大方廣圓覺修多羅了義經略疏 1.911

1.911

亦無始覺之異，四相本來同一覺故。又寂滅無二，是自覺；世界及眾生，是覺他；成佛二字及生、涅如夢，是覺滿，成就是滿義故，動寂雙亡方圓滿故。然說生本成佛，唯是《圓覺》、《華嚴》，餘成義含不的指注，但以語驚凡聽、理越常情，佛既罕言，愚夫多謗。今詳教理略舉六門：一者，小乘有部，唯悉達太子一生成佛，餘皆無分；二者，大乘始教，三無數劫行位滿足，方得成佛；三者，終教，相盡性顯名成正覺；四《華嚴》說，十信位滿初發心住即成正覺；五者頓教，一念悟時即名為佛；六者圓教，本來成佛。故《華嚴》云：「如來成正覺時，於其身中普見一切眾生成正覺。乃至普見一切眾生入涅槃，皆同一性，所謂無性。」又云：「菩薩摩訶薩應知自心念念常有佛成正覺。何以故？諸佛如來不離此心成正覺故。如自心，一切眾生心亦復如是，悉有如來成正覺。」今經文者，若約觀成方能知之，即當四、五兩門。若約所知，眾生本來皆佛，則唯第六。

There is also no difference of initial enlightenment, because the four marks are originally of the same enlightenment. Furthermore, quiescence without duality is self-enlightenment; worlds and sentient beings are the enlightenment of others; the two words "attaining buddhahood" together with saṃsāra and nirvāṇa being like a dream are perfected enlightenment, because "fulfillment" means perfection, and only when both activity and quiescence are eliminated is there round perfection. However, stating that sentient beings are originally enlightened as buddhas occurs only in the Perfect Enlightenment and Huayan sūtras; other teachings contain the meaning implicitly without pointing to it directly. Yet because such words alarm ordinary listeners and the principle surpasses common sentiment, the Buddha rarely spoke of it, and foolish people often slander it. Now, examining the doctrinal principles, I will briefly present six approaches: first, the Sarvāstivāda of the Lesser Vehicle, wherein only Prince Siddhārtha attains buddhahood in one lifetime, while none of the rest have a share in it; second, the initial teaching of the Great Vehicle, wherein only after fulfilling the practices and stages through three incalculable eons does one attain buddhahood; third, the final teaching, wherein when marks are exhausted and nature is revealed, it is called attaining right enlightenment; fourth, as taught in the Huayan, upon completing the ten faith stages, at the initial dwelling of generating the aspiration, one immediately attains right enlightenment; fifth, the sudden teaching, wherein at the moment of awakening in a single thought, one is immediately called a buddha; sixth, the round teaching, wherein one is originally enlightened as a buddha. Therefore the Huayan Sūtra says: "When the Tathāgata attains right enlightenment, within his own body he universally sees all sentient beings attain right enlightenment. Up to universally seeing all sentient beings enter nirvāṇa, all having the same single nature, namely the absence of nature." It also says: "Bodhisattva-mahāsattvas should know that within their own minds, thought after thought, there is always a buddha attaining right enlightenment. Why? Because the buddhas, Tathāgatas, do not depart from this mind in attaining right enlightenment. As with one's own mind, the minds of all sentient beings are likewise; all have the Tathāgata attaining right enlightenment." In the present sūtra text, if considered in terms of being able to know it only when contemplation is perfected, it corresponds to the fourth and fifth approaches; if considered in terms of what is known—that sentient beings are originally all buddhas—then it is solely the sixth.