華嚴一乘成佛妙義 1.29

1.29

若情非情作佛者，問答云：依一乘義，一切眾生通依及正並皆成佛，如《華嚴經》說。以此義准上四句義，即是一乘共教，非別教也。若成佛前後者，於念念中成佛，皆盡所化有情。在諸位中，十住已去乃至菩提皆盡眾生界，成位遍滿無有前後，為同一緣起大樹故。若成佛時者，依一乘義成佛時節，並皆不定。為十方世界時節不同，因陀羅世界等並據當分報位說有為諸劫相作及相入等，故無定時仍不違時法也。下卷云：一切時分皆悉不定。何以故？為諸劫相入故、相即故、該通一切因陀羅等諸世界故。仍各隨處，或一念、或無量劫等，不違時法也。《孔目》四云：若一乘義即無盡劫，何以為依？一乘一切眾生已成佛竟，復為眾生新成佛，亦不住學地而成正覺。據此不限時分，故無盡也。此義教與救量十地德，生其信也。又數法是通十地德。若他方佛應化者，若依一乘但有十佛。依行分說，不分修生及本有義。若體解大道，體即一切種體，相即一切種相，用即一切種用也。諸方現佛若名若義，皆依釋迦海印現，無別佛也。若佛母者，若依一乘，所有諸佛在釋迦佛海印定力。以此義准，諸眷屬等皆悉同然。體相用義及變化改性等，准此可知也。若情根相入相作者，依一乘教，變化改性並依緣起，本法顯現亦無別性可變可改。若現若為者，同前化攝也。仍一乘之體有，彼凡有身復有體德。若因果差別者，若依一乘，所有成佛因果分齊遍量，即通因陀羅祕密微細一切境分齊，盡三世間分齊遍量，如《華嚴經》普賢門准也。所有修行斷惑等因果二位，皆盡不盡也。若修道成佛者，依一乘教皆對前機，若須成佛即數數成，皆新斷結成佛，亦不住覺地成佛。若對不成機，即常不成。由如大海，於諸位中無有溢滿，即《楞伽經》菩薩一闡提是。若對異病機，即無成不成。若對普賢，即亦成不成。若佛相貌者，依一乘教，是德是相是，非德是相非，由緣起理具足逆順作不作義故。種性行位所依身等，如下卷說。

Regarding sentient and insentient beings becoming Buddhas, the questions and answers state: Relying on the meaning of the One Vehicle, all sentient beings, pervading both dependent [environments] and primary [bodies], all attain Buddhahood, as spoken in the Avataṃsaka Sūtra. Basing on this meaning to assess the meaning of the four propositions above, this is the Shared Teaching of the One Vehicle, not the Distinct Teaching. Regarding priority and posteriority in attaining Buddhahood: in thought-moment after thought-moment they attain Buddhahood, in every case exhausting the sentient beings they transform. Throughout all stages, from the ten abodes onwards up to bodhi, all exhaust the realm of sentient beings; the attainment of stages is all-pervading without priority or posteriority, because they are of the same great tree of dependent origination. Regarding the time of attaining Buddhahood: relying on the meaning of the One Vehicle, the periods of attaining Buddhahood are all indeterminate. Because the periods of time in the worlds of the ten directions are different, and the Indra-net worlds and the like all speak of conditioned kalpas mutually making and mutually interpenetrating on the basis of their respective portions in the saṃbhogakāya stage, there is no fixed time, yet this does not contravene the norms of time. The lower fascicle states: 'All divisions of time are entirely indeterminate. Why? Because the kalpas mutually interpenetrate, are mutually identical, and extend through all the worlds such as the Indra-net. Yet according with each place, whether one thought-moment or immeasurable kalpas, they do not contravene the norms of time.' The fourth [fascicle of the] Kongmu states: 'If [judged by] the meaning of the One Vehicle, then there are inexhaustible kalpas. What serves as the basis? In the One Vehicle, all sentient beings have already attained Buddhahood, yet for the sake of sentient beings they anew attain Buddhahood, and they also realize right awakening without abiding in the stage of learning.' According to this, it is not limited to divisions of time, and is therefore inexhaustible. This meaning teaches and evaluates the virtues of the ten stages, generating faith therein. Furthermore, numerical dharmas pervade the virtues of the ten stages. Regarding the response-manifestations of Buddhas of other directions: if relying on the One Vehicle, there are only ten Buddhas. Explained in terms of the division of practice, it does not distinguish the meanings of being produced by cultivation versus being inherently existing. If one personally understands the Great Way, the substance is the substance of all kinds, the mark is the mark of all kinds, and the function is the function of all kinds. The names and meanings of the Buddhas manifested in the various directions are all manifested based on Śākyamuni's ocean-seal [samādhi]; there are no separate Buddhas. Regarding the mother of the Buddha: if relying on the One Vehicle, all Buddhas reside in the power of Śākyamuni Buddha's ocean-seal samādhi. By analogy with this meaning, all retinue and the like are all identical. The meanings of substance, mark, and function, as well as transformation and alteration of nature, can be understood by analogy with this. Regarding the mutual interpenetration and mutual creation of the sentient faculties: relying on the One Vehicle teaching, transformation and alteration of nature all rely on dependent origination; the fundamental dharma is revealed, and there is no separate nature that could be transformed or altered. Whether manifested or created, they are subsumed under transformation as before. Still, the substance of the One Vehicle exists; wherever there is a body, there are again substantive virtues. Regarding the distinctions between cause and effect: if relying on the One Vehicle, all limits and measures of the cause and effect of attaining Buddhahood extend through the limits of all realms, subtle and secret as the Indra-net, exhausting the limits and measures of the three realms, by analogy with the Samantabhadra gate of the Avataṃsaka Sūtra. All two stages of cause and effect—such as cultivating practice and severing afflictions—are both exhausted and unexhausted. Regarding the attainment of Buddhahood through cultivating the Way: relying on the One Vehicle teaching, they are all directed toward the capacities before them; if they need to attain Buddhahood, they attain it repeatedly, all anew severing fetters to attain Buddhahood, and they also attain Buddhahood without abiding in the stage of awakening. If facing capacities that do not attain it, they constantly do not attain it. Just like the great ocean, which does not overflow in any of its stages, this is precisely the bodhisattva-icchantika of the Laṅkāvatāra Sūtra. If facing capacities with different ailments, then there is neither attaining nor non-attaining. If facing Samantabhadra, then there is both attaining and non-attaining. Regarding the Buddha's physical marks: relying on the One Vehicle teaching, virtue is, marks are; non-virtue is, marks are not; because by the principle of dependent origination, the meanings of acting and not acting, accordant and discordant, are fully complete. Gotra, stages of practice, supporting bodies, and the like are as explained in the lower fascicle.