English
English version: Each and every characteristic and quality is equal to the true Dharma Realm (the true nature of all things in the universe), residing in the Highest Grade of the Pure Land of Eternal Tranquility (the Buddha's eternal and peaceful abode). It is also called the Highest Grade of the Pure Land of Actual Reward without Obstacles (true karmic reward, a pure land without obstacles). The inherent nature and cultivation are not two, principle and phenomena are equal. This teaching is called the Supreme Buddha Dharma (the highest Buddha Dharma), also called the Dharma of Non-Discrimination (the Dharma without discrimination). It takes the Extinction of Suffering beyond the realms (Nirvana beyond Samsara) as its initial gateway. The very entity is the Buddha. And it can receive practitioners of the Separate Teaching and the Common Teaching. Receiving the Separate Teaching refers to: the Ten Dwellings Bodhisattvas of superior capacity being received, the Ten Practices Bodhisattvas of medium capacity being received, and the Ten Dedications Bodhisattvas of inferior capacity being received. Receiving according to the stages achieves the Ten Faiths. Receiving with excellent progress ascends to the First Dwelling. The situation of receiving the Common Teaching has already been explained in the Common Teaching. Therefore, it is said that the Separate Teaching receives virtuous Bodhisattvas but not saintly Bodhisattvas. The Common Teaching receives saintly Bodhisattvas but not virtuous Bodhisattvas. Because if the Separate Teaching ascends to the ground, it is then called a saintly position, and the principle of enlightenment is the same as the Perfect Teaching, so there is no longer any discussion of receiving. Those above the eighth person in the Common Teaching are called saintly positions, and can be received. The two virtuous positions before the Wisdom Nature Ground can only be called transferring into the Separate or Perfect Teaching, and cannot be called receiving. If the Treasury Teaching has not entered the saintly position, there may be a possibility of transferring into the Common, Separate, or Perfect Teaching. After entering the saintly position, preserving the fruit and not advancing, there is never any talk of receiving. Only when the Lotus Assembly arrives can they converge into the Perfect Teaching. The Ten Dharmas Accomplishing the Vehicle refer to: 1. Contemplating the Inconceivable Realm (its chariot is high and wide, referring to the vast and boundless realm being contemplated); 2. Truly Arousing the Bodhi Mind (and above it is spread a canopy, referring to covering everything with the Bodhi Mind); 3. Skillfully Settling the Mind in Cessation and Contemplation (a cushion is placed inside the chariot, referring to obtaining stability in cessation and contemplation); 4. Using the Perfect Three Contemplations to Break Through the Three Illusions Everywhere (its speed is like the wind, referring to the swift and powerful elimination of afflictions); 5. Skillfully Recognizing Obstructions and Breakthroughs (the outer cushion also serves as a pivot, referring to understanding the obstacles and breakthroughs in practice); 6. Harmonizing the Seven Divisions of the Thirty-Seven Limbs of Enlightenment without Effort (there are large white oxen, fat and strong, etc., referring to using the thirty-seven limbs of enlightenment as motivation); 7. Using the Phenomenal Dharma Doors of the Treasury, Common, and Separate Teachings to Assist in Opening the Perfect Principle (and many servants attend and protect it, referring to using various Dharma doors to assist in opening the perfect and harmonious principle); 8. Knowing the Order of Stages, so as not to Generate Arrogance (understanding the order of practice, not generating arrogance); 9. Being Able to Endure, Encouraging Progress in the Five Grades, and Entering the Ten Faiths (being able to endure, encouraging progress in the five grades, and entering the ten faiths); 10. Separating from Love of the Dharma, Encouraging the Ten Faiths, Causing them to Enter the Ten Dwellings and Even Equality and Wonder (riding this precious vehicle, traveling in all directions, until reaching the Bodhi-Mandala, referring to riding the vehicle of the Buddha Dharma and reaching the state of enlightenment). Those of superior capacity contemplate the realm and possess all ten dharmas within the realm. Those of medium capacity start from the second dharma and gradually reach the sixth dharma, obtaining all ten dharmas in each dharma. Those of inferior capacity must use all ten dharmas. It should also be known that the reason for explaining the previous three teachings is to prevent bias, and the meaning of the text is precisely the Perfect Teaching. -------------------------------------------------------------------------------- 归于此。 附转接同会借说
Chinese
转○藏七贤得转入通别圆○通干慧性地。得转入别圆○别十信得转入圆○此三皆不名接。以仅在初心脚跟未牢。故但名转。 接○通八人见地薄地离欲已办支佛。得接入别圆○别住行向。得接入圆○根有利钝故。接有迟速。如以好桃李接彼平常桃李。故名为接。 同○别十地证道同圆。不复名接。但存教道之粗。以待法华开会成妙○别初住通见地藏初果等。亦得约所断惑名同。 会○开藏七贤通干慧性地别十信。即圆五品○开藏初果通见地别初住。即圆初信○开藏四果通已办别七住。即圆七信○开别十向。即圆十信○开别十地。即圆十住(初在法华)。 借○欲接通入别。先借别明通。如云欢喜地断见惑。远行地断思惑等○欲含别于通。必借通明别。如云须陀含若智若断。是菩萨无生法忍等○欲接别入圆。先借圆明别。如云初住能现八相。犹有微苦等○欲含圆于别。先借别明圆。如云三贤十圣住果报等。 问曰。但依圆教直指人心见性成佛。岂不痛快直捷。何用此葛藤为。答曰。六祖大师不云乎。法法皆通。法法皆备。而无一法可得。名最上乘。倘有一法未通。即被此法所缚。倘有一法未备。即被此法所牵。既被缚被牵。故于不可得之妙法。 现代汉语译本： 归于此。 附：转接同会借说 转：藏教七贤（七个阶段的圣人）得转入通教、别教、圆教。通教的干慧地、性地（菩萨修行的两个阶段）得转入别教、圆教。别教的十信位（菩萨修行的十个阶段）得转入圆教。这三种情况都不称为‘接’，因为仅仅是在修行的最初阶段，基础还不牢固，所以只称为‘转’。 接：通教的八人（八种不同根器的修行者）、见地（证悟的境界）、薄地（烦恼减轻的境界）、离欲（脱离欲望的境界）、已办（修行圆满的境界）、支佛（缘觉乘的修行者），得接入别教、圆教。别教的住位、行位、向位（菩萨修行的三个阶段），得接入圆教。因为根器有利钝的差别，所以接入有迟速的不同。如同用好的桃李枝条嫁接在普通的桃李树上，所以称为‘接’。 同：别教的十地（菩萨修行的十个阶段）证得的道与圆教相同，不再称为‘接’，只是保留教义上粗略的相似之处，以等待《法华经》开显融合，成就妙法。别教的初住位、通教的见地、藏教的初果等，也可以根据所断除的惑业而称为‘同’。 会：开显藏教的七贤、通教的干慧地和性地、别教的十信位，即是圆教的五品位（菩萨修行的五个阶段）。开显藏教的初果、通教的见地、别教的初住位，即是圆教的初信位（菩萨修行的第一个阶段）。开显藏教的四果、通教的已办、别教的七住位，即是圆教的七信位。开显别教的十向位，即是圆教的十信位。开显别教的十地位，即是圆教的十住位（最初在《法华经》中开显）。 借：想要接引通教进入别教，先要借助别教来阐明通教，比如欢喜地（菩萨修行的第一个阶段）断除见惑，远行地（菩萨修行的第七个阶段）断除思惑等。想要包含别教于通教之中，必须借助通教来阐明别教，比如须陀洹（小乘初果）的智慧和断惑，是菩萨的无生法忍等。想要接引别教进入圆教，先要借助圆教来阐明别教，比如初住位的菩萨能示现八相成道，仍然有细微的苦恼等。想要包含圆教于别教之中，先要借助别教来阐明圆教，比如三贤十圣（菩萨修行的不同阶段）住在果报之中等。 问：仅仅依靠圆教，直指人心，见性成佛，岂不是痛快直接？为何要用这些葛藤（比喻繁琐的言辞）呢？ 答：六祖大师不是说过吗？法法皆通，法法皆备，而无一法可得，名为最上乘。倘若有一法未通达，就会被此法所束缚。倘若有一法未完备，就会被此法所牵制。既然被束缚被牵制，所以对于不可得的妙法，
English
English version: To be attributed to this. Attached: Explanation of Transition, Connection, Sameness, Convergence, and Borrowing Transition: The Seven Sages (seven stages of saints) of the Store Teaching can transition into the Shared, Distinct, and Perfect Teachings. The Dry Wisdom Ground and Nature Ground (two stages of Bodhisattva practice) of the Shared Teaching can transition into the Distinct and Perfect Teachings. The Ten Faiths (ten stages of Bodhisattva practice) of the Distinct Teaching can transition into the Perfect Teaching. These three cases are not called 'Connection' because they are only at the initial stages of practice, and the foundation is not yet solid, so they are only called 'Transition'. Connection: The Eight Persons (eight types of practitioners), the Ground of Vision (state of enlightenment), the Thin Ground (state of reduced afflictions), the Freedom from Desire (state of detachment from desires), the Accomplished (state of complete practice), and the Pratyekabuddha (Solitary Realizer) of the Shared Teaching can be connected to the Distinct and Perfect Teachings. The Abiding, Practice, and Direction stages (three stages of Bodhisattva practice) of the Distinct Teaching can be connected to the Perfect Teaching. Because the faculties have sharp and dull differences, the connection has different speeds. It is like grafting good peach and plum branches onto ordinary peach and plum trees, so it is called 'Connection'. Sameness: The Path attained by the Ten Grounds (ten stages of Bodhisattva practice) of the Distinct Teaching is the same as the Perfect Teaching, and it is no longer called 'Connection'. It only retains the rough similarities in doctrine, waiting for the Lotus Sutra to reveal and integrate them, achieving the Wonderful Dharma. The Initial Abiding stage of the Distinct Teaching, the Ground of Vision of the Shared Teaching, and the First Fruit of the Store Teaching, etc., can also be called 'Sameness' based on the afflictions they have eliminated. Convergence: Revealing the Seven Sages of the Store Teaching, the Dry Wisdom Ground and Nature Ground of the Shared Teaching, and the Ten Faiths of the Distinct Teaching is the Five Grades (five stages of Bodhisattva practice) of the Perfect Teaching. Revealing the First Fruit of the Store Teaching, the Ground of Vision of the Shared Teaching, and the Initial Abiding stage of the Distinct Teaching is the Initial Faith (first stage of Bodhisattva practice) of the Perfect Teaching. Revealing the Four Fruits of the Store Teaching, the Accomplished of the Shared Teaching, and the Seventh Abiding stage of the Distinct Teaching is the Seventh Faith of the Perfect Teaching. Revealing the Ten Directions of the Distinct Teaching is the Ten Faiths of the Perfect Teaching. Revealing the Ten Grounds of the Distinct Teaching is the Ten Abidings (initial revelation in the Lotus Sutra) of the Perfect Teaching. Borrowing: If you want to connect the Shared Teaching into the Distinct Teaching, you must first use the Distinct Teaching to explain the Shared Teaching, such as the Joyful Ground (first stage of Bodhisattva practice) cutting off the Views of Delusion, the Far-Reaching Ground (seventh stage of Bodhisattva practice) cutting off the Thoughts of Delusion, etc. If you want to contain the Distinct Teaching within the Shared Teaching, you must use the Shared Teaching to explain the Distinct Teaching, such as the wisdom and cutting off of delusion of the Srotapanna (stream-enterer, first fruit of Arhatship) are the Bodhisattva's Non-Arising Dharma Endurance, etc. If you want to connect the Distinct Teaching into the Perfect Teaching, you must first use the Perfect Teaching to explain the Distinct Teaching, such as the Bodhisattva of the Initial Abiding stage can manifest the Eight Aspects of Enlightenment, but still has subtle suffering, etc. If you want to contain the Perfect Teaching within the Distinct Teaching, you must first use the Distinct Teaching to explain the Perfect Teaching, such as the Three Sages and Ten Saints (different stages of Bodhisattva practice) reside in the fruits of their karma, etc. Question: Relying solely on the Perfect Teaching, directly pointing to the human mind, seeing one's nature and becoming a Buddha, wouldn't that be joyful and direct? Why use these entanglements (metaphor for complicated words)? Answer: Didn't the Sixth Patriarch say? All Dharmas are interconnected, all Dharmas are complete, and yet not a single Dharma can be obtained, which is called the Supreme Vehicle. If one Dharma is not understood, one will be bound by that Dharma. If one Dharma is not complete, one will be constrained by that Dharma. Since one is bound and constrained, therefore, regarding the unobtainable Wonderful Dharma, --------------------------------------------------------------------------------