwelling of Generating the Bodhi Mind (发心住). This is when the practice of the Ten Faiths is perfected, called the achievement of faith. Entering the initial stage of the Ten Dwellings, it is therefore called generating the Bodhi mind. Question: Why does this chapter speak of generating the Bodhi mind in relation to the end of the Ten Faiths? Answer: The Chapter on the Adornments of the World speaks of the practice of the Ten Faiths, so it speaks of the perfection of the Ten Faiths. Question: Why is the virtue of this Bodhisattva who has perfected the Ten Faiths so profound and boundless? Answer: The Commentary says: 'There are four difficulties.' Therefore, although it is the initial mind, the merits are now vast and boundless. The first difficulty is the difficulty of the place, that is, being able to generate the Bodhi mind in the place of suffering and affliction of birth and death, hence the virtue of this birth is vast. The second difficulty is the difficulty of time, that is, having generated the Bodhi mind long ago and remaining unmoved, this is not difficult enough. Now it is the opposite, so the virtue of birth is greater. The third difficulty is the difficulty of the object, that is, being able to seek this infinite Bodhi, with the mind following the object, so it is vast. The fourth difficulty is the difficulty of the mind, that is, if the generation of the Bodhi mind is uncertain in progress and regress, the virtue of birth is not vast. Now it is long-lasting, so it is vast. The Questions and Answers of the Elephant of Fragrance (香象问答) says: Question: The copied text says: 'From the Dharma gate of the Bodhi mind, one obtains the Dharma gate of faith, and one who becomes a Buddha in ten thousand kalpas is a Buddha in practice but not a Buddha in position, etc.' Does this mean that when a Buddha of the One Vehicle achieves Buddhahood, the path passes through ten thousand kalpas? Or does it mean that when a Buddha of the Three Vehicles achieves Buddhahood, the path passes through ten thousand kalpas? Answer: In the various teachings of the Three Vehicles, the perfection of the practice of the Ten Faiths in ten thousand kalpas is only a manifestation of the place where the Buddha of the One Vehicle has perfected his practice. It is not the perfected Buddha of the Three Vehicles, nor is it the perfected Buddha of the One Vehicle in practice. It is only that one does not move for ten thousand kalpas. These ten thousand kalpas are inexpressible and inexpressible kalpas before the Buddha in practice is perfected. In this way, the meaning of eighty thousand kalpas, etc., and even reaching one or two kalpas, etc., can be known and considered. Chapter on the Abiding of the Mind and the Merits of Generating the Bodhi Mind. Third, Buddhahood is achieved through principle. The third volume of the Commentary (疏) says: 'Third, according to principle, all sentient beings have already become Buddhas and do not newly become Buddhas. Because all other characteristics have been exhausted.' This means that all sentient beings have already --------------------------------------------------------------------------------
Chinese
真为体。随其体性论差别相。其相皆尽一味平等。故先总佛。问。佛者是觉者。众生迷位何以一味。真为体故皆总是佛。答。以一真理为体众生彼上相亦都无差别。是故一切众生觉者佛身所现。彼所现众生同能现佛身故。故众生无不成佛。问。此一乘成佛唯约理说。若通事说。答。通理事说。意佛所依理名为理也。能依智等诸功德皆名事。此理事合名为佛身。此佛身所现故能同所而具足理事。问。若尔一切众生发心修行成。答。发心修行成且约释迦佛。释迦初发心摄一切众生。皆发心竟亦摄彼无数大劫难行苦行修行门。皆修行竟摄菩提树下成佛门。皆成佛竟乃至涅槃亦复如是。如一佛尔摄十方三世诸佛门亦然。故先先成竟后后新新亦成。此如能现佛所现众生无阙一义。故诸位亦具足也。问。何知摄佛门见一切众生发心修行等皆竟。亦后后发心修行乃至成佛。答。经三十七云。佛子如来身中悉见一切众生发菩提心修菩萨行成等正觉。乃至见一切众生寂灭涅槃亦复如是。又三十二卷云。一切诸佛调伏教化一切众生。故于念念中成等正觉。非不先觉诸佛正法。亦不住学地而成正觉。疏第十六解初文云。下明现因果门(此标文也)。以菩提身等众生故是悉于中现。以彼所现同能现故。是故众生无不成佛。若圆教即一切众生并悉 现代汉语译本： ‘真’是本体。随着本体的性质，讨论其差别相。所有这些相都归于同一味道的平等。所以首先总说佛。问：佛是觉悟者，众生处于迷惑的位置，为什么说是一味平等？因为‘真’是本体，所以都总是佛。答：以唯一的真理为本体，众生与佛在本体上也没有任何差别。因此，一切众生都是觉悟者佛身所显现。他们所显现的众生，同样能够显现佛身。所以众生没有不能成佛的。问：这‘一乘’成佛只是从理上来说吗？如果从事相上来说呢？答：是通理事相来说的。佛所依据的理，就叫做‘理’。能依据的智慧等各种功德，都叫做‘事’。这理事结合在一起，就叫做佛身。这佛身所显现，所以能够使所显现的众生也同样具足理事。问：如果这样，一切众生发心修行就能成佛吗？答：发心修行成佛，且只是就释迦佛（释迦牟尼佛，Sakyamuni）来说。释迦佛最初发心时，就摄受了一切众生，都发心完毕。也摄受了他们无数大劫难以实行的苦行修行之门，都修行完毕。摄受了在菩提树下成佛之门，都成佛完毕。乃至涅槃也是这样。如同一尊佛这样，摄受十方三世诸佛之门也是这样。所以先先成佛完毕，后后新新也成佛。这就像能显现的佛和所显现的众生，没有缺少任何意义。所以各个阶位也都具足。问：怎么知道摄受佛门，见到一切众生发心修行等都完毕，也后后发心修行乃至成佛？答：《经》第三十七卷说：佛子，如来身中悉见一切众生发菩提心，修菩萨行，成等正觉，乃至见一切众生寂灭涅槃也是这样。又三十二卷说：一切诸佛调伏教化一切众生，所以在念念中成等正觉，并非不先觉悟诸佛正法，也不住在学地而成正觉。《疏》第十六解释初文说：下面说明显现因果之门（这是标明文义）。因为菩提身等同众生，所以都于其中显现。因为他们所显现的与能显现的相同，所以众生没有不能成佛的。如果圆教，就是一切众生都全部成佛。
English
English version: 'Truth' is the substance. According to the nature of the substance, we discuss the differences in appearances. All these appearances ultimately converge into the same flavor of equality. Therefore, we first generally discuss the Buddha. Question: The Buddha is the enlightened one, and sentient beings are in a state of delusion. Why do you say they are of the same flavor of equality? Because 'Truth' is the substance, so all are always Buddhas. Answer: Taking the one and only truth as the substance, there is no difference between sentient beings and the Buddha in terms of substance. Therefore, all sentient beings are manifestations of the enlightened Buddha's body. The sentient beings they manifest are equally capable of manifesting the Buddha's body. Therefore, there is no sentient being who cannot become a Buddha. Question: Does this 'One Vehicle' (Ekayana) of becoming a Buddha only refer to the principle? What if we talk about it in terms of phenomena? Answer: It refers to both principle and phenomena. The principle that the Buddha relies on is called 'principle'. The wisdom and other merits that rely on it are called 'phenomena'. The combination of principle and phenomena is called the Buddha's body. This Buddha's body manifests, so it can enable the manifested sentient beings to also fully possess both principle and phenomena. Question: If that's the case, can all sentient beings become Buddhas by initiating the aspiration for enlightenment and practicing? Answer: Initiating the aspiration for enlightenment and practicing to become a Buddha, let's just talk about Sakyamuni (释迦牟尼佛) Buddha. When Sakyamuni Buddha first initiated the aspiration for enlightenment, he embraced all sentient beings, and all completed the initiation of aspiration. He also embraced the countless great kalpas of difficult and painful practices, and all completed the practice. He embraced the gate of becoming a Buddha under the Bodhi tree, and all completed becoming Buddhas. Even Nirvana is the same. Just like one Buddha, the gate of embracing all Buddhas of the ten directions and three times is also the same. Therefore, those who become Buddhas first have already completed it, and those who become Buddhas later are newly becoming Buddhas. This is like the Buddha who can manifest and the sentient beings who are manifested, there is no lack of any meaning. Therefore, all stages are also complete. Question: How do we know that embracing the Buddha's gate, seeing all sentient beings initiating the aspiration for enlightenment, practicing, etc., are all completed, and also initiating the aspiration for enlightenment, practicing, and even becoming Buddhas later? Answer: The 37th chapter of the Sutra says: 'Buddha-son, in the Tathagata's (如来) body, one sees all sentient beings initiating the Bodhi mind, practicing the Bodhisattva path, attaining perfect enlightenment, and even seeing all sentient beings entering tranquil Nirvana is also the same.' Also, the 32nd chapter says: 'All Buddhas tame and teach all sentient beings, so they attain perfect enlightenment in every moment of thought, not without first awakening to the Buddhas' Dharma, nor dwelling in the stage of learning to attain perfect enlightenment.' The 16th commentary of the Commentary explains the first text by saying: 'Below, it explains the gate of manifesting cause and effect (this is marking the meaning of the text). Because the Bodhi body is equal to sentient beings, it is all manifested within it. Because what they manifest is the same as what can manifest, therefore, there is no sentient being who cannot become a Buddha.' If it is the perfect teaching, then all sentient beings will all become Buddhas. --------------------------------------------------------------------------------
Chinese
旧来发心亦竟修行亦竟成佛亦竟更无新成具足理事言乃至涅槃者。于八相中举初乃至末故。问释此初文有几因耶。答。经以十因释。故经文云。皆悉一性以无性故。无相无尽无生无灭故。我非我性故。众生非众生性故。觉无所觉故。法界无自性故。虚空界无自性故。疏云。何以众生同菩提性。略以十因释成此义。一以众生依于菩提无自性故。是故同于菩提成正觉等。二无自染相故。三无所尽故。四本来不生故。五亦无新灭故。上四同为一句。六我性自空故。七众缘之生非是生故。八设起觉智无所觉故。九所依法界亦无性故。十本性空界无体性故。问。何如是等觉一切无性。答。次经结云。如是等觉一切无性。无尽智自然智一切如来无极大悲度脱众生。疏云。下总结中无尽智者照用无限故。自然智者不待功用故。无极大悲者同体摄化故。同体摄化者起信论云。众生外缘有二种。一差别缘。二平等。平等者一切诸佛菩萨皆愿度脱一切众生。自然熏习恒常不舍。以同体智力故随应见闻而现作业。所谓众生依于三昧乃得平等。见诸佛故。疏云。于中愿度生者平等心也。自然等者常用应机。以同体智力者释成常用也。随应等者显其用相。二明对机显平等义。谓十住已去诸菩萨等依三昧力悉见诸佛。身量平等无有彼此分齐之相。故 云平等见也。问。一切众生皆成佛者。何现有众生不即佛耶。答。此权所见不同。于圆教机旧来成佛。问。何机所见不同。答。若于人天位者具足人法二我实物。若小乘教中看此众生。唯是一聚五蕴。实法本来无人。若大乘初教唯识所现。如幻似有当相即空无人无法。若约终教并是如来藏缘起。举体即如具恒沙德。乃是众生故不增不减。经云。众生即法身。法身即众生。众生法身义一名异。解云。此宗约理众生即是佛。若约顿教众生相本来尽理性本来显。廷然自露更无所待。故不可说即佛不即等也。如净名杜默之意等(疏文)。故所见异。汝今就初人天位中观彼众生当相即空犹亦不得。况复得见圆教中事。是故汝见现有众生。我不约彼说此成佛。但令情见若破。法界圆现一切众生成佛者。名究竟教化。不同余宗。故下结中名如来无极大悲度脱众生。问。准释结文似约理说。何故标中有发心等五位因成佛等八相果。答。此是以法性融通门释。谓事随理以融通。故得相即相入故也。又余教中观无生唯照理性。此圆教中具足一切佛菩萨法。依宗思之。疏第十五解后经云。七正觉自在中有二释。一随文释。谓一切各为调化。自所化故各各示成正觉。故云念念。非是一佛。既各示成非先不觉。今乃始觉故云非不先觉等。此是现化 现代汉语译本 云平等见地。（问：）一切众生都能够成佛，为什么现在还有众生没有立即成佛呢？（答：）这是权教所见不同。在圆教根机看来，众生本来就已经成佛了。（问：）什么根机所见不同呢？（答：）如果从人天道的众生来看，他们具足人法二我，认为是真实存在的。如果从小乘教来看这些众生，只是一堆五蕴聚合，实法本来就没有人。如果从大乘初教唯识宗来看，一切都是唯识所现，如幻如化，当下的相就是空，没有人也没有法。如果从终教来看，一切都是如来藏缘起，整个本体就是具足恒河沙数功德的如来藏，所以众生不增不减。《经》中说：‘众生即是法身，法身即是众生。’众生和法身，意义相同，只是名称不同。解释说：这个宗派从理上来说，众生就是佛。如果从顿教来看，众生的相本来就空尽，理性本来就显现，自然而然地显露出来，更没有什么可以等待的，所以不能说即佛或不即佛等等。就像《维摩诘经》中杜默的意思等等（疏文）。所以所见不同。你现在就从最初的人天道众生来看，认为当下的相就是空，都还做不到，更何况能够见到圆教中的事呢？所以你看到现在有众生没有成佛。我不是根据你所见到的来说成佛这件事。只要情见破除，法界就圆满显现，一切众生都成佛，这叫做究竟教化，不同于其他宗派。所以下面的结论中说，如来以无极大悲度脱众生。（问：）按照解释结论的文字来看，好像是从理上来说的。为什么在正文中标明有发心等五位因，以及成佛等八相果呢？（答：）这是用法性融通的法门来解释。意思是说，事随着理而融通，所以能够相即相入。而且，其他教派中观察无生，只是照见理性。这个圆教中具足一切佛菩萨的法。根据宗义来思考，《疏》第十五解释后面的经文说，‘七正觉自在’中有两种解释。一种是按照字面来解释，意思是说，一切诸佛各自为了调伏教化自己所化的众生，所以各自示现成正觉，所以说是念念示现，不是一佛。既然各自示现成佛，就不是先前没有觉悟，现在才开始觉悟，所以说‘非不先觉’等等。这是现化示现。