T77n2427辨顯密二教論捲上
No.2427
辨顯密二教論捲上
夫佛有三身教則二種。應化開說名曰顯教。言顯略逗機。法佛談話謂之密藏。言秘奧實說。顯教契經部有百億。分藏則有一十五十一之差。言乘則有一二三四五之別。談行六度為宗。告成三大為限。是則大聖分明說其所由。若據秘藏金剛頂經說。如來變化身為地前菩薩及二乘凡夫等說三乘教法。他受用身為地上菩薩說顯一乘等。並是顯教也。自性受用佛自受法樂故與自眷屬各說三密門。謂之密教。此三密門者。所謂如來內證智境界也。等覺十地不能入室。何況二乘凡夫誰得升堂。故地論釋論稱其離機根。唯識中觀嘆言斷心滅。如是絕離並約因位談非謂果人也。何以得知。經論有明鑑故。其明證具列如后。求佛之客庶曉其趣。縱使觸顯網以羝籓壅權關以稅駕。所謂息城之賓。愛楊葉兒。何能得保無盡莊嚴恒沙己有。至如棄醍醐而覓牛乳。擲摩尼以拾魚殊。寂種之人膏盲之病醫王拱手甘雨何益。若有善男子善女人一嗅斯蕓。秦鏡照心權實冰解。所有明證。雖經論至多。且示一隅。庶有裨于童幼。 問曰。古傳法者廣造論章。唱敷六宗開演三藏。軸剩廣廈人僵卷舒。何勞綴斯篇。利益如何。答。多有發揮所以應纂。先匠所傳皆是顯教。此是密藏人未多解。是故弋釣經論今
【現代漢語翻譯】 現代漢語譯本
辨顯密二教論捲上
佛有三身，教法則有兩種。應化身開示宣說的，叫做顯教，言語顯白簡略，適應不同根器的眾生。法身佛所宣說的，稱為密藏，語言隱秘深奧，內容真實究竟。顯教的契經部有百億之多，如果分藏，則有一十五部或十一部的差別。如果按乘來說，則有一乘、二乘、三乘、四乘、五乘的區別。談論修行以六度為根本，以成就三大阿僧祇劫為期限。這是大聖釋迦牟尼佛分明地說明了修行的途徑。如果根據密藏《金剛頂經》所說，如來變化身為地上菩薩及二乘凡夫等，為他們宣說三乘教法，他受用身佛為地上菩薩宣說顯一乘等等，這些都是顯教。自性受用身佛自己享受法樂，因此與自己的眷屬各自宣說三密門，這叫做密教。這三密門，就是如來內證的智慧境界。等覺菩薩和十地菩薩尚且不能進入內室，更何況二乘凡夫，誰能夠登堂入室呢？所以《地論》和《釋論》稱其遠離眾生的根器。《唯識》和《中觀》讚歎說其斷絕心識，滅除思想。這些遠離和斷絕，都是就因地修行而言的，不是說果地上的人。憑什麼知道呢？因為經論中有明確的證據。這些明確的證據都詳細地列在後面。希望尋求佛法的人能夠明白其中的趣味。縱然被顯教的網所束縛，像公羊用角去抵擋籬笆，用權宜之計的關卡來停止車馬，也只是息城的旅客，喜愛楊樹葉的兒童，怎麼能夠保住無盡的莊嚴和恒河沙數般的功德呢？以至於拋棄醍醐而去尋找牛奶，扔掉摩尼寶珠而去撿拾魚眼珠，對於寂滅根性的人，膏肓之疾，即使是醫王也拱手無策，甘露般的佛法又有什麼用呢？如果有人聞到這篇文章，就像秦鏡照心一樣，權巧和真實立刻就能明白。所有的證據，雖然經論中有很多，這裡只展示一小部分，希望能對初學者有所幫助。
問：古代傳法的人廣泛地撰寫論著，宣揚六宗，開演三藏，書籍堆積如山，房屋都裝滿了，人卻疲憊不堪，卷帙浩繁，又何必再寫這篇文章呢？有什麼利益呢？
答：因為有很多需要闡發的內容，所以應該編纂。先輩們所傳的都是顯教，而對於密教，還沒有很多人理解。因此，我才要從經論中搜尋，現在
【English Translation】 English version
Discourse on Differentiating the Two Teachings: Exoteric and Esoteric, Volume 1
The Buddha has three bodies, and the teachings are of two kinds. The teachings expounded by the Transformation Body are called the Exoteric Teachings, which are explicit and concise, adapting to the capacities of different beings. The teachings spoken by the Dharma Body Buddha are called the Esoteric Teachings, which are secret and profound, with content that is true and ultimate. The Sutra Pitaka of the Exoteric Teachings has hundreds of billions of texts. If divided into collections, there are differences of fifteen or eleven sections. If classified by vehicle, there are distinctions of One Vehicle, Two Vehicles, Three Vehicles, Four Vehicles, and Five Vehicles. The discussion of practice is based on the Six Perfections, with the accomplishment of the Three Great Asamkhyeya Kalpas as the limit. This is the clear explanation of the path of practice by the Great Sage Shakyamuni Buddha. According to the Vajrasekhara Sutra (Diamond Peak Sutra) of the Esoteric Teachings, the Tathagata transforms into Bodhisattvas before the tenth ground (Bhumis) and ordinary beings of the Two Vehicles, expounding the teachings of the Three Vehicles. The Enjoyment Body Buddha expounds the Exoteric One Vehicle to Bodhisattvas on the grounds. These are all Exoteric Teachings. The Self-Enjoyment Body Buddha enjoys the bliss of the Dharma himself, so he speaks the Three Mysteries to his own retinue, which is called the Esoteric Teachings. These Three Mysteries are the realm of the Tathagata's inner realization of wisdom. Bodhisattvas of Near-Perfect Enlightenment and the Ten Grounds cannot enter the inner chamber, let alone ordinary beings of the Two Vehicles, who can ascend to the hall? Therefore, the Dasabhumika Sutra (Ten Grounds Sutra) and its commentaries say that it is far from the faculties of beings. The Vijnaptimatrata (Consciousness-Only) and Madhyamaka (Middle Way) schools praise it as cutting off consciousness and extinguishing thought. These separations and extinctions are all spoken of in terms of the causal stage of practice, not of those who have attained the fruition. How do we know this? Because there is clear evidence in the sutras and treatises. These clear proofs are listed in detail below. May those who seek the Buddha-dharma understand the interest in it. Even if one is bound by the net of the Exoteric Teachings, like a ram using its horns to butt against a fence, using expedient measures to stop the carriage, one is merely a traveler in a city of cessation, a child who loves willow leaves. How can one preserve the endless adornments and the merits like the sands of the Ganges? To the point of abandoning ghee to seek milk, throwing away the Mani jewel to pick up fish eyes. For those of the nature of quiescence, with an incurable disease, even the king of physicians is helpless, and what use is the rain of nectar? If there is a good man or good woman who smells this fragrance, like the Qin mirror reflecting the heart, the expedient and the true will immediately be understood. Although there are many proofs in the sutras and treatises, here I will show only a corner, hoping to benefit beginners.
Question: Ancient Dharma transmitters widely wrote treatises, propagating the Six Schools and expounding the Three Pitakas. Books piled up like mountains, and houses were filled, but people were exhausted. With such vast volumes, why bother writing this article? What is the benefit?
Answer: Because there are many contents that need to be elucidated, it should be compiled. What the predecessors transmitted were all Exoteric Teachings, and there are not many understandings of the Esoteric Teachings. Therefore, I am searching in the sutras and treatises, now
為一手鏡。問。顯密二教其別如何。答。他受用應化身隨機之說謂之顯也。自受用法性佛說內證智境是名秘也。問。應化身說法諸宗共評。如彼法身無色無像。言語道斷心行處滅無說無示。諸經共說斯義。諸論亦如是談。如今何你談法身說法。其證安在乎。答。諸經論中往往有斯義。雖然文隨執見隱。義逐機根現而已。譬如天鬼見別人鳥明暗。問。若如汝說諸教中有斯義。若如是者何故前來傳法者不談斯義。答。如來說法應病投藥。根器萬差鍼灸千殊。隨機之說權多實少。菩薩造論隨經演義不敢違越。是故天親十地馳因分可說之談。龍猛釋論挾圓海不談之說。斯則隨經興詞非究竟唱。雖然傳顯法將會深義而從淺。遺秘旨而未思。師師伏膺隨口蘊心。弟弟積習隨宗成談。爭募益我之鉾未遑訪損己之劍。加以釋教漸東夏自微至著。漢明為始周天為后。其中間所翻傳皆是顯教。玄宗代宗之時金智廣智之日。密教郁起盛談秘趣。新藥日淺舊痾未除。至如楞伽法佛說法之文。智度性身妙色之句。馳胸憶而會文。驅自宗而取義。惜哉古賢不嘗醍醐。 問。義若如是者何等經論說顯密差別。 答曰。五秘金峰聖位經。遮那楞伽教王等。菩提智度摩訶衍。如是經論簡擇說。 問者曰。請聞其證。答曰。然矣。我當爲汝飛日
【現代漢語翻譯】 現代漢語譯本： 為一面鏡子。問：顯教和密教的區別是什麼？答：他受用應化身根據不同情況說法，這叫做顯教。自受用法性佛說自己內心證悟的智慧境界，這叫做密教。問：應化身說法，各個宗派都共同評論。像那法身無色無像，言語無法表達，心思無法到達，沒有說，沒有指示，各種經典都這樣說這個道理，各種論著也是這樣談論。現在你為什麼說法身說法？證據在哪裡？答：各種經典論著中常常有這個道理。雖然文字隨著執著己見而隱藏，道理隨著不同根器而顯現。比如天人和鬼看到別人，一個是白天，一個是黑夜。問：如果像你說的，各種教義中都有這個道理，如果是這樣，為什麼以前傳法的人不談這個道理？答：如來說法是根據病癥下藥。眾生的根器千差萬別，鍼灸的方法也各有不同。根據不同情況說法，權宜之計多，真實情況少。菩薩造論是根據經典來闡述道理，不敢違背經典。所以天親菩薩在《十地經論》中談論因地修行可以說的內容。龍樹菩薩在《中論》中遵循圓融如海的佛法而不談論某些內容。這是根據經典來闡述道理，不是究竟的說法。雖然傳顯教的人會把深刻的道理說得淺顯，遺漏了秘密的宗旨而沒有思考。老師們默默地記在心裡，學生們長期學習，隨著宗派形成固定的說法。爭著磨礪能攻擊別人的矛，沒有時間尋找能損害自己的劍。加上佛教逐漸傳入中國，從微弱到顯著。漢明帝時期是開始，周天王時期是後來。這中間所翻譯的都是顯教。玄宗、代宗時期，金剛智、不空三藏的時代，密教興盛，盛行談論秘密的趣味。新的藥效時間短，舊的疾病沒有去除。至於《楞伽經》中法佛說法的文字，《智度論》中關於自性身妙色的句子，只是憑藉記憶來理解文字，驅使自己的宗派來取捨意義。可惜啊，古代的賢人不曾品嚐過醍醐。問：如果道理是這樣，那麼哪些經論說了顯教和密教的差別？答：有《五秘金峰聖位經》、《大日經》、《楞伽經》、《教王經》等。《菩提智度論》、《摩訶衍論》等。這些經論都簡要地說明了顯教和密教的差別。提問者說：請問有什麼證據？回答說：好的。我將為你展示飛日。
【English Translation】 English version: It is like a mirror. Question: What is the difference between Exoteric and Esoteric Buddhism? Answer: The Nirmāṇakāya (transformation body) and Saṃbhogakāya (enjoyment body) teaching according to circumstances is called Exoteric. The Dharmakāya Buddha (body of reality) speaking about the inner realization of wisdom is called Esoteric. Question: The Nirmāṇakāya's teaching is commonly discussed by all schools. Like the Dharmakāya, which is without color or form, beyond the reach of language, where the mind's activity ceases, without speech or indication, all scriptures speak of this meaning, and all treatises discuss it in this way. Why are you now talking about the Dharmakāya teaching? Where is the proof? Answer: This meaning is often found in various scriptures and treatises. Although the words are hidden by clinging to one's own views, the meaning is revealed according to different capacities. For example, gods and ghosts see others differently, one in daylight, the other in darkness. Question: If, as you say, this meaning is found in various teachings, then why didn't those who transmitted the Dharma in the past talk about this meaning? Answer: The Tathāgata (Thus Come One) teaches according to the illness, prescribing the appropriate medicine. The capacities of beings are vastly different, and the methods of acupuncture vary. Teaching according to circumstances involves more expedient means than truth. Bodhisattvas create treatises based on the scriptures, daring not to violate them. Therefore, Vasubandhu in the Ten Bhumi Sutra Treatise discusses what can be said about the causal stage of practice. Nāgārjuna in the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) adheres to the ocean-like completeness of the Dharma and does not discuss certain things. This is because they are expounding the scriptures and not offering the ultimate teaching. Although those who transmit the Exoteric teachings will make profound meanings shallow, they neglect the secret teachings without reflection. Teachers silently keep them in their hearts, and students accumulate habits, forming fixed doctrines according to their schools. They strive to sharpen the spear to attack others, but have no time to seek the sword that harms themselves. Moreover, Buddhism gradually spread to China, from weak to prominent. The reign of Emperor Ming of Han was the beginning, and the reign of King Zhou was the end. All the translations made in between were of the Exoteric teachings. During the reigns of Emperor Xuanzong and Emperor Daizong, in the time of Vajrabodhi and Amoghavajra, Esoteric Buddhism flourished, and the discussion of secret interests became prevalent. The new medicine was short-lived, and the old diseases were not cured. As for the passages in the Laṅkāvatāra Sūtra about the Dharma Buddha's teaching, and the phrases in the Mahāprajñāpāramitopadeśa about the wondrous color of the self-nature body, they merely rely on memory to understand the words, and drive their own schools to select meanings. Alas, the ancient sages never tasted the ghee (the finest flavor). Question: If the principle is like this, then which sutras and treatises discuss the difference between Exoteric and Esoteric Buddhism? Answer: There are the Five Secret Golden Peak Sacred Position Sutra, the Mahāvairocana Tantra, the Laṅkāvatāra Sūtra, the Tattvasaṃgraha Tantra, etc. The Bodhi-citta-śāstra, the Mahāyāna-sūtrālaṃkāra, etc. These sutras and treatises briefly explain the difference between Exoteric and Esoteric Buddhism. The questioner said: Please tell me the proof. The answer is: Very well. I will show you the flying sun.
輪而破暗。揮金剛以摧迷。問者曰。唯唯欲聞。 龍猛菩薩釋大衍論云。一切眾生從無始來。皆有本覺無舍離時。何故眾生先有成佛後有成佛今有成佛。亦有勤行亦有不行。亦有聰明亦有暗鈍。無量差別。同有一覺皆悉一時發心修行到無上道。本覺佛性強劣別故如是差別。無明煩惱厚薄別故如是差別。若言如初者此事則不爾。所以者何。本覺佛性圓過恒沙之諸功德無增減故。若言如後者此事亦不爾。所以者何。一地斷義不成立故。如是種種無量差別皆依無明而得住持。于至理中無關而已。若如是者一切行者。斷一切惡修一切善。超於十地到無上地。圓滿三身具足四德。如是行者為明無明。如是行者無明分位非明分位。若爾清凈本覺從無始來不觀修行非得他力。性德圓滿本智具足。亦出四句亦離五邊。自然之言不能自然。清凈之心不能清凈。絕離絕離。如是本處為明無明。如是本處無明邊域非明分位。若爾一法界心非百非背千是。非中非中背天背天。演水之談足斷而止。審慮之量手亡而住。如是一心為明無明。如是一心無明邊域非明分位。三自一心摩訶衍法。一不能一假能入一。心不能心假能入心。實非我名。而立曰。我亦非自唱而契于自。如我立名而非實我。如自得唱而非實自。玄玄又玄遠遠又遠。如是勝處為明
【現代漢語翻譯】 現代漢語譯本 驅散黑暗，揮舞金剛般若以摧毀迷惑。提問者說：『我非常想聽。』 龍猛菩薩（Nāgārjuna，印度佛教哲學家）在《大衍論》中解釋說：『一切眾生從無始以來，都具有本覺（original enlightenment），從未舍離。為何眾生有先成佛、后成佛、今成佛的差別？也有勤奮修行和不修行，聰明和愚鈍的差別？無量的差別。同樣具有本覺，卻不能同時發心修行直至無上道（anuttara-samyak-sambodhi，無上正等正覺）？這是因為本覺佛性（Buddha-nature）的強弱不同，無明（ignorance）煩惱的厚薄不同，才導致這些差別。』 『如果說像最初那樣，那是不對的。為什麼呢？因為本覺佛性圓滿具足如恒河沙數般的功德，沒有增減。如果說像後來那樣，那也是不對的。為什麼呢？因為一地斷義（the meaning of cutting off at the first ground）不能成立。』 『像這樣種種無量的差別，都依賴於無明而得以維持。在至高的真理中，無關緊要。如果這樣，一切修行者，斷一切惡，修一切善，超越十地（ten bhūmis），到達無上地（unsurpassed ground），圓滿三身（trikāya，法身、報身、應身），具足四德（four virtues，常、樂、我、凈）。這樣的修行者，是明還是無明？這樣的修行者，無明是分位還是非明分位？』 『如果這樣，清凈本覺從無始以來，不觀修行，非得他力，性德圓滿，本智具足，也超出四句（four propositions），也遠離五邊（five extremes）。自然之言不能自然，清凈之心不能清凈。絕離，絕離。這樣的本處，是明還是無明？這樣的本處，無明是邊域還是非明分位？』 『如果這樣，一法界心（one mind of the Dharma-realm）非百非背，千是。非中非中背天背天。演水的談論應該停止，審慮的思量應該放下。這樣的一心，是明還是無明？這樣的一心，無明是邊域還是非明分位？』 『三自一心摩訶衍法（Mahāyāna Dharma，大乘佛法），一不能一，假能入一。心不能心，假能入心。實際上沒有『我』這個名字，而立名為『我』，也不是自己唱誦而契合于自己。如我立名而非真實的我，如自己唱誦而非真實的自己。玄妙又玄妙，遙遠又遙遠。』這樣的殊勝之處，是明還是無明？
【English Translation】 English version Dispelling darkness, wielding the Vajra to destroy delusion. The questioner said, 'I very much wish to hear.' Nāgārjuna Bodhisattva explains in the Mahāyāna Treatise: 'All sentient beings, from beginningless time, have inherent original enlightenment (buddha-nature), never abandoning it. Why then are there differences among sentient beings, some attaining Buddhahood earlier, some later, and some now? Some are diligent in practice, others are not; some are intelligent, others are dull. There are countless differences. All equally possess original enlightenment, yet they do not simultaneously aspire to practice until reaching unsurpassed enlightenment (anuttara-samyak-sambodhi)? This is because the strength of their inherent Buddha-nature differs, and the thickness of their ignorance (avidyā) and afflictions (kleśas) differs.' 'If it were like the beginning, that would not be correct. Why? Because the inherent Buddha-nature is perfectly endowed with merits like the sands of the Ganges, without increase or decrease. If it were like the end, that would also not be correct. Why? Because the meaning of cutting off at the first ground (bhūmi) cannot be established.' 'Thus, all these countless differences rely on ignorance for their sustenance. In the ultimate truth, they are irrelevant. If this is so, all practitioners, cutting off all evil and cultivating all good, transcending the ten grounds (daśa-bhūmi), reaching the unsurpassed ground, perfecting the three bodies (trikāya: dharmakāya, sambhogakāya, nirmāṇakāya) and possessing the four virtues (nitya, sukha, ātman, śubha), are such practitioners enlightened or ignorant? For such practitioners, is ignorance a division or a non-enlightened division?' 'If so, the pure original enlightenment, from beginningless time, does not rely on cultivation, nor does it depend on external power. Its inherent virtues are complete, and its original wisdom is fully possessed. It also transcends the four propositions (catuṣkoṭi) and is far from the five extremes (pañcānta). The words of nature cannot be natural, and the pure mind cannot be pure. Utterly detached, utterly detached. Is such a fundamental place enlightened or ignorant? In such a fundamental place, is ignorance a boundary or a non-enlightened division?' 'If so, the one mind of the Dharma-realm (Dharmadhātu) is neither a hundred nor against, a thousand is. Neither middle nor middle against heaven against heaven. The talk of flowing water should cease, and the measure of deliberation should be abandoned. Is such a one mind enlightened or ignorant? In such a one mind, is ignorance a boundary or a non-enlightened division?' 'The three self-one mind Mahāyāna Dharma, one cannot be one, but provisionally can enter one. Mind cannot be mind, but provisionally can enter mind. In reality, there is no name 'I', but it is established as 'I', and it is not self-proclaimed but in accordance with oneself. Just as I establish a name but it is not the real I, just as one obtains self-proclamation but it is not the real self. Mysterious and mysterious, distant and distant.' Is such a superior place enlightened or ignorant?
無明。如是勝處無明邊域非明分位。不二摩訶衍法唯是不二摩訶衍法。如是不二摩訶衍法為明無明。 喻曰。已上五重問答甚有深意。細心研核乃能詣極。一一深義不能染紙。審而思之。 又曰。何故不二摩訶衍法無因緣耶。是法極妙甚深獨尊。離機根故。何故離機根。無機根故。何須建立。非建立故。是摩訶衍法諸佛所得耶。能得於諸佛。諸佛得不故。菩薩二乘一切異生亦復如是。性德圓滿海是焉。所以者何。離機根故。離教說故。八種本法從因緣起。應于機故。順於說故。何故應機。有機根故。如是八種法諸佛所得耶。諸佛所得。得於諸佛。不故。菩薩二乘一切異生亦復如是。修行種因海是焉。所以者何。有機根故。有教說故。又云。諸佛甚深廣大義者。即是通總攝前所說門。所謂通攝三十三種本數法故。此義云何。言諸佛者即是不二摩訶衍法。所以者何。此不二法形於彼佛其德勝故。大本花嚴契經中作如是說。其圓圓海德諸佛勝。其一切佛不能成就圓圓海劣故。若爾何故分流花嚴契經中作如是說。盧舍那佛三種世間為其身心。三種世間攝法無餘。彼佛身心亦復無有所不攝焉。盧遮那佛雖攝三世間。而攝不攝故。是故無過。 喻曰。所謂不二摩訶衍及圓圓海德諸佛者即是自性法身。是名秘密藏。
【現代漢語翻譯】 現代漢語譯本 無明（avidyā，指對事物真相的迷惑和無知）。如此殊勝之處，無明所及的邊域並非光明的領域。不二摩訶衍法（advaya-mahāyāna-dharma，指超越二元對立的大乘佛法）唯是不二摩訶衍法。如此，不二摩訶衍法即是光明與無明。 譬如說，以上五重問答，含義極其深刻。細心研究推敲，方能達到極致。每一個深刻的含義都難以用文字完全表達，需要仔細思考。 又問，為何不二摩訶衍法沒有因緣（hetu-pratyaya，指事物產生的條件和關係）呢？此法極其精妙深奧，獨一無二，因為它超越了根機（indriya，指眾生的根器和能力）。為何超越根機？因為它沒有根機。沒有根機，又何須建立？因為它不是建立出來的。這摩訶衍法是諸佛（buddha，指覺悟者）所證得的嗎？它能證得諸佛，諸佛卻不能證得它。菩薩（bodhisattva，指追求覺悟的修行者）、二乘（聲聞和緣覺）以及一切凡夫眾生也是如此。自性功德圓滿如大海，就在於此。為什麼呢？因為它超越了根機，超越了教說。八種本法（指基於因緣而生的八種根本法則）從因緣而起，應和眾生的根機，順應教法的宣說。為何應和根機？因為有根機存在。如此，這八種法是諸佛所證得的嗎？諸佛能夠證得，卻不能完全擁有。菩薩、二乘以及一切凡夫眾生也是如此。修行種因如大海，就在於此。為什麼呢？因為有根機存在，有教法宣說。 又說，諸佛甚深廣大的意義，就是統攝前面所說的法門。所謂統攝三十三種本數法。此義如何解釋？說諸佛，即是不二摩訶衍法。為什麼呢？因為這不二之法，相對於諸佛，其功德更為殊勝。《大本華嚴契經》中如此說，其圓圓海的功德，諸佛更為殊勝，一切諸佛都不能成就圓圓海，因為他們相對來說較為遜色。如果這樣，為何分流的《華嚴契經》中又如此說，盧舍那佛（Vairocana Buddha，指光明遍照的佛）以三種世間（指欲界、色界、無色界）為其身心，三種世間所攝之法無所遺余，彼佛的身心也無所不攝。盧舍那佛雖然統攝三世間，但有攝與不攝，所以沒有過失。 譬如說，所謂不二摩訶衍以及圓圓海功德的諸佛，就是自性法身（svabhāva-dharmakāya，指佛的自性之身）。這就是所謂的秘密藏（guhya-kośa，指隱藏的深奧教義）。
【English Translation】 English version Avidyā (ignorance). In such a supreme place, the realm of avidyā is not the realm of light. Advaya-mahāyāna-dharma (the non-dual Great Vehicle Dharma) is solely advaya-mahāyāna-dharma. Thus, advaya-mahāyāna-dharma is both light and avidyā. For example, the above fivefold questions and answers are profoundly meaningful. Careful study and deliberation are required to reach the ultimate understanding. Each profound meaning cannot be fully expressed in writing; it requires careful contemplation. Furthermore, why does advaya-mahāyāna-dharma have no hetu-pratyaya (causes and conditions)? This Dharma is extremely subtle, profound, and unique because it transcends the indriya (faculties). Why does it transcend the faculties? Because it has no faculties. Having no faculties, why establish it? Because it is not established. Is this Mahāyāna Dharma attained by the Buddhas (enlightened ones)? It can attain the Buddhas, but the Buddhas cannot attain it. Bodhisattvas (enlightenment-seekers), the Two Vehicles (Śrāvakas and Pratyekabuddhas), and all ordinary beings are also the same. The perfection of inherent virtue is like the ocean; this is why. Why? Because it transcends the faculties and transcends teachings. The eight fundamental dharmas arise from causes and conditions, corresponding to the faculties and conforming to teachings. Why do they correspond to the faculties? Because faculties exist. Thus, are these eight dharmas attained by the Buddhas? The Buddhas can attain them, but cannot fully possess them. Bodhisattvas, the Two Vehicles, and all ordinary beings are also the same. Cultivating the seeds of practice is like the ocean; this is why. Why? Because faculties exist, and teachings are taught. Moreover, the profound and vast meaning of the Buddhas is the comprehensive collection of the previously mentioned teachings, encompassing the thirty-three fundamental numerical dharmas. How is this meaning explained? Saying 'Buddhas' refers to advaya-mahāyāna-dharma. Why? Because this non-dual Dharma, in relation to the Buddhas, has superior virtue. The Mahā-vaipulya-buddhāvataṃsaka-sūtra (Flower Garland Sutra) states, 'Its perfect ocean of virtues surpasses the Buddhas; all Buddhas cannot achieve the perfect ocean because they are relatively inferior.' If so, why does the divergent Avataṃsaka-sūtra say that Vairocana Buddha (the Buddha of radiant light) takes the three realms (desire realm, form realm, formless realm) as his body and mind, and the dharmas encompassed by the three realms are without remainder, and his body and mind encompass everything? Although Vairocana Buddha encompasses the three realms, there is both encompassing and not encompassing, so there is no fault. For example, the so-called non-dual Mahāyāna and the Buddhas with the virtues of the perfect ocean are the svabhāva-dharmakāya (the self-nature body of the Buddha). This is called the guhya-kośa (secret treasury).
亦名金剛頂大教王。等覺十地等不能見聞故得秘密號。具如金剛頂經說。 華嚴五教第一卷云。今將開釋迦佛海印三昧一乘教義略作十門。初明建立一乘者。然此一乘教義分齊開為二門。一別教二同教。初中亦二。一是性海果分。當是不可說義。何以故。不與教相應故。即十佛自境界也。故地論云因分可說果分不可說者是也。二是緣起因分即普賢境界也。又中卷十玄緣起無礙法門義云。夫法界緣起乃自在無窮。今以要門略攝為二。一者明究竟果證義。即十佛自境界也。二者隨緣約因辯教義。即普賢境界也。初義者圓融自在一即一切一切即一。不可說其狀相耳。如花嚴經中究竟果分國土海及十佛自體融義等者即其事也。不論因陀羅及微細等。此當不可說義。何以故。不與教相應故。故地論云因分可說果分不可說者即其義也。問。義若如是何故經中乃說佛不思議品等果耶。答。此果義是約緣形對為成因故說此果。非據究竟自在果。所以然者為不思議法品等與因位同會而說故。知形對耳。又云。問。上言果分離緣不可說相但論因分者。何故十信終心即辯作佛得果法也。答。今言作佛者。但初從見聞已去。乃至第二生即成解行。解行終心因位窮滿者。于第三生即得彼究竟自在圓融果矣。由此因體依果成故。但因位滿者勝進
【現代漢語翻譯】 現代漢語譯本 也稱為金剛頂大教王。因為等覺十地（菩薩修行的十個階段）的菩薩都不能完全理解和感知，所以被稱為秘密。詳細內容見《金剛頂經》。
《華嚴五教》第一卷說：現在將釋迦佛海印三昧（一種甚深的禪定狀態）的一乘教義（佛教的最高教義）略作十個方面的闡述。首先說明建立一乘的意義。這個一乘教義可以分為兩個方面：一是別教，二是同教。在別教中又分為兩個方面：一是性海果分（佛果的自性），這是不可說的，為什麼呢？因為它不與言教相應，是十佛（指諸佛）的自身境界。所以《地論》說，因分（修因的階段）可以言說，果分（證果的階段）不可言說，就是這個意思。二是緣起因分（萬法生起的因緣），這是普賢（象徵菩薩的行愿）的境界。另外，《華嚴經》中卷的十玄緣起無礙法門義說：法界的緣起是自在無窮的，現在用簡要的方法概括為兩個方面：一是說明究竟果證的意義，這是十佛的自身境界；二是隨順因緣，依據因來辨明教義，這是普賢的境界。第一個方面，圓融自在，一即一切，一切即一，無法用語言描述它的狀態。比如《華嚴經》中究竟果分的國土海以及十佛自體圓融的意義等，就是指這個。不論因陀羅網（帝釋天的宮殿，比喻重重無盡）以及微細等，這都是不可說的，為什麼呢？因為它不與言教相應。所以《地論》說，因分可以言說，果分不可言說，就是這個意思。
問：如果義理是這樣，為什麼經中還要說佛不思議品（佛的不可思議功德）等果呢？ 答：這種果義是依據因緣的相對關係而說的，是爲了成就因的緣故而說這種果，不是依據究竟自在的果。之所以這樣，是因為不思議法品等與因位（修行的階段）一同闡述，所以知道是相對而言的。又說：
問：上面說果分離緣不可說相，只論因分，那麼為什麼十信（菩薩修行的十個信心階段）終心（最後一個階段）就說成佛得果法呢？ 答：現在所說的成佛，只是從見聞佛法開始，乃至第二生就能成就解行（理解和實踐），解行終心因位圓滿的人，在第三生就能得到究竟自在圓融的果。因為因體依賴果成就，所以因位圓滿的人會更加精進。
【English Translation】 English version Also known as the King of the Great Teaching of Vajra Peak (Vajradhatu). It is called 'secret' because even Bodhisattvas in the Equal Enlightenment Tenth Ground (the ten stages of Bodhisattva practice) cannot fully understand and perceive it. Details can be found in the Vajradhatu Sutra.
The first volume of 'Huayan Five Teachings' says: Now, I will briefly explain the One Vehicle (the supreme teaching of Buddhism) doctrine of Shakyamuni Buddha's Samudra Mudra Samadhi (a profound state of meditation) in ten aspects. First, explain the meaning of establishing the One Vehicle. This One Vehicle doctrine can be divided into two aspects: one is the Distinct Teaching, and the other is the Common Teaching. In the Distinct Teaching, there are also two aspects: one is the Fruit Division of the Nature Sea (the inherent nature of Buddhahood), which is unspeakable. Why? Because it does not correspond to verbal teachings; it is the self-realm of the Ten Buddhas (referring to all Buddhas). Therefore, the 'Treatise on the Grounds' says that the causal division (the stage of cultivating causes) can be spoken, while the fruit division (the stage of attaining the fruit) cannot be spoken, which is what it means. The second is the Causal Division of Dependent Arising (the causes and conditions of the arising of all phenomena), which is the realm of Samantabhadra (symbolizing the vows and practices of Bodhisattvas). Furthermore, the meaning of the Ten Profound Dependent Arising Unobstructed Dharma Gates in the middle volume of the 'Huayan Sutra' says: The dependent arising of the Dharma Realm is free and infinite. Now, I will briefly summarize it into two aspects: one is to explain the meaning of the ultimate fruit attainment, which is the self-realm of the Ten Buddhas; the other is to follow the conditions and explain the teachings based on the causes, which is the realm of Samantabhadra. The first aspect is perfectly harmonious and free; one is all, and all is one. It is impossible to describe its state in words. For example, the Land Sea of the ultimate fruit division in the 'Huayan Sutra' and the meaning of the perfect fusion of the self-nature of the Ten Buddhas, etc., refer to this. Regardless of Indra's net (Indra's palace, a metaphor for endless layers) and subtle details, these are unspeakable. Why? Because they do not correspond to verbal teachings. Therefore, the 'Treatise on the Grounds' says that the causal division can be spoken, while the fruit division cannot be spoken, which is what it means.
Question: If the meaning is like this, why does the sutra still talk about the Buddha's Inconceivable Qualities (the Buddha's inconceivable merits) and other fruits? Answer: This fruit meaning is spoken based on the relative relationship of conditions, and it is spoken for the sake of accomplishing the cause. It is not based on the ultimate free fruit. The reason for this is that the Inconceivable Dharma Qualities, etc., are discussed together with the causal stage (the stage of practice), so we know that it is relative. It also says:
Question: Above, it was said that the fruit division is separate from conditions and cannot be described, and only the causal division is discussed. Then why is it said that the mind of the final stage of the Ten Faiths (the ten stages of Bodhisattva practice) is the Dharma of attaining Buddhahood and obtaining the fruit? Answer: The Buddhahood that is now spoken of only begins from hearing and seeing the Buddha's teachings, and even in the second life, one can accomplish understanding and practice. Those who have perfected the causal stage of understanding and practice will attain the ultimate free and perfect fruit in the third life. Because the causal body depends on the fruit to be accomplished, those who have perfected the causal stage will be even more diligent.
即沒于果海中。為是證境界故不可說耳。 喻曰。十地論及五教性海不可說文。與彼龍猛菩薩不二摩訶衍圓圓性海不可說言懸會。所謂因分可說者顯教分齊。果性不可說即是密藏本分也。何以知然。金剛頂經分明說故。有智者審思之。 天臺止觀第三卷云。此三諦理不可思議無決定性實不可說。若為緣說不出三意。一隨情說（即隨他意語）二隨情智說（即隨自他意語）三隨智說（即隨自意語）云何隨情說三諦。如盲不識乳為說具粖雪鶴四譬。四盲各各作解執起四諍。凡情愚翳亦復如是。不識三諦大悲方便而為說有門空門空有門非空非有門。是諸凡夫終不能見常樂我凈真實之相。各執空有互相是非如彼四盲所以常途解二諦者二十三家。家家不同各各異見執自非他。雖飲甘露傷命早夭（云云）隨智說三諦者。從初住去非但說中絕於視聽。真俗亦然。三諦玄微唯智所照。不可示不可思。聞者驚怪。非內非外非難非易。非相非非相非是世法無有相貌。百非洞遣四句皆亡。唯佛與佛乃能究盡。言語道斷心行處滅。不可以凡情圖想。若一若三皆絕情望尚非二乘所測。何況凡夫。如乳真色眼開乃見。徒費言語盲終不識。如是說者名為隨智說三諦相。即是隨自意語也。 喻曰。此宗所觀不過三諦。一念心中即具三諦。以此
【現代漢語翻譯】 現代漢語譯本：即是沉沒于果海之中。因為這是證悟境界的緣故，所以不可說啊。 比喻說，就像《十地論》以及五教所說的性海不可說的文字，與龍樹菩薩的『不二摩訶衍圓圓性海不可說』的說法遙相呼應。所謂因地可以說的部分，是顯教的範圍；果地的自性不可說，就是密藏的本分。為什麼知道是這樣呢？因為《金剛頂經》明白地這樣說。有智慧的人仔細思考它。 天臺宗《止觀》第三卷說：『這三諦的道理不可思議，沒有決定的自性，實在不可說。如果爲了因緣而說，離不開三種意圖：一是隨順眾生的情見而說（即隨他意語），二是隨順眾生的情見和智慧而說（即隨自他意語），三是隨順自己的智慧而說（即隨自意語）。』 什麼是隨順眾生的情見而說三諦呢？就像盲人不能識別乳，就為他們描述乳具有粖、雪、鶴四種比喻。四個盲人各自理解，執著己見，引發四種爭論。凡夫的情感愚昧昏暗也是這樣。不認識三諦的大悲方便，就為他們說有門、空門、空有門、非空非有門。這些凡夫始終不能見到常、樂、我、凈真實的相狀，各自執著空、有，互相爭論是非，就像那四個盲人一樣。所以通常解釋二諦的有二十三家，家家不同，各自持有不同的見解，認為自己是對的，別人是錯的。即使飲用甘露，也會損傷性命，早早夭折（云云）。隨順智慧而說三諦，從初住菩薩開始，不僅僅是言語停止，視聽也停止了，真諦和俗諦也是這樣。三諦玄妙精微，只有智慧才能照見，不可指示，不可思議。聽的人會感到驚怪。非內非外，非難非易，非相非非相，不是世間的法，沒有相貌。百種否定都已消除，四句也都消失了。只有佛與佛才能徹底明白。言語的道路斷絕，心識的活動也滅盡。不可以用凡夫的情感去揣測想像。無論是『一』還是『三』，都超越了情感的期望，尚且不是二乘所能測度的，更何況是凡夫。就像乳的真實顏色，眼睛睜開才能看見。白費口舌，盲人終究不能識別。這樣說，就叫做隨順智慧而說三諦的相狀，也就是隨順自己的意願而說。 比喻說，這個宗派所觀的，不過是三諦。一念心中就具備三諦。用這個
【English Translation】 English version: That is, submerged in the ocean of fruition (Guo Hai). Because it is the state of enlightenment, it is unspeakable. For example, the 'unspeakable' words of the nature-ocean (Xing Hai) in the Ten Stages Sutra (Shi Di Lun) and the Five Teachings, resonate with Nagarjuna's (Long Meng) statement that the 'non-dual Mahayana perfect and complete nature-ocean is unspeakable'. The part that can be spoken of in the cause (hetu) is the scope of the exoteric teachings; the nature of the fruit (phala) that is unspeakable is the original share of the esoteric teachings (Mi Zang). How do we know this? Because the Vajrasekhara Sutra (Jin Gang Ding Jing) clearly states it. The wise should carefully consider it. The third volume of Tiantai's (Tian Tai) Mohe Zhiguan (Zhi Guan) says: 'The principle of these three truths (San諦) is inconceivable, without a fixed nature, and truly unspeakable. If one speaks of it due to conditions, it cannot be separated from three intentions: first, speaking according to sentient beings' feelings (i.e., speaking according to others' intentions); second, speaking according to sentient beings' feelings and wisdom (i.e., speaking according to both one's own and others' intentions); third, speaking according to one's own wisdom (i.e., speaking according to one's own intentions).' What is speaking of the three truths according to sentient beings' feelings? It is like blind people not being able to recognize milk, so one describes milk to them using the four metaphors of 'having 粖 (fine powder)', 'snow', 'crane', and 'four similes'. Each of the four blind people interprets it differently, clinging to their own views and giving rise to four disputes. The foolishness and ignorance of ordinary people are also like this. Not recognizing the great compassion and skillful means of the three truths, one speaks to them of the 'gate of existence', the 'gate of emptiness', the 'gate of emptiness and existence', and the 'gate of neither emptiness nor existence'. These ordinary people ultimately cannot see the true characteristics of permanence, bliss, self, and purity (Chang, Le, Wo, Jing), each clinging to emptiness and existence, arguing with each other, just like those four blind people. Therefore, there are twenty-three schools that usually interpret the two truths (two levels of truth), each school is different, each holding different views, considering themselves right and others wrong. Even if they drink nectar, they will damage their lives and die young (etc.). Speaking of the three truths according to wisdom, from the stage of the first abode (初住) onwards, not only does speech cease, but also seeing and hearing, and so it is with the true and conventional truths. The three truths are profound and subtle, only wisdom can illuminate them, they cannot be pointed out, cannot be conceived. Those who hear it will be astonished. Neither inside nor outside, neither difficult nor easy, neither a characteristic nor a non-characteristic, not worldly dharmas, without any appearance. A hundred negations are completely eliminated, and all four phrases are gone. Only Buddha and Buddha can fully understand it. The path of language is cut off, and the activity of the mind is extinguished. It cannot be imagined by ordinary people's feelings. Whether 'one' or 'three', it surpasses emotional expectations, and is not even measurable by the two vehicles (二乘), let alone ordinary people. It is like the true color of milk, only seen when the eyes are opened. Wasting words, the blind will never recognize it. Speaking in this way is called speaking of the characteristics of the three truths according to wisdom, which is speaking according to one's own intentions.' For example, what this school observes is nothing more than the three truths. In a single thought, one possesses all three truths. Using this
為妙。至如彼百非洞遣四句皆亡。唯佛與佛乃能究盡。此宗他宗以此為極。此則顯教關楔。但真言藏家以此為入道初門不是秘奧。仰覺薩埵不可不思。 楞伽經云。佛告大惠。我為曾行菩薩行諸聲聞等依無餘涅槃而與授記。大惠我與聲聞授記者。為怯弱眾生生勇猛心。大惠此世界中及余佛國。有諸眾生行菩薩行而復樂聲聞法行。為轉彼心取大菩提。應化身佛為應化聲聞授記。非報佛法身佛而授記莂。 喻曰。依此文法華經者是應化佛所說。何以故。為應化聲聞等佛授記莂故。或者談法身說。甚誣罔而已。 慈恩法師二諦義云。瑜伽唯識二諦各有四重。世俗諦四名者。一世間世俗諦（亦名有名無實諦）二道理世俗諦（亦名隨事差別諦）三證得世俗諦（亦名方便安立諦）四勝義世俗諦（亦名假名非安立諦）勝義諦四名者。一世間勝義諦（亦名體用顯現諦）二道理勝義諦（亦名因果差別諦）三證得勝義諦（亦名依門顯實諦）四勝義勝義諦（亦名廢詮談旨諦）前之三種名安立勝義諦。第四一種非安立勝義諦。又云。勝義勝義者。體妙離言迥超眾法名為勝義。聖智內證過前四俗複名勝義諦。又云。第四勝義勝義諦者。謂非安立廢詮談旨一真法界也。 喻曰。此章中勝義勝義廢詮談旨聖智內證一真法界體妙離言等
【現代漢語翻譯】 現代漢語譯本： 這是非常微妙的。至於那百種否定，徹底消除四句分別，只有佛與佛才能完全理解。其他宗派都以此為最高境界。這只是顯教的關要。但密教認為這是進入佛道的最初門徑，並非深奧的秘密。修行者不可不深思。 《楞伽經》說：佛告訴大慧（Mahamati，菩薩名）。我為那些曾經修行菩薩行，以及諸位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）等，依據無餘涅槃（nirvāṇa，一種涅槃的境界）而給予授記（vyākaraṇa，預言未來成佛）。大慧，我給聲聞授記，是爲了讓怯弱的眾生生起勇猛之心。大慧，在這個世界以及其他佛國，有些眾生修行菩薩行，卻又樂於聲聞法行，爲了轉變他們的心，讓他們趣向大菩提（mahābodhi，偉大的覺悟），應化身佛為應化的聲聞授記，而不是報身佛或法身佛給予授記。 比喻說：依照這段經文，《法華經》是應化佛所說。為什麼呢？因為應化佛為應化的聲聞等授記。如果有人說是法身佛所說，那就非常荒謬了。 慈恩法師在《二諦義》中說：瑜伽行派和唯識宗的二諦（兩條真理）各有四重。世俗諦（saṃvṛti-satya，相對真理）的四種名稱是：一、世間世俗諦（也叫有名無實諦）；二、道理世俗諦（也叫隨事差別諦）；三、證得世俗諦（也叫方便安立諦）；四、勝義世俗諦（也叫假名非安立諦）。勝義諦（paramārtha-satya，絕對真理）的四種名稱是：一、世間勝義諦（也叫體用顯現諦）；二、道理勝義諦（也叫因果差別諦）；三、證得勝義諦（也叫依門顯實諦）；四、勝義勝義諦（也叫廢詮談旨諦）。前三種稱為安立勝義諦，第四種稱為非安立勝義諦。 又說：勝義勝義，其本體微妙，超越言語，遠遠超過一切法，稱為勝義。聖智內在證悟，超過前面的四種世俗諦，又稱為勝義諦。又說：第四種勝義勝義諦，指的是非安立，廢除言語詮釋，直接談論旨歸的一真法界（dharmadhātu，法界）。 比喻說：這一章中的勝義勝義、廢詮談旨、聖智內證、一真法界、體妙離言等。
【English Translation】 English version: This is extremely subtle. As for those hundred negations, completely eliminating the fourfold distinctions, only Buddhas can fully comprehend it. Other schools consider this the ultimate state. This is merely a key point in exoteric teachings. However, esoteric schools regard it as the initial gateway to the Buddhist path, not a profound secret. Practitioners must contemplate this deeply. The Laṅkāvatāra Sūtra says: The Buddha told Mahamati (a Bodhisattva's name): 'I have given predictions (vyākaraṇa, prophecy of future Buddhahood) to those who have practiced the Bodhisattva path, as well as to the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), based on their reliance on Nirvāṇa without remainder (nirvāṇa, a state of nirvana). Mahamati, my giving predictions to Śrāvakas is to inspire courage in timid beings. Mahamati, in this world and in other Buddha-lands, there are beings who practice the Bodhisattva path but are also fond of the Śrāvaka path. To transform their minds and lead them towards Mahābodhi (great enlightenment), the Nirmāṇakāya Buddha (transformation body of the Buddha) gives predictions to the transformed Śrāvakas, not the Sambhogakāya Buddha (reward body of the Buddha) or the Dharmakāya Buddha (dharma body of the Buddha).' For example: According to this passage, the Lotus Sūtra was spoken by the Nirmāṇakāya Buddha. Why? Because the Nirmāṇakāya Buddha gives predictions to the transformed Śrāvakas, etc. If someone says it was spoken by the Dharmakāya Buddha, that is utterly absurd. Master Ci'en in the Treatise on the Two Truths says: The Yogācāra and Vijñānavāda schools each have four levels of the two truths (two kinds of truth). The four names of Saṃvṛti-satya (conventional truth) are: 1. Worldly Saṃvṛti-satya (also called truth of name only without substance); 2. Truth of reasoning Saṃvṛti-satya (also called truth of differentiation according to events); 3. Truth of attainment Saṃvṛti-satya (also called truth of expedient establishment); 4. Paramārtha-saṃvṛti-satya (also called truth of provisional name without establishment). The four names of Paramārtha-satya (ultimate truth) are: 1. Worldly Paramārtha-satya (also called truth of manifestation of essence and function); 2. Truth of reasoning Paramārtha-satya (also called truth of differentiation of cause and effect); 3. Truth of attainment Paramārtha-satya (also called truth of reliance on the gate to reveal reality); 4. Paramārtha-paramārtha-satya (also called truth of abandoning explanation and discussing the essence). The first three are called established Paramārtha-satya, and the fourth is called non-established Paramārtha-satya. It is also said: Paramārtha-paramārtha, its essence is subtle, transcends language, and far surpasses all dharmas, is called Paramārtha. The inner realization of sacred wisdom, surpassing the previous four conventional truths, is also called Paramārtha-satya. It is also said: The fourth Paramārtha-paramārtha-satya refers to the non-established, abandoning verbal explanation, and directly discussing the essence of the Dharmadhātu (dharma realm). For example: In this chapter, Paramārtha-paramārtha, abandoning explanation and discussing the essence, inner realization of sacred wisdom, Dharmadhātu, subtle essence transcending language, etc.
。如是絕離即是顯教分域。言因位人等四種言語皆不能及。唯有自性法身以如義真實言能說是絕離境界。是名真言秘密教。金剛頂等經是也。 智度論第五云。不生不滅不斷不常不一不異不去不來。因緣生法滅諸戲論。佛能說是我今當禮。乃至諸法不生不滅非不生非不滅。非非不生滅亦非非非不生滅。已得解脫非空非不空。如是等舍滅諸戲論。言語道斷深入佛法。心通無礙不動不退名無生忍。是助佛道初門。又三十一云。複次離有為則無無為。所以者何。有為法實相即是無為。無為相者則非有為。但為眾生顛倒故。分別說有為相者生滅住異。無為相者不生不滅不住不異。是為入佛法之初門。龍猛菩薩般若燈論觀涅槃品頌云。 彼第一義中 佛本不說法 佛無分別者 說大乘不然 化佛說法者 是事則不然 佛無心說法 化者非是佛 于第一義中 彼亦不說法 無分別性空 有悲心不然 眾生無體故 亦無有佛體 彼佛無體故 亦無悲愍心 分別明菩薩釋云。此中明第一義者。一相故所謂無相。無佛亦無大乘。第一義者是不二智境界。汝說偈者正是說我佛法道理。今當爲汝說如來身。如來身者雖無分別。以先種利他願力。為大誓莊嚴熏修故。能攝一切眾生。
於一切時起化佛身。因此化身有文字章句次第出聲。不共一切外道聲聞辟支佛故。而為開演二種無我。為欲成就第一義波羅蜜故。為欲成就最上乘者故。名為大乘。有第一義佛故。依止彼佛而起化身。從此化身起于說法。由第一義佛為說法因故。不壞我所立義。亦不壞世間所欲。又云。第一義中如幻如化。誰說誰聽。以是故如來無處所。無一法為說。又觀邪見品云。般若中說。佛告勇猛極勇猛菩薩。知色非起見處亦非斷見處。乃至受想行識非起見處亦非斷見處者。是名般若波羅蜜。今以無起等差別緣起令開解者。所謂息一切戲論及一異等種種見悉皆寂滅。是自覺法。是如虛空法。是無分別法。是第一義境界法。以如是等真實甘露而令開解。是一部論宗。 喻曰。今依斯文。明知。中觀等息諸戲論寂滅絕離以為宗極。如是義意皆是遮情之門。不是表德之謂。論主自斷入道初門。有意智者留心九思之。 龍樹菩薩大智度論三十八云。佛法中有二諦。一者世諦。二者第一義諦。為世諦故說有眾生。為第一義諦故說眾生無所有。復有二種。有知名字相。有不知名字相。譬如軍立密號有知者有不知者。復有二種。有初習行有久習行。有著者有不著者。有知他意有不知他意者（離有言辭知其寄言以自宣理）為不知名字相初
【現代漢語翻譯】 現代漢語譯本： 於一切時顯現化佛之身。因此化身帶有文字章句，次第發出聲音，不與一切外道、聲聞、辟支佛相同，而是爲了開演兩種無我（人無我、法無我）。爲了成就第一義波羅蜜（paramita，到彼岸），爲了成就最上乘（Mahayana，大乘）的人，所以名為大乘。因為有第一義佛，依止彼佛而顯現化身，從此化身開始說法。由於第一義佛是說法的因，所以不破壞我所建立的義理，也不破壞世間所希望的。又說，在第一義中，一切如幻如化，誰說誰聽呢？因此，如來沒有固定的處所，沒有一法可說。又《觀邪見品》中說，《般若經》中，佛告訴勇猛極勇猛菩薩，知道色（rupa，物質）不是產生見解的地方，也不是斷滅見解的地方，乃至受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）不是產生見解的地方，也不是斷滅見解的地方，這叫做般若波羅蜜。現在用無起等差別緣起使人開悟，就是息滅一切戲論以及一異等種種見解，全部寂滅。這是自覺之法，是如虛空之法，是無分別之法，是第一義境界之法。用這些真實甘露使人開悟，這是一部論的宗旨。
比喻說，現在依據這段文字，明確知道，中觀等宗派以息滅諸戲論、寂滅絕離作為宗旨。這樣的意義都是遮情之門，不是表述功德。論主自己斷絕了入道的初門，有智慧的人要留心思考。
龍樹菩薩《大智度論》第三十八卷說，佛法中有二諦（satya，真諦）：一是世諦（samvriti-satya，俗諦），二是第一義諦（paramartha-satya，勝義諦）。爲了世諦的緣故，說有眾生；爲了第一義諦的緣故，說眾生無所有。又有兩種人：一種是知道名字相的，一種是不知道名字相的。譬如軍隊設立密號，有知道的人，有不知道的人。又有兩種人：一種是初學的人，一種是久學的人。有執著的人，有不執著的人。有知道他人心意的人，有不知道他人心意的人（離開言辭就能知道他所寄託的意義，用來宣揚自己的道理）。爲了不知道名字相的初學者
【English Translation】 English version: At all times, he manifests a transformation body of the Buddha. Therefore, this transformation body has words and sentences, and emits sounds in sequence, which are different from all non-Buddhist paths, Sravakas (hearers), and Pratyekabuddhas (solitary Buddhas). It is to expound the two kinds of non-self (non-self of person, non-self of phenomena). It is called Mahayana (Great Vehicle) in order to accomplish the first meaning of Paramita (perfection), and to accomplish those who aspire to the highest vehicle. Because there is the Buddha of the first meaning, the transformation body is manifested relying on that Buddha, and from this transformation body, the Dharma is preached. Because the Buddha of the first meaning is the cause of preaching the Dharma, it does not destroy the meaning established by 'my' (the speaker), nor does it destroy what the world desires. It is also said that in the first meaning, everything is like illusion and transformation, who speaks and who listens? Therefore, the Tathagata (Thus Come One) has no fixed place, and there is no Dharma to be spoken. Furthermore, in the chapter on 'Observing Wrong Views', it is said in the Prajna Sutra (Perfection of Wisdom Sutra) that the Buddha told the courageous and extremely courageous Bodhisattva (enlightenment being) that knowing that Rupa (form, matter) is neither a place where views arise nor a place where views cease, and even Vedana (feeling), Samjna (perception), Samskara (volition), and Vijnana (consciousness) are neither places where views arise nor places where views cease, this is called Prajna Paramita. Now, using the dependent origination of no arising and other differences to enlighten people, it is to extinguish all conceptual elaborations and all kinds of views such as oneness and difference, all of which are extinguished. This is the Dharma of self-awareness, the Dharma like space, the Dharma without discrimination, and the Dharma of the realm of the first meaning. Using these true nectar to enlighten people, this is the doctrine of a treatise.
By way of analogy, now based on this text, it is clearly known that the Madhyamaka (Middle Way) and other schools take the extinction of all conceptual elaborations, quiescence, and detachment as their ultimate goal. Such meanings are all the gates of negating emotions, not expressing virtues. The author of the treatise himself cuts off the initial gate of entering the path, and those with wisdom should pay attention and think deeply.
Nagarjuna Bodhisattva's Mahaprajnaparamitopadesa (Great Discourse on the Perfection of Wisdom), chapter 38, says that there are two truths (satya) in the Buddha's Dharma: one is Samvriti-satya (conventional truth), and the other is Paramartha-satya (ultimate truth). For the sake of Samvriti-satya, it is said that there are sentient beings; for the sake of Paramartha-satya, it is said that sentient beings are without anything. There are also two kinds of people: one knows the characteristics of names, and the other does not know the characteristics of names. For example, an army sets up secret codes, some know them, and some do not. There are also two kinds of people: one is a beginner, and the other has practiced for a long time. Some are attached, and some are not attached. Some know the minds of others, and some do not know the minds of others (apart from words, they can know the meaning he entrusts, and use it to proclaim his own principles). For beginners who do not know the characteristics of names
習行著者不知他意者故說無眾生。為知名字相久習行不著知他意者故說言有眾生。 喻曰。初重二諦與常談同。次二諦有八種人。為不知名字相等四人說真諦中無佛無眾生。為后四人故說真諦中有佛有眾生。審思之。所謂密號名字相等義。真言教中分明說之。故菩提場經云文殊白佛言。世尊以幾所名號於世界轉。佛言。所謂名帝釋名梵王。名大自在名自然名地。名寂靜名涅槃。名天名阿蘇羅名空。名勝名義名不實名三摩地。名悲者名慈。名水天名龍名藥叉名仙名三界主。名光名火名鬼主。名有名不有名分別名無分別。名蘇彌盧名金剛。名常名無常。名真言名大真言。名海名大海。名日名月名云名大云。名人主名大人主。名龍象名阿羅漢害煩惱。名非異名非不異。名命名非命名山名大山。名不滅名不生名真如名真如性。名實際名實際性。名法界名實名無二名有相。文殊師利。我於此世界成就五阿僧祇百千名號。調伏成就諸眾生。如來無功用無量種真言色力事相而轉。 龍樹釋大衍論云。言說有五種。名字有二種。心量有十種。契經異說故。論曰。言說有五。云何為五。一者相言說。二者夢言說。三者妄執言說。四者無始言說。五者如義言說。楞伽契經中作如是說。大慧相言說者。所謂執著色等諸相而生。大慧夢
言說者。念本受用虛妄境界依境界夢。覺已知依虛妄境界不實而生。大慧執著言說者。念本所聞所作業生。大慧無始言說者。從無始來執著戲論煩惱種子勛習而生。三昧契經中作如是說。舍利弗言。一切萬法皆悉言文。言文之相即非為義。如實之義不可言說。今者如來云何說法佛言我說法者。以汝眾生在生說故說不可說。是故說之。我所說者義語非文。眾生說者文語非義。語非義語者皆悉空無。空無之言無言于義。不言義者皆是妄語。如義語者。實空不空。空實不實。離於二相中間不中。不中之法離於三相。不見處所。如如如說故。如是五中前四言說虛妄說故不能談真。后一言說如實說故得談真理。馬鳴菩薩據前四故作如是說。離言說相。心量有十。云何為十。一者眼識心。二者耳識心。三鼻識心。四舌識心。五身識心。六意識心。七末那識心。八阿梨耶識心。九者多一識心十一一識心。如是十中初九種心不緣真理。后一種心得緣真理而為境界。今據前九作如是說離心緣相。 喻曰。言語心量等離不離之義此論明說。顯教智者詳而解迷。金剛頂發菩提心論云。諸佛菩薩昔在因地發是心已。勝義行愿三摩地為戒。乃至成佛無時暫忘。惟真言法中即身成佛故是說三摩地法。于諸教中闕而不書。 喻曰。此論者龍樹
【現代漢語翻譯】 現代漢語譯本： 言說者，依于念頭和原本所受用的虛妄境界，如同依于境界而做夢。覺悟的人知道所依的虛妄境界是不真實的，因此而生起（覺悟）。大慧啊，執著于言說者，是由於念頭和原本所聽聞、所造作而生起的。大慧啊，無始以來的言說者，是從無始以來執著於戲論煩惱的種子和熏習而生起的。《三昧契經》中這樣說：舍利弗說：『一切萬法都是言語文字，言語文字的表相並不是真實的意義，真實的意義是不可言說的。』現在如來您為什麼說法呢？佛說：『我說法，是因為你們眾生處在有生有說的狀態，所以說不可說，因此才說。我所說的，是義語而不是文語，眾生所說的，是文語而不是義語。語言不是義語，都是空無。空無的言語，無法表達真實的意義。不表達真實意義的，都是妄語。』如果說是義語，那就是真實而空，空而真實，不落於二相，處於中間而不執著于中間。不執著于中間的法，就脫離了三相，不見處所。如如地說，所以是這樣。這五種說法中，前四種言說是虛妄的，所以不能談論真理。后一種言說是如實的，所以能夠談論真理。馬鳴菩薩根據前四種說法，這樣說：脫離言說之相，心量有十種。哪十種呢？一是眼識心，二是耳識心，三是鼻識心，四是舌識心，五是身識心，六是意識心，七是末那識心（manas-vijnana，意根識），八是阿梨耶識心（alaya-vijnana，藏識），九是多一識心，十是一一識心。這十種心中，前九種心不能緣于真理，后一種心能夠緣于真理而作為境界。現在根據前九種說法，這樣說：脫離心緣之相。 比喻說：言語、心量等，離與不離的意義，這部論中明白地說出。顯教的智者詳細地解釋，解開迷惑。《金剛頂發菩提心論》說：諸佛菩薩過去在因地發菩提心之後，以勝義行愿三摩地（samadhi，三昧、定）為戒，乃至成佛都沒有片刻忘記。只有真言法（mantra，咒語）中才能即身成佛，所以才說三摩地法，在其他教派中缺少而沒有記載。 比喻說：這部論的作者是龍樹（Nagarjuna）。
【English Translation】 English version: The speaker relies on thoughts and the illusory realms that are originally enjoyed, just as one dreams based on realms. An enlightened person knows that the illusory realms relied upon are unreal, and thus enlightenment arises. O Mahamati, clinging to the speaker arises from thoughts and what has been heard and done originally. O Mahamati, the speaker from beginningless time arises from clinging to the seeds of playful afflictions and their habitual tendencies since beginningless time. The Samadhi Sutra says this: Shariputra said, 'All dharmas are words and texts, and the appearance of words and texts is not the true meaning; the true meaning is unspeakable.' Now, why does the Tathagata preach the Dharma? The Buddha said, 'I preach the Dharma because you sentient beings are in a state of being born and speaking, so I speak the unspeakable, and therefore I speak. What I speak is meaning-speech, not word-speech; what sentient beings speak is word-speech, not meaning-speech. Speech that is not meaning-speech is all empty and nonexistent. Empty and nonexistent words cannot express the true meaning. Those who do not speak the true meaning are all lying.' If it is meaning-speech, then it is real and empty, empty and real, not falling into duality, being in the middle without clinging to the middle. The Dharma that does not cling to the middle is free from the three characteristics and cannot be found anywhere. Speaking according to suchness, therefore it is so. Among these five kinds of speech, the first four are false, so they cannot discuss the truth. The last one is truthful, so it can discuss the truth. Ashvaghosa Bodhisattva, based on the first four, says this: Separated from the aspect of speech, the mind-measure has ten kinds. What are the ten? First is the eye-consciousness mind, second is the ear-consciousness mind, third is the nose-consciousness mind, fourth is the tongue-consciousness mind, fifth is the body-consciousness mind, sixth is the mind-consciousness, seventh is the manas-vijnana (manas-vijnana, mind consciousness), eighth is the alaya-vijnana (alaya-vijnana, storehouse consciousness), ninth is the more-one consciousness, and tenth is the one-one consciousness. Among these ten minds, the first nine cannot be related to the truth, and the last one can be related to the truth as an object. Now, based on the first nine, it is said: Separated from the aspect of mind-relation. The metaphor says: The meaning of separation and non-separation of language, mind-measure, etc., is clearly stated in this treatise. The wise men of the exoteric teachings explain in detail and dispel confusion. The Vajrasekhara Bodhicitta Treatise says: After the Buddhas and Bodhisattvas made this vow on the causal ground in the past, they took the samadhi (samadhi, concentration) of the supreme meaning of conduct and vows as precepts, and never forgot it until they became Buddhas. Only in the mantra (mantra, incantation) Dharma can one become a Buddha in this very life, so the samadhi Dharma is spoken, which is lacking and not recorded in other teachings. The metaphor says: The author of this treatise is Nagarjuna (Nagarjuna).
大聖所造千部論中密藏肝心論也。是故顯密二教差別淺深。及成佛遲速勝劣皆說此中。謂諸教者他受用身及變化身等所說諸顯教也。是說三摩地法者。自性法身所說秘密真言三摩地門是也。所謂金剛頂十萬頌經等是也。 辨顯密二教論捲上
辨顯密二教論卷下 六波羅蜜經云。 法寶自性恒清凈 諸佛世尊如是說 客塵煩惱之所覆 如雲能翳日光明 無垢法寶眾緣備 常樂我凈悉圓滿 法性清凈云何求 無分別智而能證 第一法寶即是摩訶般若解脫法身。第二法寶謂戒定智慧諸妙功德。所謂三十七菩提分法。乃至以修此法而能證彼清凈法身。第三法寶者所謂過去無量諸佛所說正法及我今所說。所謂八萬四千諸妙法蘊。乃至調伏純熟有緣眾生。而令阿難陀等諸大弟子一聞于耳皆悉憶持。攝為五分。一素呾纜。二毗奈耶。三阿毗達磨。四般若波羅蜜多。五陀羅尼門。此五種藏教化有情。隨所應度而為說之。若彼有情樂處山林常居閑寂修靜慮者。而為彼說素呾纜藏。若彼有情樂習威儀護持正法。一味和合令得久住。而為彼說毗奈耶藏。若彼有情樂說正法分別性相。循環研核究竟甚深。而為彼說阿毗達磨藏。若彼有情樂習大乘真實智慧離於我法執著分別。而為彼說
【現代漢語翻譯】 現代漢語譯本： 大聖（指偉大的聖者，通常指佛或菩薩）所造的千部論著中，這部《密藏肝心論》是核心。因此，顯教和密教的差別、深淺，以及成佛的遲速、優劣，都在這部論中說明。所謂的諸教，是指他受用身（Sambhogakāya）及變化身（Nirmāṇakāya）等所說的各種顯教。而所說的三摩地法，是指自性法身（Svabhāvakakāya）所說的秘密真言三摩地門，例如《金剛頂十萬頌經》等。
《辨顯密二教論》捲上
《辨顯密二教論》卷下
《六波羅蜜經》中說： 『法寶的自性恒常清凈，諸佛世尊都是這樣說的。' 『客塵煩惱覆蓋著它，就像云能遮蔽太陽的光明。' 『無垢的法寶具備各種因緣，常樂我凈完全圓滿。' 『法性清凈，如何才能求得？要用無分別智才能證得。』 第一法寶就是摩訶般若（Mahā-prajñā）解脫法身（Mukti-dharmakāya）。第二法寶是指戒、定、智慧等各種妙功德，也就是三十七菩提分法。通過修習這些法，就能證得清凈法身。第三法寶是指過去無量諸佛所說的正法，以及我現在所說的，也就是八萬四千種妙法蘊。用來調伏、成熟有緣的眾生，使阿難陀（Ānanda）等諸大弟子一聽就能全部憶持。這些法可以歸納為五分：一、素呾纜（Sūtra，經）；二、毗奈耶（Vinaya，律）；三、阿毗達磨（Abhidharma，論）；四、般若波羅蜜多（Prajñāpāramitā，般若波羅蜜）；五、陀羅尼門（Dhāraṇī，總持）。這五種藏教化有情，根據他們應被度化的方式而為他們宣說。如果那些有情喜歡住在山林，常居閑寂之處修習靜慮，就為他們宣說素呾纜藏。如果那些有情喜歡學習威儀，護持正法，一心和合以使正法長久住世，就為他們宣說毗奈耶藏。如果那些有情喜歡宣說正法，分別性相，循環研核，探究甚深之處，就為他們宣說阿毗達磨藏。如果那些有情喜歡學習大乘真實智慧，遠離對我和法的執著分別，就為他們宣說
【English Translation】 English version: Among the thousands of treatises composed by the Great Sage (referring to a great saint, usually a Buddha or Bodhisattva), this 'Essence of the Secret Treasury' is the core. Therefore, the differences and depths between the Exoteric and Esoteric teachings, as well as the speed and superiority of attaining Buddhahood, are all explained in this treatise. The so-called teachings refer to the various Exoteric teachings spoken by the Sambhogakāya (Enjoyment Body) and Nirmāṇakāya (Transformation Body), etc. The Samādhi Dharma mentioned refers to the secret mantra Samādhi gate spoken by the Svabhāvakakāya (Essence Body), such as the 'Vajrasekhara Ten Thousand Verse Sutra', etc.
'Distinguishing the Exoteric and Esoteric Teachings' - Volume 1
'Distinguishing the Exoteric and Esoteric Teachings' - Volume 2
The 'Six Pāramitā Sutra' says: 'The Dharma Jewel's nature is eternally pure, as all Buddhas and World-Honored Ones have said.' 'It is covered by the defilements of adventitious dust, just as clouds can obscure the sun's light.' 'The immaculate Dharma Jewel possesses all conditions, and is complete with eternity, bliss, self, and purity.' 'How can one seek the purity of Dharma-nature? It can only be realized through non-discriminating wisdom.' The first Dharma Jewel is the Mahā-prajñā (Great Wisdom) Mukti-dharmakāya (Liberation Body). The second Dharma Jewel refers to the various wonderful merits such as precepts, concentration, and wisdom, which are the thirty-seven limbs of enlightenment. By practicing these Dharmas, one can realize the pure Dharmakāya. The third Dharma Jewel refers to the correct Dharma spoken by countless Buddhas in the past, as well as what I am speaking now, which are the eighty-four thousand wonderful Dharma aggregates. These are used to tame and mature sentient beings with affinity, so that great disciples such as Ānanda (Joy) can remember everything they hear. These Dharmas can be summarized into five divisions: 1. Sūtra (Discourses); 2. Vinaya (Discipline); 3. Abhidharma (Higher Knowledge); 4. Prajñāpāramitā (Perfection of Wisdom); 5. Dhāraṇī (Incantations). These five collections teach sentient beings, speaking to them according to how they should be liberated. If those sentient beings like to live in the mountains, often residing in quiet places to practice meditation, then the Sūtra collection is spoken to them. If those sentient beings like to learn deportment, protect the correct Dharma, and be united in harmony so that it may abide for a long time, then the Vinaya collection is spoken to them. If those sentient beings like to speak about the correct Dharma, distinguish characteristics and appearances, repeatedly examine and investigate, and explore profound depths, then the Abhidharma collection is spoken to them. If those sentient beings like to learn the true wisdom of the Mahayana, and be free from attachment and discrimination towards self and Dharma, then
般若波羅蜜多藏。若彼有情不能受持契經調伏對法般若。或復有情造諸惡業四重八重五無間罪謗方等經一闡提等種種重罪使得銷滅。速疾解脫頓悟涅槃。而為彼說諸陀羅尼藏。此五法藏譬如乳酪生蘇熟蘇及妙醍醐。契經如乳調伏如酪。對法教者如彼生蘇。大乘般若猶如熟蘇。總持門者譬如醍醐。醍醐之味乳酪蘇中微妙第一。能除諸病令諸有情身心安樂。總持門者契經等中最為第一。能除重罪令諸眾生解脫生死速證涅槃安樂法身。複次慈氏我滅度后。令阿難陀受持所說素呾纜藏。其鄔波離受持所說毗奈耶藏。迦多衍那受持所說阿毗達磨藏。曼殊室利菩薩受持所說大乘般若波羅蜜多。其金剛手菩薩受持所說甚深微妙諸總持門。 喻曰。今依斯經文。佛以五味配當五藏。總持稱醍醐四味譬四藏。振旦人師等。爭盜醍醐各名自宗。若鑒斯經則掩耳之智不待剖割。 楞伽經云。我乘內證智。妄覺非境界。如來滅世后。誰持為我說。如來滅度后。未來當有人。大慧汝諦聽。有人持我法。于南大國中。有大德比丘。名龍樹菩薩。能破有無見。為人說我乘。大乘無上法。 喻曰。言我乘內證智者。是則示真言秘密藏。如來明記若人說通。有智之人不須狐疑。 楞伽第二又云。複次大惠法佛報佛說。一切法自相同相故。
【現代漢語翻譯】 現代漢語譯本：般若波羅蜜多藏（Prajnaparamita-藏，般若波羅蜜多的寶藏）。如果那些眾生不能受持契經（Sutra，佛經）、調伏（Vinaya，戒律）、對法（Abhidharma，論藏）和般若（Prajna，智慧），或者有眾生造作各種惡業，如四重罪、八重罪、五無間罪，誹謗方等經（Vaipulya Sutra，大乘經典），成為一闡提（Icchantika，斷善根者）等各種重罪，（通過受持陀羅尼藏）可以使這些罪業消滅，迅速解脫，頓悟涅槃（Nirvana，寂滅）。因此，為他們宣說諸陀羅尼藏（Dharani-藏，總持的寶藏）。這五法藏譬如乳、酪、生蘇、熟蘇以及妙醍醐。契經如乳，調伏如酪，對法教者如彼生蘇，大乘般若猶如熟蘇，總持門者譬如醍醐。醍醐的味道在乳、酪、蘇中最為微妙第一，能夠去除各種疾病，使眾生的身心安樂。總持門在契經等中最為第一，能夠去除重罪，使眾生解脫生死，迅速證得涅槃安樂法身（Dharmakaya，法身）。 再次，慈氏（Maitreya，彌勒菩薩），我滅度后，讓阿難陀（Ananda，阿難）受持我所說的素呾纜藏（Sutramta-藏，經藏），讓鄔波離（Upali，優波離）受持我所說的毗奈耶藏（Vinaya-藏，律藏），迦多衍那（Katyayana，迦旃延）受持我所說的阿毗達磨藏（Abhidharma-藏，論藏），曼殊室利菩薩（Manjusri，文殊菩薩）受持我所說的大乘般若波羅蜜多（Mahaprajnaparamita，大乘般若波羅蜜多），金剛手菩薩（Vajrapani，金剛手菩薩）受持我所說的甚深微妙諸總持門。 比喻說，現在依據這部經文，佛用五味來比配五藏，總持稱為醍醐，四味譬喻四藏。震旦（China，中國）的人師等，爭奪醍醐，各自稱自己的宗派是醍醐。如果鑑別這部經，那麼掩耳盜鈴的智慧就不需要剖析了。 《楞伽經》（Lankavatara Sutra）說：『我乘內證智，妄覺非境界。如來滅世后，誰持為我說？如來滅度后，未來當有人。大慧（Mahamati，大慧菩薩）汝諦聽，有人持我法。于南大國中，有大德比丘，名龍樹菩薩（Nagarjuna，龍樹菩薩），能破有無見，為人說我乘，大乘無上法。』 比喻說，『我乘內證智』，這是顯示真言秘密藏。如來明確記述瞭如果有人說通，有智慧的人不需要狐疑。 《楞伽經》第二卷又說：『複次，大慧，法佛報佛說，一切法自相同相故。』
【English Translation】 English version: The treasury of Prajnaparamita (Prajnaparamita-藏, the treasury of Prajnaparamita). If those sentient beings cannot uphold the Sutras (Sutra, Buddhist scriptures), the Vinaya (Vinaya, monastic rules), the Abhidharma (Abhidharma, philosophical treatises), and Prajna (Prajna, wisdom), or if sentient beings create various evil deeds, such as the four heavy offenses, the eight heavy offenses, the five heinous crimes, slandering the Vaipulya Sutras (Vaipulya Sutra, Mahayana scriptures), becoming Icchantikas (Icchantika, those who have severed their roots of goodness), and other various heavy offenses, (by upholding the Dharani treasury) these offenses can be extinguished, quickly liberated, and attain sudden enlightenment of Nirvana (Nirvana, liberation). Therefore, for them, the treasury of Dharanis (Dharani-藏, the treasury of Dharanis) is expounded. These five Dharma treasuries are like milk, curd, raw butter, cooked butter, and wonderful ghee. The Sutras are like milk, the Vinaya is like curd, the Abhidharma teachings are like raw butter, the Mahayana Prajna is like cooked butter, and the Dharani gates are like ghee. The taste of ghee is the most subtle and supreme among milk, curd, and butter, and it can remove various diseases, bringing peace and happiness to the body and mind of sentient beings. The Dharani gates are the most supreme among the Sutras, etc., and they can remove heavy offenses, liberating sentient beings from birth and death, quickly attaining Nirvana, the blissful Dharmakaya (Dharmakaya, Dharma body). Furthermore, Maitreya (Maitreya, the Bodhisattva Maitreya), after my Parinirvana, let Ananda (Ananda, Ananda) uphold the Sutramta treasury (Sutramta-藏, the Sutra treasury) that I have spoken, let Upali (Upali, Upali) uphold the Vinaya treasury (Vinaya-藏, the Vinaya treasury) that I have spoken, let Katyayana (Katyayana, Katyayana) uphold the Abhidharma treasury (Abhidharma-藏, the Abhidharma treasury) that I have spoken, let Manjusri Bodhisattva (Manjusri, Manjusri Bodhisattva) uphold the Mahaprajnaparamita (Mahaprajnaparamita, the Great Perfection of Wisdom) that I have spoken, and let Vajrapani Bodhisattva (Vajrapani, Vajrapani Bodhisattva) uphold the profound and subtle Dharani gates that I have spoken. It is said that, according to this scripture, the Buddha uses the five flavors to compare with the five treasuries, calling Dharani ghee, and the four flavors are metaphors for the four treasuries. The teachers of China (China, China), etc., compete for ghee, each claiming that their own sect is ghee. If this scripture is discerned, then the wisdom of covering one's ears while stealing a bell does not need to be analyzed. The Lankavatara Sutra (Lankavatara Sutra) says: 'I ride the inner wisdom, delusion is not a realm. After the Tathagata passes away, who will uphold and speak for me? After the Tathagata passes away, there will be someone in the future. Mahamati (Mahamati, Bodhisattva Mahamati), listen carefully, someone will uphold my Dharma. In the great country in the south, there is a virtuous Bhikshu, named Nagarjuna Bodhisattva (Nagarjuna, Nagarjuna Bodhisattva), who can break the views of existence and non-existence, and speak my vehicle to people, the supreme Dharma of the Mahayana.' It is said that, 'I ride the inner wisdom', this is to reveal the secret treasury of mantras. The Tathagata clearly records that if someone speaks fluently, a wise person does not need to be suspicious. The second chapter of the Lankavatara Sutra also says: 'Furthermore, Mahamati, the Dharma Buddha tells the Buddha, all dharmas are the same in their own form and appearance.'
以執著虛妄體相因分別心勛習故。大惠是名分別虛妄體相。大惠是名報佛說法之相。大惠法佛說法者。離心相應體故。內證聖行境界故。大惠是名法佛說法之相。大惠應化佛所作應佛說。施戒忍精進禪定智慧故。陰界入解脫故。建立識想差別行故。說諸外道無色三摩拔提次第相故。大惠是名應佛所作應佛說法相。複次大惠法佛說法者。離攀緣離能觀所觀故。離所作相量相故。非諸聲聞緣覺外道境界故。 又第十卷云。大惠應化佛作化眾生事異真實相說法。不說內所證法聖智境界。 喻曰。今依此經。三身說法各有分齊。應化佛者不說內證智境界明也。唯有法身佛說此內證智。若攬後文斯理即決之。 金剛頂五秘密經說。若於顯教修行者。久經三大無數劫然後證成無上菩提。于其中間十進九退。或證七地以所集福德智慧迴向聲聞緣覺道果。仍不能證無上菩提。若依毗盧遮那佛自受用身所說內證自覺聖智法。及大普賢金剛薩埵他受用身智。則于現生遇逢曼荼羅阿阇梨。得入曼荼羅。為具足羯磨以普賢三摩地引入金剛薩埵入其身中。由加持威德力故。于須臾頃當證無量三昧耶無量陀羅尼門。以不思議法能變易弟子俱生我執種子。應時集得身中一大阿僧祇劫所集福德智慧。則為生在佛處。才見曼荼羅則種金剛界種
【現代漢語翻譯】 現代漢語譯本：大慧，由於執著于虛妄的體相，以及因分別心所產生的熏習，這被稱為分別虛妄的體相。大慧，這被稱為報佛（報身佛）說法的相。大慧，法佛（法身佛）說法，是因為遠離與心相應的體性，以及內在證悟的聖行境界。大慧，這被稱為法佛說法的相。大慧，應化佛（應身佛和化身佛）所作所為，應佛所說，是關於佈施、持戒、忍辱、精進、禪定、智慧，以及陰（五陰）、界（十八界）、入（十二入）的解脫，建立識想差別行，講述各種外道無色三摩缽底（無色定）的次第相。大慧，這被稱為應佛所作、應佛說法的相。 再次，大慧，法佛說法，是遠離攀緣，遠離能觀和所觀，遠離所作的相和度量相，不是聲聞、緣覺、外道的境界。 《第十卷》又說：大慧，應化佛做化度眾生的事，說異於真實相的法，不說內在所證的法和聖智境界。 比喻說：現在依據這部經，三身佛說法各有分工。應化佛不說內證智的境界，這是明確的。只有法身佛才說這種內證智。如果參考後面的文字，這個道理就明確了。 《金剛頂五秘密經》說：如果在顯教中修行，要經過三大無數劫才能證成無上菩提。在其中間，十進九退，或者證到七地，把所積累的福德智慧迴向給聲聞、緣覺的道果，仍然不能證得無上菩提。如果依據毗盧遮那佛（Vairocana Buddha）自受用身所說的內證自覺聖智法，以及大普賢（Samantabhadra）金剛薩埵（Vajrasattva）他受用身智，那麼在現生中遇到曼荼羅（mandala，壇城）阿阇梨（ācārya，上師），得以進入曼荼羅，通過具足羯磨（karma，業）以普賢三摩地（samādhi，三昧）引入金剛薩埵進入其身中。由於加持的威德力，在須臾頃就能證得無量三昧耶（samaya，誓言）和無量陀羅尼門（dhāraṇī，總持）。以不可思議的法，能變易弟子俱生的我執種子，應時就能集得身中一大阿僧祇劫（asaṃkhya-kalpa，無數劫）所積累的福德智慧，就如同生在佛的處所。才見到曼荼羅，就種下了金剛界（Vajradhātu）的種子。
【English Translation】 English version: 'Mahamati, due to attachment to the illusory nature and characteristics, and the habitual tendencies arising from discriminative mind, this is called the nature and characteristics of discriminative illusion. Mahamati, this is called the aspect of the Reward Buddha (Sambhogakaya Buddha) preaching the Dharma. Mahamati, the Dharma Buddha (Dharmakaya Buddha) preaches the Dharma because of being apart from the nature of correspondence with the mind, and because of the inner realization of the realm of holy conduct. Mahamati, this is called the aspect of the Dharma Buddha preaching the Dharma. Mahamati, the actions of the Response and Transformation Buddhas (Nirmanakaya Buddha and Transformation Body Buddha), and what the Response Buddha preaches, concern giving, morality, patience, diligence, meditation, wisdom, and the liberation from the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), establishing the differentiated conduct of consciousness and thought, and explaining the sequential aspects of the formless samapatti (formless attainments) of various non-Buddhist paths. Mahamati, this is called the aspect of what the Response Buddha does and what the Response Buddha preaches.' 'Furthermore, Mahamati, the Dharma Buddha's preaching of the Dharma is apart from clinging, apart from the observer and the observed, and apart from the aspects of action and measurement; it is not the realm of the Sravakas (Disciples), Pratyekabuddhas (Solitary Buddhas), or non-Buddhists.' 'Moreover, the tenth chapter says: Mahamati, the Response and Transformation Buddhas perform the work of transforming sentient beings, preaching the Dharma that is different from the true nature, and do not speak of the Dharma and the realm of holy wisdom that is inwardly realized.' 'For example: Now, according to this sutra, the three bodies of the Buddha each have their own distinct roles in preaching the Dharma. It is clear that the Response and Transformation Buddhas do not speak of the realm of inner realization wisdom. Only the Dharma Body Buddha speaks of this inner realization wisdom. If you refer to the later text, this principle will become clear.' 'The Vajrasekhara Five Secret Sutras say: If one practices in the exoteric teachings, it will take three great countless kalpas (aeons) to attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). In the meantime, there will be ten steps forward and nine steps back, or one may attain the seventh bhumi (stage) and dedicate the accumulated merit and wisdom to the path and fruit of the Sravakas and Pratyekabuddhas, yet still not attain Anuttara-samyak-sambodhi. If one relies on the Dharma of the inner realization of self-aware holy wisdom spoken by Vairocana Buddha in his Sambhogakaya (Enjoyment Body), and the wisdom of the Sambhogakaya of Mahasamantabhadra and Vajrasattva, then in this present life, one will encounter a mandala (sacred diagram) acharya (spiritual teacher), be able to enter the mandala, and through the complete karma (action) of Samantabhadra samadhi (meditative absorption), be led to enter the body of Vajrasattva. Due to the power of the blessing and virtue, in a short moment, one will attain immeasurable samaya (vows) and immeasurable dharani (mantra) gates. With inconceivable Dharma, one can transform the seed of the innate ego-grasping of the disciple, and immediately accumulate the merit and wisdom accumulated in one great asamkhya-kalpa (incalculable aeon) within the body, and it will be as if one is born in the Buddha's realm. Just seeing the mandala plants the seed of the Vajradhatu (Diamond Realm).'
子。具受灌頂受職金剛名號。從此已后受得廣大甚深不思議法。超越二乘十地。 喻曰。顯教所談言斷心滅之境者。所謂法身毗盧遮那內證智境界也。若依瓔珞經。毗盧遮那是理法身。盧遮那則智法身。釋迦名化身。然則是金剛頂經所談毗盧遮那佛自受用身所說內證自覺聖智法者。此則理智法身之境界也。又金剛頂瑜祇經云。金剛界遍照如來以五智所成四種法身。于本有金剛界金剛心殿中。與自性所成眷屬乃至微細法身秘密心地超過十地身語心金剛等（云云）又云。諸地菩薩無有能見俱不覺知（云云）又分別聖位經云。自受用佛從心流出無量菩薩皆同一性。謂金剛性。如是諸佛菩薩自受法樂故各說自證三密門（云云）如是等文並是自性自用理智法身之境。是法身等自受法樂故說此內證智境界。與彼楞伽法身說內證智境應化不說文冥會也。此則顯教所絕離之處也。若有智人才目斯文。雲霧忽朗關鑰自開。井底之鱗逸泳巨海。蕃蘺之翼翰飛寥廓。百年生盲乍辨乳色。萬劫暗夜頓搴日光。金剛頂分別聖位經云。真言陀羅尼宗者。一切如來秘奧之教自覺聖智修證法門。亦是入一切如來海會壇受菩薩職位。超過三界受佛教敕三摩地門。具是因緣頓集功德廣大智慧。于無上菩提皆不退轉。離諸天魔一切煩惱及諸罪障。唸唸消融
【現代漢語翻譯】 現代漢語譯本： 『子（指接受灌頂者）。具足接受灌頂和受職的金剛名號。從此以後，你將接受廣大甚深不可思議之法，超越二乘（聲聞、緣覺）和十地（菩薩修行的十個階段）。』 譬如說，顯教所談論的斷滅心識之境，就是所謂的法身毗盧遮那（Vairocana，光明遍照）內證智的境界。如果依據《瓔珞經》，毗盧遮那是理法身，盧舍那是智法身，釋迦（Śākyamuni，能仁）是化身。然而，《金剛頂經》所談論的毗盧遮那佛自受用身所說的內證自覺聖智之法，則是理智法身的境界。此外，《金剛頂瑜祇經》說：『金剛界遍照如來（Vajradhātu-Vairocana）以五智所成就的四種法身，在本有的金剛界金剛心殿中，與其自性所成就的眷屬，乃至微細法身秘密心地，超過十地身語心金剛等。』（云云）又說：『諸地菩薩沒有能夠見到，全部都不覺知。』（云云）此外，《分別聖位經》說：『自受用佛從心中流出無量菩薩，都同一自性，稱為金剛性。』像這樣，諸佛菩薩因為自受法樂，所以各自宣說自證的三密門（身密、語密、意密）。像這樣的經文，都是自性自用理智法身的境界。這些法身等因為自受法樂，所以宣說這種內證智境界，與《楞伽經》中法身所說的內證智境，應化身不說，文意暗合。這正是顯教所無法企及之處。如果有智慧的人才能夠理解這些文字，就會像雲霧忽然消散，鎖鑰自然打開，井底的魚兒可以自由地游向大海，籬笆中的鳥兒可以展翅飛向天空，百年生盲的人突然能夠分辨乳色，萬劫暗夜瞬間迎來日光。《金剛頂分別聖位經》說：『真言陀羅尼宗（mantra-dhāraṇī-sampradāya，持咒宗派），是一切如來秘密奧妙的教法，是自覺聖智的修證法門，也是進入一切如來海會壇，接受菩薩職位，超越三界，接受佛教敕的三摩地門（samādhi，禪定）。』具備這些因緣，能夠迅速積累功德，增長廣大智慧，對於無上菩提永不退轉，遠離諸天魔、一切煩惱以及各種罪障，唸唸消融。
【English Translation】 English version: 『O son (referring to the one receiving the abhiseka). You are now fully endowed with the Vajra name, having received the abhiseka and ordination. From this moment forward, you will receive the vast, profound, and inconceivable Dharma, transcending the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Ten Bhūmis (the ten stages of a Bodhisattva's path).』 For example, what the Exoteric teachings discuss as the state of severing and extinguishing the mind is the realm of the inner realization wisdom of the Dharmakāya Vairocana (Vairocana, the Illuminator). According to the Yingluo Sutra, Vairocana is the Dharmakāya of Principle, Rocana is the Dharmakāya of Wisdom, and Śākyamuni (Śākyamuni, the Sage of the Śākyas) is the Nirmāṇakāya. However, the inner realization self-awakened sacred wisdom Dharma spoken by the Sambhogakāya of Vairocana Buddha in the Vajraśekhara Sutra is the realm of the Dharmakāya of Principle and Wisdom. Furthermore, the Vajraśekhara-yogini Tantra states: 『The Vajradhātu-Vairocana Tathāgata (Vajradhātu-Vairocana, the Tathagata of the Diamond Realm), with the four Dharmakāyas accomplished by the Five Wisdoms, in the Vajra-heart Palace of the primordial Vajradhātu, together with the retinue accomplished by its own nature, even the subtle Dharmakāya secret mind-ground, surpasses the body, speech, and mind Vajras of the Ten Bhūmis, etc.』 (etc.). It also states: 『The Bodhisattvas of the various Bhūmis are unable to see and are completely unaware.』 (etc.). Furthermore, the Visesastava Sutra states: 『The Sambhogakāya Buddha emanates countless Bodhisattvas from the heart, all of the same nature, called Vajra-nature.』 Thus, because these Buddhas and Bodhisattvas enjoy the Dharma themselves, they each proclaim their self-realized Three Mysteries (body, speech, and mind). Such texts as these are all realms of the Dharmakāya of self-nature, self-use, Principle, and Wisdom. Because these Dharmakāyas, etc., enjoy the Dharma themselves, they proclaim this realm of inner realization wisdom, which implicitly agrees with the Laṅkāvatāra Sutra, where the Dharmakāya speaks of the realm of inner realization wisdom, while the Nirmāṇakāya does not speak. This is precisely where the Exoteric teachings cannot reach. If a wise person can understand these words, it will be like the clouds suddenly clearing, the lock opening by itself, the fish at the bottom of the well swimming freely into the vast ocean, the bird in the fence spreading its wings and flying into the vast sky, the person blind from birth suddenly distinguishing the color of milk, and the dark night of countless kalpas instantly welcoming the sunlight. The Vajraśekhara-Visesastava Sutra states: 『The Mantra-Dhāraṇī-sampradāya (mantra-dhāraṇī-sampradāya, the lineage of mantras and dhāraṇīs) is the secret and profound teaching of all Tathāgatas, the Dharma-gate of self-awakened sacred wisdom cultivation and realization, and also entering the assembly of all Tathāgatas, receiving the Bodhisattva position, transcending the Three Realms, and receiving the Samādhi-gate (samādhi, meditative absorption) of the Buddha's command.』 Possessing these causes and conditions, one can quickly accumulate merit, increase vast wisdom, never regress from Anuttara-samyak-sambodhi, be free from all devas and demons, all afflictions, and all sins and obstacles, which will dissolve with every thought.
證佛四種身。謂自性身受用身變化身等流身。滿足五智三十七等不共佛法門（此標宗大意）然如來變化身於閻浮提摩揭陀國菩提道場成等正覺。為地前菩薩聲聞緣覺凡夫說三乘教法。或依他意趣說。或依自意趣說。種種根器種種方便如說修行得人天果報。或得三乘解脫果。或進或退于無上菩提。三無數大劫修行勤苦方得成佛。王宮生雙樹滅遺身舍利。起塔供養感受人天勝妙果報及涅槃因（此略表釋迦如來之教及得益之）不同報身毗盧遮那於色界頂第四禪阿迦尼吒天宮。雲集盡虛空遍法界一切諸佛。十地滿足諸大菩薩證明。驚覺身心頓證無上菩提（此表他受用身說法得益）自受用佛從心流出無量菩薩皆同一性。謂金剛性。對遍照如來受灌頂職位。彼等菩薩各說三密門。以獻毗盧遮那及一切如來。便請加持教敕。毗盧遮那佛言。汝等將來於無量世界為最上乘者。令得現生世出世間悉地成就。彼諸菩薩受如來敕已。頂禮佛足圍繞毗盧遮那佛已。各還本方本位成為五輪持本標幟。若見若聞若入輪壇。能斷有情五趣輪轉生死業障。於五解脫輪中從一佛至一佛供養承事。皆令獲得無上菩提成決定性。猶如金剛不可沮壞。此即毗盧遮那聖眾集會。便為現證窣都婆塔。一一菩薩一一金剛各住本三昧住自解脫。皆住大悲願力廣利有情。若
【現代漢語翻譯】 現代漢語譯本 證佛四種身，即自性身、受用身、變化身、等流身。圓滿五智、三十七道品等不共佛法（此標明宗的大意）。然而，如來的變化身在閻浮提（Jambudvipa，指我們所居住的這個世界）摩揭陀國（Magadha，古印度王國）菩提道場（Bodhi Tree，釋迦牟尼成道之處）成就等正覺。為地前菩薩、聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，獨自悟道者）、凡夫宣說三乘教法。或依他意趣（根據他人的意願）而說，或依自意趣（根據自己的意願）而說。針對種種根器的眾生，以種種方便法門，如法修行，得到人天果報，或得聲聞、緣覺、菩薩三乘的解脫果位，或進或退于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。經歷無數大劫的修行和勤苦，方能成就佛果。在王宮出生，于雙樹下涅槃，留下舍利（Śarīra，遺骨），建立佛塔供養，感受人天殊勝的果報以及涅槃之因（此簡要地闡述了釋迦如來之教法及其利益）。 這不同於報身佛毗盧遮那佛（Vairocana，光明遍照）在色界頂第四禪天的阿迦尼吒天宮（Akaniṣṭha，色界最高天）。雲集盡虛空遍法界的一切諸佛，十地圓滿的諸大菩薩前來證明。驚覺身心，頓證無上菩提（此表明他受用身說法所得的利益）。自受用佛從心中流出無量菩薩，皆同一自性，即金剛性。對遍照如來（Vairocana，光明遍照）接受灌頂職位。這些菩薩各自宣說三密門（身語意三密），以獻給毗盧遮那佛以及一切如來。然後請求加持和教敕。毗盧遮那佛說：『你們將來在無量世界，為最上乘根器的眾生，令他們獲得現生世間和出世間的悉地（Siddhi，成就）。』這些菩薩接受如來教敕后，頂禮佛足，圍繞毗盧遮那佛，各自回到本方本位，成為五輪持本標幟。若見、若聞、若入輪壇，能斷有情五趣輪轉生死的業障。在五解脫輪中，從一佛到另一佛，供養承事，皆令獲得無上菩提，成就決定之性，猶如金剛不可摧毀。這就是毗盧遮那佛的聖眾。 於是，便為現證窣都婆塔（Stupa，佛塔）。每一位菩薩、每一位金剛各住本三昧（Samadhi，禪定），安住于自解脫，皆安住于大悲願力，廣利有情。
【English Translation】 English version The four bodies of Buddha are testified, namely Svabhavikakaya (self-nature body), Sambhogakaya (enjoyment body), Nirmanakaya (transformation body), and Nishyandakaya (emanation body), fulfilling the five wisdoms, thirty-seven factors of enlightenment, and other unique Buddha Dharmas (this indicates the main idea of the doctrine). However, the Nirmanakaya of the Tathagata (如來) attained complete enlightenment in the Bodhi Tree (菩提樹) at Magadha (摩揭陀國) in Jambudvipa (閻浮提). He expounded the teachings of the Three Vehicles for Bodhisattvas before the ten Bhumis (十地), Sravakas (聲聞), Pratyekabuddhas (緣覺), and ordinary beings. He spoke either according to the intentions of others or according to his own intentions. For beings of various capacities, he used various expedient means. Those who practiced according to the teachings obtained the rewards of humans and gods, or attained the liberation of the Three Vehicles, either advancing or retreating on the path to Anuttara-samyak-sambodhi (無上菩提). After countless great kalpas (劫) of practice and diligent effort, they were able to attain Buddhahood. He was born in the royal palace, passed away under the twin Sala trees, left behind relics (舍利), and stupas (塔) were erected for offerings, experiencing the supreme rewards of humans and gods, as well as the cause of Nirvana (涅槃) (this briefly describes the teachings of Sakyamuni Buddha and the benefits obtained from them). This is different from the Sambhogakaya Buddha Vairocana (毗盧遮那), who is in the Akanistha (阿迦尼吒) heaven palace of the Fourth Dhyana (禪) in the Arupa-dhatu (色界). All Buddhas throughout the empty space and the Dharmadhatu (法界) gathered, and the great Bodhisattvas who had fulfilled the ten Bhumis came to testify. They were awakened in body and mind, and instantly attained Anuttara-samyak-sambodhi (this indicates the benefits obtained from the Dharma expounded by the Sambhogakaya). The Svabhavikakaya Buddha emanated countless Bodhisattvas from his heart, all of whom shared the same nature, namely the Vajra (金剛) nature. They received the initiation of the position from Vairocana Tathagata. These Bodhisattvas each expounded the three secret doors (三密門) to offer to Vairocana Buddha and all the Tathagatas. Then they requested blessings and instructions. Vairocana Buddha said, 'In the future, in countless worlds, you will enable those of the highest capacity to attain both worldly and supramundane Siddhi (悉地) in this lifetime.' After receiving the instructions of the Tathagata, these Bodhisattvas prostrated at the feet of the Buddha, circumambulated Vairocana Buddha, and each returned to their original direction and position, becoming the five-wheel holders of their respective emblems. If one sees, hears, or enters the mandala (輪壇), one can cut off the karmic obstacles of sentient beings' cycle of birth and death in the five realms. In the five liberation wheels, from one Buddha to another, offering and serving, all are enabled to attain Anuttara-samyak-sambodhi, achieving a determined nature, like a Vajra that cannot be destroyed. This is the holy assembly of Vairocana. Then, the Stupa (窣都婆塔) was manifested as proof. Each Bodhisattva and each Vajra resided in their respective Samadhi (三昧), abiding in their own liberation, all abiding in the power of great compassion and vows, extensively benefiting sentient beings.
見若聞悉證三昧。功德智慧頓整合就矣（此說自性身自受用身說法及得益）。 喻曰。此經明說三身說法差別淺深成佛遲速勝劣。與彼楞伽三身說法相義符合。顯學智人皆道法身不說法。此義不然。顯密二教差別如此。審察審察。金剛頂一切瑜祇經云。一時薄伽梵金剛界遍照如來（此以總句嘆諸尊德）以五智所成四種法身（謂五智者。一大圓鏡智。二平等性智。三妙觀察智。四成所作智。五法界體性智。即是五方佛也。如次東南西北中配知之。四種法身者。一自性身。二受用身。三變化身。四等流身。此四種身具豎橫二義。橫則自利豎則利他。深義更問）于本有金剛界（此明性德法界體性智）自在大三昧耶（此則妙觀察智也）自覺本初（平等性智）大菩提心普賢滿月（大圓鏡智也）不壞金剛光明心殿中（謂不壞金剛者總嘆諸尊常住身。光明心者嘆心之覺德。殿者明身心互為能住所住。中者語密亦離邊義。此是三密。離彼五邊百非獨住非中之中。等覺十地不能見聞。所謂法身自證之境界也。亦是成所作智。三密業用皆從此生。已上五句總明住處。住處名則五佛秘號妙德也。密意可知也） 與自性所成眷屬金剛手等十六大菩薩。及四攝行天女使金剛內外八供養金剛天女使。各各以本誓加持自住金剛月輪持本三摩地
【現代漢語翻譯】 現代漢語譯本 證悟三昧者，無論是見、聞、知、悉，都能立即圓滿成就功德與智慧（此句說明自性身、自受用身說法以及所得利益）。 譬如說，此經明白闡述了三身說法的差別，包括深淺、成佛的快慢、殊勝與低劣。這與《楞伽經》中關於三身說法的含義相符。顯宗學者通常認為法身不說法，但這種觀點是不正確的。顯宗和密宗的差別就在於此，需要仔細審察。 《金剛頂一切瑜祇經》中說：一時，薄伽梵金剛界遍照如來（這是用總括性的語句讚歎諸佛的功德），以五智所成就的四種法身（五智指的是：一大圓鏡智，二平等性智，三妙觀察智，四成所作智，五法界體性智，也就是五方佛，依次對應東南西北中。四種法身指的是：一自性身，二受用身，三變化身，四等流身。這四種身具有豎向和橫向兩種含義，橫向是自利，豎向是利他，更深的含義需要進一步詢問），在本有的金剛界（這說明了性德法界體性智），自在大三昧耶（這則是妙觀察智），自覺本初（平等性智），大菩提心普賢滿月（大圓鏡智），在不壞金剛光明心殿中（所謂不壞金剛，是總括讚歎諸佛常住之身。光明心，是讚歎心的覺悟功德。殿，說明身心互為能住所住。中，是密語，也遠離邊際之義。這是三密，遠離五邊百非，獨住非中之中。等覺十地都不能見聞，這是法身自證的境界，也是成所作智。三密業用都從此產生。以上五句總括說明了住處。住處的名稱就是五佛的秘號妙德，密意可以理解）， 與自性所成的眷屬金剛手等十六大菩薩，以及四攝行天女使、金剛內外八供養金剛天女使，各自以本誓加持，安住于自身所持的金剛月輪本三摩地。
【English Translation】 English version Those who realize Samadhi, whether through seeing, hearing, knowing, or understanding, will instantly and completely achieve merit and wisdom (This describes the Dharmakaya (self-nature body), Sambhogakaya (self-enjoyment body) preaching the Dharma, and the benefits obtained). For example, this sutra clearly explains the differences in the preaching of the Dharma by the Trikaya (three bodies), including the depth, speed of attaining Buddhahood, superiority, and inferiority. This is consistent with the meaning of the Trikaya preaching in the Lankavatara Sutra. Exoteric scholars usually believe that the Dharmakaya (法身) does not preach the Dharma, but this view is incorrect. The difference between exoteric and esoteric Buddhism lies in this, and it needs to be carefully examined. The Sarvatathāgatatattvasaṃgraha Tantra says: At one time, the Bhagavan Vajradhatu Vairocana Tathagata (薄伽梵金剛界遍照如來) (this is a general statement praising the virtues of all Buddhas), with the four Dharmakayas (法身) accomplished by the Five Wisdoms (五智) (the Five Wisdoms refer to: 1. the Great Perfect Mirror Wisdom (大圓鏡智), 2. the Wisdom of Equality (平等性智), 3. the Wisdom of Discriminating Awareness (妙觀察智), 4. the Wisdom of Accomplishing Activities (成所作智), 5. the Wisdom of the Dharmadhatu Nature (法界體性智), which are the Five Dhyani Buddhas (五方佛), corresponding to the east, south, west, north, and center respectively. The four Dharmakayas refer to: 1. the Svabhavikakaya (自性身), 2. the Sambhogakaya (受用身), 3. the Nirmanakaya (變化身), 4. the Nishyandakaya (等流身). These four bodies have both vertical and horizontal meanings. Horizontal is for self-benefit, and vertical is for benefiting others. Deeper meanings require further inquiry), in the inherent Vajradhatu (金剛界) (this explains the Dharmadhatu Nature Wisdom (法界體性智) of inherent virtue), the Great Samaya of Self-Mastery (自在大三昧耶) (this is the Wisdom of Discriminating Awareness (妙觀察智)), self-aware of the original beginning (自覺本初) (the Wisdom of Equality (平等性智)), the Great Bodhicitta Samantabhadra Full Moon (大菩提心普賢滿月) (the Great Perfect Mirror Wisdom (大圓鏡智)), in the indestructible Vajra Luminous Mind Palace (不壞金剛光明心殿) (the so-called indestructible Vajra is a general praise for the permanent body of all Buddhas. Luminous Mind is a praise for the awakened virtue of the mind. Palace indicates that body and mind are mutually the abode and the dweller. Middle is a secret word, also away from the meaning of the edge. This is the Three Secrets (三密), away from the five edges and hundred non-existences, dwelling alone not in the middle of the middle. Even the Equal Enlightenment Tenth Ground (等覺十地) cannot see or hear it. This is the self-realized realm of the Dharmakaya, and also the Wisdom of Accomplishing Activities (成所作智). The activities of the Three Secrets all arise from this. The above five sentences summarize the dwelling place. The name of the dwelling place is the secret name and wonderful virtue of the Five Buddhas, the secret meaning can be understood), Together with the retinue of Vajrapani (金剛手) and the sixteen great Bodhisattvas, formed from his own nature, as well as the goddesses of the Four Means of Attraction (四攝行天女使), the inner and outer eight offering Vajra goddesses (金剛內外八供養金剛天女使), each with their original vows, blesses and abides in the Vajra Moon Mandala (金剛月輪) of their own Samadhi (三摩地).
標幟。皆以微細法身秘密心地超過十地身語心金剛（此明三十七根本自性法身內眷屬智）各於五智光明峰杵出現五億俱胝微細金剛。遍滿虛空法界。諸地菩薩無有能見俱不覺知。熾然光明自在威力（此明三十七尊根本五智各具恒沙性德。若約次第有出現之文。若據本有俱時圓滿如是諸德）常於三世不壞化身利樂有情無時暫息（謂三世者三密也。不壞表金剛。化者業用。言常以金剛三密業用亙於三世令自他有情受妙法樂也）以金剛自性（阿閦佛印）光明遍照（寶光佛印）清凈不染（清凈法界身印）種種業用（羯磨智身印）方便加持（方便受用身印）救度有情（大慈悲德也）演金剛乘（說法智德）唯一金剛（圓滿壇德智慧）能斷煩惱（利智德也。已上九句即是五印四德也。一一佛印各具四德。自受用故常恒演說金剛智慧一乘）以此甚深秘密心地普賢自性常住法身攝諸菩薩（此明自性法身攝自眷屬。又通攝他舉自兼他也）唯此佛剎盡以金剛自性清凈所成密嚴華嚴（謂密者金剛三密。華者開敷覺華。嚴者具種種德。言以恒沙佛德塵數三密莊嚴身土。是名曼荼羅。又金剛表智清凈表理。自性通二。言彼諸尊各具自然理智）以諸大悲行愿圓滿有情福智資糧之所成就（謂上所稱恒沙諸尊各具普賢行愿方便）以五智光照常住三世。無有
【現代漢語翻譯】 現代漢語譯本 標幟：所有這些都以微細法身（Dharmakāya）的秘密心地，超越十地菩薩的身語意金剛（這說明三十七根本自性法身內的眷屬智慧），各自在五智光明峰的杵（Vajra）上，顯現五億俱胝（Koti，印度數字單位）微細金剛。遍滿虛空法界，諸地菩薩沒有能夠看見，全部都不覺知。熾盛的光明自在威力（這說明三十七尊根本五智各自具有恒河沙數般的自性功德。如果按照次第有顯現的說法，如果根據本來具有的，則是同時圓滿這些功德）。常常在三世不壞的化身中利益安樂有情眾生，沒有一時一刻停止（所謂三世指的是身語意三密。不壞代表金剛，化代表業用。說的是常常以金剛三密的業用貫穿三世，令自己和他有情眾生享受妙法之樂）。以金剛自性（阿閦佛（Akshobhya）印），光明遍照（寶光佛（Ratnaketu）印），清凈不染（清凈法界身印），種種業用（羯磨智身印），方便加持（方便受用身印），救度有情眾生（大慈悲的功德）。演說金剛乘（說法智德），唯一金剛（圓滿壇城的功德智慧），能夠斷除煩惱（利智德。以上九句就是五印四德。每一個佛印各自具有四德。因為是自受用，所以常常恒常演說金剛智慧一乘）。以此甚深秘密心地普賢（Samantabhadra）自性常住法身，攝受諸菩薩（這說明自性法身攝受自己的眷屬。又普遍攝受他人，舉自己兼顧他人）。唯有此佛剎，全部以金剛自性清凈所成就的密嚴華嚴（所謂密指的是金剛三密。華指的是開敷覺悟之華。嚴指的是具足種種功德。說的是以恒河沙數佛的功德，塵數般的三密莊嚴身土。這叫做曼荼羅（Mandala）。又金剛代表智慧，清凈代表理。自性貫通二者。說的是那些諸尊各自具有自然之理智）。以諸大悲行愿圓滿有情眾生的福德智慧資糧所成就（說的是上面所稱的恒河沙數諸尊各自具有普賢行愿方便）。以五智光照耀，常住在三世，沒有……
【English Translation】 English version The emblems: All of these, with the subtle Dharmakāya (法身, Body of Essence) secret mind, surpass the body, speech, and mind Vajra (金剛, Diamond/Thunderbolt) of the Bodhisattvas of the Ten Bhumis (十地, Ten Grounds) (this explains the wisdom of the retinue within the thirty-seven fundamental Svabhāva-Dharmakāya). Each manifests five hundred million Kotis (俱胝, a unit of measurement in Indian numbering systems) of subtle Vajras on the Vajra of the Five Wisdom Light Peaks. Pervading the void and the Dharma Realm, the Bodhisattvas of all Bhumis are unable to see them and are completely unaware. Blazing with the power of luminous freedom (this explains that each of the thirty-seven fundamental Five Wisdoms possesses qualities like the sands of the Ganges. If according to the order of manifestation, if based on what is inherently present, then these qualities are simultaneously and perfectly complete). Constantly in the indestructible Nirmāṇakāya (化身, Transformation Body) of the three times, benefiting and bringing joy to sentient beings without a moment's pause (the three times refer to the three secrets of body, speech, and mind. Indestructible represents Vajra, transformation represents activity. It means that constantly using the activity of the Vajra three secrets throughout the three times, causing oneself and other sentient beings to experience the joy of the wonderful Dharma). With the Vajra nature (Akshobhya's (阿閦佛) Mudra (印, seal)), the light shines everywhere (Ratnaketu's (寶光佛) Mudra), pure and undefiled (Pure Dharma Realm Body Mudra), various activities (Karma Wisdom Body Mudra), expedient blessings (Expedient Enjoyment Body Mudra), saving sentient beings (the virtue of great compassion). Expounding the Vajrayana (金剛乘, Diamond Vehicle) (the virtue of the wisdom of teaching), the sole Vajra (the virtue and wisdom of the perfect Mandala (壇城, sacred geometric configuration)), able to sever afflictions (the virtue of sharp wisdom. The above nine sentences are the Five Mudras and Four Virtues. Each Buddha Mudra possesses the Four Virtues. Because it is for self-enjoyment, it constantly and eternally expounds the Vajra Wisdom One Vehicle). With this profound secret mind, the Samantabhadra (普賢) nature, the eternally abiding Dharmakāya, gathers all Bodhisattvas (this explains that the Svabhāva-Dharmakāya gathers its own retinue. It also universally gathers others, mentioning oneself while including others). Only this Buddha-kṣetra (佛剎, Buddha-field) is entirely composed of the pure Vajra nature, the Dense Adornment Avataṃsaka (密嚴華嚴, Dense Adornment Flower Garland) (the dense refers to the Vajra three secrets. The flower refers to the blossoming of enlightenment. The adornment refers to possessing all kinds of virtues. It means that with virtues like the sands of the Ganges, the body and land are adorned with the dust-like three secrets. This is called Mandala. Also, Vajra represents wisdom, purity represents principle. Svabhāva connects the two. It means that those deities each possess natural principle and wisdom). Accomplished by the merit and wisdom resources of sentient beings, fulfilling the great compassionate vows and practices (it means that the aforementioned deities like the sands of the Ganges each possess Samantabhadra's vows and expedient practices). With the light of the Five Wisdoms illuminating, eternally abiding in the three times, without...
暫息平等智身（言五智者五大所成智。一一大各具智印。三世者三密三身。無有暫息者如此諸尊業用無間。以此佛業利樂自他。平等智身者。智者心用。身者心體。平等者普遍。言五大所成三密智印其數無量。身及心智遍滿遍滿三種世間。勤作佛事剎那不休。如此文句一一文一一句皆是如來密號也。二乘凡夫但解句義不能解字義。但解字相不得知字之密號。覽之智人以顯句義莫傷秘意。若見薩埵譯經此義可知。莫怪莫怪）大毗盧遮那經云。一時薄伽梵住如來加持廣大金剛法界宮。一切持金剛者皆悉集會。其金剛名曰虛空無垢執金剛（乃至）金剛手秘密主。如是上首十佛剎微塵數等持金剛眾俱。及普賢菩薩妙吉祥菩薩乃至諸大菩薩。前後圍繞而演說法。所謂越三時如來之日加持故。身語意平等句法門（此明自性身說法）時彼菩薩普賢為上首。諸執金剛秘密主為上首。毗盧遮那如來加持故。奮迅示現身無盡莊嚴藏。如是奮迅示現語意平等無盡莊嚴藏（此明受用身說法）非從毗盧遮那佛身或語或意生。一切處起滅邊際不可得。而毗盧遮那一切身業一切語業一切意業。一切處一切時于有情界宣說真言道句法（此明變化身說法）又現執金剛普賢蓮華手菩薩等像貌。普於十方宣說真言道清凈句法（此明等流身說法。言等者舉金剛蓮
【現代漢語翻譯】 現代漢語譯本 『暫息平等智身』（指五智，即五大所成之智。每一大各具智印。『三世』指三密、三身。『無有暫息』指這些諸尊的業用沒有間斷。以此佛業利益自己和他人。『平等智身』，智是心的作用，身是心的本體，平等是普遍。指五大所成的三密智印其數量無量。身及心智遍滿三種世間。勤奮地做佛事，剎那也不停歇。這樣的文句，每一文每一句都是如來的密號。二乘凡夫只理解句子的意義，不能理解字的意義。只理解字的表相，不能得知字的秘密含義。希望有智慧的人閱讀時，在顯現句子意義的同時，不要損害秘密的含義。如果見到薩埵翻譯的經文，此義就可以理解。不要奇怪，不要奇怪。）《大毗盧遮那經》說：一時，薄伽梵（Bhagavan，世尊）住在如來加持的廣大金剛法界宮。一切持金剛者都聚集在一起。他們的金剛名號是虛空無垢執金剛（乃至）金剛手秘密主。像這樣以上首的十佛剎微塵數等持金剛眾聚集在一起。以及普賢菩薩（Samantabhadra），妙吉祥菩薩（Manjushri）乃至諸大菩薩。前後圍繞而演說法。所謂超越三時如來的日光加持的緣故。身語意平等句法門（這說明自性身說法）。當時，彼菩薩普賢為上首。諸執金剛秘密主為上首。毗盧遮那如來（Vairocana）加持的緣故。奮迅示現身無盡莊嚴藏。像這樣奮迅示現語意平等無盡莊嚴藏（這說明受用身說法）。不是從毗盧遮那佛的身或語或意產生。一切處起滅邊際不可得。而毗盧遮那的一切身業、一切語業、一切意業。一切處一切時于有情界宣說真言道句法（這說明變化身說法）。又現執金剛、普賢、蓮華手菩薩等像貌。普於十方宣說真言道清凈句法（這說明等流身說法。說『等』是舉金剛蓮
【English Translation】 English version 'Temporarily Ceasing Equality Wisdom Body' (refers to the five wisdoms, which are the wisdoms formed by the five great elements. Each great element possesses its own wisdom seal. 'Three Worlds' refers to the three mysteries and three bodies. 'Without Temporary Ceasing' means that the functions of these deities are uninterrupted. With this Buddha's work, benefit oneself and others. 'Equality Wisdom Body', wisdom is the function of the mind, the body is the substance of the mind, equality is universality. It refers to the immeasurable number of three secret wisdom seals formed by the five great elements. The body and mind wisdom pervade the three worlds. Diligently doing Buddha's work, without stopping for a moment. Such phrases, each phrase and each sentence are the secret names of the Tathagata. Those of the Two Vehicles and ordinary people only understand the meaning of the sentences, but cannot understand the meaning of the words. They only understand the appearance of the words, but cannot know the secret meaning of the words. It is hoped that wise people, when reading, while revealing the meaning of the sentences, will not harm the secret meaning. If you see a sutra translated by a Sattva, this meaning can be understood. Do not be surprised, do not be surprised.) The Mahavairocana Sutra says: At one time, Bhagavan (世尊, World Honored One) resided in the vast Vajra Dharma Realm Palace blessed by the Tathagata. All the Vajra holders gathered together. Their Vajra names are the Vajra Holder of Immaculate Space (up to) Vajrapani (金剛手, Diamond Hand) Secret Lord. Like this, the Vajra holders, with the number of dust motes in ten Buddha lands, gathered together with the foremost ones. And Samantabhadra Bodhisattva (普賢菩薩), Manjushri Bodhisattva (妙吉祥菩薩), and even all the great Bodhisattvas. Surrounded before and after, they expounded the Dharma. So-called because of the blessing of the Tathagata's sunlight surpassing the three times. The Dharma gate of equality of body, speech, and mind (this explains the Dharma expounded by the self-nature body). At that time, that Bodhisattva Samantabhadra was the foremost. The Vajra holders and Secret Lords were the foremost. Because of the blessing of Vairocana Tathagata (毗盧遮那如來). Vigorously manifesting the inexhaustible treasury of adornments of the body. Like this, vigorously manifesting the inexhaustible treasury of adornments of speech and mind equality (this explains the Dharma expounded by the enjoyment body). It does not arise from the body, speech, or mind of Vairocana Buddha. The boundaries of arising and ceasing in all places are unattainable. But all the body karma, all the speech karma, and all the mind karma of Vairocana. In all places and at all times, they proclaim the mantra path and Dharma phrases to sentient beings (this explains the Dharma expounded by the transformation body). Also manifesting the appearances of Vajra holders, Samantabhadra, Lotus Hand Bodhisattva, etc. Universally proclaiming the pure Dharma phrases of the mantra path in the ten directions (this explains the Dharma expounded by the outflow body. Saying 'equality' is to exemplify Vajra and Lotus)
華手。兼等外金剛部諸尊。此經四種法身亦具豎橫二義。文勢可知也） 又云。爾時毗盧遮那世尊告執金剛秘密主。若入大覺世尊大智灌頂地。自見住於三三昧耶句。秘密主入薄伽梵大智灌頂。即以陀羅尼形示現佛事。爾時大覺世尊隨住一切諸眾生前。施作佛事演說三三昧耶句。佛言。秘密主觀我語輪境界。廣長遍至無量世界清凈門。如其本性表示隨類法界門。令一切眾生皆得歡喜。亦如今者釋迦牟尼世尊流遍無盡虛空界。于諸剎土勤作佛事（此文明大日尊三身遍諸世界作佛事。亦如釋迦三身。釋迦三身大日三身各各不同。應當知之） 守護國界陀羅尼經云。佛告秘密主言。善男子此陀羅尼者。毗盧遮那世尊色究竟天為天帝釋及諸天眾已廣宣說。我今於此菩提樹下金剛道場為諸國王及與汝等略說於此陀羅尼門。智度論第九云。佛有二種身。一者法性身。二者父母生身。是法性身滿十方虛空無量無邊。色像端政相好莊嚴。無量光明無量音聲。聽法眾亦滿虛空（此明眾亦是法性身非生死人所見）常出種種身種種名號。種種生處種種方便度眾生。常度一切無須臾息時。如是法性身佛。能度十方眾生受諸罪報者是生身佛。生身佛次第說法如人法。又云。法身佛常放光明常說法。而以罪故不見不聞。譬如日出盲者不見雷
霆振地聾者不聞。如是法身常放光明常說法。眾生有無量劫罪垢厚重不見不聞。如明鏡凈水照面則見。垢翳不凈則無所見。如是眾生心清凈則見佛。若心不凈則不見佛。又云。如說密跡金剛經中。佛有三密。身密語密意密。一切諸天人皆不解不知（上來經論等文。並是顯密差別法身說法之證也。披覽智者詳而解迷） 問。若如所談者。說法身內證智境名曰秘密。自外曰顯。何故釋尊所說經等有秘密藏名乎。又彼尊所說陀羅尼門何藏攝歟。答。顯密之義重重無數。若以淺望深深則秘密淺略則顯也。所以外道經書亦有秘藏名。如來所說中顯密重重。若以佛說小教望外人說即有深密之名。以大比小亦有顯密。一乘以簡三立秘名。總持擇多名得密號。法身說深奧應化教淺略。所以名秘。所謂秘密且有二義。一眾生秘密。二如來秘密。眾生以無明妄想覆藏本性真覺故曰眾生自秘。應化說法逗機施藥言不虛故。所以他受用身秘內證而不說其境也。則等覺希夷十地離絕。是名如來秘密。如是秘密名重重無數。今謂秘密者究竟最極法身自境以為密藏。又應化所說陀羅尼門。雖是同名秘藏。然比法身說權而不實。秘有權實隨應攝而已。 辨顯密二教論卷下
【現代漢語翻譯】 現代漢語譯本 霆聲震動，耳聾的人也聽不見。同樣的，法身（Dharmakaya，佛的法性之身）常放光明，常說法。眾生因為有無量劫的罪業和深重的污垢，所以看不見也聽不見。就像明亮的鏡子和乾淨的水，照在臉上就能看見自己的容貌；如果被污垢遮蔽而不乾淨，就什麼也看不見。同樣的，眾生心清凈就能見到佛，如果心不清凈就見不到佛。又如《密跡金剛經》中所說，佛有三密：身密、語密、意密。一切諸天人都不能理解，也不知道（以上經論等文，都是顯示顯教和密教差別，以及法身說法的證據。希望閱讀的人仔細思考，解開迷惑）。 問：如果像你所說的那樣，說法身內在證悟的境界叫做秘密，對外則叫做顯教。那麼，為什麼釋尊（釋迦牟尼佛）所說的經典等，會有秘密藏的名稱呢？而且，釋尊所說的陀羅尼門（Dharani，總持法門）又屬於哪個藏呢？ 答：顯教和密教的意義重重疊疊，數不勝數。如果用淺顯的眼光去看待深奧的道理，那麼深奧的就成了秘密，淺顯的就成了顯教。所以，外道的經書也有秘藏的名稱。如來（Tathagata，佛的稱號）所說的法中，顯教和密教也是重重疊疊。如果用佛所說的小乘教法去看待外道所說的，那麼小乘教法就有了深奧秘密的名稱。用大乘教法和小乘教法相比，也有顯教和密教的差別。用一乘（Ekayana，唯一佛乘）來簡化三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），就建立了秘密的名稱。用總持（Dharani，總攝憶持）來選擇多種法門，就得到了秘密的稱號。法身所說的法深奧，應化身（Nirmanakaya，佛的應化之身）所說的教法淺顯，所以稱為秘密。所謂的秘密，大致有二種意義：一是眾生秘密，二是如來秘密。眾生因為有無明（Avidya，無知）和妄想，覆蓋和隱藏了本性的真覺，所以叫做眾生自秘。應化身說法，是爲了適應眾生的根機而施藥，所說的話真實不虛，所以他受用身（Sambhogakaya，佛的報身）秘密地證悟，而不說出其中的境界。那麼，等覺（接近佛果的菩薩）的希夷境界，十地（菩薩修行的十個階段）的離絕境界，就叫做如來秘密。這樣的秘密，名稱重重疊疊，數不勝數。現在所說的秘密，是指究竟最極的法身自身的境界，作為密藏。另外，應化身所說的陀羅尼門，雖然也同樣叫做秘藏，但是和法身所說的相比，是權巧而不真實的。秘密有權巧和真實，隨應而攝取罷了。 《辨顯密二教論》卷下
【English Translation】 English version Those whose ears are deafened by thunder do not hear. Likewise, the Dharmakaya (the body of the Dharma, the essence of Buddhahood) constantly emits light and constantly preaches the Dharma. Sentient beings, due to immeasurable kalpas of karmic defilements and heavy obscurations, neither see nor hear. Just as a bright mirror or clear water reflects the face, one can see oneself; but if obscured by dirt and impurity, nothing can be seen. Similarly, when the mind of a sentient being is pure, they can see the Buddha; if the mind is impure, they cannot see the Buddha. Furthermore, as stated in the Guhyasamaja Tantra, the Buddha has three secrets: body secret, speech secret, and mind secret. All devas (gods) and humans cannot understand or know them (the above sutras and treatises are evidence of the difference between exoteric and esoteric teachings, and the Dharmakaya's preaching of the Dharma. May discerning readers contemplate them carefully and dispel their confusion). Question: If, as you say, the inner realization of the Dharmakaya is called secret, and what is external is called exoteric, then why do the sutras and other teachings spoken by Shakyamuni Buddha have the name 'secret treasury'? And to which treasury does the Dharani (a type of mantra or incantation) spoken by the Buddha belong? Answer: The meanings of exoteric and esoteric are countless and layered. If one looks at the profound with a shallow perspective, then the profound becomes secret, and the shallow becomes exoteric. Therefore, even non-Buddhist scriptures have the name 'secret treasury'. In the Dharma spoken by the Tathagata (another name for the Buddha), exoteric and esoteric are also layered. If one compares the Lesser Vehicle teachings spoken by the Buddha with what is spoken by non-Buddhists, then the Lesser Vehicle teachings have the name of profound secret. Comparing the Greater Vehicle with the Lesser Vehicle, there are also exoteric and esoteric differences. Using the One Vehicle (Ekayana) to simplify the Three Vehicles (Triyana - Sravakayana, Pratyekabuddhayana, Bodhisattvayana), establishes the name of secret. Using Dharani (a mnemonic device, a collection of mantras) to select many Dharma gates, one obtains the title of secret. The Dharma spoken by the Dharmakaya is profound, while the teachings of the Nirmanakaya (the emanation body of the Buddha) are shallow, hence the name secret. The so-called secret has roughly two meanings: one is the secret of sentient beings, and the other is the secret of the Tathagata. Sentient beings, due to ignorance (Avidya) and delusion, cover and conceal the true awareness of their inherent nature, hence it is called the self-secret of sentient beings. The Nirmanakaya preaches the Dharma to suit the capacities of sentient beings, administering medicine accordingly, and the words spoken are true and not false. Therefore, the Sambhogakaya (the enjoyment body of the Buddha) secretly realizes without speaking of the state. Thus, the subtle and wonderful state of near-perfect enlightenment (Samantabhadra), and the transcendence of the ten bhumis (the ten stages of the Bodhisattva path), are called the secret of the Tathagata. Such secrets have countless and layered names. What we now call secret refers to the ultimate and most profound state of the Dharmakaya itself, as the secret treasury. Furthermore, the Dharani spoken by the Nirmanakaya, although also called secret treasury, is expedient and not ultimately real compared to what is spoken by the Dharmakaya. Secrets are expedient and real, taken accordingly. Treatise on Distinguishing the Exoteric and Esoteric Teachings, Volume 2