---
title: "華嚴一乘教義分齊章 · 第二"
description: "华严一乘教义分齐章又称五教章，是唐代高僧法藏所著的重要佛教论典。该书系统阐述华严宗判教思想，将佛陀一代时教判摄为小乘教、大乘始教、终教、顿教和圆教五类，并详释一乘与三乘的融通关系。法藏通过精妙的义理分析，彰显华严圆教至高无上的地位。作为华严宗判教理论的集大成之作，该典籍不仅奠定华严宗的思想基础，更对中国佛教哲学体系建构产生深远影响，被历代视为研习华严教理的核心文献。"
url: "https://rushiwowen.co/en/r/cme58dot309kri804a401ioy7"
---

## 華嚴一乘教義分齊章卷第二

> Chapter 2 of the Huayan One Vehicle Teachings

唐大薦福寺沙門法藏述

> Account by Dharma Treasury, Monk of Great Jianfu Temple in Tang Dynasty

第九明諸教所詮差別者。略舉十門。義差別故。顯彼能詮差別非一。餘如別說。一所依心識。二明佛種性。三行位分齊。四修行時分。五修行依身。六斷惑分齊。七二乘迴心。八佛果義相。九攝化境界。十佛身開合。第一心識差別者。如小乘但有六識。義分心意識。如小乘論說。於阿賴耶識但得其名。如增一經說。若依始教。於阿賴耶識。但得一分生滅之義。以於真理未能融通。但說凝然不作諸法。故就緣起生滅事中建立賴耶。從業等種辨體而生。異熟報識為諸法依。方便漸漸引向真理。故說熏等悉皆即空。如解深密經云。若菩薩於內於外不見藏住。不見熏習。不見阿賴耶。不見阿賴耶識。不見阿陀那。不見阿陀那識。若能如是知者是名菩薩菩薩。如來齊此建立一切心意識祕密善巧。瑜伽中亦同此說。解云。既齊此不見等處。立為心意等善巧故。是故所立賴耶生滅等相皆是密意。不令如言而取故。會歸真也。若依終教。於此賴耶識。得理事融通二分義。故論但云不生不滅與生滅和合非一非異。名阿梨耶識。以許真如隨熏和合成此本識。不同前教業等種生故。楞伽云。如來藏為無始惡習所熏名為藏識。又云。如來藏受苦樂。與因俱若生若滅。又云。如來藏名阿賴耶識。而與無明七識俱。又起信云。自性清淨心。因無明風動成染心等。如是非一。問真如既言常法。云何得說隨熏起滅。既許起滅。如何復說為凝然常。答既言真如常故。非如言所謂常也。何者聖說真如為凝然者。此是隨緣作諸法時。不失自體。故說為常。是即不異無常之常名不思議常。非謂不作諸法如情所謂之凝然也。故勝鬘中云。不染而染者。明隨緣作諸法也。染而不染者。明隨緣時不失自性。由初義故俗諦得成。由後義故真諦復立。如是真俗但有二義無有二體。相融無礙離諸情執。是故論云。智障極盲闇謂真俗別執。此之謂也。此真如二義。同前始教中約法相差別門故。但說一分凝然義也。此終教中。約體相鎔融門故。說二分無二之義。此義廣如起信義記中說。又如十地經云。三界虛妄唯一心作。攝論等約始教義釋。諸賴耶識等也。十地論約終教釋。為第一義真心也。又如達磨經頌攝論等釋云。此界等者。界謂因義。即種子識。如是等。寶性論約終教釋云。此性者即如來藏性。依此有諸趣等者。如勝鬘經說。依如來藏有生死。依如來藏有涅槃等。乃至廣說。是故當知二門別也。若依頓教。即一切法唯一真如心。差別相盡離言絕慮不可說也。如維摩經中三十二菩薩所說不二法門者。是前終教中染淨鎔融無二之義。淨名所顯離言不二是此門也。以其一切染淨相盡無有二法可以融會故。不可說為不二也。若依圓教。即約性海圓明法界緣起無礙自在一即一切一切即一主伴圓融。故說十心以顯無盡。如離世間品及第九地說。又唯一法界性起心亦具十德。如性起品說。此等據別教言。若約同教。即攝前諸教所說心識何以故。是此方便故。從此而流故。餘可準之。問云何一心約就諸教。得有如是差別義耶。答此有二義。一約法通收。二約機分齊。初義者。由此甚深緣起一心具五義門。是故聖者隨以一門攝化眾生。一攝義從名門。如小乘教說。二攝理從事門。如始教說。三理事無礙門。如終教說。四事盡理顯門。如頓教說。五性海具德門。如圓教說。是即不動本而常末。不壞末而恒本。故五義相融唯一心轉也。二約機明得法分齊者。或有得名而不得義。如小乘教。或有得名得一分義。如始教。或有得名得具分義。如終教。或有得義而不存名。如頓教。或有名義俱無盡。如圓教。其餘義門如唯識章說。第二明種性差別者。若依小乘種性有六種。謂退．思．護．住．昇進．不動。不動性中有三品。上者佛種性。中者獨覺性。下者聲聞性。如舍利弗等。雖於此中說佛一人有佛種性。然非是彼大菩提性以於佛功德不說盡未來際起大用等故。是故當知於此教中除佛一人餘一切眾生。皆不說有大菩提性。餘義如小乘論說。若依三乘教種性差別略有三說。一約始教。即就有為無常法中立種性故。即不能遍一切有情。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。謂一切界差別可得故。乃至云。唯現在世非般涅槃法。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。瑜伽論云。種性略有二種。一本性住。二習所成。本性住者。謂諸菩薩六處殊勝有如是相。從無始世。展轉傳來法爾所得。習所成者。謂先串習善根所得。此中本性。即內六處中意處為殊勝。即攝賴耶識中本覺解性為性種性。故梁攝論云。聞熏習與阿賴耶識中解性和合。一切聖人以此為因。然瑜伽既云具種性者方能發心。即知具性習二法。成一種性。是故此二緣起不二。隨闕一不成。亦不可說性為先習為後。但可。位至堪任已去。方可約本說有性種約修說為習種。然有二義而無二事。如上攝論云。二義和合為一因故得知也。問此二種性與仁王及本業經中六種性內習種性種。有何差別耶。答彼經大都約位而說。以初習為習種性。久習積成為性種性故。說習種在十住性種在十行。三賢之前。但名善趣不名種性。瑜伽中。久習名習種。約本為性種。而此二種非初非中後。是故經說習故成性。論中說為依性起習。良以此二互成緣起無二相故。經論互說義方備足。又經說種性在發心後。論中種性在發心前。何以爾者。以其至得位時功能方顯。是故經說在三賢位中。然彼功能必有所依。是故論中說在位前。要由功能顯方可說有故。經不違論。要由有性方起功能故。論不違經。亦是互舉義意融通。問又以何義。知種性至堪任位耶。答以論說種性必具性習。既已有習必已修行。若已修行必至堪任。若不從愚夫至堪任已來中間修此串習行者。更何位修也。以於愚位未修習故。得位已去具第二住故。是故當知從愚位未修串習行。至彼堪任串習方成故得性習通融以為種性。問若要待習方說性者。愚位未習。豈無性種。如其無者後不應有。先無後有非性種故。如其有者無習有性。不應理故。論不說故。答此二既為緣起。故無習時亦無彼性。由此亦立無性有情。先無後有非性種者。此亦不然。以習成處定先有性。愚位未習故不說性。後起習已不名無習。是故習成後說有性。隨於諸乘串習何行。爾時即說本有彼性問若爾此即唯是一不定性。如何得有五種性差別耶。答即由此義安立五性何者。謂修六度串習行已。位到堪任成菩薩種性。若習小行到於忍位成聲聞性。故智論云。煖頂忍等名為性地。善戒經云。若得世第一法是名第二位。故知前三善根屬種性位。若依俱舍論。得順解脫分善根位方說有性。故彼論云。順解脫分者。謂定能感涅槃果善。此善生已令彼有情名為身中有涅槃法。獨覺準知。由此即立三乘種性。若於三行隨一修行未至本位。爾時立為不定種性。若於三行全未修行。爾時立為無有種性。由此當知。諸乘種性皆就習說。問若愚位無習。即無性者。後縱起習何得為有。答有習非是無習位故。是故有習常恒有。無習自恒無。既不以無習而作習。亦不以無性而為性。以分位差別故。如涅槃經云。三種人中畢竟死者。喻一闡提無佛性也。善男子。一闡提輩若遇善友諸佛菩薩。聞說深法及以不遇。俱不得離一闡提心。何以故。斷善根故。一闡提輩亦得阿耨多羅三藐三菩提心。所以者何。若能發菩提之心。即不復名一闡提性也。善男子。以何緣故說一闡提得阿耨多羅三藐三菩提。一闡提輩實不得阿耨多羅三藐三菩提。如命盡者等。乃至廣說。當知此中就位前後有無恒定不相由也。二約終教。即就真如性中。立種性故。則遍一切眾生。皆悉有性故。智論云。白石有銀性。黃石有金性。水是濕性火是熱性。一切眾生有涅槃性。以一切妄識無不可歸自真性故。如經說言。眾生亦爾。悉皆有心。凡有心者定當得成阿耨多羅三藐三菩提。以是義故。我常宣說一切眾生皆有佛性。問如有難云。若諸有心悉得菩提者。佛亦有心亦應當得。若言佛雖有心更非當得。是即無性眾生雖有是心亦非當得。答經中已自揀濫故。但云眾生有心不云佛矣。以處處受生名為眾生故不同佛也。問若並有性。如何建立五種性中無性者耶。答論自有釋故寶性論云。一向說闡提無涅槃性不入涅槃者。此義云何。為欲示顯謗大乘因故。此明何義。為欲迴轉誹謗大乘心。依無量時故作是說。以彼實有清淨佛性故。又佛性論云。問曰。若爾云何佛說眾生不住於性永無般涅槃耶。答曰。若曾背大乘者。此法是一闡提因。為令眾生捨此法故。若墮闡提因。於長夜時輪轉不息。以是義故經作是說。若依道理。一切眾生皆悉本有清淨佛性。若不得般涅槃者。無有是處。是故佛性決定本有。離有離無故。解云。又此論前文廣破無性。乃至末文云。三者失同外道有本定有。無本定無。有不可滅。無不可生。此等過失。由汝邪執無性義生。乃至廣說。問前始教中。決定說有無性眾生。此終教中並皆有性。云何會通。答亦論自有釋。故佛性論第二卷云。何故復有。經說闡提眾生決定無有般涅槃性。若爾二經便自相違。如何會二說一了一不了。故不相違。解云。若小乘中但佛一人有佛性。餘一切人皆不說有。若三乘始教中。以漸異小乘故。說多人有。猶未全異彼故。許一分無性。是故論中判為權施不了說也。問若依終教。一切眾生皆當作佛。即眾生雖多亦有終盡。若如是者。最後成佛即無所化。所化無故利他行闕。利他行闕成佛不應道理。又令諸佛利他功德有斷盡故。如其一切盡當作佛。而言眾生終無盡者。即有自語相違過失。以無終盡者永不成佛故。又如一佛度無量人。於眾生界有損已不。若有漸損必有終盡。有損無盡不應理故。若無損者即無滅度。有滅無損不應理故。依如是等道理。佛地論等。由此建立無性有情。離上諸過失。此義云何。答若謂眾生由有性故並令成佛。說有盡者。是即便於眾生界中起於減見。眾生界既減佛界必增。故於佛界便起增見。如是增減非是正見。是故不增減。經云舍利弗大邪見者。所謂見眾生界增。見眾生界減。乃至廣說。設避此見故。立此一分無性有情。為不增減者。彼終不能離增減見。何以故。以彼見於諸有性者並成佛故。即便起於斷見減見。諸無性者不成佛故。即便起於常見增見。以彼不了眾生界故。是故經云。一切愚癡凡夫。不如實知一法界故。不能實見一法界故。起邪見心謂眾生界增眾生界減。又文殊般若經云。假使一佛住世。若一劫若過一劫。如一佛世界。復有無量無邊恒河沙諸佛。如是一一佛。若一劫若過一劫。晝夜說法心無暫息。各各度於無量河沙眾生皆入涅槃。而眾生界亦不增減。乃至十方諸佛世界亦復如是。一一諸佛說法教化。各度無量河沙眾生皆入涅槃。於眾生界亦不增不減。何以故。眾生定相不可得故。義言說眾生界猶如虛空。假使無量勝神通之者。各無量劫飛行虛空。求空邊際終不可盡。非以不盡不名遊行。非以遊行令其得際。當知此中道理亦爾。非以當得令其有終。非以無終說有無得。是故諸難無不通也。又為成諸佛利他功德無斷盡故。立一分無性眾生者。是即令彼諸佛但有變化利他功德。亦即斷彼隨他受用諸功德也。以無菩薩證諸地故。又化他中。亦但有麁斷滅彼細。以無一人得二乘無漏故。又今已後諸佛。無有一佛得說三乘等教。以無得聖機故。即斷諸佛同體大悲也。又若定意謂悉有性故必皆有盡。恐最後佛闕利他行故。立一分定無性者。然彼後佛終於利他行不圓滿。以其所化無一有情得聖果故。但佛菩薩二利之中利他為最。何有不令一人得聖果而於自身得成佛耶。又本皆發弘誓願云。令諸眾生悉得菩提。是故令得故本願不虛。而眾生界不可盡故本願不斷。若不爾者違本願故。行願虛故。虛行成佛不應理故。是故雖欲避上諸失建立無性。不謂彼過還墮此宗。是故無性非為究竟了義也。問夫論種性必是有為。如何此教約真如為種性耶。答以真如隨緣與染和合成本識時。即彼真中有本覺無漏內熏眾生為返流因。得為有種性。梁攝論說為黎耶中解性。起信論中。說黎耶二義中本覺是也。又彼論中如來藏具足無漏。常熏眾生為淨法因。又寶性論云。及彼真如性者。彼本云如六根聚經說。六根如是從無始來。究竟諸法為體故。解云。以真如通一切法。今揀去非情故。故約六處眾生數中。取彼畢竟真如理。以為性種性也。此與瑜伽所說名同。但彼約始教。以理從事麁相而說故。約事中明種性故也。地持云。種性麁相我已略說。此之謂也。寶性論中。約此終教。以事從理深細而說故。就真如明性種性。是故佛性論云。自性清淨心名為道諦。又涅槃經云。佛性者名第一義空。第一義空名為智慧。此等並就本覺性智說為性種。其習種亦從真如所成故。攝論云。多聞熏習。從最清淨法界所流等。又起信論中。以真如體相二大為內熏因。真如用大為外熏緣。以與無明染法合故。是故三大內外說熏。以熏力故無明盡時冥合不二。唯一真如也。三約頓教明者。唯一真如離言說相名為種性。而亦不分性習之異。以一切法由無二相故。是故諸法無行經云。云何是事名為種性。文殊師利。一切眾生皆是一相。畢竟不生離諸名字。一異不可得故。是名種性。以此準之。上來約三乘說竟。第三約一乘有二說。一攝前諸教所明種性。並皆具足主伴成宗。以同教故攝方便故。二據別教種性甚深因果無二。通依及正盡三世間。該收一切理事解行等諸法門。本來滿足已成就訖。故大經云。菩薩種性甚深廣大。與法界虛空等。此之謂也。若隨門顯現。即五位之中位位內六決定義等。名為種性。亦即此法名為果相。以因果同體唯一性故。廣如經說。餘可準知。問云何種性。約諸教差別不同耶。答此亦有二義。一約法辨隱顯相收。二約機明得法分齊。初義者。由此種性緣起無礙具五義門。是故諸教各述一門隨機攝化。義不相違。何者為五。一是隨執非有門。如小乘說。二隨事虧盈門。如始教說。三隨理遍情門。如終教說。四絕相離言門。如頓教說。五性備眾德門。如圓教說。義雖有五。然種性圓通隨攝遍收。隱顯齊致也。二明得法分齊者。或一切皆無。唯除佛一人。如小乘說。或一切皆有。唯除草木等。如終教說。或亦有亦無。如始教說。以許一分無性故。或非有非無。如頓教說。以離相故。或具前四。如一乘方便處說。或即因具果通三世間。如圓教說。餘可準知。

> \*\*Ninth: Clarifying the Differences in What the Various Teachings Explain\*\* I will briefly cite ten doors to show the differences in meaning, revealing that the corresponding explanations are not singular. Other details are as described elsewhere. \*\*1. The Mind-Consciousness That Serves as the Basis\*\* \*\*2. Clarifying the Buddha-Nature (Gotra)\*\* \*\*3. The Scope of the Stages and Practices\*\* \*\*4. The Duration of Practice\*\* \*\*5. The Body That Carries Out the Practice\*\* \*\*6. The Scope of Cutting Off Afflictions\*\* \*\*7. The Turning of the Two Vehicles' Minds\*\* \*\*8. The Characteristics of the Buddha's Fruition\*\* \*\*9. The Realm of Transformation and Guidance\*\* \*\*10. The Unity and Division of the Buddha's Bodies\*\* \*\*First: Differences in Mind-Consciousness\*\* For example, in the Small Vehicle there are only the six consciousnesses, and the terms "mind," "intellect," and "consciousness" are used in a derivative sense, as taught in Small Vehicle treatises. The ālaya-vijñāna is only known by name, as in the \*Ekottarāgama Sūtra\*. According to the Initial Teaching, the ālaya-vijñāna is understood only in terms of its impermanent, conditioned aspect. Because ultimate truth has not yet been fully integrated, it is said to be a fixed, unchanging entity that does not create all phenomena. Therefore, the ālaya is established within the conditioned, arising and ceasing events of dependent origination. It arises from the seeds of karma, etc., as its substance, and the resultant consciousness serves as the basis for all phenomena. This is a skillful means to gradually lead beings toward ultimate truth. Thus, it is taught that this "perfuming" and everything else are ultimately empty. As the \*Sandhinirmocana Sūtra\* says: "If a bodhisattva, internally and externally, does not see the dwelling of the store, does not see the perfuming, does not see the ālaya, does not see the ālaya-vijñāna, does not see the ādāna, does not see the ādāna-vijñāna—if one knows thus, that one is called a Bodhisattva. The Tathāgata establishes all the secret skillfulness of mind, intellect, and consciousness based on this." The \*Yogaśāstra\* says the same. The explanation is that since the "seeing nothing" etc., is established as the skillful means of mind, intellect, and consciousness, therefore the established characteristics of the ālaya's arising and ceasing are all provisional meanings, not to be taken literally. They are to be reverted to the true, ultimate reality. According to the Final Teaching, the ālaya-vijñāna is understood as having two aspects: principle and phenomena, which are fused together. Therefore, the treatise says: "That which is neither born nor ceasing, and that which is born and ceasing, are combined, neither one nor different; this is called the ālaya-vijñāna." Because it is allowed that suchness, perfumed by \[ignorance\], combines to form this fundamental consciousness, it differs from the previous teaching where it arises from karma seeds, etc. The \*Laṅkāvatāra Sūtra\* says: "The tathāgatagarbha, perfumed by beginningless evil habits, is called the 'store consciousness' (ālayavijñāna)." It also says: "The tathāgatagarbha experiences pleasure and pain, and together with the cause, arises and ceases." And: "The tathāgatagarbha, called the ālayavijñāna, abides together with the seven consciousnesses and ignorance." The \*Awakening of Faith\* says: "The mind of self-nature purity, due to the wind of ignorance, moves and becomes a defiled mind..." And so on. \*\*Question:\*\* If suchness is said to be a permanent dharma, how can it be said to arise and cease due to perfuming? And if it is allowed to arise and cease, how can it again be said to be a fixed, unchanging eternity? \*\*Answer:\*\* Since suchness is said to be permanent, it is not the "permanence" of mere words. Why? When the sages say suchness is "fixed and unchanging," they mean that while it follows conditions and creates all phenomena, it does not lose its own essence. Therefore, it is called permanent. This is the permanence that is not different from impermanence, an inconceivable permanence. It is not that it does not create phenomena, like the "fixed" nature conceived by ordinary beings. Therefore, the \*Śrīmālā Sūtra\* says: "Not defiled yet defiled" clarifies that it follows conditions to create all phenomena. "Defiled yet not defiled" clarifies that while following conditions, it does not lose its own nature. Through the first meaning, conventional truth is established. Through the second meaning, ultimate truth is also established. Thus, these two truths have only two meanings, not two separate entities. They are fused without obstruction, free from all biased attachments. Therefore, the treatise says: "The extreme blindness of the obstacle to knowledge is the attachment to the difference between conventional and ultimate truth." This refers to this. These two meanings of suchness are, in the earlier Initial Teaching, understood through the door of the difference of characteristics and phenomena, thus only a single aspect of "fixed" nature is taught. In this Final Teaching, through the door of the fusion of essence and characteristics, the meaning of "two aspects without duality" is taught. This meaning is extensively explained in the \*Commentary on the Awakening of Faith\*. Furthermore, the \*Daśabhūmika Sūtra\* says: "The three realms are illusory, only made by the one mind." The \*Mahāyānasaṃgraha\* explains this according to the Initial Teaching, referring to the ālaya-vijñāna, etc. The \*Daśabhūmika Śāstra\* explains it according to the Final Teaching, as the true mind of the ultimate truth. Also, for the verse of the \*Dharma Sūtra\*, the \*Mahāyānasaṃgraha\* explains: "This realm (dhātu) means 'cause,' which is the seed consciousness." And so on. The \*Ratnagotravibhāga\* (Uttaratantra) explains it according to the Final Teaching: "This nature (gotra) is the nature of the tathāgatagarbha. 'Based on this, there are the \[various\] destinies, etc.'" As the \*Śrīmālā Sūtra\* says: "Based on the tathāgatagarbha, there is saṃsāra; based on the tathāgatagarbha, there is nirvāṇa." And so on, extensively. Therefore, it should be known that these are two different approaches. According to the Sudden Teaching, all dharmas are simply the one mind of suchness. The characteristics of difference are completely exhausted, beyond words and thought, and cannot be spoken of. As in the \*Vimalakīrti Sūtra\*, the thirty-two bodhisattvas spoke of the non-dual Dharma-door. This is the meaning of non-duality of purity and defilement fused in the previous Final Teaching. The "non-duality beyond words" revealed by Vimalakīrti is this door. Because all the characteristics of purity and defilement are exhausted and there are no two dharmas that can be integrated, it cannot even be called "non-dual." According to the Complete Teaching, it is about the perfect, radiant nature-sea, the dependent origination of the dharma-realm without obstruction, self-mastery, where one is all, all is one, and the host and attendant are perfectly integrated. Therefore, "ten minds" are taught to reveal the inexhaustibility, as in the "Leaving the World Chapter" and the ninth ground are explained. Furthermore, the sole dharma-realm nature-arising mind also fully possesses ten virtues, as in the "Nature-Arising Chapter." These are said from the perspective of the Distinct Teaching. If we speak according to the Common Teaching, then it includes all the explanations of mind-consciousness given in the previous teachings. Why? Because they are the skillful means of this \[Complete Teaching\], flowing forth from it. The rest can be inferred accordingly. \*\*Question:\*\* How can the one mind have such different meanings according to the various teachings? \*\*Answer:\*\* This has two principles: one is the comprehensive inclusion according to the Dharma; the second is the division according to the spiritual faculties. \*\*First Principle:\*\* Because this profoundly conditioned one mind possesses five meaning-doors, the sages use a single door to guide and transform beings according to their faculties: 1. The door of including meaning within the name, as in the Small Vehicle teaching. 2. The door of including principle within phenomena, as in the Initial Teaching. 3. The door of non-obstruction of principle and phenomena, as in the Final Teaching. 4. The door of the exhaustion of phenomena and the manifestation of principle, as in the Sudden Teaching. 5. The door of the nature-sea fully possessing virtues, as in the Complete Teaching. Thus, without moving from the root, it constantly manifests as the branches; without destroying the branches, it constantly abides as the root. Therefore, the five meanings fuse together and only the one mind functions. \*\*Second Principle:\*\* Regarding the division according to the faculties attaining the Dharma: Some attain the name but not the meaning, as in the Small Vehicle teaching. Some attain the name and a part of the meaning, as in the Initial Teaching. Some attain the name and the complete meaning, as in the Final Teaching. Some attain the meaning but do not hold on to the name, as in the Sudden Teaching. Some attain both the name and the meaning as inexhaustible, as in the Complete Teaching. The remaining meaning-doors are as explained in the "Chapter on Vijñapti-mātratā." \*\*Second: Differences in Buddha-Nature (Gotra)\*\* According to the Small Vehicle, there are six types of nature: the regressing, the thinking, the protecting, the abiding, the progressing, and the immovable. Within the immovable nature, there are three grades: the highest is the Buddha-nature, the middle is the Pratyekabuddha-nature, and the lower is the Śrāvaka-nature. For example, Śāriputra, etc. Although it is said that the Buddha alone has a Buddha-nature, this is not the great Bodhi-nature, because the Buddha's qualities are not said to have great functions extending throughout the future without end. Therefore, it should be known that in this teaching, except for the one Buddha, all other beings are said to not have the great Bodhi-nature. Other meanings are as taught in Small Vehicle treatises. According to the Three-Vehicle teachings, there are roughly three explanations of the difference in nature. \*\*1. According to the Initial Teaching:\*\* Nature is established within impermanent, conditioned dharmas. Therefore, it cannot pervade all beings. Thus, among the five natures, there is a portion of beings without nature. The \*Vyākhyā-yukti\* treatise says: "What is the reason for the difference of the five natures? Because all boundaries (dhātu) are obtainable as different..." and "Only in the present world, the notion of a dharma that is not destined for nirvāṇa is not logical." It elaborates further. Therefore, it should be known that naturally, from beginningless time onwards, all beings have five natures. The fifth nature lacks the cause for transcendental merits and will never attain nirvāṇa. Because of this principle, the Buddhas' merit of benefiting beings has no end. Regarding those with a nature, the \*Yogaśāstra\* says: "Nature is briefly of two kinds: 1. The inherent, and 2. The acquired. The inherent nature refers to the special excellence of the six internal sense bases of the Bodhisattvas, having such characteristics, transmitted from beginningless time, naturally obtained. The acquired nature refers to the good roots acquired through previous repeated practice." In this context, the inherent nature refers to the special excellence of the mental faculty (manas) among the six internal sense bases, which includes the awakened nature within the ālaya-vijñāna as the nature-gotra. Therefore, the Chinese \*Mahāyānasaṃgraha\* commentary says: "The perfuming of learning (śruta-vāsanā) combines with the awakened nature in the ālaya-vijñāna. All sages take this as their cause." Since the \*Yogaśāstra\* says that only one who possesses the nature can generate the mind \[of enlightenment\], it is known that the inherent nature and the acquired practice together constitute one nature. Therefore, these two arise dependently and are non-dual. If either is missing, the other does not arise. One cannot say that the inherent nature comes first and the acquired practice comes later. It can only be said that when one reaches the stage of ability, one can speak of the inherent nature based on the root, and the acquired practice based on cultivation. However, there are two meanings but not two separate things. As the aforementioned \*Mahāyānasaṃgraha\* says, the two meanings combine to form the one cause. This is how we know it. \*\*Question:\*\* What is the difference between these two natures (inherent and acquired) and the "acquired nature" and "inherent nature" within the six natures described in the \*Benevolent King Sūtra\* and the \*Sutra on the Original Acts\*? \*\*Answer:\*\* Those sūtras largely speak in terms of stages. The initial practice is called the "acquired nature," and long-term practice accumulated is called the "inherent nature." Therefore, the acquired nature is taught as being in the ten abodes, and the inherent nature in the ten practices. Before the three virtuous stages, one is only called "good destiny," not "nature." In the \*Yogaśāstra\*, long-term practice is called the "acquired nature," and the inherent basis is called the "inherent nature." These two are neither the beginning, middle, nor end. Therefore, the sūtra says practice becomes the inherent nature, and the treatise says the inherent nature gives rise to practice. Indeed, because these two mutually form a dependent origination without a second characteristic, the different emphases of the sūtra and treatise together provide a complete meaning. Also, the sūtra teaches that the nature is \*after\* generating the mind \[of enlightenment\], while the treatise teaches that the nature is \*before\* generating the mind. Why is this? Because when one attains a certain stage, the function becomes manifest. Therefore, the sūtra places it within the three virtuous stages. However, this function must have a basis. Therefore, the treatise places it before the stage. It is only because the function is manifest that one can say the nature exists. Thus, the sūtra does not contradict the treatise. And it is only because one has the nature that the function can arise. Thus, the treatise does not contradict the sūtra. It is also a case of complementary expositions for a coherent meaning. \*\*Question:\*\* By what meaning is it known that the nature is established when one reaches the stage of ability? \*\*Answer:\*\* Because the treatise says that the nature necessarily has both inherent and acquired aspects. Since there is already an acquired aspect, there must already be practice. If there is practice, one must have reached the stage of ability. If one has not practiced this repeated practice from the stage of the fool to the stage of ability, at what other stage could it have been practiced? Because one is in the foolish stage without practice, and after attaining the stage \[of ability\], one already possesses the second abode \[of practice\]. Therefore, it should be known that from the foolish stage without practice to the stage of ability, only then is the repeated practice perfected. Thus, the inherent nature and acquired practice are integrated as the nature. \*\*Question:\*\* If one must wait for practice before speaking of inherent nature, does the stage of the fool, which has no practice, lack the inherent nature? If it lacks it, it should not arise later. If it arises later from nothing, it is not "inherent" nature. If it has it, then it is illogical to have an inherent nature without practice, and the treatise does not teach this. How to explain? \*\*Answer:\*\* Since these two are dependent origination, when there is no practice, there is also no such inherent nature. Hence, beings without this nature are also established. The objection that "if it arises later from nothing, it is not inherent nature" is not correct. Because when practice is perfected, there is surely a pre-existing inherent nature. But in the foolish stage, without practice, the inherent nature is not spoken of. When practice arises later, it is no longer called "without practice." Therefore, after practice is perfected, the inherent nature is spoken of. Depending on which vehicle's practice one cultivates, at that time we say that person has an inherent nature for that vehicle. \*\*Question:\*\* If this is the case, then there is only one indeterminate nature. How can there be a distinction of five different natures? \*\*Answer:\*\* It is precisely based on this principle that the five natures are established. How? One who practices the six perfections repeatedly and reaches the stage of ability becomes of the Bodhisattva nature. One who practices the Small Vehicle practices and reaches the stage of patience becomes of the Śrāvaka nature. Therefore, the \*Mahāprajñāpāramitā Śāstra\* says: "Warmth, peak, and patience are called the nature-stage." The \*Sūtra of Good Conduct\* says: "Attaining the highest worldly dharma is called the second stage." Therefore, we know that the first three roots of virtue belong to the nature stage. According to the \*Abhidharma Kośa\*, one is said to have a nature only after attaining the roots of virtue that lead to liberation. That treatise says: "The roots of virtue that lead to liberation are the good that is sure to lead to the fruit of nirvāṇa. When this good arises, it makes that being 'one who has the dharma of nirvāṇa in his body.'" The same applies to Pratyekabuddhas. Thus, the three-vehicle natures are established. If one practices any one of these three practices but has not yet reached its full stage, then one is established as having an indeterminate nature. If one has not practiced any of the three practices at all, one is established as having no nature. Therefore, it should be known that the natures of the various vehicles are all spoken of in terms of practice. \*\*Question:\*\* If there is no practice in the foolish stage and therefore no nature, then when practice arises later, how can one have a nature that was not there before? The text says: "If it lacks it, it should not arise later." \*\*Answer:\*\* The state of having practice is not the same state as having no practice. Therefore, where there is practice, it is always present; where there is no practice, it is always absent. We do not use the state of "no practice" to create practice, nor do we use the state of "no nature" to create a nature. This is because the stages are different. As the \*Mahāparinirvāṇa Sūtra\* says: "The final death among the three types of people is a metaphor for the icchantika who has no Buddha-nature. Good man! Whether the icchantika meets good friends, Buddhas, or Bodhisattvas and hears the profound Dharma or not, they cannot abandon the icchantika mind. Why? Because their good roots are severed. The icchantika can also attain the mind of Anuttarā Samyaksaṃbodhi. Why? Because if they

第三行位差別者。於諸教中皆以三義略示。一明位相。二明不退。三明行相。初者依小乘有四位。謂方便．見修．及究竟也。又說小乘十二住以為究竟。及說三界九地十一地等。廣如小論說。二不退者。此中修行至忍位。得不退故也。其行相亦如彼諸論說。問何故小乘行位等相不廣顯耶。答此中意者。以義差別顯教不同。而小乘異大乘。理無疑故不待說也。若依初教。亦以三義顯。初位相者此中有二。一為引愚法二乘令迴心故。施設迴心教。亦但有見修等四位及九地等名同小乘。或立五位。謂見道前七方便內。分前三種為資糧位。以遠力便故。後四善根為加行位。是近方便故。餘名同前。又亦說為乾慧等十地。第九名菩薩地。第十名佛地者。欲引二乘望上不足。漸次修行至佛果故。又彼佛界不在十地外。同在地中者。以引彼故方便同彼。以二乘人於現身上得聖果故。不在後也。又此位相及行相等。廣如瑜伽聲聞決擇及雜集論說。問何故瑜伽等所明聲聞行位相。而不同彼毘曇等耶。答不同相者。有二義意。一為顯小乘人愚於諸法不了說故。二為方便漸漸引向大乘故耳。是故所明行位等法。皆悉方便順向大說故不同也。此既非是愚法小乘。又非菩薩。即知是彼三乘教中聲聞乘也。二為直進人。顯位相者。彼說菩薩十地差別。又以十地說為見修。及通地前以為大乘十二住義。何以故。為影似小乘故。又彼地前有四十心。以彼十信亦成位故。此亦為似小乘道前四方便故。是故梁攝論云。如須陀洹道前有四位。謂煗頂忍世第一法。菩薩地前四位亦如是。謂十信．十解．十行．十迴向。又亦為似迴心教故。以信等四位為資糧位。十迴向後。別立四善根為加行位。見等同前。問何故此教所立名數。多分影似小乘等耶。答為隨方便影似引彼。有勝方便故。若全異彼難信受故。若全同彼不名引故。問若引二乘何須似彼。如為直進何假似彼小耶。答有二意故亦稍似小。一以始教中直進之人機麁淺故。不能盡受大乘深法。是故所示位等法相亦似小乘。而義理仍別。二凡以大乘似小乘說者。皆通二義。一為引小。二為淺機。是故說此為始教也。即如何義等者。如瑜伽說。云何已成就補特伽羅相。謂諸聲聞先已串習諸善法故。若時安住下品成熟。爾時便有下品欲樂下品加行。猶往惡趣。非於現法證沙門果。非於現法得般涅槃。若時安住中品成熟。爾時便有中品欲樂中品加行。不往惡趣。於現法中。證沙門果。非於現法得般涅槃。若時安住上品成熟。爾時便有上品欲樂上品加行。不往惡趣。於現法中證沙門果。即於現法得般涅槃。如說聲聞獨覺亦爾。何以故。道與聲聞種性同故。乃至廣說。於菩薩位為似二乘。亦立如是三種成就。故彼論云。若諸菩薩住勝解行地名下品成就。住淨勝意樂地名中品成熟。住墮決定究竟地名上品成就。若菩薩住下品成熟。猶往惡趣。此盡第一無數大劫。乃至廣說。餘二大劫配二成就。如是等文類例非一。皆具上意可準而知。二不退位者。依佛性論。聲聞至苦忍。緣覺至世第一法。菩薩至十迴向。方皆不退也。當知此中聲聞緣覺非是愚法。是故皆是此始教中三乘人也。亦可菩薩地前總說為退。以其猶墮諸惡趣故。如瑜伽云。若諸菩薩住勝解行地。猶往惡趣故。此盡第一無數大劫。如是等也。三明位中行相差別者如瑜伽云。勝解行住菩薩轉時。何行何相。或時具足聰慧。於其諸法能受能持。於其義理堪能悟入。或於一時不能如是。或於一時具足憶念。或於一時成於妄類。於諸眾生未能了知調伏方便。於自佛法。亦未了知如實引發善巧方便。為他說法教授教誡勉勵而轉。勉勵轉故。不能如實知。或時虛棄。如闇射。或中或不中。隨欲成故。或於一時於大菩提。已發心而後退捨。由內意樂故欲令自樂。由思擇故欲令他樂。或於一時。聞說甚深廣大法教。而生驚怖猶預疑惑。如是等類名勝解行住。解云。此是十二住中。第二住行相其第一種性住行相更劣。及地上行相皆如彼說。若依終教。亦說菩薩十地差別。亦不以見修等名說。又於地前但有三賢。以信但是行非是位故。未得不退故。本業經云未上住前有此十心。不云位也。又云。始從凡夫地值佛菩薩。正教法中起一念信發菩提心。是人爾時名為住前信相菩薩。亦名假名菩薩名字菩薩。其人略修行十心。謂信進等。廣如彼說。又仁王經云。習忍已前。行十善菩薩有進有退。猶如輕毛隨風東西等。在此修行經十千劫。入十住位。方得不退故。十住初即不退墮下二乘地。況諸惡趣及凡地耶。設本業經。說十住第六心有退者。起信論中。釋彼文為示現退也。為慢緩者策勵其心故。而實菩薩入發心住。即得不退也。其行相者。起信論說。三賢初位中少分得見法身。能於十方世界。八相成道利益眾生。又以願力受身自在。亦非業繫。又依三昧亦得少分見於報身佛。其所修行皆順真性。謂知法性體無慳貪。隨順修行檀波羅蜜等。廣如彼說。又梁攝論中。十信名凡夫菩薩。十解名聖人菩薩等。其地上行位倍前準知。是故當知此中行位。與前始教淺深之相差別顯矣。問此教豈不通引二乘。何故行位不似小乘說耶。答此後諸教並皆深勝。所引二乘亦是純熟高勝機故。不假似彼也。若依頓教。一切行位皆不可說。以離相故。一念不生即是佛故。若見行位差別等相。即是顛倒故。若寄言顯者。如楞伽云。初地即八地。乃至云無所有何次等。又思益經云。若人聞是諸法正性。勤行精進如說修行。不從一地至一地。若不從一地至一地。是人不住生死涅槃。如是等也。若依圓教者有二義。一攝前諸教所明行位。以是此方便故。二據別教有其三義。一約寄位顯。謂始從十信乃至佛地六位不同。隨得一位得一切位。何以故。由以六相收故。主伴故。相入故。相即故。圓融故。經云。在於一地普攝一切諸地功德。是故經中十信滿心勝進分上得一切位及佛地者。是其事也。又以諸位及佛地等相即等故。即因果無二始終無礙。於一一位上即是菩薩即是佛者。是此義也。二約報明位相者。但有三生。一成見聞位。謂見聞此無盡法門。成金剛種子等。如性起品說。二成解行位。謂兜率天子等。從惡道出已。一生即得離垢三昧前。得十地無生法忍及十眼十耳等境界。廣如小相品說。又如善財始從十信乃至十地。於善友所一生一身上皆悉具足如是普賢諸行位者。亦是此義也。三證果海位。謂如彌勒告善財言。我當來成正覺時汝當見我。如是等。當知此約因果前後分二位故。是故前位但是因。圓果在後位故。說當見我也。三約行明位即唯有二。謂自分勝進。此門通前諸位解行及以得法分齊處說。如普莊嚴童子等也。其身在於世界性等上處住。當是白淨寶網轉輪王位。得普見肉眼。見十佛剎微塵數世界海等。若三乘肉眼。即不如此故。智論云。肉眼唯見三千世界內事。若見三千世界外者。何用天眼為。故知不同也。又彼能於一念中。化不可說不可說眾生。一時皆至離垢三昧前。餘念念中皆亦如是。其福分感一定光頗璃鏡。照十佛剎微塵數世界等。當知此是前三生中。解行位內之行相也。以約因門示故。若約信滿得位已去。所起行用皆遍法界。如經能以一手覆大千界等。手出供具與虛空法界等。一時供養無盡諸佛。作大佛事饒益眾生不可說也。廣如信位經文說。又云。不離一世界。不起一坐處。而能現一切無量身所行等。又於一念中。十方世界一時成佛轉法輪等。乃至廣說。是故當知。與彼三乘分齊全別。何以故。以三乘行位是約信解阿含門中作如是說也。問前終教中不退際上。亦得如是八相等用。與此何別。答彼於此位示成佛時。於後諸位皆不自在。以未得故。但是當位暫起化故。此即不爾。於初位中起此用時。於後諸位並同時起。皆以得故。是實行故。該六位故。問義既不同。何故一種同是信滿勝進分上起此用耶。答為欲方便顯此一乘信滿成佛令易信受故。於彼教先作此說。問既一位中有一切位。及信滿心即得佛者。何須更說後諸位耶。答說後諸位即是初中之一切也。如初後亦爾。問若初即具後得初。即得後者亦可後亦具初。既不得後應亦不得初耶。答實爾。但以得初無不得後故。是故無有未得後而不得初也。問若爾云何說得諸位階降次第。答以此經中安立諸位有二善巧。一約相就門分位前後。寄同三乘引彼方便是同教也。二約體就法前後相入。圓融自在異彼三乘。是別教也。但以不移門而恒相即不壞即而恒前後。是故二義融通不相違也。問若爾是初門即一切者。何不說信位初心即得。而說滿心等耶。答若自別教。即不依位成。今寄三乘終教位說。以彼教中信滿不退方得入位。今即寄彼得入位處。一時得此一切前後諸位行相。是故不於信初心說。以未得不退未成位相。但是行故。問若爾應言住位成佛。何名信滿。答由信成故。是故是行佛非位佛也。餘義準之。第四修行時分者。若依小乘自有三人。下根者。謂諸聲聞中。極疾三生得阿羅漢果。謂於一生種解脫分。第二生隨順決擇分。第三生漏盡得果。極遲經六十劫。中根者。謂獨覺人極疾四生得果。極遲經百劫。上根者。謂佛定滿三僧祇劫。此中劫數。取水火等一劫為一數。十箇合一為第二數。如是展轉至第六十。為一阿僧祇。依此以數三阿僧祇也。問何故下根返經時少。而上根等乃多時耶。答能於多時修鍊根行等。以為難故。是故多也。又依婆沙等。菩薩成佛有二身。一法身二生身。法身者。謂戒定慧等五分。修此法身具有四時。一三阿僧祇劫。修有漏四波羅蜜時。二於百劫修相好業時。三出家苦行修禪定時。四菩提樹下成正覺時。生身者。但百劫修相好業。於最後身伽耶城淨飯王家受生報身。於摩伽陀國而登覺道。餘如彼說。若依始教。修行成佛定經三僧祇。但此劫數不同小乘。何者。此取水火等大劫。數至百千。數此復至百千為一俱胝。名第一數。數此俱胝復至俱胝為第二數。如是次第以所數等數。至第一百名一阿僧祇。此即十大劫數中第一數也。依此數滿三阿僧祇。仍此教中。就釋迦身以分此義。如優婆塞戒經云。我於往昔寶頂佛所滿足第一阿僧祇劫。然燈佛所滿足第二阿僧祇劫。迦葉佛所滿足第三阿僧祇劫。我於往昔釋迦佛所。始發阿耨菩提心。又依本業經。又有百劫修相好業。但是變化非實修也。又以一偈歎弗沙佛已。即迢九劫。但九十一劫即成佛也。問三無數劫修諸實行。應成報身。何故乃就化身說耶。答由此始教就下機故。有二乘故。此身是彼所知見故。是權教故。作是說也。若依終教說有二義。一定三阿僧祇。約一方化儀故。又此教中修實行故成實報身。不約化說。故法華云。我實成佛已來。經於無量無邊百千萬億阿僧祇劫。又經云。我於然燈佛所得授記等。皆以方便分別故也。又亦無百劫修相好業等。何以故。以小乘中偏修智分不修福分。是故臨成佛時。更於百劫別修彼業。始教中引彼亦同彼說。仍是化也。此終教中論其實行。從初發意即福慧雙修。故成佛時無別修也。二不定修三阿僧祇。此有二義。一通餘雜類世界故。如勝天王經說。二據佛功德無限量故。如寶雲經云。善男子。菩薩不能思議如來境界。如來境界不可思量。但為淺近眾生。說三僧祇修習所得。菩薩而實發心已來不可計數。解云。此中不可計數者。是不可計數阿僧祇劫。非但三也。問何故前教定三僧祇此教有定不定耶。答前教生故。此教熟故。方便漸漸勸彼三乘向一乘故。作此說也。若依頓教。一切時分皆不可說。但一念不生即是佛故。一念者即無念也。時者即無時也。餘可準思。若依圓教。一切時分悉皆不定。何以故。謂諸劫相入故。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。餘準而思之。第五修行所依身者。若依小乘。但有分段身至究竟位佛亦同然。是實非化。若始教中。為迴心聲聞。亦說分段至究竟位。佛身亦爾。然此是化非實也。若依直進中有二說。一謂寄位。顯十地之中功用無功用麁細二位差別相故。即說七地已還有分段。八地已上有變易。二就實報。即說分段至金剛已還。以十地中煩惱障種未永斷。故留至金剛故。既有惑障何得不受分段之身。故十地經云。第十地已還有中陰者。是此義也。問八地已上一切菩薩。於煩惱障永伏不行。以無漏智果恒相續故。如阿羅漢。既無現行惑。何得更受分段之身耶。答若是凡夫。即以現惑潤業受生。聖人不爾。但留惑種用以受生。故雜集論云。一切聖人皆以隨眠力故結生相續。又梁攝論云。異凡夫故永伏上心。異二乘故留彼種子。解云。聖人受生非現潤。彼復留種子。如何不受分段身耶。若言八地已上以智障為緣受變易者。所留惑種即便無用。何不於此第八地初永害一切煩惱種耶。彼既不爾此云何然。若約迴向菩提聲聞已斷煩惱者。彼即可以所知障受變易身。通諸位也。問若爾何故聖教說八地已上唯有所知障為依止故受變易身。答此等為欲寄對二乘顯其優劣故。經作此說。然此寄對依諸聖教。約位不同略辨十門。一說羅漢即同於佛。更不分位。如律中說。佛度五人已。即云通佛有六然羅漢出於世間。又同坐等。當知此約小乘教說。二亦於佛地分出羅漢。如對法論說。得菩提時頓斷煩惱障及所知障。頓成羅漢及如來故。此中雖約煩惱盡邊名阿羅漢。而亦為生諸聲聞中心勝欲樂故。寄於佛果以分大小也。三第十地名阿羅漢佛地超過故。非彼也。如涅槃經中說四依。云阿羅漢者。住第十地。此寄因異果以分大小也。此上二門。約始教中迴二乘教說。四七地已還寄同羅漢。八地。已去寄菩薩位。如仁王經云。遠行菩薩伏三界習因果業滅。唯後身位中。住第七地阿羅漢位。此寄因中自在未自在位。以分大小也。此約始教直進中說。此中既寄聲聞至七地故。煩惱障及分段身俱至此位。八地已去寄此菩薩。行位勝前。是故唯有彼所知障及變易身。五初二三地寄同世間。以得世間四禪等故。四地寄是須陀洹等。以得道品故。此初出世故。五地寄此聲聞羅漢。以得四諦法故。六地寄此辟支佛。以得十二緣生法故。七地已去寄此菩薩。以得無生法忍故。此如本業經說。上來唯約三乘教說。以未分出一乘法故。六世間二乘同前至六地。第七地寄三乘菩薩以未自在故。八地已去寄一乘法。以得自在故。如梁攝論等說。此約一乘三乘等分相而說。七於初地之中。已過世間及二乘故。如地論等說。此約三乘中比證分齊說。八地前三賢位已過二乘地。如起信論說。又仁王經說。習種性中有十種心。已超過二乘一切善地。此約終教不退說。九信滿心後。即過一切小乘三乘等。如賢首品說。此約一乘說。十初在凡夫地。創發心時即過二乘。如智論說。羅漢比丘知沙彌發心推在前等。此通一乘及三乘說。由有如是寄對法門故。諸說前後準此而知。

> \*\*Third: Differences in Stages of Practice\*\* In all teachings, this is briefly explained through three aspects: 1) The characteristics of the stages, 2) The point of non-retrogression, and 3) The characteristics of practice. \*\*1) Characteristics of the Stages\*\* According to the Small Vehicle, there are four stages: the stage of preparation, the stage of insight, the stage of cultivation, and the final stage. It also speaks of twelve stages of dwelling as the final attainment, and discusses the three realms, nine grounds, eleven grounds, and so on. These are explained in detail in the Small Vehicle treatises. \*\*2) Non-Retrogression\*\* In this system, when practice reaches the stage of Patience (Kshanti), one attains non-retrogression. The characteristics of practice are also explained in those treatises. \*\*Question:\*\* Why aren't the stages and practices of the Small Vehicle explained more extensively here? \*\*Answer:\*\* The intention here is to show how the teachings differ in meaning. The Small Vehicle is fundamentally different from the Great Vehicle, so there is no need to elaborate on it; the point is clear. \*\*If we follow the Initial Teaching (Hinayana-based Mahayana):\*\* This also has three aspects. \*\*1) Characteristics of the Stages:\*\* There are two parts here. First, to guide those attached to the Small Vehicle (the "Dharma-ignorant" Shravakas) and turn their minds toward the Great Vehicle, a "mind-turning teaching" is established. It uses the same four stages (insight, cultivation, etc.) and nine grounds as the Small Vehicle. Alternatively, some systems establish five stages: the stage of accumulating merit (the first three of the seven preparations before insight), the stage of intensive practice (the remaining four virtuous roots as the proximate path), and so on, with the rest being the same as before. It also speaks of ten grounds, such as the Ground of Dry Wisdom, with the ninth being the Bodhisattva Ground and the tenth the Buddha Ground. This is done to inspire the Two Vehicles to look up to the higher goal and gradually progress to Buddhahood. The Buddha Ground is not separate from these ten grounds but is included within them; this is a convenient teaching to guide them. Since those of the Two Vehicles attain the sacred fruit in their present life, the Buddha Ground is not postponed to a later time. The characteristics of these stages and practices are extensively explained in the \*Yogacara-bhumi-shastra\* (section on Shravakas) and the \*Samyukta-abhidharma-sastra\*. \*\*Question:\*\* Why do the stages and practices of the Shravakas described in the \*Yogacara-bhumi-shastra\*, etc., differ from those in the \*Abhidharma\* treatises? \*\*Answer:\*\* The differences have two meanings: 1) To show that the Small Vehicle followers are ignorant of the true nature of dharmas; 2) To skillfully guide them gradually toward the Great Vehicle. Therefore, the explanation of their stages and practices is adapted to lead them toward the Great Teaching, which is why they differ. Since this is neither the ignorant Small Vehicle nor the Bodhisattva path, it is understood as the Shravaka Vehicle within the Three Vehicles teaching. Second, for the "direct-entry" practitioners, the characteristics of the stages are shown through the ten grounds of the Bodhisattva. These ten grounds are also described as stages of insight and cultivation, and combined with the stages before the grounds, they form the twelve stages of dwelling of the Great Vehicle. This is done to mirror the Small Vehicle. Before the grounds, there are forty minds, including the ten stages of faith, which are also considered stages. This again mirrors the four preparatory stages before the path of the Small Vehicle. Therefore, the \*Liangjie Treatise on the Mahayana-samgraha\* says: "Just as a Stream-enterer has four stages before the path – Warmth, Summit, Patience, and Supreme Worldly Dharma – so too does a Bodhisattva have four stages before the grounds: the ten Faiths, the ten Understandings, the ten Practices, and the ten Dedications." It also mirrors the mind-turning teaching: the four stages of Faith, etc., are the stage of accumulating merit; after the ten Dedications, four virtuous roots are separately established as the stage of intensive practice; the stages of insight, etc., are the same as before. \*\*Question:\*\* Why do the names and numbers of stages in this teaching mostly mirror the Small Vehicle? \*\*Answer:\*\* This is done to provide a skillful means to guide them. If it were completely different, they would find it hard to accept. If it were exactly the same, it would no longer be a guiding teaching. \*\*Question:\*\* If the purpose is to guide the Two Vehicles, why is it necessary to mirror them? And for direct-entry practitioners, why is there any need to mirror the Small Vehicle at all? \*\*Answer:\*\* There are two reasons why it somewhat resembles the Small Vehicle: 1) In the Initial Teaching, the direct-entry practitioners have relatively coarse and shallow faculties and cannot fully receive the profound Dharma of the Great Vehicle. Therefore, the stages and practices shown to them also resemble the Small Vehicle, though the principles are different. 2) Whenever the Great Vehicle borrows the forms of the Small Vehicle in its explanations, it serves two purposes: to guide those of the Small Vehicle and to accommodate those with shallow faculties. This is why this is called the "Initial Teaching." \*\*For example,\*\* the \*Yogacara-bhumi-shastra\* says: "What are the characteristics of one who has already accomplished the goal?" It describes the Shravaka as having three levels of maturity: lower, middle, and upper. The lower maturity is still subject to falling into evil realms, cannot attain the fruits of the contemplative life (Shramana) or nirvana in this life. The middle maturity does not fall into evil realms and can attain the fruits of Shramana, but not nirvana in this life. The upper maturity does not fall into evil realms and attains both the fruits of Shramana and nirvana in this life. The same applies to the Pratyekabuddha, as their path is of the same nature as the Shravaka's. To mirror these Two Vehicles, the Bodhisattva path is also said to have three types of maturity. The same treatise says: "When a Bodhisattva dwells in the stage of Resolute Understanding and Practice, this is lower maturity. When dwelling in the stage of Pure Resolute Intent, this is middle maturity. When dwelling in the stage of Definitely Destined for the Ultimate, this is upper maturity." A Bodhisattva in the lower maturity (lower stage of Resolute Understanding and Practice) may still fall into evil realms; this lasts for the first countless great kalpa. The remaining two great kalpas correspond to the middle and upper maturities. There are many such passages; they all follow this principle. \*\*2) The Stage of Non-Retrogression:\*\* According to the \*Buddha-nature Treatise\*, the Shravaka attains non-retrogression at the stage of Patience (Duhkha-dharma-jnana-kshanti). The Pratyekabuddha attains it at the stage of Supreme Worldly Dharma. The Bodhisattva attains it at the tenth Dedication. Know that the Shravakas and Pratyekabuddhas here are not the "ignorant" kind; rather, they are the three-vehicle practitioners of this Initial Teaching. Alternatively, it can be said that everything before the Bodhisattva grounds is subject to retrogression because they can still fall into evil realms. As the \*Yogacara-bhumi-shastra\* says: "When a Bodhisattva dwells in the stage of Resolute Understanding and Practice, he can still fall into evil realms." This lasts for the first countless great kalpa. \*\*3) Characteristics of Practice within the Stages:\*\* The \*Yogacara-bhumi-shastra\* says: "When a Bodhisattva is in the state of Resolute Understanding and Practice, what are his practices and characteristics? At times, he is endowed with intelligence, able to receive and uphold the teachings, and can penetrate their meaning. At other times, he cannot do so. At times, he is endowed with mindfulness; at other times, he falls into forgetfulness. He does not fully understand the skillful means to tame living beings. He does not fully understand how to correctly generate skillful means for his own Buddha-Dharma. He teaches, instructs, and encourages others, but because he acts with encouragement, he does not truly understand. Sometimes, his efforts are in vain, like shooting arrows in the dark – sometimes they hit, sometimes they miss – because he acts according to his wishes. At times, after having aroused the mind for great enlightenment, he may retreat from it. Sometimes, his motivation is for his own happiness, and sometimes, through reflection, he desires the happiness of others. At times, upon hearing profound and vast teachings, he becomes afraid, hesitant, and doubtful. These are the characteristics of the stage of Resolute Understanding and Practice." Explanation: This is the second of the twelve stages of dwelling. The characteristics of the first stage (the stage of lineage/nature) are even more inferior. The characteristics of the stages on the grounds themselves are also as explained there. \*\*If we follow the Final Teaching (Mahayana proper):\*\* It also explains the ten grounds of the Bodhisattva with their distinctions. It does not use terms like "insight" and "cultivation." Before the grounds, there are only the three virtuous stages (the ten Abodes, ten Practices, and ten Dedications). Faith is merely practice, not a stage, because one has not yet attained non-retrogression. The \*Scripture on Original Acts\* says: "Before ascending to the abodes, there are these ten minds, but they are not called stages." It also says: "Beginning from the stage of the ordinary person, when, upon encountering a Buddha or Bodhisattva in the true teaching, one arouses a single thought of faith and gives rise to the bodhi-mind, that person is then called a Bodhisattva before the abodes, a provisional Bodhisattva, a nominal Bodhisattva. This person practices the ten minds (faith, diligence, etc.) briefly." This is extensively explained there. The \*Humane King Sutra\* says: "Before the stage of Habitual Patience (Vaisharadya), the Bodhisattva who practices the ten good deeds has progress and regression, like a light feather blown by the wind. After practicing in this state for ten thousand kalpas, one enters the ten Abodes and attains non-retrogression." Therefore, at the first of the ten Abodes, one does not retrogress to the two inferior vehicles, let alone evil realms or the ordinary state. Regarding the \*Scripture on Original Acts\* stating that there is regression at the sixth of the ten Abodes, the \*Awakening of Faith\* explains this as a provisional teaching of regression, meant to encourage the lazy, while in reality, a Bodhisattva entering the stage of Arousing Faith (the first abode) attains non-retrogression. \*\*Characteristics of Practice:\*\* The \*Awakening of Faith\* says that at the initial stage of the three virtuous stages, one attains a partial vision of the Dharma-Body and can manifest the eight aspects of a Buddha's life in the ten directions to benefit beings. One also receives a body through vows, which is free and not bound by karma. Through samadhi, one can also partially see the Reward Body of the Buddha. All their practices accord with true nature—for example, knowing that the nature of Dharma is free from stinginess, they cultivate the perfection of giving. This is extensively explained there. The \*Liangjie Treatise on the Mahayana-samgraha\* calls the ten Faiths "ordinary person Bodhisattvas" and the ten Understandings "saintly Bodhisattvas." The stages on the grounds are superior to these. Therefore, it is clear that the stages and practices of this Teaching are significantly deeper than those of the Initial Teaching. \*\*Question:\*\* Doesn't this Teaching also guide the Two Vehicles? Why are the stages and practices not modeled on the Small Vehicle? \*\*Answer:\*\* The subsequent teachings are all deeper and more profound. The Two Vehicles they guide are those with mature and superior faculties; there is no need to use shallow expedients mirroring them. \*\*If we follow the Sudden Teaching:\*\* All stages and practices are inexpressible, because they are beyond characteristics. A single thought of non-arising is itself Buddhahood. To see distinctions in stages and practices is to be inverted. If we provisionally speak in words, the \*Lankavatara Sutra\* says: "The first ground is the eighth ground... there is nothing in all these, so what order is there?" The \*Sutra of the Questions of King Surata\* says: "If a person hears this true nature of dharmas and diligently practices as taught, they do not go from one ground to another. Such a person does not abide in either samsara or nirvana." \*\*If we follow the Perfect Teaching:\*\* There are two aspects. \*\*1) It includes the stages and practices of all the preceding teachings, as they are its skillful means.\*\* \*\*2) According to its distinctive aspect, there are three meanings:\*\* \*\*a) In Terms of Provisional Stages:\*\* From the ten Faiths up to the Buddhahood, there are six different stages. Yet, upon attaining any one stage, one attains all stages. Why? Because they are encompassed by the six characteristics, the principle of Host and Companion, mutual entry, mutual identity, and perfect fusion. The sutra says: "Abiding on one ground, one universally gathers all the merits of all grounds." Therefore, in the sutras, when one reaches the culmination of the ten Faiths in the stage of superior progress, one attains all stages and even Buddhahood. This is the case. Because all stages and Buddhahood are mutually identical, etc., cause and effect are non-dual, beginning and end are unobstructed. Thus, on each and every stage, the practitioner is simultaneously both a Bodhisattva and a Buddha. \*\*b) In Terms of Reward Bodies:\*\* There are only three lifetimes of practice. - \*\*First Life (Stage of Seeing and Hearing):\*\* Hearing and seeing this inexhaustible Dharma-door creates the indestructible seed of the Vajra-nature, as explained in the \*Chapter on the Arising of Nature\*. - \*\*Second Life (Stage of Understanding and Practice):\*\* Such as the young heaven-deva from the Tushita heaven who, after emerging from the evil realms, in a single life, before attaining the Samadhi of Purity, attained the patience of non-arising of the ten grounds and the states of the ten eyes, ten ears, etc. This is extensively detailed in the \*Chapter on Small Marks\*. Another example is Sudhana, who, from the ten Faiths to the ten grounds, in a single life and a single body, perfectly realized all the practices and stages of Samantabhadra. This is the same principle. - \*\*Third Life (Stage of Realizing the Fruit of the Sea):\*\* As when Maitreya told Sudhana: "When I attain perfect enlightenment in the future, you will see me." Know that this distinguishes cause and effect as before and after. Therefore, the previous stage is only cause, and the perfected fruit is in the later stage; hence it says "you will see me." \*\*c) In Terms of Practice within the Stages:\*\* There are only two aspects: one's own state (self-part) and superior progress (the state to be attained). This applies to the preceding stages of understanding, practice, and the realm of realization. For example, Universal Adornment Youth abides in the upper realms like the World-Nature, in the position of the Pure Jewel Net Wheel-Turning King. He attains the universal physical eye and sees the ocean of worlds as numerous as atoms in ten Buddha-lands. A three-vehicle physical eye cannot do this; the \*Great Wisdom Treatise\* says: "The physical eye can only see things within the three thousand great thousand worlds. If it could see beyond, what would be the purpose of the divine eye?" Thus, the difference is clear. He can transform an ineffable number of beings in a single thought-moment, all at once before the Samadhi of Purity. In subsequent moments, it is the same. His merit unfolds a mirror of fixed light and crystal, reflecting worlds as numerous as atoms in ten Buddha-lands. Know that this is the practice within the understanding and practice stage of the previous three lives. It is shown from the perspective of the cause. From the stage of the culmination of Faith onwards, the functions of practice pervade the entire Dharma-realm. As the sutra says: "With one hand, one can cover the great thousand worlds... Hands emit offerings equal to the space of the Dharma-realm, simultaneously making offerings to endless Buddhas, performing great Buddha-deeds, and benefiting beings in ineffable ways." This is extensively explained in the sutra section on Faith. It also says: "Without leaving one world, without rising from one seat, one can manifest countless bodies and their activities... And in a single thought, one can simultaneously become a Buddha and turn the wheel of Dharma in the ten directions..." Thus, it is clear that this is entirely different from the scope of the Three Vehicles. Why? Because the Three Vehicles describe stages and practices from the perspective of scriptural teachings based on faith and understanding. \*\*Question:\*\* In the Final Teaching, before non-retrogression, one might also attain such functions as the eight manifestations. How does it differ from this? \*\*Answer:\*\* In that teaching, when one manifests Buddhahood at a certain stage, one is not yet free in the later stages because one has not attained them. It is a provisional manifestation for that particular stage. Here, it is not like that. When manifesting such functions in the initial stage, one simultaneously realizes them in all subsequent stages because one has truly attained them. It is true practice. It encompasses all six stages. \*\*Question:\*\* Since the principles differ, why do both systems equally speak of manifesting these functions at the stage of superior progress after the culmination of Faith? \*\*Answer:\*\* In order to skillfully show that, in this One Vehicle, the culmination of Faith leads to Buddhahood, making it easy for people to believe and accept, this was first described in the context of that (three-vehicle) teaching. \*\*Question:\*\* If one stage contains all stages, and the culmination of Faith results in Buddhahood, why are the later stages still taught? \*\*Answer:\*\* The teaching of the later stages is exactly the "all" contained within the initial stage. The end is like the beginning, and vice versa. \*\*Question:\*\* If the beginning contains the end, and attaining the beginning means attaining the end, then the end should also contain the beginning. If one cannot attain the end, does that mean one cannot attain the beginning? \*\*Answer:\*\* Indeed. But because attaining the beginning never fails to result in attaining the end, there is no case of attaining the beginning without the end, and therefore no case of attaining the end without the beginning. \*\*Question:\*\* If so, how can we explain the sequence and progression of the stages? \*\*Answer:\*\* The stages are established in this sutra through two skillful means: - \*\*One is Skillful Means of Aspect and Door:\*\* The stages are arranged sequentially in terms of their aspects and doors, mirroring the Three Vehicles to guide them. This is the Common Teaching. - \*\*The Other is Skillful Means of Essence and Dharma:\*\* The stages are mutually interpenetrating without depending on sequence. They are perfectly fused and free, unlike the Three Vehicles. This is the Distinctive Teaching. However, without moving from the aspect/door, one constantly realizes mutual identity; without destroying identity, there is constant sequence. Therefore, the two meanings are fused and not contradictory. \*\*Question:\*\* If it is true that the first door is "all," why is it said that attainment happens at the culmination of Faith, not at the initial thought of Faith? \*\*Answer:\*\* In the distinctive teaching itself, one does not rely on sequential stages. Now, borrowing the final teaching's stage system, one attains the stage only after faith is perfected and one becomes irreversible. In this provisional teaching, the point of entering the stage is exactly where one simultaneously attains the practices of all preceding and succeeding stages. Thus, it is not said at the initial faith mind because one has not yet attained non-retrogression and the stage aspect is not yet established; it is still merely practice. \*\*Question:\*\* Then it should be said that one becomes a Buddha at the stage of dwelling (Abode),

## 華嚴一乘教義分齊章卷第二

> Chapter 2 of the Huayan One Vehicle Teachings