English
English version 'Cloud equality' is the view of equality. (Question:) If all sentient beings can become Buddhas, why are there still sentient beings who have not immediately become Buddhas? (Answer:) This is due to the different views of expedient teachings. From the perspective of the perfect teaching's capacity, sentient beings have already become Buddhas from the beginning. (Question:) What capacities have different views? (Answer:) If we look at sentient beings in the realms of humans and gods, they possess both the 'self' of person and the 'self' of dharma, considering them to be real entities. If we look at these sentient beings from the perspective of the Hinayana teachings, they are merely an aggregation of the five skandhas, and there is fundamentally no 'person' in reality. If we look at it from the perspective of the initial teachings of Mahayana, which is the Consciousness-Only school, everything is a manifestation of consciousness, like illusions, seemingly existent but empty in their very nature, without 'person' or 'dharma'. If we consider it from the perspective of the final teaching, everything arises from the Tathagatagarbha (如来藏, Buddha-nature), the entire essence being the Tathagatagarbha possessing countless qualities, so sentient beings neither increase nor decrease. The sutra says: 'Sentient beings are the Dharmakaya (法身, Dharma Body), and the Dharmakaya is sentient beings.' Sentient beings and the Dharmakaya have the same meaning but different names. The explanation says: This school, from the perspective of principle, considers sentient beings to be Buddhas. If we consider it from the perspective of the sudden teaching, the characteristics of sentient beings are originally exhausted, and the nature of reality is originally manifest, naturally revealing itself without anything to wait for, so it cannot be said that they are Buddhas or not Buddhas, etc. Like the meaning of Dumo in the Vimalakirti Sutra (净名, Vimalakirti Sutra) etc. (commentary). Therefore, the views are different. If you now look at those sentient beings in the initial realms of humans and gods, you still cannot grasp that their present form is empty, let alone see the matters of the perfect teaching. Therefore, you see that there are sentient beings who have not become Buddhas. I am not speaking about becoming a Buddha based on what you see. Only when emotional views are broken through, the Dharmadhatu (法界, Dharma Realm) fully manifests, and all sentient beings become Buddhas, is this called ultimate teaching, which is different from other schools. Therefore, the conclusion below is named 'the Tathagata's immeasurable great compassion liberating sentient beings.' (Question:) According to the concluding text, it seems to be speaking from the perspective of principle. Why does the text mention the five stages of cause, such as the arising of the aspiration for enlightenment, and the eight aspects of the result, such as becoming a Buddha? (Answer:) This is explained using the Dharma-nature's principle of interpenetration. It means that phenomena follow principle and interpenetrate, so they can be identical and enter into each other. Moreover, in other schools, observing non-arising only illuminates the nature of reality. This perfect teaching fully possesses all the dharmas of Buddhas and Bodhisattvas. Consider it according to the tenets of the school. The commentary in the fifteenth section, explaining the later sutra, says that there are two explanations for 'the seven perfect enlightenments are self-existent'. One is to explain according to the text, meaning that all Buddhas each transform and teach their own disciples, so they each demonstrate the attainment of perfect enlightenment, so it is said that they demonstrate it moment by moment, not just one Buddha. Since they each demonstrate becoming a Buddha, it is not that they were not enlightened before, but are only now beginning to be enlightened, so it is said 'not unenlightened before' etc. This is a manifestation of transformation. --------------------------------------------------------------------------------
Chinese
身用。二就义释。一佛即遍一切众生。周十方微尘尽三世。念念同时前后俱成正觉。此则实成非化。但以不成则已成则旧来成。故云非不先觉等。以摄三世尽故。无过不成故云不住学地等。此准宗思之。问。此三种成佛若互通耶。若各别。答。理成佛可通上二。上二不通。问。何理成佛通上二成佛。答。信满摄诸位亦约理事融通说。住等摄诸位亦然。故章文云。然此无尽皆悉在初门中也。故此经初发心菩萨一念功德海等。乃至又云。至初发心时便成正觉。问。上言一念即作佛者三乘中已有此义。与此何别。答。三乘望理为一念即作佛。今此一乘即得具足一切教义理事因果等。如上一切法门。及与一切众生皆悉同时同时作佛。后能新新断惑亦不住学地而成正觉。具足十佛以显无尽逆顺德。故及因陀罗微网九世十世等遍通诸位。谓十信终心已去十解十行十回向十地及佛地等同时遍成无有前后具足一切耳。然此一念与百千劫无有异也。问。若尔可立二成佛。何立三成佛。答。初二狭后一宽。故别立也。何者理成佛亦通信满以前一切凡位。初二限信满及住等故有此宽狭耳。 第二辨定得人门 于中有二。一明三种成佛能得人别。二出疾成佛人类不同。初中三成佛。能得之人或同或异何者。且一人行寄信门故是行成 现代汉语译本： 身用。二、就义解释。一、佛即遍一切众生，周遍十方微尘数世界，穷尽过去、现在、未来三世，每一个念头同时生起，前后相续都成就正觉。这才是真实成就，而非化现。只是因为不成佛则已，一旦成佛就是旧有的成就，所以说‘非不先觉’等等。因为它统摄了过去、现在、未来三世，没有不能成就的，所以说‘不住学地’等等。这些可以参照宗门的思想来理解。问：这三种成佛方式是互相贯通的吗？还是各自独立的？答：理成佛可以贯通前两种成佛方式，但前两种不能贯通理成佛。问：为什么理成佛可以贯通前两种成佛方式？答：因为信满位摄尽了所有阶位，这也是从理和事相互融合的角度来说的。住位等摄尽所有阶位也是如此。所以章文说：‘然而这无尽的功德都包含在最初的入门之中。’因此，《华严经》说，初发心的菩萨一念之间的功德如大海一般，乃至又说：‘在初发心的时候便成就正觉。’问：上面说一念之间就能成佛，三乘教法中也有这种说法，这和这里有什么区别？答：三乘教法是从理上来说一念之间就能成佛。而这里的一乘教法，是能够具足一切教义、事理、因果等等，就像上面所说的一切法门，以及一切众生都能同时成佛。之后又能不断地断除迷惑，不住于学地而成就正觉，具足十佛的功德，来彰显无尽的逆顺功德，以及因陀罗网般的重重无尽，九世、十世等遍及所有阶位，即从十信位的终心开始，到十解、十行、十回向、十地以及佛地等等，同时成就，没有先后，具足一切功德。然而这一念与百千劫没有什么不同。问：如果这样，可以只立两种成佛方式，为什么立三种成佛方式？答：前两种狭隘，后一种宽广，所以分别设立。因为理成佛也通于信满位之前的一切凡夫位，而前两种成佛方式局限于信满位和住位等，所以有这种宽狭的差别。 第二、辨定得人门 其中有二：一、说明三种成佛方式所能度化的人不同；二、说明快速成佛的人的种类不同。首先，三种成佛方式，所能度化的人，或者相同，或者不同。哪几种情况呢？如果一个人修行寄托于信门，那么他就是行成佛。
English
English version: Body's function. Second, explanation based on meaning. First, the Buddha pervades all sentient beings, encompassing the ten directions of dust-mote worlds, and exhausting the three periods of past, present, and future. Every thought arises simultaneously, and both before and after, all attain perfect enlightenment. This is true attainment, not a transformation. It is simply because if one does not become a Buddha, then it is over; once one becomes a Buddha, it is an old attainment. Therefore, it is said 'not not pre-enlightened' and so on. Because it encompasses the three periods, there is nothing that cannot be attained, so it is said 'not abiding in the stage of learning' and so on. This can be understood with reference to the thought of the Tiantai school. Question: Are these three types of Buddhahood interconnected, or are they separate? Answer: Buddhahood through principle can connect to the first two. The first two cannot connect to Buddhahood through principle. Question: Why can Buddhahood through principle connect to the first two types of Buddhahood? Answer: Because the stage of complete faith encompasses all stages, this is also discussed from the perspective of the fusion of principle and phenomena. The stage of abiding, etc., encompassing all stages is also like this. Therefore, the chapter text says: 'However, all this inexhaustible merit is contained within the initial gateway.' Therefore, the *Avatamsaka Sutra* says that the merit of a Bodhisattva who has just aroused the aspiration for enlightenment is like an ocean in a single thought, and even says: 'At the time of first arousing the aspiration, one attains perfect enlightenment.' Question: Above, it was said that in a single thought one becomes a Buddha. The teachings of the Three Vehicles also have this meaning. What is the difference between that and this? Answer: The Three Vehicles speak of becoming a Buddha in a single thought from the perspective of principle. But the One Vehicle here is able to fully possess all teachings, principles, causes, and effects, etc., like all the Dharma gates mentioned above, and all sentient beings can simultaneously become Buddhas. Afterwards, one can constantly cut off delusions, not abiding in the stage of learning, and attain perfect enlightenment, fully possessing the ten Buddhas to manifest inexhaustible, reverse and sequential virtues, as well as the Indra's net-like interpenetration, the nine periods, the ten periods, etc., pervading all stages, that is, from the final mind of the ten faiths, to the ten understandings, ten practices, ten dedications, ten grounds, and the Buddha ground, etc., all are simultaneously attained, without before or after, fully possessing all virtues. However, this single thought is no different from hundreds of thousands of kalpas. Question: If that is so, one could establish two types of Buddhahood. Why establish three types of Buddhahood? Answer: The first two are narrow, the last one is broad, so they are established separately. Because Buddhahood through principle also extends to all the positions of ordinary beings before the stage of complete faith, while the first two types of Buddhahood are limited to the stage of complete faith and the stage of abiding, etc., so there is this difference in breadth. Second, the gate of distinguishing and determining those who attain. Within this, there are two points: First, explaining the differences in the people who can attain the three types of Buddhahood. Second, explaining the different types of people who quickly attain Buddhahood. First, regarding the three types of Buddhahood, the people who can attain them are either the same or different. What are the situations? If a person's practice relies on the gate of faith, then they attain Buddhahood through practice. --------------------------------------------------------------------------------
Chinese
佛。寄住等故即位成佛。此即理事即入佛故名理成佛。是故同也。故疏四云。问。未知此舍那佛是何位中佛。答。若说信法即信中佛。余位亦尔。准此知也。然理成佛通余一切凡夫及非情等故是异也。后明疾成佛类。总有四人。一依世界性等十世界身。轮王子现身成佛。如普庄严童子等。二者依天子身胜。从三恶道出兜率天现身成佛。三者依阎浮提胜功德身。如善财等现身究竟普贤之行后生即见佛。四者依法华经。龙女之身南方成佛义。当留惑之身疾得成佛(孔目第四文也)。青丘记云(十)现身成佛等者问。普庄严童子迳二佛世界尘数劫修成佛。何故一生成佛。答。此人分段身。即成佛故一生成佛。问。以何文为证。答。藏师云。一约位十信终心胜进分后入十解即成佛果等。解云。十信终心即成佛等。故知一生成佛。兜率天子□身成佛者。此人过去由闻经故随三恶道。而以彼善根身承小相光明从地狱出生兜率天。此天身是解行身。此身即成佛故一生成佛。又善财童子一生迳知识遇即成佛也。龙女之身南方成佛者。此人亦依华严教则留惑得龙女身。即是身成佛故云一生成佛。今案此记意普庄严童子现身成佛。是分段一生者恣不顺文。何者案经文一期现身解一乘故。此则解行生中行相故。五教下卷云。又彼能于一念中化 现代汉语译本 佛。因为寄住等等的缘故，立即证悟成佛。这便是理和事立即融入佛的境界，所以称为理成佛。因此说是相同的。所以《疏》四中说：‘问：不知道这位舍那佛（Vairocana Buddha，报身佛）是哪个位次的佛？’答：‘如果说是信法，那就是信位中的佛。其余位次也是如此。’依照这个可以知道。然而理成佛通于其余一切凡夫以及非情之物等等，所以说是不同的。后面说明迅速成佛的种类，总共有四种人。第一种是依靠世界性等等的十世界身，轮王子（cakravartin prince）显现身成佛，如普庄严童子（Samantabhadra）等等。第二种是依靠天子身殊胜，从三恶道出来，在兜率天（Tusita Heaven）显现身成佛。第三种是依靠阎浮提（Jambudvipa，我们所居住的世界）殊胜功德身，如善财（Sudhana）等等，显现身究竟普贤（Samantabhadra）之行后往生就见到佛。第四种是依照《法华经》，龙女（Naga maiden）之身在南方成佛的意义，应当保留惑业之身迅速得到成佛（孔目第四文）。青丘记中说：‘（十）现身成佛等等’问：普庄严童子经过二佛世界微尘数劫修行成佛，为什么一生就成佛？答：此人的分段身，立即成佛，所以一生就成佛。问：以什么经文为证明？答：藏师说：一约位，十信终心殊胜精进分后入十解，立即成就佛果等等。解说：十信终心立即成佛等等，所以知道一生就成佛。兜率天子□身成佛者，此人过去因为听闻经的缘故，随顺三恶道，而以那个善根身承受小相光明从地狱出生到兜率天。这个天身是解行身，这个身立即成佛，所以一生就成佛。又善财童子一生经过知识的引导立即成佛。龙女之身在南方成佛者，此人也依照《华严经》的教义，保留惑业得到龙女身，这个身立即是成佛，所以说一生就成佛。现在考察这个记载的意思，普庄严童子现身成佛，是分段一生，恣意不顺从经文。为什么呢？考察经文一期现身解说一乘的缘故。这则是解行生中的行相的缘故。《五教》下卷说：又他能够在在一念中化现