華嚴五十要問答 1.22

1.22

問：佛諸情根相入相作差別云何？答：依小乘教佛，菩薩等諸根相作但變化成，非改性也。依三乘教，變化及改性竝得自在。三乘者有二義：一據本性，即大乘菩薩緣覺聲聞。若依現學，總名大乘菩薩人也。今攝本性從大乘簡耳，即變化、改性二義皆成也。依一乘教，變化、改性竝依緣起本法顯現，亦無別性可變可改。若現為者，同前化攝也，仍一乘之體，有彼凡有身，復有其聖德。直進大乘，有彼聖德，無凡有身。漸悟及小乘，有彼凡身，有聖德，而凡身非聖法也。

Question: What is the difference regarding the mutual interpenetration and mutual functioning of the Buddha's faculties and senses?

Answer: According to the Hīnayāna teaching, the mutual functioning of the faculties of buddhas, bodhisattvas, and so forth is accomplished only through transformation, not by altering their nature. According to the triyāna teaching, transformation and altering nature are both masterfully attained. The triyāna has two meanings: first, based on original nature, which is the Mahāyāna bodhisattva, pratyekabuddha, and śrāvaka. If based on present study, they are collectively called Mahāyāna bodhisattva persons. Now, subsuming original nature and distinguishing it from the Mahāyāna, the two meanings of transformation and altering nature are both established. According to the Ekayāna teaching, both transformation and altering nature are manifested based on the fundamental dharma of pratītyasamutpāda; there is also no distinct nature that can be transformed or altered. If manifested, it is subsumed under transformation as before; furthermore, the essence of the Ekayāna possesses that ordinary existent body and also possesses those noble virtues. Direct-advancement Mahāyāna possesses those noble virtues but lacks the ordinary existent body. Gradual awakening and the Hīnayāna possess that ordinary body and possess noble virtues, but the ordinary body is not a noble dharma.