華嚴一乘成佛妙義 1.27

1.27

第五約一乘義者，十信終心乃至十後位、十行、十迴向、十地皆成佛。又在第十地亦別成佛，如法寶周羅善知識中說。何以故？一乘之義，為引三及小乘等，同於下位及下身中得成佛。又八地已上即成佛，如於此位成無礙佛一切身故。此據別教言。記云：經四十九云「其宅廣大十重八門」乃至云「見第九重，補處菩薩充滿其中。見第十重，一切如來充滿其中。」解云：八門謂八聖道也。十重謂十地。既第十地中，一切如來充滿其中，故云又在第十地亦別成佛也。案：廣疏十九卷有三釋：初依右師，十重中八重內開八九，餘重如次配初地乃至等覺妙覺。故疏云：九補處等者，明十地受職位等，亦是等覺位。十一切如來者，妙覺位。從初發心等，明攝因成果。《孔目》依此釋意說。疏第二釋配十行位，第三釋總不約位說。十顯無盡，其如疏也。此知識是第五無癡亂行善知識也。法寶周羅者，疏云：此云頂髻，即以法成人。寶為頂髻。天竺本云「有法長者名寶周羅」，顯其定用可貴尊極之相。若據同教說，即攝前四乘所明道理，一切皆是一乘之義。文雖是同，而義皆別。如此等法差別相者，為護十地故，隨方便門作種種說，今諸眾生於十地中離增上慢。記云：三乘人定逕十地方得成佛，故為增上慢。而為欲令離此增上慢故，位位即得佛成。

Fifth, regarding the meaning of the One Vehicle: from the final mind of the ten faiths up to the subsequent stages of the ten [abodes], the ten practices, the ten dedications of merit, and the ten stages, all attain Buddhahood. Moreover, there is also distinct attainment of Buddhahood in the tenth stage, as spoken of in the section on the good friend Ratnacūḍa (Fabao Zhouluo). Why? The meaning of the One Vehicle is that in order to guide the Three and Small Vehicles and so forth, one equally attains Buddhahood within lower stages and within lower bodies. Furthermore, from the eighth stage upward one attains Buddhahood, as in this stage one accomplishes all bodies of the unobstructed Buddha. This is said according to the Separate Teaching. The Commentary Note states: Fascicle forty-nine of the sūtra says: 'Its residence was vast, with ten tiers and eight gates,' and up to saying, 'He saw that the ninth tier was filled with bodhisattvas bound to one more birth. He saw that the tenth tier was filled with all Tathāgatas.' Explanation: The eight gates refer to the eightfold noble path. The ten tiers refer to the ten stages. Since in the tenth stage it was filled with all Tathāgatas, it therefore says that there is also distinct attainment of Buddhahood in the tenth stage. Examination: The *Great Commentary*, fascicle nineteen, has three explanations: The first relies on Master You: of the ten tiers, eight tiers inwardly open into eight and nine, while the remaining tiers sequentially correspond to the initial stage up to equal awakening and marvelous awakening. Hence the Commentary states: 'Nine: bound to one more birth and so forth' clarifies the stages of accession to office on the ten stages, which are also the stage of equal awakening. 'Ten: all Tathāgatas' is the stage of marvelous awakening. From the initial arousal of the aspiration onward, it clarifies gathering the cause to complete the fruit. The *Kongmu* explains based on the sense of this explanation. The Commentary's second explanation matches them to the stages of the ten practices; the third explanation speaks generally without referring to stages. Ten manifests the inexhaustible; it is just as in the Commentary. This good friend is the good friend of the fifth practice, the practice of non-confusion. As for Ratnacūḍa (Fabao Zhouluo), the Commentary states: Translated here as topknot (cūḍā), this means using the Dharma to perfect the person. Jewels make up the topknot. The Indic text says, 'There is a Dharma-elder named Ratnacūḍa,' revealing the appearance of his samādhi function as precious, supreme, and ultimate. If explained according to the Common Teaching, it encompasses the principles explained by the preceding four vehicles; all are the meaning of the One Vehicle. Although the texts are the same, their meanings are entirely different. These distinctive characteristics of dharmas are expounded in various ways in accordance with the gates of expedient means in order to protect the ten stages, so that all sentient beings may be freed from superior pride regarding the ten stages. The Commentary Note states: Because people of the Three Vehicles definitely must pass through the ten stages before they can attain Buddhahood, they develop superior pride. In order to cause them to be free from this superior pride, in every single stage they immediately attain Buddhahood.