華嚴一乘成佛妙義 1.15

1.15

第二二乘中，有其七義：一約地，謂三界九地、十地十一地等外即成其佛。言九地者，四禪、四無色及欲界地。十地者，是初未至、中間禪、四禪、四無色。十一地者，上十加欲界。故《智論》二十云「三解脫門在九地中，四禪、未到地禪、中間、三無色，無漏性故。」或有說者，三脫唯無漏，三三昧通二，以是故三昧解脫有二名。如是說者在十一地。六地（四根本、初未至、中間禪也），三無色、欲界及有頂地。若有漏者繫在十一地，無漏者不繫。二十三云「是無常者，亦有漏亦無漏在九地，若有漏在十一地。」二約位，見修學已外，即學成其佛。記云：佛在樹下六行等智通，而悲想地以還下三空煩惱俱伏，起見道無漏時前所伏修惑俱斷也，斷悲想地九品修惑之九無間九解脫。斷見所斷煩惱證四諦理，為第十六心見道也。悲想地第八解脫以還俱為修道也，唯第九解脫為無學道也。三者約行，離學已外，無學身中即現成佛。四者約菩薩行，三十三心外即成其佛。記云：問：三十三心，八忍、八智、九無間、八解脫，前約位釋時竟，何故更釋耶？答：前約通一切人義明成佛也。此唯明釋迦菩薩成佛軌則，故更別釋也（雖位心同，明時義位心既已開合不同，明此差別，故別釋也）。問：若爾，何故如是？答：菩薩唯是修三十三心，無修餘成佛義故，此不共於餘也。聲聞不定，謂次第人百七十八念中有成佛之人，而唯無出見修無學，故約見修通一切人也（今此《孔目》所說見修，約菩薩說也）。菩薩不爾，唯三十三心，故唯不共於餘中也。問：次第人何故修百七十八念成佛？答：九地中一一地有九品煩惱具無間解脫，故得百六十二念。此中加八忍、八智，故有百七十八念。如是念攝於見修云何？答：見道攝八忍、八智，故有百七十八念。如是念攝於見修云何？答：見道攝八忍、八智也。九九八十一品煩惱中斷第八十一品煩惱之解脫，為無學道也，餘皆攝於修道。故見修已外即成佛者，並通一切中也。五者約時，小乘六十劫成三僧祇外即成。《孔目》四云：小乘以六十劫為大劫阿僧祇，小乘經此三僧祇得作佛。其佛記云：小乘中阿僧祇有六十劫中約第五十二劫，故唯是一劫為阿僧祇也。此於八十小劫中除空劫二十，云六十劫也。此六十劫中，第五十三小劫為阿僧祇也。六十四劫中，一劫者是半劫，故總八十小劫為一劫也。總六十四劫為一劫者，是大劫，更可學。《五教》下卷云：上根者謂佛定滿三僧祇劫。此中劫數，取水火等一劫為一數，十个一為第二數，如是展轉至第六十為一阿僧祇，依此以數三僧祇也。曉劫義云：第八明聲聞藏中二十風劫中，隨一一劫為第一數，從此一數至十為第二數，即以第二為數至十為第三數，即當百劫。即以三數為一，從此一數至十為第四數，即當千劫。即以第四從一為數至十為第五數，即當萬劫。即以第五數為一數，從此一數至十為第六數，即當億劫。以第六數為一數，從一數至十為第六數，即當十億劫。以第六數為一數，從一數至十為第七數，即當十億劫。以第七數為一數，從一數至十為第八數，即當此間百億，梵名為俱胝。如此轉數至第六十大數，去一大僧祇劫，以此三段數故云大僧祇劫。故《俱舍》云「八十中大劫，大劫三無數。」問：第八云：三大僧祇，何故云無數乎？答：若以在數法算，不可知其數，故云無數等。准此後二師說，《孔目》六十劫成等者，六十劫成一僧祇，後二亦然。上記文未見所以，可勘《婆娑》、《俱舍》等論。問：凡成佛，修行有幾何時？答：下卷云：又依《婆娑》等，菩薩成佛有二身：一法身、二生身。法身者，謂戒等五分。修此法身具有四時：一三僧祇劫修有漏四波羅蜜時、二於百劫修相好業時、三出家苦行修禪定時、四菩提樹下成正覺時。生身者，但百劫修相好業，於最後身伽耶城淨飯王家受生報身，於摩伽陀國而登覺道。記云：問：三僧祇劫中修有漏四波羅蜜時，在何身修耶？答：未發見道無漏以前，皆有凡夫身具事也。過去時三僧祇劫中修有漏四波羅蜜，次百劫中修別報相好業，次生兜率天中千劫學佛威儀，然後生王宮中，摩耶夫人為母。次成太子，以我藍伽藍外道為師習正定。次座於樹下，寅時以六行等智道，而三界中無所有處以還修惑俱伏。起見道無流時，前所伏煩惱俱斷，不得初三果，越得第三那含果耶同時斷悲想地九品修惑，得阿羅果，寅時即得成道。同六行等智道，何故不伏見所斷惑？答：欣上厭下。緣世俗事之道故，不伏障諦之見所斷煩惱；顯覺道方便，得伏見所斷煩惱。又欣勝厭劣。道謂生死是劣，亦道勝於此之有理，緣此理時伏見道障煩惱。同見道無漏者，依何位起？答：若起真見道者，小乘大乘並依第四邊際定起也。若起相見道者，《地持論》云「三依五生」。所言三者，智諦現觀（正諦智）、遍智諦現觀（後得智）、究竟現觀。言依五生者，四根本禪、未至定，是故相見道依五定起。小乘云：加中間禪，依六定起相見道也。總說雖然，若別說者，慧解脫人不斷定障無知，故是此人方依根本定起見道也。問：《本業經》云「百劫修相好業」，與小乘有何別？答：此經意者，為曉小乘故。汝三僧祇中修有漏四波羅蜜故，我云地前為一僧祇、初地至七地為二僧祇、八地至第十地為三僧祇，滿此三僧祇後金剛喻定現在前時，方得百劫千劫恒沙劫中修相好業也。六者約生死最後分段身上即成其佛。下卷云：若依小乘，但有分段身至究竟位，佛亦同然，是實非化。七者依小乘十二住，第十二最上阿羅漢住則是同佛。下卷云：於諸教中皆以三義略示：一明位相、二辨不退、三明行相。初者依小乘有四位，謂方便、見、修及究竟。又說小乘十二住以為究竟。不退者，此中修行至忍位，得不退故也。其行相亦如彼諸論說。終南問答云：若依小乘教，見色身佛三十二相等，即是實見，眼根與境同時相應見實色相，名為見佛。小乘佛有二：一生身、二化身。佛並修生慈悲愛行成也。於一時中，但菩薩一人慈悲愛行，依三十三心次第作佛。餘見行者並不作佛，但得二種涅槃住無餘也。但一人成佛，若餘人成佛，前後不同。若教化有情，後時作佛，由無十方佛故，世界成壞大劫滿三僧祇，定得成佛。無一念成佛者，無他方佛。假使有者，即是此方佛往彼變化。佛母摩耶，此贍部洲是實佛母，餘世界中即無實也，為佛是化。故佛菩薩等諸根相作，但變化成，非改性也。一人依一人、依一界、依一心次第成佛，因果相稱，現量可知。但斷惑因果盡不盡別，諸菩提分總報業，從發心初始次第修，明臨欲成佛。十地終心百劫別修相好別業，是實非化。但修菩提分業，除有退者，皆悉成佛，無不成佛。以人相為佛，一切智等即屬於法。《五教》下卷云：若依小乘，種性有六，謂退、思、護、住、昇進、不動。不動性中有三品，上中下，如次三乘人也。雖於此中說佛一人有種性，然非是彼大菩提性，以於佛功德不說盡未來際起大用等故。是故當知，於此教中除佛一人，餘一切眾生皆不說有大菩提性。

Second, within the Two Vehicles, there are seven meanings: First, in terms of grounds: that is, outside the nine grounds, ten grounds, eleven grounds, and so forth of the three realms, one directly attains that Buddhahood. The 'nine grounds' are the four dhyānas, the four formless [realms], and the ground of the desire realm. The 'ten grounds' are the initial threshold, intermediate dhyāna, four dhyānas, and four formless [realms]. The 'eleven grounds' add the desire realm to the above ten. Therefore, the *Mahāprajñāpāramitopadeśa*, fascicle twenty, says: 'The three gates to liberation reside within the nine grounds: the four dhyānas, the threshold dhyāna, intermediate [dhyāna], and three formless [realms], because their nature is uncontaminated.' Or, as some say, the three liberations are solely uncontaminated, while the three samādhis apply to both; hence, samādhi and liberation have two designations. According to those who say this, they reside in eleven grounds: six grounds (the four root [dhyānas], the initial threshold, and intermediate dhyāna), the three formless realms, the desire realm, and the peak of existence ground. If contaminated, they are bound to the eleven grounds; if uncontaminated, they are not bound. Fascicle twenty-three says: 'Imperfections are both contaminated and uncontaminated in the nine grounds; if contaminated, they reside in the eleven grounds.' Second, in terms of stages: outside having already [traversed] seeing, cultivating, and learning, through learning one directly attains that Buddhahood. The *Record* says: Under the tree, through the wisdom and superknowledges of the six practices and so forth, the Buddha simultaneously suppressed the afflictions of the three formless realms below up to the ground of neither-perception-nor-non-perception; upon arousing the uncontaminated [path] of seeing, the previously suppressed afflictions of cultivation were simultaneously severed, severing the nine uninterrupted paths and nine liberations of the nine grades of afflictions of cultivation belonging to the ground of neither-perception-nor-non-perception. Severing the afflictions abandoned by seeing and realizing the principle of the Four Truths constitutes the path of seeing of the sixteenth mind. From the eighth liberation of the ground of neither-perception-nor-non-perception on down, all constitute the path of cultivation; only the ninth liberation constitutes the path of no-learning. Third, in terms of practice: outside of leaving behind learning, directly within the body of no-learning one manifests the attainment of Buddhahood. Fourth, in terms of bodhisattva practice: outside the thirty-three minds, one directly attains that Buddhahood. The *Record* says: Question: The thirty-three minds are the eight patiences, eight wisdoms, nine uninterrupted paths, and eight liberations; as they were already explained above in terms of stage, why explain them again? Answer: Above, the attainment of Buddhahood was clarified according to the meaning that applies generally to all persons. Here, it is explained separately once more solely to clarify the paradigm by which the bodhisattva Śākyamuni attained Buddhahood (although the stages and minds are identical, when clarifying the temporal meaning, the stages and minds have already been divided and combined differently; to clarify this distinction, it is therefore explained separately). Question: If so, why is it like this? Answer: Bodhisattvas solely cultivate the thirty-three minds and have no meaning of attaining Buddhahood through cultivating anything else; therefore, this is not shared with others. Śrāvakas are not fixed; that is, among gradual persons, there are those who attain Buddhahood within one hundred and seventy-eight mind-moments, yet they do not go beyond seeing, cultivation, and no-learning; therefore, seeing and cultivation are used to apply generally to all persons (the seeing and cultivation mentioned here in *Kongmu* are stated in terms of the bodhisattva). Bodhisattvas are not like this, as they have solely the thirty-three minds; hence, this is solely unshared with others. Question: Why do gradual persons cultivate one hundred and seventy-eight mind-moments to attain Buddhahood? Answer: Within the nine grounds, each ground has nine grades of afflictions equipped with uninterrupted paths and liberations, thus yielding one hundred and sixty-two mind-moments. Adding the eight patiences and eight wisdoms to this results in one hundred and seventy-eight mind-moments. How are these mind-moments subsumed under seeing and cultivation? Answer: The path of seeing subsumes the eight patiences and eight wisdoms. The liberation that severs the eighty-first grade of affliction among the nine times nine, eighty-one grades of afflictions constitutes the path of no-learning; the remainder are all subsumed under the path of cultivation. Therefore, attaining Buddhahood outside of seeing and cultivation applies universally to all. Fifth, in terms of time: in the Hinayana, outside sixty kalpas completing three asaṃkhyeyas, one directly attains it. *Kongmu*, fascicle four, says: The Hinayana takes sixty kalpas as a major kalpa asaṃkhyeya; in the Hinayana, passing through these three asaṃkhyeyas, one can become a Buddha. Its Buddha record says: In the Hinayana, the asaṃkhyeya consists of the fifty-second kalpa among sixty kalpas; hence, solely one kalpa constitutes an asaṃkhyeya. Among eighty small kalpas, excluding the twenty kalpas of emptiness, they are called sixty kalpas. Among these sixty kalpas, the fifty-third small kalpa is an asaṃkhyeya. Among sixty-four kalpas, one kalpa is half a kalpa; hence, combining eighty small kalpas makes one kalpa. Combining sixty-four kalpas into one kalpa is a major kalpa, which may be further studied. The lower fascicle of the *Wujiao [zhang]* says: For those of superior faculties, it is said that the Buddha definitely completes three asaṃkhyeya kalpas. Concerning the number of kalpas here, taking one kalpa of water, fire, and so forth as the first number, ten ones make the second number; continuing progressively in this way up to the sixtieth is one asaṃkhyeya; relying on this, one counts three asaṃkhyeyas. The *Meaning of Kalpas Explained* says: The eighth [section], clarifying the twenty wind-kalpas in the śrāvaka canon, takes each individual kalpa as the first number; from this one number up to ten is the second number; then taking the second as the unit up to ten is the third number, which corresponds to one hundred kalpas. Then taking the three numbers as one, from this one number up to ten is the fourth number, which corresponds to one thousand kalpas. Then taking the fourth from one up to ten is the fifth number, which corresponds to ten thousand kalpas. Then taking the fifth number as one, from this one number up to ten is the sixth number, which corresponds to one hundred million (yi) kalpas. Taking the sixth number as one, counting from one to ten is the sixth number, which corresponds to one billion kalpas. Taking the sixth number as one, counting from one to ten is the seventh number, which corresponds to one billion kalpas. Taking the seventh number as one, counting from one to ten is the eighth number, which corresponds to one hundred billion in this land, in Sanskrit called a koṭi. In this way, progressively counting up to the sixtieth large number, that is one great asaṃkhyeya kalpa; because it is counted in three such stages, it is called a great asaṃkhyeya kalpa. Therefore, the *Kośa* says: 'Eighty are within a major kalpa; three incalculables of major kalpas.' Question: The eighth says 'three great asaṃkhyeyas'; why is it called 'incalculable'? Answer: If calculated using numeration, the number cannot be known; hence, it is called incalculable, and so forth. Based on what these latter two masters say, the statement in *Kongmu* that 'sixty kalpas complete' means that sixty kalpas complete one asaṃkhyeya, and the latter two are also like this. The rationale of the record above has not yet been seen; one may verify it in treatises such as the *Vibhāṣā* and *Kośa*. Question: In general, for attaining Buddhahood, how long is the cultivation of practice? Answer: The lower fascicle says: Furthermore, relying on the *Vibhāṣā* and so forth, a bodhisattva who attains Buddhahood has two bodies: first, the dharmakāya; second, the physical body (saṃsārika body). As for the dharmakāya, it refers to the five parts of morality and so forth. Cultivating this dharmakāya comprises four periods: first, the period of three asaṃkhyeya kalpas cultivating the four contaminated pāramitās; second, the period of one hundred kalpas cultivating the karma of the marks and signs; third, the period of leaving home, undertaking austerities, and cultivating dhyāna; fourth, the period of attaining correct awakening beneath the bodhi tree. As for the physical body, merely cultivating the karma of the marks and signs for one hundred kalpas, in the final body one receives a saṃbhogakāya birth in the house of King Śuddhodana in the city of Gayā, and ascends the path of awakening in the country of Magadha. The *Record* says: Question: During the three asaṃkhyeya kalpas when cultivating the four contaminated pāramitās, in what kind of body does one cultivate? Answer: Before generating the uncontaminated [path] of seeing, all are fully present in the body of an ordinary person. In past times, during three asaṃkhyeya kalpas one cultivated the four contaminated pāramitās; next, during one hundred kalpas, one cultivated the karma of the distinctive recompense of the marks and signs; next, born in Tuṣita Heaven, for one thousand kalpas one studied the deportment of a Buddha; thereafter, one was born in the royal palace, with Queen Māyā as mother. Next, becoming the crown prince, one took the non-Buddhist Ārāḍa Kālāma as teacher and practiced correct concentration. Next, seated beneath the tree, at the tiger hour (3–5 a.m.), through the path of wisdom of the six practices and so forth, the afflictions of cultivation belonging to everything below the sphere of nothingness within the three realms were all suppressed. Upon arousing the uncontaminated [path] of seeing, the previously suppressed afflictions were simultaneously severed; without attaining the first three fruits, bypassing them to attain the third anāgāmin fruit, one simultaneously severed the nine grades of afflictions of cultivation belonging to the ground of neither-perception-nor-non-perception, attained the fruit of arhat, and at the tiger hour directly attained the path. Along with the path of wisdom of the six practices and so forth, why are the afflictions severed by seeing not suppressed? Answer: Delighting in the superior and abhorring the inferior. Because it is a path that takes conventional matters as its object, it does not suppress the afflictions severed by seeing that obstruct the Truths; revealing the expedients of the path of awakening, it is able to suppress the afflictions severed by seeing. Furthermore, delighting in excellence and abhorring deficiency: the path considers birth-and-death to be deficient, and also that the path is superior to the principle possessed by this; when taking this principle as object, it suppresses the afflictions that obstruct the path of seeing. In the same way, based on what stage is the uncontaminated [path] of seeing aroused? Answer: If arousing the real path of seeing, Hinayana and Mahayana alike arouse it based on the fourth marginal concentration. If arousing the likeness path of seeing, the *Bodhisattvabhūmi-śāstra* says: 'Three rely on five to arise.' The 'three' are: direct realization of the truth of wisdom (fundamental wisdom of the truth), direct realization of the truth of comprehensive wisdom (subsequently attained wisdom), and ultimate direct realization. 'Relying on five to arise' means: the four root dhyānas and the threshold concentration; therefore, the likeness path of seeing arises based on five concentrations. The Hinayana says: adding the intermediate dhyāna, the likeness path of seeing arises based on six concentrations. Although this is stated in general, if stated specifically, because a person liberated by wisdom does not sever the ignorance of obstacles to concentration, it is only based on the root dhyāna that this person arouses the path of seeing. Question: The *Benye jing* says 'cultivating the karma of the marks and signs for one hundred kalpas'; what is the difference with the Hinayana? Answer: The intention of this sūtra is to instruct the Hinayana: because you cultivate the four contaminated pāramitās in three asaṃkhyeyas, I say that before the stages is one asaṃkhyeya, from the first stage to the seventh stage is two asaṃkhyeyas, and from the eighth stage to the tenth stage is three asaṃkhyeyas; only after fulfilling these three asaṃkhyeyas, when the vajropamasamādhi appears before one, can one cultivate the karma of the marks and signs across one hundred kalpas, one thousand kalpas, and kalpas numerous as the sands of the Ganges. Sixth, in terms of birth-and-death: directly upon the final body of delimited Samsaric existence, one attains that Buddhahood. The lower fascicle says: If relying on the Hinayana, one only possesses a body of delimited Samsaric existence up to the ultimate stage; the Buddha is also like this, being real and not an apparition. Seventh, relying on the twelve abodes of the Hinayana: the twelfth, the supreme arhat abode, is identical to a Buddha. The lower fascicle says: Within the various teachings, all are briefly shown through three meanings: first, clarifying the characteristics of the stages; second, discerning non-retrogression; third, clarifying the characteristics of practice. First, relying on the Hinayana, there are four stages, namely expedient, seeing, cultivation, and ultimate. It also speaks of the twelve abodes of the Hinayana as constituting the ultimate. As for non-retrogression: here, practicing up to the stage of patience, one attains non-retrogression. Its characteristics of practice are also as stated in those various treatises. The *Zhongnan Dialogues* says: If relying on the Hinayana teaching, seeing the thirty-two marks and so forth of the physical Buddha is truly seeing: the eye organ and the object simultaneously correspond and see real form and marks, which is named 'seeing the Buddha'. The Hinayana Buddha has two [bodies]: first, the physical body (saṃsārika body); second, the transformation body. The Buddha completely cultivates and brings about the practice of kindness, compassion, and affection. At one time, solely one person, the bodhisattva, practices kindness, compassion, and affection, and sequentially becomes a Buddha relying on the thirty-three minds. Other practitioners of seeing do not become Buddhas at all, but merely attain the two kinds of nirvāṇa and abide in the remainderless. Only one person attains Buddhahood; if others attain Buddhahood, the before and after are not simultaneous. If transforming and guiding sentient beings, they become Buddhas in a later time; because there are no Buddhas of the ten directions, when the major kalpa of the world's formation and destruction completes three asaṃkhyeyas, one definitely attains Buddhahood. There is no one who attains Buddhahood in a single thought-moment, and there are no Buddhas of other directions. Supposing there were, it would be this direction's Buddha going there through transformation. The Buddha's mother Māyā in this Jambudvīpa is the real Buddha mother; in other worlds, there is no real one, for the Buddha is a transformation. Therefore, the various sense faculties and marks of the Buddhas, bodhisattvas, and so forth are merely made through transformation, not by changing their nature. One person relies on one person, relies on one realm, and relies on one mind sequentially to attain Buddhahood; cause and effect correspond, as can be known through direct perception. Only the severing of afflictions differs between cause and effect being exhausted or not exhausted; the general recompense karma of the aids to awakening is cultivated sequentially from the initial arousal of the aspiration, up to the point of being about to attain Buddhahood. In the final mind of the tenth stage, one separately cultivates the distinctive karma of the marks and signs for one hundred kalpas, which is real and not an apparition. Only those who cultivate the karma of the aids to awakening, excluding those who backslide, all attain Buddhahood; none fail to attain Buddhahood. Taking the human characteristics as the Buddha, omniscience and so forth belong to the Dharma. The lower fascicle of the *Wujiao [zhang]* says: If relying on the Hinayana, there are six lineages, namely: retrogression, thought, protection, abiding, advancing, and immovable. Within the immovable lineage, there are three grades—superior, middling, and inferior—corresponding sequentially to the persons of the Three Vehicles. Although it is said here that the Buddha alone possesses the lineage, it is not that lineage of great awakening, because concerning the Buddha's qualities, it does not speak of giving rise to great functions and so forth exhausting the limits of the future. Therefore, one should know that in this teaching, apart from the one person of the Buddha, all other sentient beings are not said to possess the lineage of great awakening.