[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) › 1.24 # 華嚴一乘成佛妙義 1.24 華嚴一乘成佛妙義 1.24 - **Language:** Classical Chinese ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1890.1.24) 約初教已直進位有其七門：一約位，初從十信位等乃至從歡喜地等滿足十地外即成其佛，此由佛境分段身故。記云：此《本業經》意，謂百劫修相好業所感故，業所感邊名為分段。不如因位有漏業為因、四取為緣，所得分段身也。二復約位，從歡喜地盡第九地，於第十地即退成其佛。此亦為對聲聞下位，於下身成佛，故作此說。三約理，真如無分別空一念即成其佛。四約十地後一念證果即成其佛。玄門云：若大乘明一念佛成佛義者，凡有二種：一者會緣以入實性，無多小故，明一念成佛。如《大品經》一念品義是也。二者行行既滿取最後念名為成佛，如人遠行，以後步為到。此亦分因緣起而明三僧祇劫，修道地前是一僧祇劫，初地至七地是二僧祇，八地至十地是三僧祇。然亦不定，為有一念成佛，故明知不定人。終南問答云：一由覺理，位滿足時唯一念故。二會緣從實時，法性無多非長短，一成即一切成、一切成即一成故。此逆次前二義，當《孔目》上義；後義當《孔目》此義。五約時，大乘三僧祇後即成其佛。六約行，究竟無學即成其佛。七約大乘十二住，於第十二最上菩薩住後即成其佛。終南問答云：若依三乘始教，即半成佛半不成佛。若直進及迴心二人，修行滿十千劫住堪任地者，並皆成佛。若未至此位，即與一闡底迦位同，如此人等並皆不成佛。此據位語。若佛母者，於一三千所有佛等並是化佛，摩耶眷屬等亦即非實。諸三千界處亦有別佛化義，同前淨土之中。有佛母等諸眷屬者，亦唯是化佛，是法門，非八相化也。若百劫修相好業者，是化非實（已上唯約始教）。若一切眾生佛前後者，有十方佛故，得同時他處成佛。若化有情，亦得能化所化同時成佛，為進退不定故。若他方諸佛應化者，十方淨土所有諸佛並是實報，無有變化。若權起不定始終令有情機知變化者，即屬化攝。若色究竟處及菩提樹下二佛相對，有其兩義：一以化顯報，即樹下顯蓮華藏世界海中佛，是報故也；二以報顯化，舉色究竟處成高大身，顯菩提樹下是化義也。以上文是通始終教。今此文初通二教兩義，已下以一乘報始教報身望化說也。故疏第三云：若始教在色界頂，為引小乘，同界說；若依終教，不在三界。如《涅槃》云「西方去此三十二恒河沙佛土，有世界名無勝，是釋迦佛報佛淨土。」若諸根相入相者，有二義：一據本性，即大乘菩薩、緣覺、聲聞，若依現覺，總名大乘菩薩人。今攝本性從大乘，簡耳，即變化、改性二義皆成也。若修道成佛不成佛者，實行修道皆悉成佛，若對異機現不成佛，若約正理無成不成。若佛相貌者，亦德亦人相，是佛相貌。此等文意通始終教。若種性差別者，《五教》云：一約始教，即就有為無常法立種性故，則不能遍一切有情故，五種性中即有一分無性眾生。故《顯揚論》云「云何種性差別？五種道理，一切界差別可得故。」乃至云「唯現在世非般涅槃，不應理故。」乃至廣說。是故當知，由法爾故，無始時來一切有情有五種性。第五種性無有出世功德因，故永不滅度。由是道理，諸佛利樂有情功德無有斷盡。其有種性者，如《瑜伽論》云「種性亦有二種：一本性住、二習所成。」廣如彼說。又云：若三乘始教中以漸異小乘故說多人有性，猶未全異彼，故許一分無性。是故論中判為權施不了說也。 > Regarding the stages of the direct-progressing \[practitioners\] in the Initial Teaching, there are seven gates: First, in terms of stage: beginning from the stage of the ten faiths and so forth, up to fulfilling the ten stages from the Joyful Stage onward, beyond these one immediately attains Buddhahood; this is because the Buddha-realm is a body of delimited Samsaric existence. The Commentary says: This is the intention of the Benye jing, meaning that because it is produced by hundred kalpas of cultivating karma for the marks and signs, from the perspective of being produced by karma, it is termed delimited existence. It is not like the body of delimited Samsaric existence obtained in the causal stage with defiled karma as the cause and the four graspings as the condition. Second, again in terms of stage: traversing from the Joyful Stage through the ninth stage, in the tenth stage one immediately steps back to attain Buddhahood. This is also spoken in contrast to the lower stage of the Śrāvaka, attaining Buddhahood in a lower body; hence this is said. Third, in terms of principle: through the non-conceptual emptiness of tathatā, in a single thought-moment one immediately attains Buddhahood. Fourth, in terms of directly realizing the fruit in a single thought-moment after the ten stages: one immediately attains Buddhahood. The Xuanmen says: If the Mahāyāna explains the meaning of attaining Buddhahood in a single thought-moment, there are generally two kinds: first, converging conditions to enter the true nature, where there is no much or little; hence it explains attaining Buddhahood in a single thought-moment. This is like the meaning in the Chapter on the Single Thought-Moment of the Mahāprajñāpāramitā-sūtra. Second, when the practices are fulfilled, taking the final thought-moment is called attaining Buddhahood, just as when a person journeys far, the final step constitutes arriving. This also differentiates causes and conditions in dependent origination to explain three asaṃkhyeya kalpas: cultivating the path before the stages is one asaṃkhyeya kalpa; from the first stage to the seventh stage is the second asaṃkhyeya; from the eighth stage to the tenth stage is the third asaṃkhyeya. However, it is also not fixed; because there is attainment of Buddhahood in a single thought-moment, it is clearly known to be for people of unfixed \[capacity\]. The Zhongnan Questions and Answers says: First, due to awakening to principle, when the stages are fulfilled, there is only a single thought-moment. Second, when converging conditions to follow reality, the dharma-nature has no multiplicity and is neither long nor short; when one is accomplished, all are accomplished, and when all are accomplished, one is accomplished. This reverses the order of the previous two meanings: the former corresponds to the previous meaning in the Kongmu; the latter meaning corresponds to this meaning in the Kongmu. Fifth, in terms of time: after the three asaṃkhyeyas of the Mahāyāna, one immediately attains Buddhahood. Sixth, in terms of practice: at the ultimate non-learning, one immediately attains Buddhahood. Seventh, in terms of the twelve abodes of the Mahāyāna: after the twelfth, the supreme bodhisattva abode, one immediately attains Buddhahood. The Zhongnan Questions and Answers says: If relying on the Initial Teaching of the Three Vehicles, then half attain Buddhahood and half do not attain Buddhahood. If the two persons, the direct-progressing and the diverted-mind, cultivate practice to fulfill ten thousand kalpas and abide in the ground of capability, they all attain Buddhahood. If they have not reached this stage, they are then identical in stage to an icchantika; all such persons do not attain Buddhahood. This is stated according to stage. As for the Buddha's mother: all the Buddhas in a single trichiliocosm are nirmāṇabuddhas, and Māyā's retinue and so forth are likewise not real. In various places throughout the trichiliocosms, there are also the transformative modes of other Buddhas, just as in the aforementioned pure lands. Where there is the Buddha's mother and various members of her retinue, they are also solely nirmāṇabuddhas, being Dharma-gates, not the transformations of the eight aspects. If speaking of the hundred kalpas of cultivating karma for the marks and signs, it is transformative, not real. (The above is solely in terms of the Initial Teaching.) If speaking of all sentient beings becoming Buddhas before or after: because there are Buddhas of the ten directions, one can attain Buddhahood at the same time in another place. In transforming sentient beings, the transforming agent and the transformed can also attain Buddhahood simultaneously, because advancement and retreat are unfixed. As for the manifestations of other Buddhas in other directions: all Buddhas in the pure lands of the ten directions are true saṃbhoga\[kāyas\], without transformation. If provisional arisings are unfixed, causing the faculties of sentient beings to recognize transformation from beginning to end, then they belong to the category of transformation. As for the confrontation between the two Buddhas in Akaniṣṭha and under the bodhi tree, there are two meanings: first, using the transformation to reveal the saṃbhoga: that is, under the tree reveals the Buddha within the Lotus Treasury Ocean of Worlds, because it is the saṃbhoga; second, using the saṃbhoga to reveal the transformation: citing the attainment of the tall and vast body in Akaniṣṭha reveals that beneath the bodhi tree is the meaning of transformation. The above passage applies generally to both the Initial and Final Teachings. Now, the beginning of this passage applies to the two meanings in both teachings; from here onward, it is explained by viewing the saṃbhogakāya of the Initial Teaching against the transformation through the saṃbhoga of the One Vehicle. Therefore the Commentary, fascicle three, states: If in the Initial Teaching, it is at the summit of the form realm, spoken within the same realm in order to guide the Hīnayāna; if relying on the Final Teaching, it is not within the triple realm. As the Nirvāṇa \[Sūtra\] says: “To the west, past as many Buddha-lands as the sands of thirty-two Ganges Rivers, there is a world named Invincible; it is the pure land of Śākyamuni Buddha's saṃbhogabuddha.” If speaking of the mutual interpenetration of the various faculties, there are two meanings: first, based on original nature, there are Mahāyāna bodhisattvas, pratyekabuddhas, and śrāvakas; if based on present awakening, they are all collectively named Mahāyāna bodhisattvas. Now, subsuming original nature under the Mahāyāna is an ellipsis; thus the two meanings of transformation and alteration of nature are both established. As for cultivating the path to attain Buddhahood or not attain Buddhahood: those who cultivate the path with real practice all attain Buddhahood; if manifested toward different faculties, they do not attain Buddhahood; if speaking in terms of correct principle, there is neither attainment nor non-attainment. As for the Buddha's characteristics: they are both virtuous and human marks; these are the Buddha's characteristics. The meaning of these texts applies generally to both the Initial and Final Teachings. Regarding the differentiation of gotras, the Wujiao says: First, in terms of the Initial Teaching: since gotras are established based on conditioned, impermanent dharmas, they cannot pervade all sentient beings; thus among the five lineages there is a portion of sentient beings without gotra. Therefore the Xianyang lun says: “How is there a differentiation of gotras? Through five kinds of reasoning, differences in all realms are obtainable,” up to saying, “it is unreasonable for non-parinirvāṇa to occur only in the present world,” and so forth at length. Therefore one should know that by the nature of things (dharmatā), from beginningless time all sentient beings have five gotras. The fifth gotra lacks the cause of supramundane merit; therefore they never pass into extinction. By this reasoning, the merits of the Buddhas in benefiting and bringing joy to sentient beings are without exhaustion. For those who possess gotra, as the Yogācārabhūmi-śāstra says: “Gotras also have two kinds: first, abiding in original nature; second, accomplished through habituation,” as explained there at length. It also says: If in the Initial Teaching of the Three Vehicles, by gradually differing from the Hīnayāna, it is said that many people possess gotra; yet not fully differing from it, it therefore admits that a portion lacks gotra. Therefore, in the treatises it is judged as an expedient, non-definitive teaching. > — English (machine translation) (machine translation) - [Previous: 1.23](https://indike.org/pramana/in.bauddha.taisho.1890.1.23) - [Next: 1.25.1](https://indike.org/pramana/in.bauddha.taisho.1890.1.25.1) - [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.1.24) — English, machine translation ## Linked texts (2) - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.2.9) — Classical Chinese - [華嚴五十要問答](https://indike.org/pramana/in.bauddha.taisho.1869.1.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1890.1.24](https://indike.org/pramana/in.bauddha.taisho.1890.1.24) · Pramāṇa