華嚴一乘成佛妙義 1.6

1.6

第三理成佛。疏第三卷云：三約理則一切眾生並已成竟，更不新成，以餘相皆盡故。意云：一切眾生皆真為體，隨其體性論差別相，其相皆盡一味平等，故先總佛。問：佛者是覺者，眾生迷位，何以一味真為體故皆總是佛？答：以一真理為體，眾生彼上相亦都無差別，是故一切眾生覺者佛身所現，彼所現眾生同能現佛身故，故眾生無不成佛。問：此一乘成佛唯約理說？若通事說？答：通理事說。意佛所依理名為理也，能依智等諸功德皆名事，此理事合名為佛身。此佛身所現，故能同所而具足理事。問：若爾，一切眾生發心修行成？答：發心修行成，且約釋迦佛。釋迦初發心，攝一切眾生皆發心竟，亦攝彼無數大劫難行苦行修行門皆修行竟，攝菩提樹下成佛門皆成佛竟，乃至涅槃亦復如是。如一佛爾，攝十方三世諸佛門亦然。故先先成竟，後後新新亦成。此如能現佛、所現眾生無闕一義，故諸位亦具足也。問：何知攝佛門見一切眾生發心修行等皆竟，亦後後發心修行乃至成佛？答：經三十七云「佛子！如來身中悉見一切眾生發菩提心、修菩薩行、成等正覺，乃至見一切眾生寂滅涅槃亦復如是。」又三十二卷云「一切諸佛調伏教化一切眾生故，於念念中成等正覺，非不先覺諸佛正法，亦不住學地而成正覺。」疏第十六解初文云：下明現因果門（此標文也），以菩提身等眾生故是悉於中現，以彼所現同能現故，是故眾生無不成佛。若圓教即一切眾生並悉舊來發心亦竟、修行亦竟、成佛亦竟，更無新成具足理事。言乃至涅槃者，於八相中舉初乃至末故。問：釋此初文有幾因耶？答：經以十因釋。故經文云「皆悉一性，以無性故、無相無盡無生無滅故、我非我性故、眾生非眾生性故、覺無所覺故、法界無自性故、虛空界無自性故。」疏云：何以眾生同菩提性？略以十因釋成此義：一以眾生依於菩提無自性故，是故同於菩提成正覺等；二無自染相故、三無所盡故、四本來不生故、五亦無新滅故，上四同為一句；六我性自空故；七眾緣之生非是生故；八設起覺智無所覺故；九所依法界亦無性故；十本性空界無體性故。問：何如是等覺一切無性？答：次經結云「如是等覺一切無性，無盡智、自然智，一切如來無極大悲度脫眾生。」疏云：下總結中無盡智者，照用無限故。自然智者，不待功用故。無極大悲者，同體攝化故。同體攝化者，《起信論》云「眾生外緣有二種：一差別緣、二平等。平等者，一切諸佛菩薩皆願度脫一切眾生，自然熏習恒常不捨，以同體智力故，隨應見聞而現作業。所謂眾生依於三昧，乃得平等見諸佛故。」疏云：於中願度生者，平等心也。自然等者，常用應機。以同體智力者，釋成常用也。隨應等者，顯其用相。二明對機顯平等義。謂十住已去諸菩薩等，依三昧力悉見諸佛身量平等無有彼此分齊之相，故云平等見也。問：一切眾生皆成佛者，何現有眾生不即佛耶？答：此權所見不同，於圓教機舊來成佛。問：何機所見不同？答：若於人天位者，具足人法二我實物。若小乘教中看此眾生，唯是一聚五蘊實法，本來無人。若大乘初教唯識所現，如幻似有當相即空，無人無法。若約終教，並是如來藏緣起，舉體即如具恒沙德，乃是眾生，故《不增不減經》云「眾生即法身，法身即眾生。眾生法身義一名異。」解云：此宗約理，眾生即是佛。若約頓教，眾生相本來盡理、性本來顯，廷然自露更無所待，故不可說即佛不即等也。如淨名杜默之意等（疏文），故所見異。汝今就初人天位中觀彼眾生當相即空猶亦不得，況復得見圓教中事？是故汝見現有眾生。我不約彼說此成佛，但令情見若破、法界圓現，一切眾生成佛者，名究竟教化，不同餘宗，故下結中名如來無極大悲度脫眾生。問：准釋結文似約理說，何故標中有發心等五位因、成佛等八相果？答：此是以法性融通門釋，謂事隨理以融通，故得相即相入故也。又餘教中觀無生唯照理性，此圓教中具足一切佛菩薩法，依宗思之。疏第十五解後經云：七正覺自在中有二釋：一隨文釋，謂一切各為調化，自所化故，各各示成正覺，故云念念。非是一佛既各示成非先不覺，今乃始覺，故云非不先覺等。此是現化身用。二就義釋，一佛即遍一切眾生、周十方微塵、盡三世，念念同時前後俱成正覺。此則實成非化，但以不成則已，成則舊來成，故云非不先覺等。以攝三世盡故，無過不成，故云不住學地等。此准宗思之。問：此三種成佛若互通耶？若各別？答：理成佛可通上二，上二不通。問：何理成佛通上二成佛？答：信滿攝諸位，亦約理事融通說，住等攝諸位亦然。故章文云：然此無盡皆悉在初門中也，故此經「初發心菩薩一念功德海」等，乃至又云「至初發心時便成正覺」。問：上言一念即作佛者，三乘中已有此義，與此何別？答：三乘望理為一念即作佛，今此一乘即得具足一切教義理事因果等。如上一切法門，及與一切眾生皆悉同時同時作佛。後能新新斷惑，亦不住學地而成正覺，具足十佛以顯無盡逆順德，故及因陀羅微網九世十世等遍通諸位，謂十信終心已去，十解、十行、十迴向、十地及佛地等同時遍成，無有前後，具足一切耳。然此一念與百千劫無有異也。問：若爾，可立二成佛，何立三成佛？答：初二狹、後一寬，故別立也。何者？理成佛亦通信滿以前一切凡位，初二限信滿及住等，故有此寬狹耳。

Third, the attainment of Buddhahood according to principle. Volume three of the Commentary states: "Third, according to principle, then all sentient beings have already completed [attainment] and do not become [Buddhas] anew, because other characteristics are completely exhausted." The meaning is: all sentient beings have the real as their essence; if one discusses differentiated characteristics in accordance with their essential nature, those characteristics are completely exhausted in a single flavor of equality; therefore, all are fundamentally Buddhas. Question: A Buddha is an awakened one, whereas sentient beings are in a deluded stage; how could it be that, because of having the one single flavor of the real as their essence, all are fundamentally Buddhas? Answer: Because they have the one real principle as essence, sentient beings also have no differentiation whatsoever in their characteristics upon that [real]; therefore, all sentient beings are manifested by the Buddha-body of the awakened one, and those manifested sentient beings are identical to the Buddha-body capable of manifesting [them]; hence, there are no sentient beings that do not attain Buddhahood. Question: Is this One Vehicle attainment of Buddhahood explained solely according to principle, or does it also encompass phenomena? Answer: It encompasses both principle and phenomena. The meaning is that the principle upon which the Buddha relies is termed "principle", and the various virtues such as the wisdom that is able to rely [upon it] are all termed "phenomena"; these principle and phenomena together are termed the "Buddha-body". Because it is manifested by this Buddha-body, the capable [manifestor] is identical to the manifested, and thus possesses both principle and phenomena completely. Question: If so, do all sentient beings attain [it] through arousing the aspiration and practicing? Answer: They attain [it] through arousing the aspiration and practicing. Let us consider Śākyamuni Buddha for a moment. When Śākyamuni initially aroused the aspiration, he gathered all sentient beings so that they all completely aroused the aspiration; he also gathered the gateways of practice through difficult and austere practices over innumerable great kalpas so that they all completely practiced; he gathered the gateway of attaining Buddhahood beneath the bodhi tree so that they all completely attained Buddhahood; and down to nirvāṇa it was also like this. As it is with one Buddha, so it is with the gateways gathering the Buddhas of the ten directions and the three times. Therefore, earlier and earlier they have completed [attainment], and later and later, anew and anew, they also attain [it]. This is just as there is not a single aspect missing between the Buddha capable of manifesting and the sentient beings manifested; therefore, the various stages are also fully possessed. Question: How is it known that the gateway gathering the Buddhas sees that all sentient beings have already completed arousing the aspiration, practicing, and so on, and also that later and later they arouse the aspiration, practice, and down to attaining Buddhahood? Answer: Fascicle thirty-seven of the sūtra states: "Sons of the Buddha! Within the body of the Tathāgata, one sees all sentient beings arousing the bodhi-mind, practicing the bodhisattva path, attaining equal and right awakening, down to seeing all sentient beings entering peaceful extinction and nirvāṇa—it is also like this." Furthermore, fascicle thirty-two states: "Because all Buddhas tame and transform all sentient beings, in thought-moment after thought-moment they attain equal and right awakening; not that they did not previously awaken to the correct Dharma of all Buddhas, nor do they abide in the stage of learning to attain right awakening." Fascicle sixteen of the Commentary, explaining the first passage, says: "Below, the gateway of manifesting cause and effect is clarified (this states the passage's intent); because the bodhi-body is equal to sentient beings, it is completely manifested within it; because that which is manifested is identical to that which is capable of manifesting, therefore there are no sentient beings that do not attain Buddhahood. According to the Perfect Teaching, all sentient beings have already, from the very beginning, finished arousing the aspiration, finished practicing, and finished attaining Buddhahood; there is no new attainment, and principle and phenomena are fully possessed." Saying "down to nirvāṇa" is because, among the eight aspects, it cites from the beginning down to the end. Question: How many causes are there explaining this first passage? Answer: The sūtra explains it with ten causes. Therefore the sūtra text says: "All are of one nature, because of being without nature, without characteristics, inexhaustible, unborn, and unceasing; because of the nature of self and non-self; because of the nature of sentient beings and non-sentient-beings; because of awakening having nothing to be awakened to; because the dharmadhātu has no intrinsic nature; and because the realm of space has no intrinsic nature." The Commentary says: "Why are sentient beings of the same nature as bodhi? This meaning is explained and established briefly with ten causes: first, because sentient beings rely upon bodhi and have no intrinsic nature, they are therefore identical to bodhi in attaining right awakening and so forth; second, because they have no intrinsic defiled characteristics; third, because there is nothing to be exhausted; fourth, because originally unborn; fifth, because also without new cessation—the above four together make one clause; sixth, because the nature of the self is intrinsically empty; seventh, because the arising of multiple conditions is not [true] arising; eighth, because even if awakening wisdom arises, there is nothing to be awakened to; ninth, because the dharmadhātu upon which they rely also has no nature; tenth, because the original nature of the realm of space has no essential nature." Question: Why does one equally awaken to all having no nature like this? Answer: Next, the sūtra concludes: "Equally awakening to all having no nature like this, with inexhaustible wisdom and natural wisdom, all Tathāgatas liberate sentient beings with boundless great compassion." The Commentary says: "In the general conclusion below, 'inexhaustible wisdom' is because its illumination and function are limitless. 'Natural wisdom' is because it does not depend on effort. 'Boundless great compassion' is because it gathers and transforms with the same body [of reality]. Regarding gathering and transforming with the same body, the Awakening of Faith says: 'There are two kinds of external conditions for sentient beings: first, differentiated conditions; second, equal conditions. Regarding the equal, all Buddhas and bodhisattvas vow to liberate all sentient beings, naturally perfuming and never abandoning them, and by the power of the wisdom of identical body, they manifest actions according to what should be seen and heard. That is to say, because sentient beings rely upon samādhi, they are then able to see all Buddhas equally.'" The Commentary says: "Among these, 'vowing to liberate sentient beings' is the equal mind. 'Naturally' and so forth is constantly functioning in response to capacities. 'By the power of the wisdom of identical body' explains and establishes constant function. 'According to what should...' and so forth reveals its functional characteristics. Second, it clarifies the meaning of equality displayed toward capacities. That is, bodhisattvas from the ten abodes onward, by the power of samādhi, completely see that the physical measure of all Buddhas is equal, without any characteristics of demarcation between this and that; therefore it is said 'to see equally'." Question: If all sentient beings have all attained Buddhahood, why are there currently sentient beings who are not identical to Buddhas? Answer: This is because what is seen by expedient [teachings] is different; for the capacity of the Perfect Teaching, they have attained Buddhahood from the very beginning. Question: What capacities see differently? Answer: For those at the stage of humans and devas, there are truly real entities of the two selves of person and dharmas. If looked at within the teachings of the Hīnayāna, this sentient being is merely an aggregation of the real dharmas of the five aggregates, and originally there is no person. In the Initial Teaching of the Mahāyāna, they are manifested by consciousness-only, like an illusion, seeming to exist, but in their immediate aspect they are empty, without person and without dharmas. According to the Final Teaching, they are entirely the dependent origination of the tathāgatagarbha; their whole essence is identical to tathatā, possessing virtues like the sands of the Ganges, which constitutes sentient beings; hence the Buzeng bujian jing states: "Sentient beings are identical to the dharmakāya; the dharmakāya is identical to sentient beings. Sentient beings and dharmakāya are one in meaning and different in name." The explanation says: this school takes it according to principle, that sentient beings are identical to Buddhas. According to the Sudden Teaching, the characteristics of sentient beings are originally exhausted in principle, their nature is originally manifest, towering and self-evident, waiting for nothing further; hence one cannot speak of being identical to Buddha or not identical, and so on. This is like the intention of Vimalakīrti's remaining silent, etc. (commentary text); therefore, what is seen is different. Now, if you, even within the initial stage of humans and devas, contemplate that those sentient beings are empty in their immediate aspect, you still cannot [succeed]; how much less could you see the matters in the Perfect Teaching? Therefore you see currently existing sentient beings. I do not explain this attainment of Buddhahood according to those [lesser teachings]; I only hold that if emotional views are broken and the dharmadhātu is completely manifested, the attainment of Buddhahood by all sentient beings is called ultimate teaching and transformation, unlike other schools; therefore in the conclusion below it is called "all Tathāgatas liberate sentient beings with boundless great compassion." Question: Judging by the explanation of the concluding passage, it seems to be explained according to principle; why then does the opening statement have the causes of the five stages such as arousing the aspiration, and the results of the eight aspects such as attaining Buddhahood? Answer: This is explained through the gateway of the interfusion of the dharma-nature, meaning that phenomena interfuse in accordance with principle; therefore they are able to be mutually identical and mutually interpenetrating. Furthermore, in other teachings, contemplating non-arising only illuminates the nature of principle; in this Perfect Teaching, it fully possesses all dharmas of Buddhas and bodhisattvas. Reflect on this according to the school. Fascicle fifteen of the Commentary, explaining the latter sūtra, says: "In the seventh, the mastery of right awakening, there are two explanations: first, explaining according to the text, meaning each Buddha transforms what is to be transformed by oneself, and each displays attaining right awakening; hence it says 'thought-moment after thought-moment'. It is not that a single Buddha, since each displays attainment, was not previously awakened and only now begins to awaken; hence it says 'not that they did not previously awaken' and so forth. This is the function of manifesting nirmāṇakāyas. Second, explaining with respect to meaning: one Buddha pervades all sentient beings, extends throughout the dust motes of the ten directions, and exhausts the three times, attaining right awakening simultaneously in thought-moment after thought-moment, earlier and later alike. This then is actual attainment, not transformation; it is just that if one does not attain, then that is that, but when one attains, one has attained from the very beginning; hence it says 'not that they did not previously awaken' and so forth. Because it gathers the three times completely, there is no fault of non-attainment; hence it says 'not abiding in the stage of learning' and so forth." Reflect on this according to the school. Question: Are these three kinds of attainment of Buddhahood mutually applicable, or are they distinct? Answer: Attainment of Buddhahood according to principle can apply to the prior two, but the prior two do not apply [to it]. Question: Why does attainment of Buddhahood according to principle apply to the prior two attainments of Buddhahood? Answer: The fulfillment of faith gathers the various stages, which is also explained according to the interfusion of principle and phenomena; the abodes and so forth gathering the various stages are also like this. Hence the text of the essay states: "Yet these inexhaustible [aspects] are all within the first gateway; therefore this sūtra says: 'The ocean of merits of a single thought-moment of a bodhisattva who has initially aroused the aspiration...', down to saying: 'At the time of initially arousing the aspiration, one immediately attains right awakening.'" Question: It was said above that in a single thought-moment one immediately becomes a Buddha; this meaning already exists in the Three Vehicles, so what difference is there with this? Answer: In the Three Vehicles, looking toward principle, one becomes a Buddha in a single thought-moment; now in this One Vehicle, one immediately obtains the full possession of all teachings, meanings, principles, phenomena, causes, and effects. Like all the dharma-gateways above, together with all sentient beings, all simultaneously become Buddhas at the same time. Afterwards, one is able anew and anew to sever delusions, and also does not abide in the stage of learning to attain right awakening; one is fully endowed with the ten Buddhas to reveal inexhaustible contrary and conforming virtues; therefore, and down to Indra's subtle net, the nine times and ten times, and so on, it pervades and penetrates all stages. That is, from the final mind of the ten faiths onward, the ten understandings, ten practices, ten dedications, ten stages, and the Buddha stage and so forth are all simultaneously and pervasively accomplished without before and after, fully possessing all things. Moreover, this single thought-moment is not different from hundreds of thousands of kalpas. Question: If so, one could establish two [kinds of] attainment of Buddhahood; why establish three attainments of Buddhahood? Answer: The first two are narrow, and the last one is broad, therefore they are separately established. Why? Attainment of Buddhahood according to principle also applies to all ordinary stages prior to the fulfillment of faith, whereas the first two are limited to the fulfillment of faith and the abodes and so forth; hence there is this broadness and narrowness.