English
English version Buddha. Because of dwelling and so on, he immediately attains Buddhahood. This is because principle and phenomena immediately merge into the Buddha's state, hence it is called 'Principle-Attained Buddhahood'. Therefore, it is said to be the same. Thus, Commentary 4 says: 'Question: I do not know which position this Vairocana Buddha (reward body Buddha) is in?' Answer: 'If it is said to be faith in the Dharma, then it is the Buddha in the position of faith. The other positions are also like this.' According to this, it can be known. However, Principle-Attained Buddhahood is common to all other ordinary beings and non-sentient things, so it is said to be different. The following explains the types of rapid Buddhahood, which are generally four types of people. The first is based on the ten world bodies such as world nature, and the wheel-turning king (cakravartin) prince manifests the body to become a Buddha, such as Samantabhadra and so on. The second is based on the superiority of the son of heaven's body, emerging from the three evil paths, manifesting the body in Tusita Heaven to become a Buddha. The third is based on the superior meritorious body of Jambudvipa (the world we live in), such as Sudhana and so on, manifesting the body to ultimately practice the conduct of Samantabhadra, and after rebirth, they will see the Buddha. The fourth is based on the meaning of the Lotus Sutra, that the Naga maiden's body becomes a Buddha in the south, and should retain the body of delusion and quickly attain Buddhahood (Kongmu Fourth Article). Qingqiu Ji says: '(Ten) Manifesting the body to become a Buddha, etc.' Question: Samantabhadra cultivated for as many kalpas as dust motes in two Buddha worlds to become a Buddha, why does he become a Buddha in one lifetime? Answer: This person's segmented body immediately becomes a Buddha, so he becomes a Buddha in one lifetime. Question: What sutra text is the proof? Answer: The Tibetan teacher said: One is about the position, the final mind of the ten faiths is superior and advanced, and then enters the ten understandings, and immediately achieves the fruit of Buddhahood, etc. Explanation: The final mind of the ten faiths immediately becomes a Buddha, etc., so it is known that one lifetime becomes a Buddha. The son of Tusita Heaven □ body becomes a Buddha, this person in the past, because of hearing the sutras, followed the three evil paths, and with that good root body, he received the light of the small form and was born from hell to Tusita Heaven. This heavenly body is the body of understanding and practice, and this body immediately becomes a Buddha, so one lifetime becomes a Buddha. Also, Sudhana immediately becomes a Buddha after encountering knowledge in one lifetime. The Naga maiden's body becomes a Buddha in the south, this person also follows the teachings of the Avatamsaka Sutra, retains the body of delusion and obtains the Naga maiden's body, this body is immediately a Buddha, so it is said that one lifetime becomes a Buddha. Now, examining the meaning of this record, Samantabhadra manifesting the body to become a Buddha, is a segmented lifetime, arbitrarily disobeying the sutra text. Why? Examining the sutra text, one period manifests the body to explain the One Vehicle. This is because it is the aspect of practice in the life of understanding and practice. The lower volume of the Five Teachings says: Also, he can transform in one thought --------------------------------------------------------------------------------
Chinese
不可说不可说众生。一时皆至离垢三昧前。余念念中皆亦如是。乃至是此前三生中解行位内之行相也。分段生是通见闻等。故非此生也。问。且何此童子名普庄严。答。德周法界曰普。普德交饰为严。普之严普即严普严之童子。普严即童子。新本名大威光太子。今此本中太子名功德胜。今此童子第三王子二疏无释。可勘余文。父王及太子福分。此童子慧分故为道器。问。何此王子名世界性轮王之子。答。疏第三云。此中世界性者谓积世界成性。积性成海等如上所引智论说。又此下文于世界海中有世界性。世界性中有一世界等。故知积成也。何故名性者有二义。一望前诸界摄诸流类结成性。如久习成性等。二望后海等有为因义。故亦得名性。问。积界成性界亦因义。何不名性。答。无融结故阙初义也。问。十世界中海望于后亦积成余界。何不名性。答。初积结摄已得性名。后开异义转立别号。故不名性也。上引智论云。若依终教如智论中。以三千大千世界为一数。数至恒沙为一世界性。数此性复至恒沙为一世界海。数此复至恒沙为一世界种。数此复至无量恒沙为一佛世界所化分齐。又云。三千界外别有十世界性海轮圆分旋转莲须相。此等当万子已去轮王境界。问。何如此普庄严童子当万子已去轮王之子。答。已经文言二 现代汉语译本 不可说不可说的众多众生，一时都来到离垢三昧（一种清净的禅定状态）之前。其余的每个念头中也都如此。乃至这（指的是）此前三生中解行位（修行阶段）内的修行状态。分段生死是普通见闻等所能了解的，所以不是这种境界。 问：为什么这个童子名叫普庄严（具有普遍庄严功德的人）？ 答：德行周遍法界（宇宙）称为‘普’，普遍的德行交相辉映称为‘严’。‘普’的庄严，‘普’即是‘严’，‘普严’即是童子。新译本名叫大威光太子，现在这个版本中太子名叫功德胜。现在这个童子是第三王子，二疏（两种注释）没有解释，可以参考其他文献。 父王和太子有福德的因缘，这个童子有智慧的因缘，所以是修道的法器。 问：为什么这个王子名叫世界性轮王之子？ 答：疏第三中说：‘这里说的世界性，是指积累世界成为一种性质。积累性质成为海等等，如上面引用的《智论》所说。’而且这下面的经文说，在世界海中有世界性，世界性中有一个世界等等。所以知道是积累而成的。为什么称为‘性’，有两个含义：一是相对于之前的各个世界，它统摄各种流类，结合成为一种性质，如长期习惯形成一种性质等等。二是相对于后面的海等等，它具有作为原因的意义，所以也可以称为‘性’。 问：积累世界成为性质，世界也有作为原因的意义，为什么不称为‘性’？ 答：因为没有融合结合，所以缺少第一个含义。 问：十个世界中的海，相对于后面的世界，也是积累而成的，为什么不称为‘性’？ 答：最初积累结合，已经获得了‘性’的名称，后来开显不同的意义，转而设立其他的名称，所以不称为‘性’。 上面引用的《智论》说：‘如果依照终教（最终的教义），如《智论》中所说，以三千大千世界为一个单位，数到恒河沙数为一个世界性。数这个性又到恒河沙数为一个世界海。数这个海又到恒河沙数为一个世界种。数这个种又到无量恒河沙数为一个佛世界所教化的范围。’又说：‘三千世界之外，另有十个世界性海轮圆分旋转，呈现莲花须的样子。’这些（指的是）当万子（数量单位）之后的轮王境界。 问：为什么这个普庄严童子是当万子之后的轮王之子？ 答：已经有经文说明了。
English
English version Unspeakable, unspeakable numbers of beings all arrived at the presence of the Immaculate Samadhi (a state of pure meditation) at once. In every other thought, it was also like this. Even this (refers to) the practice within the stages of understanding and practice in the previous three lives. Segmented birth and death are understood by ordinary seeing and hearing, so it is not this state. Question: Why is this boy named Pu Zhuangyan (one who possesses universal adornment of merit)? Answer: Virtue pervading the Dharma Realm (universe) is called 'Pu' (universal), and universal virtues interweaving and shining are called 'Zhuangyan' (adornment). The adornment of 'Pu', 'Pu' is 'Zhuangyan', 'Pu Zhuangyan' is the boy. The new translation is called Great Majestic Light Prince, and in this version, the prince is named Merit Victory. This boy is now the third prince, and the two commentaries do not explain this, so you can refer to other texts. The father king and the prince have the karmic connection of blessings, and this boy has the karmic connection of wisdom, so he is a vessel for cultivating the Way. Question: Why is this prince called the son of the World-Nature Wheel-Turning King? Answer: The third commentary says: 'The World-Nature here refers to accumulating worlds to become a nature. Accumulating natures to become seas, etc., as mentioned in the Wisdom Treatise above.' Moreover, the scripture below says that in the World-Sea there is World-Nature, and in the World-Nature there is one world, etc. So it is known that it is accumulated. Why is it called 'Nature'? There are two meanings: First, relative to the previous worlds, it encompasses various streams and categories, and combines to form a nature, such as long-term habits forming a nature, etc. Second, relative to the later seas, etc., it has the meaning of being a cause, so it can also be called 'Nature'. Question: Accumulating worlds becomes a nature, and the world also has the meaning of being a cause, so why is it not called 'Nature'? Answer: Because there is no fusion and combination, it lacks the first meaning. Question: The sea in the ten worlds, relative to the later worlds, is also accumulated, so why is it not called 'Nature'? Answer: The initial accumulation and combination have already obtained the name 'Nature', and later, different meanings are revealed, and other names are established instead, so it is not called 'Nature'. The Wisdom Treatise quoted above says: 'If according to the final teaching, as mentioned in the Wisdom Treatise, take three thousand great thousand worlds as a unit, and count to the number of Ganges sands as one World-Nature. Count this nature again to the number of Ganges sands as one World-Sea. Count this sea again to the number of Ganges sands as one World-Seed. Count this seed again to the number of immeasurable Ganges sands as the scope of transformation of a Buddha world.' It also says: 'Outside the three thousand worlds, there are ten World-Nature Sea Wheel-Circles rotating, appearing like the stamens of a lotus flower.' These (refer to) the realm of the Wheel-Turning King after ten thousand sons (a unit of quantity). Question: Why is this Pu Zhuangyan boy the son of the Wheel-Turning King after ten thousand sons? Answer: It has already been explained in the scriptures. --------------------------------------------------------------------------------
Chinese
万五千子。故知万子已去轮王子。刊定记三有二释。一云。言王子五百人别本云二万五千人者。案璎珞经金轮王千辐子乃至第十地菩萨皆二万子。释曰。第十地菩萨亦现为王。当无二万五千。案喜见统领及未见波罗蜜善眼佛。前犹未至第二地。恐二万五千误也。二云。约教说异。理亦无失。今云。后顺本疏会。初释违文。云经彼约三乘故疏云。问涅槃中一切轮王皆定千子不增不减。何故中乃不同耶。答。彼是王四天下之轮王约三乘说。此是王世界性之轮王。故宽细于彼。如白净梵网等。以恒沙金轮王福所感此约一乘说不同也。今私案经本疏所说太有道理。何者夫人数新古本共言三万七千。亦同言人寿二小劫。言小劫者基法华疏二云。即以日月年等为劫。故名为小。元晓和尚劫义云。大论云。时节岁无量名为小劫。既多时中在三万余夫人。何可无二万余子。故知与三乘人寿八万岁时轮王出世全别。或问第二兜天子何位成佛答。 第二兜率天子 问。此天子堕地狱及出生天何。答。经云但以颠倒愚痴缠故得地狱身。又云。以不放逸故于诸佛所种善根故。遇善知识故。舍那成力故生此天上。问。此天子有何得益。答。大有二益。一地狱益。二天上益。初中有二。一除苦益。二得十种六根净益。天上益中亦有二种。一闻 现代汉语译本 一万五千个儿子。因此可知万个儿子已经离开轮王子（Cakravartin，转轮圣王之子）。《刊定记》中有三种解释。第一种说法是，说王子有五百人，其他版本说是二万五千人。根据《璎珞经》，金轮王（Cakravartin，转轮圣王）有一千个辐子，乃至第十地菩萨都有二万个儿子。解释说，第十地菩萨也示现为国王，不应该只有二万五千个儿子。根据喜见统领以及未见波罗蜜善眼佛的说法，之前还没有达到第二地，恐怕二万五千是错误的。第二种说法是，根据教义的不同而有不同的说法，道理上也没有错误。现在说，后来顺应原本的疏文会合。最初的解释违背了经文，说经文是根据三乘而说的，所以疏文说：‘问：在《涅槃经》中，所有的轮王（Cakravartin，转轮圣王）都必定有一千个儿子，不多也不少，为什么这里却不同呢？’回答说：‘那是统治四大部洲的轮王（Cakravartin，转轮圣王），是根据三乘而说的。这里是统治世界性的轮王（Cakravartin，转轮圣王），所以比前者宽泛。就像白净梵网等，以恒河沙数金轮王（Cakravartin，转轮圣王）的福报所感应，这是根据一乘而说的，所以不同。’现在我私下认为经文和疏文所说的非常有道理。为什么呢？因为夫人的数量，新旧版本都说是三万七千，也同样说人的寿命是二小劫。说小劫，基法华疏二说：‘就是以日月年等为劫，所以叫做小。’元晓和尚对劫的解释说：‘大论说：时节岁无量叫做小劫。’既然在很长的时间里有三万多夫人，怎么可能没有二万多个儿子呢？因此可知这与三乘人寿命八万岁时轮王（Cakravartin，转轮圣王）出世完全不同。或者问，第二兜率天子（Tusita，欲界天之一）是什么地位成佛的？ 第二兜率天子（Tusita，欲界天之一）问：这个天子堕入地狱以及出生在天上是什么原因？答：经文说，只是因为颠倒愚痴的缠缚，所以得到地狱之身。又说：因为不放逸，所以在诸佛那里种下善根，因为遇到善知识，因为舍那（Lokajeṣṭha，佛名）的加持力，所以出生在这个天上。问：这个天子有什么得益？答：有两大得益。一是地狱的得益，二是天上的得益。最初的得益中有两种。一是消除痛苦的得益，二是得到十种六根清净的得益。天上的得益中也有两种。一是听闻佛法。