華嚴一乘成佛妙義 1.25.1

1.25.1

約大乘終教有其十門：一者約位，從十信行乃至歡喜等十地滿後即其佛。 二者從歡喜等初地至盡第九地，於第十地中即成其佛，如《梵網經》所說者是。 此為對聲聞現凡身上得於果證，故作此說。 此當變化佛成，非當實成。 記云：上卷梵經中云：第十體性入佛境界地。 依此文故，知第十地中成佛也。 三者是約位，從初歡喜地至第三地是世間相，同三界。 第四地已去第七地相，同無流。 於世間身中得彼三乘無流德，名為出世。 記云：約所依身同分段，故是世間。 而第四地初，得出世德，故約此德為出世也。 第八此至第十地名出出世，即得成佛。 記云：是所依身同成變易，故第八地成法身（記云：約《十地論》、《起信論》意釋。 謂《起信論》云「依色自在地故成十身相作義」。 《十地論》云「三世間自在故得十自在」。 約此位故，此位初成佛也。 如是第八地中證無生忍，故成法身也。 第九地中四十九無礙辨才應機說法，故成應身也。 第十地中雲雨法說，故成化身也）。 第九地成應身，第十地成化身，此為於十地中別地相，故作是說。 四者一念成佛約無分別真理，故作是說。 第五約證以明一念成佛，於初地中一念證故。 六於十地後一念證果名一念成佛。 上諸一念者，所謂無念也。 七約時者，謂大乘三乘三僧祇後即是佛。 下卷云：二不定三僧祇，此有二義：一為通餘雜類世界故，如《勝天王經》說； 二據佛德無限量故，如《寶雲經》云「善男子！ 菩薩不能思議，如來境界不可思量，但為淺近眾生說三僧祇修集所得菩提，而實發心已來不可計數。 」解云：此中不可計數阿僧祇劫，非但三也。 問：何故前教定三僧祇，此中乃有定不定耶？ 答：前教生故。 此教熟故，方便漸漸勸彼三乘向一乘，故作是說也。 八約行，金剛心後得一切智，智即是佛。 九約生死，滅七種生死後即是其佛。 記云：謂分段三有、變易四生死，故云七種生死。 約此義故，相德云：七種苦諦也。 故梁論云「三種集諦，謂皮、肉、心。 七種苦諦，謂三界分段為三，變易有四，故有七種。 」《寶性論》云「變易有四：一緣相、二因相、三生相、四壞相。 」《佛性論》云「一方便、二因緣、三有有、四無有。 」《無上依經》云「三界中有四難：一煩惱難、二業難、三生報難、四過失難。 無明住地緣起因緣生死如業難，無明住地緣起有有生死如生報難，無明住地緣起無有生死如過失難。 」解云：依《勝鬘經》，五住種子名五住地，依五住地起於現行，名五住起； 依無明住他種子緣起現行法執無明是變易生死方便，名方便生死。 故《佛性論》云「方便生死者，是無明住地能生新無流業，譬如無明生行。 二因緣者，依無明住地緣發無流業是變易生死，親資助因緣生死。 」此前二生死非正變易，以與變易為方便及因緣，亦名生死。 如三界中惑業是分段方便因緣，亦名分段生死，故梁《攝論》云「苦集通名生死」。 三有有者依無流業，是業名為因緣生死。 此前二生死非正變易，以與變易為方便及因緣，亦生死，如三界中惑業是分段生死。 故梁論云「苦集通名生死」。 三有有者，依無流業資有流業所引變易生死，名有有生死。 故《佛性論》云「有有生死者，是無明住地為方便、無流業為因，三種聖人意所生身，譬如四取為緣、有流業為因，三界內生身。 」四無有者，是變易生死最後身，故名無有。 故《佛性論》云「無有生死者，是三種聖人意生身，最後身為緣，是不可思惟退墮。 譬如生為緣，死等為過失。 」問：何者是三種聖人？ 答：《勝鬘經》云「無明為緣、無流業因，生阿羅漢、辟支佛、大力菩薩三種意生身，在地上故。 」《楞伽經》第五卷云「有三種意生身：一者三昧樂意生身，謂第三第四第五地； 二者如實知諸法相意生身，謂於第八地； 三者種類無作行意生身。

Regarding the Final Teaching of the Mahāyāna, there are ten approaches: First, in terms of stages, from the practices of the ten faiths up to the completion of the ten stages such as Joyous [Stage], one is immediately a Buddha. Second, from the initial stage such as Joyous up to the end of the ninth stage, one attains Buddhahood within the tenth stage, as spoken in the Brahmā Net Sūtra. This is spoken in order to address the śrāvakas, who attain the realization of the fruit within an ordinary body; this corresponds to the attainment of the transformation body, not the real attainment. The commentary says: The upper fascicle of the Brahmā Sūtra states, 'The tenth stage of essential nature entering the realm of the Buddha.' Relying on this text, we know that one attains Buddhahood within the tenth stage. Third, in terms of stages, from the initial Joyous Stage up to the third stage is worldly characteristic, identical to the three realms. From the fourth stage onwards up to the seventh stage, the characteristics are identical to the uncontaminated. Within a worldly body, one attains the uncontaminated virtues of those Three Vehicles, termed world-transcending. The commentary says: In terms of the basis of the body, it is identical to delimited Samsaric existence, therefore it is worldly; but at the beginning of the fourth stage, one attains world-transcending virtues, so in terms of these virtues it is world-transcending. From the eighth stage up to the tenth stage is termed transcending the world-transcending, where one immediately attains Buddhahood. The commentary says: The basis of the body identically becomes change-and-transformation; therefore, on the eighth stage one achieves the dharmakāya (The commentary says: Explained in accordance with the intent of the Daśabhūmika-śāstra and Awakening of Faith. Namely, the Awakening of Faith says, 'Relying on the stage of mastery over form, one achieves the function of the characteristics of the ten bodies.' The Daśabhūmika-śāstra says, 'Due to mastery over the three worlds, one attains the ten masteries.' Relying on this stage, at the beginning of this stage one attains Buddhahood. Thus, on the eighth stage one realizes the endurance of non-arising of dharmas, therefore achieving the dharmakāya; on the ninth stage, through the forty-nine unimpeded dexterities of eloquence, one preaches the Dharma according to capacity, therefore achieving the saṃbhogakāya; on the tenth stage, through cloud and rain of Dharma preaching, therefore achieving the nirmāṇakāya). On the ninth stage one achieves the saṃbhogakāya, and on the tenth stage one achieves the nirmāṇakāya; this is spoken to differentiate the characteristics of the stages within the ten stages. Fourth, attaining Buddhahood in a single thought-moment is spoken in terms of non-discriminative true principle. Fifth, explaining attainment of Buddhahood in a single thought-moment in terms of realization: because within the initial stage one realizes in a single thought-moment. Sixth, realizing the fruit in a single thought-moment after the ten stages is named attainment of Buddhahood in a single thought-moment. All the 'single thought-moments' above mean non-thought. Seventh, in terms of time: after the three asaṃkhyeya [kalpas] of the Mahāyāna Three Vehicles, one is immediately a Buddha. The lower fascicle states: Second, the indefinite three asaṃkhyeyas has two meanings: first, to accommodate other diverse worlds, as spoken in the Suvikrāntapratipṛcchā Sūtra; second, based on the Buddha's virtues being limitless, as the Ratnamegha Sūtra says: 'Good sons, a bodhisattva cannot conceive, and the Tathāgata's realm is immeasurable; it is only for the sake of shallow and near sentient beings that it is said that the bodhi attained is cultivated and accumulated for three asaṃkhyeyas, while in truth, since the initial arousal of the aspiration, it cannot be calculated.' The explanation says: Here it is an incalculable number of asaṃkhyeya kalpas, not merely three. Question: Why is it definitely three asaṃkhyeyas in the previous teaching, while here there are both definite and indefinite? Answer: Because the previous teaching is unripe, while this teaching is ripe; as an expedient means it gradually encourages those of the Three Vehicles toward the One Vehicle, and therefore it is spoken thus. Eighth, in terms of practice: after the vajra mind, one attains all-knowledge; knowledge is itself the Buddha. Ninth, in terms of saṃsāra: after extinguishing seven kinds of saṃsāra, one is immediately a Buddha. The commentary says: This refers to the delimited existence of the three realms of being and the four saṃsāras of change-and-transformation, hence called seven kinds of saṃsāra. In terms of this meaning, Xiangde says: the seven kinds of noble truth of suffering. Thus the Liang Treatise says, 'The three kinds of noble truth of origination refer to skin, flesh, and core. The seven kinds of noble truth of suffering refer to the delimited existence of the three realms as three, and change-and-transformation having four; thus there are seven kinds.' The Ratnagotravibhāga says, 'Change-and-transformation has four: first, the characteristic of condition; second, the characteristic of cause; third, the characteristic of arising; fourth, the characteristic of destruction.' The Fo xing lun says, 'First, expedient; second, cause-and-condition; third, existent-existence; fourth, non-existence.' The Wushangyi jing says, 'In the three realms there are four difficulties: first, the difficulty of afflictions; second, the difficulty of karma; third, the difficulty of birth-retribution; fourth, the difficulty of fault. The dependent origination of cause-and-condition of saṃsāra based on the ground of ignorance entrenchment is like the difficulty of karma; the dependent origination of existent-existence of saṃsāra based on the ground of ignorance entrenchment is like the difficulty of birth-retribution; the dependent origination of non-existence of saṃsāra based on the ground of ignorance entrenchment is like the difficulty of fault.' The explanation says: Relying on the Śrīmālādevī Sūtra, the seeds of the five entrenchments are named the five grounds of entrenchment; the manifest activities arising based on the five grounds of entrenchment are named the five risings of entrenchment. Ignorance as attachment to dharmas, which arises as manifest activity conditioned by the seeds of ignorance entrenchment, is the expedient means for change-and-transformation saṃsāra, named expedient saṃsāra. Therefore the Fo xing lun says, 'Expedient saṃsāra is that the ground of ignorance entrenchment can generate new uncontaminated karma, just as ignorance generates formative forces. Second, cause-and-condition is that the uncontaminated karma initiated conditioned by the ground of ignorance entrenchment is change-and-transformation saṃsāra, directly assisting as cause-and-condition saṃsāra.' These preceding two saṃsāras are not actual change-and-transformation; because they serve as expedient means and cause-and-condition for change-and-transformation, they are also named saṃsāra. Just as in the three realms affliction and karma are the expedient means and cause-and-condition for delimited existence, they are also named delimited saṃsāra; hence the Liang Mahāyānasaṃgraha says, 'Suffering and origination are together named saṃsāra.' Third, existent-existence relies on uncontaminated karma; this karma is named cause-and-condition saṃsāra. These preceding two saṃsāras are not actual change-and-transformation; because they serve as expedient means and cause-and-condition for change-and-transformation, they are also saṃsāra, just as in the three realms affliction and karma are delimited saṃsāra. Hence the Liang Treatise says, 'Suffering and origination are together named saṃsāra.' Third, existent-existence: change-and-transformation saṃsāra induced by uncontaminated karma assisting contaminated karma is named existent-existence saṃsāra. Therefore the Fo xing lun says, 'Existent-existence saṃsāra is that with the ground of ignorance entrenchment as expedient means and uncontaminated karma as cause, the mind-made bodies of the three kinds of noble ones arise, just as with the four graspings as conditions and contaminated karma as cause, bodies are born within the three realms.' Fourth, non-existence is the final body of change-and-transformation saṃsāra, hence named non-existence. Therefore the Fo xing lun says, 'Non-existence saṃsāra is that the mind-made bodies of the three kinds of noble ones, having the final body as condition, is inconceivable falling and regressing, just as with birth as condition, death and the like are faults.' Question: What are the three kinds of noble ones? Answer: The Śrīmālādevī Sūtra says, 'With ignorance as condition and uncontaminated karma as cause, the three kinds of mind-made bodies of arhats, pratyekabuddhas, and greatly powerful bodhisattvas are born, because they are on the stages.' The fifth fascicle of the Laṅkāvatāra Sūtra says, 'There are three kinds of mind-made bodies: first, the mind-made body of the bliss of samādhi, referring to the third, fourth, and fifth stages; second, the mind-made body of knowing the characteristics of all dharmas as they truly are, referring to the eighth stage; third, the mind-made body of intrinsic non-active practice.'