Chinese
《大正藏》第77卷No.2437 No. 2437 住心决疑抄 有人问云。弘法大师所制十住心论。为依诸宗次第浅深。答。有横竖二义。其中依竖差别。有次第浅深。问。且其中一道无为极无自性。为指何等宗。答。以天台宗属一道无为心。以花严宗配极无自性心。问。尔者其二宗浅深相如何。答。法花摄末归本教。始自鹿苑小乘之说。次说方等令耻小乘而欣于大。次说般若虽令同悟毕竟空理。二乘人体未成大器。然其所止犹在本处下劣之心亦未能舍。至于法花皆成大器开佛知见入菩萨位。所以此经摄属摄末归本教也。花严经者。经文分明卢遮那说。成道最初为顿大机所说高山显实之教。法花指彼亦宣说云。始见我身闻我所说即皆信受入如来惠。所以名为根本法轮。问。此义不明。天台一宗以法花经为纯圆一实醍醐味深教。离兼但对常超八之圆教。彼花严经宣说菩萨历劫修行。及于诸地有隔别相。故十地品云。我但说一分。入法界品亦云。我唯知此一法。既有隔历不融之事。所以判为兼别圆教。不如法花纯圆之说。何以法花判为摄末归本之教。殊以花严定判名为根本法轮。答。料简法花始终文相及以天台教义次第。经初文云。一时佛住王舍城等。此佛只是王宫诞生成道以后四十余年一代出世 现代汉语译本： 《大正藏》第77卷No.2437 No. 2437 住心决疑抄 有人问：弘法大师（Kōbō-Daishi，日本佛教僧侣，真言宗创始人）所著《十住心论》（Jūjūshinron）是依据诸宗的次第浅深来判定的吗？ 答：有横、竖两种意义。其中依据竖的差别，有次第浅深。 问：那么，其中‘一道无为极无自性’是指什么宗派？ 答：以天台宗（Tendai）属于‘一道无为心’，以华严宗（Kegon）配‘极无自性心’。 问：那么，这两个宗派的浅深相如何？ 答：《法华经》（Lotus Sutra）是摄末归本的教义，开始于鹿苑（Mrigadava）小乘（Hinayana）之说，其次说方等（Vaipulya）令耻于小乘而欣于大乘（Mahayana）。其次说般若（Prajna），虽令人同悟毕竟空理，但二乘（声闻和缘觉）人体未成大器。然而他们所止步的仍然是本处下劣之心，也不能舍弃。至于《法华经》，皆成大器，开佛知见，入菩萨位。所以此经属于摄末归本的教义。《华严经》（Avatamsaka Sutra）经文分明是卢舍那佛（Vairocana）所说，成道最初为顿大机所说的高山显实的教义。《法华经》也指彼宣说：‘始见我身，闻我所说，即皆信受，入如来惠’。所以名为根本法轮。 问：此义不明。天台宗以《法华经》为纯圆一实醍醐味深教，离兼但对，常超八之圆教。而《华严经》宣说菩萨历劫修行，及于诸地有隔别相。故十地品云：‘我但说一分’。《入法界品》也说：‘我唯知此一法’。既有隔历不融之事，所以判为兼别圆教，不如《法华经》纯圆之说。为何《法华经》判为摄末归本之教，反而将《华严经》定判为根本法轮？ 答：考察《法华经》始终的文相以及天台宗的教义次第。经初文说：‘一时，佛住王舍城（Rajagrha）等’。此佛只是王宫诞生成道以后四十年余一代出世。
English
English version: 《Taisho Tripitaka》Vol. 77 No. 2437 No. 2437 Jūjūshim Ketsugishō (Notes on Resolving Doubts about the Ten Stages of Mind) Someone asked: Is the *Ten Stages of Mind* (Jūjūshinron) composed by Kōbō-Daishi (弘法大师, Japanese Buddhist monk, founder of Shingon Buddhism) based on the order of shallowness and depth of the various schools? Answer: There are two meanings, horizontal and vertical. Among them, according to the vertical difference, there is an order of shallowness and depth. Question: Then, what sect does 'One Path of Non-Action, Utter Absence of Self-Nature' refer to? Answer: The Tendai (天台) sect belongs to the 'Mind of One Path of Non-Action,' and the Kegon (華嚴) sect is associated with the 'Mind of Utter Absence of Self-Nature.' Question: Then, what is the relationship between the shallowness and depth of these two sects? Answer: The *Lotus Sutra* (法華經) is a teaching that gathers the branches back to the root, starting with the Hinayana (小乘) teachings of Mrigadava (鹿苑). Next, the Vaipulya (方等) teachings cause shame for the Hinayana and joy for the Mahayana (大乘). Next, the Prajna (般若) teachings, although they lead to the same understanding of the ultimate emptiness, the people of the Two Vehicles (声闻和缘觉) have not become great vessels. However, what they stop at is still the inferior mind of their original place, and they cannot abandon it. As for the *Lotus Sutra*, they all become great vessels, opening the Buddha's knowledge and entering the position of Bodhisattvas. Therefore, this sutra belongs to the teaching of gathering the branches back to the root. The *Avatamsaka Sutra* (華嚴經) clearly states that it was spoken by Vairocana Buddha (盧舍那佛) and is the teaching of the high mountain revealing reality, spoken initially for those of great capacity. The *Lotus Sutra* also refers to this, proclaiming: 'When they first see my body and hear what I say, they will all believe and accept it and enter the wisdom of the Tathagata.' Therefore, it is called the fundamental Dharma wheel. Question: This meaning is unclear. The Tendai sect considers the *Lotus Sutra* to be a pure, perfect, one-reality, profound teaching of the finest flavor, surpassing the provisional, direct, and constant teachings of the eight teachings. The *Avatamsaka Sutra*, on the other hand, proclaims that Bodhisattvas practice through kalpas and that there are separate aspects in the various stages. Therefore, the *Ten Stages Chapter* says: 'I only speak of one part.' The *Entering the Dharma Realm Chapter* also says: 'I only know this one Dharma.' Since there are separate and unintegrated matters, it is judged to be a combined and separate perfect teaching, not like the pure and perfect teaching of the *Lotus Sutra*. Why is the *Lotus Sutra* judged to be a teaching that gathers the branches back to the root, while the *Avatamsaka Sutra* is definitively judged to be the fundamental Dharma wheel? Answer: Examine the beginning and end of the *Lotus Sutra* and the order of the Tendai teachings. The beginning of the sutra says: 'At one time, the Buddha was staying in Rajagrha (王舍城), etc.' This Buddha is only the one who appeared in the world for over forty years after being born and attaining enlightenment in the royal palace. --------------------------------------------------------------------------------
Chinese
应化之佛。所以者何。其时未说有分身佛。亦未宣说久远成道。至宝塔品三变土田。始集十方分身诸佛。案佛本意为显法身遍一切处体用无尽。所以天亲依于此品立身平等及以世间涅槃平等。虽然经文犹是覆相。三变土田国土有量。分身诸佛来集有限。遍一切处。经说尚暗。又于教主未显久成。至寿量品开近显远。会伽耶近执显本地实成佛意为显法身常住。虽然经文犹未分明。五百尘点既有初际。复倍上数何其常住。所以犹未显尽法身三世常住究竟实义。又虽宣说常在之言。以耆阇崛为其所依花藏世界无其名言。教主不是卢舍那佛。至普贤观结经说云。释迦牟尼名毗卢遮那遍一切处。其佛住处名常寂光。至于此时周遍法界三世常住其义始显仍以此经判为摄末归本之教。于花严经花藏世界为佛净土。以卢舍那正为教主。所以经文云。花藏世界海法界等无别。庄严极清净安住于虚空（文）又说分身云。往昔勤修多劫海能转众生深重障故。能分身遍十方悉现菩提树王下（文）说授记云。显现自在力为说圆满教。一切诸众生悉授菩提记（文）此等文义花严可胜。 问。大日经疏云。又此经宗横统一切佛教。如说唯蕴无我出世间心住于蕴中。即摄诸部中小乘三藏。如说观蕴阿赖耶觉自心本不生。即摄诸经八识三无性义。如说 现代汉语译本： 这是应化之佛（为适应众生而示现的佛）。为什么这么说呢？因为那时还没有宣说有分身佛（佛为了教化众生而分化出的化身），也没有宣说释迦牟尼佛是久远之前就已经成道的。直到《宝塔品》中三变土田（将娑婆世界三次变为净土），才开始聚集十方世界的分身诸佛。按照佛的本意，是为了彰显法身（佛的真身）遍一切处，其体性和作用是无尽的。所以天亲菩萨依据《宝塔品》建立了身平等和世间涅槃平等的思想。虽然经文如此，但仍然是遮掩了真相。三变土田，国土毕竟是有数量限制的；分身诸佛来集，数量也是有限的。要说遍一切处，经文的表达还是不够明确。而且对于教主释迦牟尼佛，也没有显示其久远成道的事实。直到《寿量品》才开近显远（从近处显示久远），阐明释迦牟尼佛在伽耶（释迦牟尼佛成道的地方）成道是近期的示现，而本地（根本之地）实已成佛，其意在于彰显法身常住。虽然经文如此，但仍然不够分明。五百尘点劫（极长的时间单位）既然有初始，那么比这多出无数倍的时间，又怎么能说是常住呢？所以仍然没有完全彰显法身三世常住的究竟实义。而且，虽然宣说了‘常在’之语，但其所依据的是耆阇崛山（灵鹫山），而没有提到华藏世界。教主也不是卢舍那佛（报身佛）。直到《普贤观经》的结尾才说：‘释迦牟尼佛名为毗卢遮那（法身佛），遍一切处。其佛所住之处名为常寂光（佛的常住之所）。’到了这个时候，周遍法界、三世常住的意义才开始显现。但仍然将此经判为摄末归本之教（将所有教义归于根本的教义）。而在《华严经》中，华藏世界是佛的净土，以卢舍那佛作为正教主。所以经文说：‘华藏世界海与法界没有差别，庄严极其清净，安住在虚空中。’又说分身：‘往昔勤修多劫海，能转众生深重障故，能分身遍十方，悉现菩提树王下。’（意思是：过去勤奋修行了无数劫，能够转变众生深重的业障，所以能够分身遍布十方，全部显现在菩提树下。）说授记：‘显现自在力，为说圆满教，一切诸众生，悉授菩提记。’（意思是：显现自在的神力，为众生宣说圆满的教法，为一切众生都授记成佛。）这些文句的意义，《华严经》更为殊胜。 问：《大日经疏》说：‘又此经的宗旨是横向统摄一切佛教。’例如说‘唯蕴无我，出世间心住于蕴中’，就摄尽了诸部中小乘三藏（小乘佛教的经典）。例如说‘观蕴阿赖耶觉自心本不生’，就摄尽了诸经中的八识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）和三无性义（遍计所执性、依他起性、圆成实性）。例如说……
English
English version: These are the Buddhas manifested in response to beings. Why is that? Because at that time, there was no mention of Buddhas with emanated bodies (Buddhas who manifest different forms to teach beings), nor was it proclaimed that Shakyamuni Buddha had attained enlightenment long ago. It was not until the 'Treasure Tower' chapter, with the threefold transformation of the earth (transforming the Saha world into a pure land three times), that the emanated Buddhas from the ten directions began to gather. According to the Buddha's original intention, it was to reveal that the Dharmakaya (the true body of the Buddha) pervades all places, and its essence and function are inexhaustible. Therefore, Vasubandhu, based on this chapter, established the ideas of equality of bodies and equality of Nirvana in the world. Although the sutra says so, it still conceals the truth. The threefold transformation of the earth, after all, has a limited amount of land; the gathering of the emanated Buddhas is also limited in number. To say that it pervades all places, the expression in the sutra is still not clear enough. Moreover, regarding the teaching master Shakyamuni Buddha, it does not reveal the fact that he attained enlightenment long ago. It was not until the 'Lifespan' chapter that the near was revealed from the far (revealing the distant from the near), clarifying that Shakyamuni Buddha's enlightenment in Gaya (the place where Shakyamuni Buddha attained enlightenment) was a recent manifestation, while in his original ground he had already become a Buddha, with the intention of revealing that the Dharmakaya is eternal. Although the sutra says so, it is still not clear enough. Since the five hundred dust-mote kalpas (extremely long units of time) have a beginning, how can it be said to be eternal when the time is multiplied countless times? Therefore, it still does not fully reveal the ultimate true meaning of the Dharmakaya being eternal in the three times. Moreover, although the words 'always present' are spoken, they are based on Mount Gridhrakuta (Vulture Peak), and there is no mention of the Avatamsaka world. The teaching master is not Vairochana Buddha (the Sambhogakaya Buddha). It was not until the end of the 'Universal Worthy Contemplation Sutra' that it was said: 'Shakyamuni Buddha is named Vairochana (the Dharmakaya Buddha), pervading all places. The place where the Buddha dwells is called Eternal Tranquil Light (the Buddha's eternal abode).' At this time, the meaning of pervading the Dharma realm and being eternal in the three times began to be revealed. But this sutra is still judged as a teaching that gathers the branches back to the root (gathering all teachings back to the fundamental teaching). In the Avatamsaka Sutra, the Avatamsaka world is the Buddha's pure land, with Vairochana Buddha as the main teaching master. Therefore, the sutra says: 'The Avatamsaka world sea is no different from the Dharma realm, its adornments are extremely pure, and it abides in emptiness.' It also says about emanated bodies: 'In the past, he diligently cultivated for countless kalpas, and because he can transform the deep and heavy obstacles of sentient beings, he can emanate bodies throughout the ten directions, all appearing under the Bodhi tree king.' It says about bestowing predictions: 'Manifesting the power of freedom, he speaks the perfect teaching, and all sentient beings are given predictions of enlightenment.' The meaning of these sentences is more excellent in the Avatamsaka Sutra. Question: The Commentary on the Mahavairocana Sutra says: 'Moreover, the purpose of this sutra is to horizontally encompass all of Buddhism.' For example, saying 'Only aggregates, no self, the mind of transcending the world dwells in the aggregates,' it encompasses all the Tripitaka (the scriptures of Theravada Buddhism) of the Hinayana (Small Vehicle). For example, saying 'Contemplating the aggregates, the Alaya consciousness realizes that the original mind is unborn,' it encompasses the meaning of the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness) and the three natures of non-self (Parikalpita, Paratantra, and Parinishpanna) in the sutras. For example, saying... --------------------------------------------------------------------------------