[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘成佛妙義](https://indike.org/pramana/in.bauddha.taisho.1890) › 1.11 # 華嚴一乘成佛妙義 1.11 華嚴一乘成佛妙義 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1890.1.11) 第四龍女。慈恩《法華疏》云「《華嚴經》說十信菩薩八相成道，今或說此勸示眾人。《伽耶山頂經》淨光天子問有幾發心，文殊答有四：一證發心、謂入初地。二行發心，次六地。三不退發心，八九地。四一生補處發心心，謂第十地。今此龍女或即第四發心化為龍女，小而能學《法華》速得菩提，勸獎眾人，非為實爾。」然今意十住菩薩。何以故？現身成佛故。此女亦前前生見聞位，次前生彼解行生，證果生此生，即此即經文龍宮被文殊教、解一乘。智積問文殊云：「頗有眾生勤加精進修行此經速得佛不？」文殊答云：「有娑竭羅龍女，乃至於剎那頃發菩提心得不退轉，乃至往南方世界成等正覺者證果海生。」問：何知此人生得佛果？答：十玄章今言作佛者，但初從見聞已去乃至第二生即成解行，解行終心因位窮滿者，於第三生即得彼究竟自在圓融果矣。由此因體依果成故，但因位滿者勝進即役於果海中也。為是證境界，故不可說耳。此如龍女及普莊嚴童子、善財童子、兜率天子等，於三生中即剋彼果義。問：何此女名留惑身？答：為為利生故留煩惱，成龍女。問：何知地前菩薩故留煩惱？答：《五教》下卷云：然彼地前三賢位中，初既即不墮二乘地故，於煩惱障自在能斷，留故不斷，為除智障等故。 > Fourth, the Dragon Girl. Ci'en's Commentary on the Lotus Sūtra says: 'The Avataṃsaka Sūtra speaks of bodhisattvas of the ten faiths attaining the Way through the eight aspects; now this might be spoken to encourage and instruct everyone. In the Gayāśīrṣa Sūtra, the god Śuddhadhipa asked how many arousals of the aspiration there are, and Mañjuśrī answered that there are four: first, arousal of aspiration through realization, which refers to entering the first stage; second, arousal of aspiration through practice, the subsequent six stages; third, irreversible arousal of aspiration, the eighth and ninth stages; fourth, arousal of aspiration of one more birth remaining, which refers to the tenth stage. Now this Dragon Girl may be the fourth arousal of aspiration, transforming into a dragon girl; being young, she could study the Lotus and quickly attain bodhi to encourage everyone, not that it was actually so.' However, the present intention is that she is a bodhisattva of the ten abodes. Why? Because she attained Buddhahood in her present body. This girl also had the stage of seeing and hearing two lifetimes prior; the lifetime immediately prior was that birth of understanding and practice; and the birth of realizing the fruit was this lifetime. Namely, this corresponds to the sūtra text where in the dragon palace she was taught by Mañjuśrī and understood the One Vehicle. Wisdom Accumulation asked Mañjuśrī: 'Are there any sentient beings who diligently make vigorous effort, cultivate this sūtra, and quickly attain Buddhahood?' Mañjuśrī answered: 'There is the daughter of the dragon king Sāgara, who even in an instant aroused the bodhi-mind and attained non-retrogression, up to going to the southern world and realizing equal, right awakening,' which is the birth of the ocean of fruition. Question: How is it known that this person obtained the fruit of Buddhahood in this lifetime? Answer: The Ten Mysteries Chapter says that what is presently called becoming a Buddha merely starts from seeing and hearing onward, up to the second lifetime accomplishing understanding and practice; when the fulfilling mind of understanding and practice reaches the culmination of the causal stage, in the third lifetime one obtains that ultimate, sovereign, perfectly interfused fruit. Because this causal substance is accomplished relying on the fruit, as soon as the causal stage is fulfilled, one's progressive advancement serves within the ocean of fruition. Because this is the realm of realization, it cannot be expressed. This is like the principle of the Dragon Girl, the youth Samantālaṃkāra, the youth Sudhana, the Tuṣita god, and others attaining that fruit within three lifetimes. Question: Why is this girl called having a body of retained afflictions? Answer: In order to benefit sentient beings, she retained afflictions and became a dragon girl. Question: How is it known that bodhisattvas prior to the stages purposefully retain afflictions? Answer: The lower fascicle of the Five Teachings says: In that stage of the three classes of worthies prior to the stages, since at the beginning they do not fall into the stage of the Two Vehicles, they are sovereignly capable of severing the obstacle of afflictions, but retain them without severing them, in order to eliminate the obstacle to knowledge and so forth. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1890.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.1890.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1890.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1890~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1890.1.11](https://indike.org/pramana/in.bauddha.taisho.1890.1.11) · Pramāṇa