T77n2428即身成佛義

No.2428 即身成佛義

遍照金剛撰問曰。諸經論中皆說三劫成佛。今建立即身成佛義有何憑據。答。秘密藏中如來如是說。問。彼經說云何。答。金剛頂經說。修此三昧者現證佛菩提（此三昧者謂大日尊一字頂輪王三摩地也）。又云。若有眾生遇此教晝夜四時精進修。現世證得歡喜地。后十六產生正覺（謂此教者。指法佛自內證三摩地大教王。歡喜地者。非顯教所說初地。是則自宗佛乘之初地。具說如地位品中。十六生者。指十六大菩薩生。具如地位品說也。）又云。若能依此勝義修。現世得成無上覺。又云。應當知。自身即為金剛界。自身為金剛。堅實無傾壞。我為金剛身。大日經云。不捨於此身。逮得神境通。游步大空位。而成身秘密。又云。欲於此生入悉地。隨其所應思念之。親于尊所受明法。觀察相應作成就（云云）。此經所說悉地者。明持明悉地及法佛悉地。大空位者。法身同大虛而無礙。含眾象而常恒。故曰大空。諸法之所依住故號位。身秘密者。法佛三密等覺難見十地何窺。故名身秘密。又龍猛菩薩菩提心論說。真言法中即身成佛故是說三摩地法。于諸教中闕而不書（是說三摩地法者法身自證三摩地。諸教者他受用身所說諸顯教也）

【現代漢語翻譯】現代漢語譯本 No.2428 即身成佛義

遍照金剛撰問：諸經論中都說要經歷三大阿僧祇劫才能成佛，現在建立即身成佛的教義，有什麼依據呢？答：在秘密藏中，如來是這樣說的。問：那部經是怎麼說的呢？答：《金剛頂經》說：『修習此三昧者，現世就能證得佛菩提。』（此三昧指的是大日尊一字頂輪王三摩地。）

又說：『如果有眾生遇到此教法，晝夜四時精進修習，現世就能證得歡喜地，之後經歷十六生就能成就正覺。』（所說的此教法，指的是法佛自內證三摩地的大教王。歡喜地，並非顯教所說的初地，而是本宗佛乘的初地，詳細的解說在地位品中。十六生，指的是十六大菩薩的生，詳細的解說也在地位品中。）

又說：『如果能夠依照這殊勝的意義修習，現世就能成就無上覺。』

又說：『應當知道，自身即是金剛界，自身就是金剛，堅實而不可摧毀。我就是金剛身。』《大日經》說：『不捨棄這個肉身，就能獲得神通，游步于廣闊的虛空中，成就身秘密。』又說：『如果想在今生進入悉地（Siddhi，成就），就應當根據自身的情況思念，親自在尊者那裡接受明法，觀察相應，作成就。』（云云）

此經所說的悉地，指的是持明悉地和法佛悉地。大空位，指的是法身如同廣闊的虛空一樣沒有阻礙，包含萬象而永恒不變，所以稱為大空。諸法所依止的地方，所以稱為位。身秘密，指的是法佛的三密等覺難以見到，十地菩薩也難以窺測，所以稱為身秘密。另外，龍猛菩薩的《菩提心論》說：『真言法中可以即身成佛，因此說的是三摩地法。』在其他的教法中，這是缺失而沒有記載的。（這裡所說的三摩地法，指的是法身自證的三摩地。其他的教法，指的是他受用身所說的各種顯教。）

【English Translation】 English version No.2428 The Meaning of Attaining Buddhahood in This Very Body

Composed by Vairocana Vajra Question: In various sutras and treatises, it is said that one attains Buddhahood after three kalpas. What is the basis for establishing the doctrine of attaining Buddhahood in this very body? Answer: Thus the Tathagata speaks in the Secret Treasury. Question: What does that sutra say? Answer: The Vajrasekhara Sutra says: 'Those who cultivate this samadhi will realize Bodhi in this very life.' (This samadhi refers to the Samadhi of the One-Syllable Crown Wheel King of Mahavairocana.)

It also says: 'If sentient beings encounter this teaching and diligently cultivate it day and night, at all times, they will realize the Joyful Ground in this very life, and after sixteen births, they will attain perfect enlightenment.' (This teaching refers to the Great Teaching King of the Self-Realized Samadhi of the Dharma Buddha. The Joyful Ground is not the First Ground as described in the Exoteric teachings, but the First Ground of our own school's Buddha Vehicle, as explained in detail in the 'Grounds' chapter. Sixteen births refer to the births of the Sixteen Great Bodhisattvas, as explained in detail in the 'Grounds' chapter.)

It also says: 'If one can cultivate according to this supreme meaning, one will attain unsurpassed enlightenment in this very life.'

It also says: 'One should know that one's own body is the Vajra Realm. One's own body is Vajra, solid and indestructible. I am the Vajra body.' The Mahavairocana Sutra says: 'Without abandoning this body, one attains supernatural powers, roaming in the vast expanse, and accomplishing the body secret.' It also says: 'If one wishes to enter siddhi (accomplishment) in this life, one should contemplate accordingly, receive the mantra (sacred formula) from the venerable one, observe and correspond, and accomplish it.' (Et cetera)

The siddhi mentioned in this sutra refers to the vidyadhara siddhi (knowledge-holder accomplishment) and the Dharma Buddha siddhi. The vast expanse refers to the Dharma Body being unobstructed like the vast void, containing all phenomena and being eternally constant, hence it is called vast expanse. The place where all dharmas rely and abide is called the ground. The body secret refers to the Dharma Buddha's Three Secrets and Equal Enlightenment being difficult to see, and the Ten Grounds being difficult to fathom, hence it is called the body secret. Furthermore, Nagarjuna Bodhisattva's Treatise on the Mind of Enlightenment says: 'In the mantra (sacred formula) Dharma, one can attain Buddhahood in this very body, therefore it speaks of the Samadhi Dharma.' This is missing and not recorded in other teachings. (The Samadhi Dharma mentioned here refers to the Self-Realized Samadhi of the Dharma Body. Other teachings refer to the various Exoteric teachings spoken by the Body of Enjoyment for Others.)

。又云。若人求佛慧。通達菩提心。父母所生身。速證大覺位。依如是等教理證文成立此義。如是經論字義差別云何。頌曰。

六大無礙常瑜伽（體）四種曼荼各不離（相）
三密加持速疾顯（用）重重帝網多即身（無礙諸佛）
法然具足薩般若（法佛成佛）心數心王過剎塵（無數）
各具五智無際智（輪圓）圓鏡力故實覺智（所申此四句明成佛一字）

釋曰。此二頌八句以嘆即身成佛四字。即是四字含無邊義。一切佛法不出此一句。故略樹兩頌顯無邊德。頌文分二。初一頌嘆即身二字。次一頌嘆成佛兩字。初中又四。初一句體二相三用四無礙。后頌中有四。初舉法佛成佛。次表無數。三顯輪圓。后出所由。謂六大者五大及識。大日經所謂。我覺本不生。出過語言道。諸過得解脫。遠離於因緣。知空等虛空。是其義也。彼種子真言曰。為阿字諸法本不生義者即是地大。縛字離言說謂之水大。清凈無垢塵者是則啰字火大也。因業不可得者訶字門風大也。等虛空者欠字字相即空大也。我覺者識大。因位名識果位謂智。智即覺故。梵音沒馱冒地一字之轉沒馱名覺冒地曰智。故諸經中所謂三藐三冒地者。古翻云遍知新譯等覺。覺知義相涉故。此經號識為覺者從強得名

【現代漢語翻譯】現代漢語譯本又說，如果有人尋求佛的智慧，通達菩提心（bodhicitta，覺悟之心），那麼以父母所生的這個身體，就能迅速證得大覺的果位。依據這些教理和證據成立這個意義。那麼這些經論的文字和意義的差別在哪裡呢？頌文說：

六大無礙常瑜伽（體），四種曼荼羅（mandala，壇城）各不離（相），三密加持速疾顯（用），重重帝網多即身（無礙諸佛）。法然具足薩般若（sarvajna，一切智），心數心王過剎塵（無數），各具五智無際智（輪圓），圓鏡力故實覺智（所申此四句明成佛一字）。

解釋說，這兩首頌共八句，是爲了讚歎『即身成佛』這四個字。這四個字包含了無邊的意義，一切佛法都離不開這一句。所以簡略地列出兩首頌，來顯示無邊的功德。頌文分為兩部分，第一首頌讚嘆『即身』二字，第二首頌讚嘆『成佛』二字。第一首頌又分為四個部分：第一句是體，第二句是相，第三句是用，第四句是無礙。后一首頌也有四個部分：首先舉出法佛成佛，其次表示無數，再次顯示輪圓，最後說明原因。所謂六大，是指五大（地、水、火、風、空）和識。如《大日經》（Mahavairocana Sutra）所說：『我覺本不生，出過語言道，諸過得解脫，遠離於因緣，知空等虛空。』就是這個意思。其中的種子真言（bija mantra）說：『為阿字諸法本不生義者』，這就是地大。『縛字離言說』，這叫做水大。『清凈無垢塵者』，這是啰字火大。『因業不可得者』，訶字門風大。『等虛空者』，欠字字相即空大。『我覺者』，是識大。因位時叫做識，果位時叫做智。智就是覺，所以。梵語沒馱（Buddha）和冒地（Bodhi）是一個字的轉變，沒馱（Buddha）叫做覺，冒地（Bodhi）叫做智。所以諸經中所說的『三藐三菩提』（samyak-sambodhi），古譯為『遍知』，新譯為『等覺』，覺和知意義相關。這部經稱識為覺，是從勉強的意義上得名。

【English Translation】 English version It is also said: 'If a person seeks the wisdom of the Buddha, and comprehends the Bodhicitta (the mind of enlightenment), then with this body born of parents, one can quickly attain the position of Great Enlightenment.' Based on such teachings and evidentiary texts, this meaning is established. So, what are the differences in the words and meanings of these sutras and treatises? The verse says:

'The six great elements are unobstructed, constantly in Yoga (essence); the four kinds of Mandala (sacred circles) are inseparable (aspect);' 'The blessings of the three secrets quickly manifest (function); the multiple Indra's nets are immediately the body (unobstructed Buddhas).' 'Naturally endowed with Sarvajna (all-knowing wisdom), the number of minds and mind-kings exceeds countless dust particles (innumerable);' 'Each possesses the five wisdoms, boundless wisdom (wheel complete); because of the power of the perfect mirror, it is truly the wisdom of enlightenment (what is declared; these four lines explain the one word 'becoming Buddha').'

The explanation is that these two verses, with their eight lines, are to praise the four words 'attaining Buddhahood in this very body'. These four words contain boundless meanings, and all Buddhist teachings do not go beyond this one phrase. Therefore, two verses are briefly presented to reveal boundless virtues. The verses are divided into two parts: the first verse praises the two words 'this very body', and the second verse praises the two words 'becoming Buddha'. The first verse is further divided into four parts: the first line is the essence, the second line is the aspect, the third line is the function, and the fourth line is unobstructedness. The second verse also has four parts: first, it mentions the Dharma Buddha becoming Buddha; second, it expresses innumerability; third, it reveals the wheel's completeness; and finally, it explains the reason. The so-called six great elements refer to the five great elements (earth, water, fire, wind, space) and consciousness. As the Mahavairocana Sutra says: 'My awareness is originally unborn, transcending the path of language, all faults are liberated, far from causes and conditions, knowing emptiness is like empty space.' This is the meaning. The seed mantra (bija mantra) therein says: 'Because the letter 'A' means that all dharmas are originally unborn,' this is the earth element. 'The letter 'Va' is beyond speech,' this is called the water element. 'Pure and without defilement,' this is the letter 'Ra', the fire element. 'Cause and karma are unattainable,' the letter 'Ha' is the wind element. 'Like empty space,' the form of the letter 'Kha' is the space element. 'My awareness' is the consciousness element. In the causal stage, it is called consciousness; in the fruition stage, it is called wisdom. Wisdom is awareness. The Sanskrit words Buddha and Bodhi are a transformation of one word; Buddha is called awareness, and Bodhi is called wisdom. Therefore, what is called samyak-sambodhi in the sutras is translated as 'omniscience' in the old translation and 'perfect enlightenment' in the new translation. Awareness and knowledge are related in meaning. This sutra calls consciousness awareness, which is named from a forced meaning.

。因果之別本末異而已。經偈約五佛三摩地作如是說。又金剛頂經云。諸法本不生。自性離言說。清凈無垢染。因業等虛空。此亦同大日經。諸法者謂諸心法。心王心數其數無量。故曰諸心識名異義通。故天親等以三界唯心成立唯識義。自余同上說。又大日經云。我即同心位。一切處自在。普遍於種種。有情及非情阿字第一命。啰字名為水。啰字名為火。啰字名為風。佉字同虛空。此經文初句我即同心位者。所謂心則識智也。后五句即是五大。中三句者表六大自在用無礙德。般若經及瓔珞經等亦說六大義。如是六大能造一切佛及一切眾生器界等四種法身三種世間。故大日尊說如來發生偈云。

能生隨類形　諸法與法相　　諸佛與聲聞　救世因緣覺　　勤勇菩薩眾　及仁尊亦然　　眾生器世界　次第而成立　　生住等諸法　常恒如是生

此偈顯現何義。謂表六大能生四種法身曼荼羅及三種世間。謂諸法者心法。法相者色法。複次諸法舉通名。法相者顯差別。故下句云諸佛聲聞緣覺菩薩眾生器世間次第而成立。複次諸法者法曼荼羅。法相者三昧耶身。諸佛乃至眾生者大曼荼羅身。器世界者表所依土。此器界者三昧耶曼荼羅之總名也。複次佛菩薩二乘者表智正覺世間。眾生者眾生世間。器世

【現代漢語翻譯】現代漢語譯本：因和果的差別在於根本和末節不同而已。《經偈》大約是依據五佛三摩地這樣說的。另外，《金剛頂經》說：『一切法本來不生，自性離於言說，清凈沒有垢染，因業等同虛空。』這也和大日經相同。『諸法』指的是各種心法。心王和心數，其數量無量，所以說各種心識名稱不同而意義相通。因此天親等人用三界唯心來成立唯識的意義。其餘的都和上面所說的一樣。另外，《大日經》說：『我即同心位，一切處自在，普遍於種種，有情及非情。阿字第一命，啰字名為水，啰字名為火，啰字名為風，佉字同虛空。』這段經文的第一句『我即同心位』，所說的心就是識智。後面的五句就是五大（地、水、火、風、空）。中間的三句表示六大（地、水、火、風、空、識）自在運用無礙的功德。《般若經》和《瓔珞經》等也說了六大的意義。像這樣，六大能造一切佛和一切眾生器界等四種法身和三種世間。所以大日尊說如來發生偈說：『能生隨類形，諸法與法相，諸佛與聲聞，救世因緣覺，勤勇菩薩眾，及仁尊亦然，眾生器世界，次第而成立，生住等諸法，常恒如是生。』這個偈頌顯現了什麼意義呢？是說六大能生四種法身曼荼羅和三種世間。所謂『諸法』指的是心法，『法相』指的是色法。進一步說，『諸法』是總稱，『法相』是顯示差別。所以下一句說『諸佛、聲聞、緣覺、菩薩、眾生、器世間次第而成立』。進一步說，『諸法』指的是法曼荼羅，『法相』指的是三昧耶身（Samaya body）。諸佛乃至眾生指的是大曼荼羅身（Maha-mandala body）。器世界表示所依的國土。這個器界是三昧耶曼荼羅的總稱。進一步說，佛、菩薩、二乘（聲聞、緣覺）表示智正覺世間，眾生表示眾生世間，器世

【English Translation】 English version: The difference between cause and effect lies only in the root and the branch. The verse in the sutra speaks of the Samadhi of the Five Buddhas in this way. Furthermore, the Vajrasekhara Sutra says: 'All dharmas are originally unborn, their nature is beyond words, pure and without defilement, their causal karma is like space.' This is also the same as in the Mahavairocana Sutra. 'All dharmas' refers to all mental dharmas. The mind-king and mental functions are countless, hence it is said that the names of various consciousnesses are different but their meanings are interconnected. Therefore, Vasubandhu and others establish the meaning of Vijnanavada (Consciousness-only) with the concept of 'Three Realms are Mind-only'. The rest is the same as described above. Furthermore, the Mahavairocana Sutra says: 'I am in the same position as the mind, free in all places, universal to all kinds of sentient and non-sentient beings. 'A' is the first life, 'Ra' is called water, 'Ra' is called fire, 'Ra' is called wind, 'Kha' is the same as space.' The first sentence of this sutra, 'I am in the same position as the mind,' means that the mind is both consciousness and wisdom. The following five sentences are the five great elements (earth, water, fire, wind, and space). The middle three sentences represent the unobstructed virtues of the six great elements (earth, water, fire, wind, space, and consciousness) in their free functioning. The Prajna Sutra and the Inga Sutra also speak of the meaning of the six great elements. In this way, the six great elements can create all Buddhas and all sentient beings, the vessel realm, the four kinds of Dharmakaya (Dharma body), and the three kinds of worlds. Therefore, Mahavairocana Buddha speaks the verse of the Tathagata's arising: 'Capable of producing forms according to their kind, all dharmas and their characteristics, all Buddhas and Sravakas (Hearers), world-saving Pratyekabuddhas (Solitary Realizers), diligent Bodhisattvas, and the venerable ones as well, sentient beings and the vessel world, established in sequence, all dharmas such as birth and abiding, are constantly born in this way.' What meaning does this verse reveal? It means that the six great elements can produce the four kinds of Dharmakaya Mandala and the three kinds of worlds. 'All dharmas' refers to mental dharmas, 'Dharma characteristics' refers to material dharmas. Furthermore, 'All dharmas' is a general term, 'Dharma characteristics' reveals the differences. Therefore, the next sentence says 'All Buddhas, Sravakas, Pratyekabuddhas, Bodhisattvas, sentient beings, and the vessel world are established in sequence.' Furthermore, 'All dharmas' refers to the Dharma Mandala, 'Dharma characteristics' refers to the Samaya body. Buddhas and even sentient beings refer to the Maha-mandala body. The vessel world represents the land on which they depend. This vessel realm is the general name of the Samaya Mandala. Furthermore, Buddhas, Bodhisattvas, and the Two Vehicles (Sravakas and Pratyekabuddhas) represent the world of wisdom and enlightenment, sentient beings represent the world of sentient beings, the vessel world

界者即是器世間也。複次能生者六大也。隨類形者所生法也。即四種法身三種世間是也。故次又言。秘密主有造曼荼羅聖尊分位種子標幟。汝當諦聽吾今演說。即說偈曰。

真言者圓壇　先置於自體　　自足而至臍　成大金剛輪　　從此而至心　當思惟水輪　　水輪上火輪　火輪上風輪

謂金剛輪者阿字。阿字即地。水火風如文而可知。圓壇者空。真言者者心大也。長行中所謂聖尊者大身。種子者法身。幖幟者三昧耶身。羯磨身者三身各各具之。具說者經文廣說之臨文可知。又曰。大日尊言。金剛手有諸如來意生作業喜戲行舞廣演品類。攝持四界安住心王等同虛空。成就廣大見非見果。出生一切聲聞辟支佛諸菩薩位。此文顯現何義。謂表六大能生一切。何以得知。謂心王者識大。攝持四界者四大。等虛空者空大。此六大能生。見非見者欲色界無色界。下如文。即是所生法。如此經文皆以六大為能生。以四法身三世間為所生。此所生法上達法身下及六道。雖粗細有隔大小有差。然猶不出六大。故佛說六大為法界體性。諸顯教中以四大等為非情。密教則說此為如來三摩耶身。四大等不離心大。心色雖異其性即同。色即心心即色無障無礙。智即境境即智。智即理理即智無礙自在。雖有能所二生都絕能所。

【現代漢語翻譯】現代漢語譯本：『界』指的是器世間（指有情眾生所居住的物質世界）。此外，能產生萬物的是六大（地、水、火、風、空、識）。隨類形指的是所產生的法（事物、現象）。這指的是四種法身（自性法身、受用身、應化身、等流身）和三種世間（有情世間、器世間、智正覺世間）。因此，接下來又說：『秘密主（金剛手菩薩的別名），有建造曼荼羅（壇城）的聖尊分位、種子（代表佛菩薩的梵文字母）、標幟（象徵物）。你應當仔細聽，我現在為你演說。』於是說了偈語：『真言（mantra）是圓壇，先安置於自身，從足至臍，成為大金剛輪（代表地大），從此至心，應當思維水輪（代表水大），水輪之上是火輪（代表火大），火輪之上是風輪（代表風大）。』所謂金剛輪是『阿』字。『阿』字即是地大。水、火、風可以按照字面意思理解。圓壇是空大。真言指的是心大。長行文中所說的聖尊指的是大身。種子指的是法身。標幟指的是三昧耶身（誓願身）。羯磨身（變化身）是三身各自具備的。詳細的解釋可以在經文中找到。又說：大日尊（Mahavairocana，大日如來）說：『金剛手（Vajrapani，金剛手菩薩）有諸如來意生作業喜戲行舞，廣泛演說品類，攝持四大，安住心王，等同虛空，成就廣大見非見果，出生一切聲聞（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，緣覺）、諸菩薩位。』這段文字顯現了什麼意義呢？意思是說六大能夠產生一切。憑什麼知道呢？所謂心王指的是識大。攝持四大指的是四大。等同虛空指的是空大。這六大能夠產生萬物。見非見指的是欲界和無色界。下面的經文就是所生法。如此經文都是以六大為能生，以四法身三世間為所生。這些所生法上達法身，下至六道。雖然粗細有別，大小有差，但仍然不出六大。所以佛說六大為法界體性。諸顯教中以四大等為非情（沒有情識的事物），密教則說此為如來三摩耶身。四大等不離心大。心色雖然不同，其性相同。色即是心，心即是色，沒有障礙。智即是境，境即是智，無礙自在。雖然有能生和所生，但都超越了能生和所生。

【English Translation】 English version: '界' (界, realm) refers to the 器世間 (qì shìjiān, vessel world, the material world inhabited by sentient beings). Furthermore, the 能生 (néng shēng, that which can produce) are the six great elements (地, dì, earth; 水, shuǐ, water; 火, huǒ, fire; 風, fēng, wind; 空, kōng, space; 識, shí, consciousness). 隨類形 (suí lèi xíng, following the form of its kind) refers to the 所生法 (suǒ shēng fǎ, the dharma that is produced, phenomena). This refers to the four 法身 (fǎshēn, Dharmakaya, the body of the Dharma): 自性法身 (zìxìng fǎshēn, Svabhavikakaya, the self-nature Dharmakaya), 受用身 (shòuyòng shēn, Sambhogakaya, the enjoyment body), 應化身 (yīnghuà shēn, Nirmanakaya, the transformation body), and 等流身 (děngliú shēn, Nisyandakaya, the body of outflow), and the three 世間 (shìjiān, lokas, worlds): 有情世間 (yǒuqíng shìjiān, sentient beings' world), 器世間 (qì shìjiān, vessel world), and 智正覺世間 (zhì zhèngjué shìjiān, the world of wisdom and correct enlightenment). Therefore, it is further said: 'Secret Lord (秘密主, Mìmì zhǔ, a name for Vajrapani), there are the holy尊 (zūn, revered one) divisions, 種子 (zhǒngzi, bija, seed syllables representing Buddhas and Bodhisattvas), and 標幟 (biāozhì, symbols) for constructing the 曼荼羅 (Mántúluó, Mandala, sacred diagram). You should listen carefully, I will now expound upon them.' Then the verse is spoken: 'The 真言 (zhēnyán, mantra) is the round altar, first placed within oneself, from the feet to the navel, forming the great 金剛輪 (jīngāng lún, Vajra wheel, representing the earth element), from there to the heart, one should contemplate the 水輪 (shuǐ lún, water wheel, representing the water element), above the water wheel is the 火輪 (huǒ lún, fire wheel, representing the fire element), above the fire wheel is the 風輪 (fēng lún, wind wheel, representing the wind element).' The so-called 金剛輪 (jīngāng lún, Vajra wheel) is the syllable '阿' (Ā, A). The syllable '阿' (Ā, A) is the earth element. Water, fire, and wind can be understood according to their literal meanings. The round altar is the space element. 真言 (zhēnyán, mantra) refers to the mind element. The holy尊 (zūn, revered one) mentioned in the prose refers to the great body. 種子 (zhǒngzi, bija) refers to the 法身 (fǎshēn, Dharmakaya). 標幟 (biāozhì, symbols) refers to the 三昧耶身 (Sānmèiyé shēn, Samaya body, the body of vows). The 羯磨身 (Jiémó shēn, Karma body, the body of action) is possessed by each of the three bodies. Detailed explanations can be found in the scriptures. It is also said: 大日尊 (Dàrì zūn, Mahavairocana, the Great Sun Buddha) said: '金剛手 (Jīngāng shǒu, Vajrapani, the Vajra-hand Bodhisattva) has the 如來 (Rúlái, Tathagata, Thus Come One) mind-born actions, joy, play, conduct, dance, and widely expounds categories, grasping the four elements, abiding in the mind-king, being equal to space, accomplishing the vast seen and unseen fruits, giving birth to all 聲聞 (Shēngwén, Śrāvaka, Hearers), 辟支佛 (Bìzhīfó, Pratyekabuddha, Solitary Buddhas), and the positions of all Bodhisattvas.' What meaning does this passage reveal? It means that the six great elements can produce everything. How is this known? The so-called mind-king refers to the consciousness element. Grasping the four elements refers to the four great elements. Being equal to space refers to the space element. These six great elements can produce all things. Seen and unseen refer to the desire realm and the formless realm. The following scriptures are the produced dharmas. Thus, these scriptures all take the six great elements as the producers and the four 法身 (fǎshēn, Dharmakaya) and three 世間 (shìjiān, lokas) as the produced. These produced dharmas reach up to the 法身 (fǎshēn, Dharmakaya) and down to the six paths. Although there are differences in coarseness and fineness, and differences in size, they still do not go beyond the six great elements. Therefore, the Buddha said that the six great elements are the nature of the 法界 (fǎjiè, Dharmadhatu, the realm of Dharma). In the exoteric teachings, the four great elements are considered non-sentient (非情, fēi qíng, without sentience), while in the esoteric teachings, they are said to be the 如來 (Rúlái, Tathagata) 三摩耶身 (Sānmèiyé shēn, Samaya body). The four great elements are inseparable from the mind element. Although mind and form are different, their nature is the same. Form is mind, and mind is form, without obstruction. Wisdom is realm, and realm is wisdom, unobstructed and free. Although there are producer and produced, both transcend producer and produced.

法爾道理有何造作。能所等名皆是密號。執常途淺略義不可作種種戲論。如是六大法界體性所成之身。無障無礙互相涉入相應。常住不變同住實際。故頌曰六大無礙常瑜伽。解曰。無礙者涉入自在義。常者不動不壞等義。瑜伽者翻云相應。相應涉入即是即身成佛義。四種曼荼各不離者。大日經說。一切如來有三種秘密身。謂字印形像。字者法曼荼羅。印謂種種幖幟即三昧耶曼荼羅。形者相好具足身即大曼荼羅。此三種身各具威儀事業。是名羯磨曼荼羅。是名四種曼荼羅。若依金剛頂經說。四種曼荼羅者。一大曼荼羅。謂一一佛菩薩相好身。又彩畫其形像名大曼荼羅。又以五相成本尊瑜伽。又名大智印。二三昧耶曼荼羅。即所持幖幟刀劍輪寶金剛蓮等類是也。若畫其像亦是也。又以二手和合金剛縛發生成印是。亦名三昧耶智印。三法曼荼羅。本尊種子真言。若其種子字各書本位是。又法身三摩地及一切契經文義等皆是。亦名法智印。四羯磨曼荼羅即諸佛菩薩等種種威儀事業等。若鑄若涅等亦是。亦名羯磨智印。如是四種曼荼羅四種智印其數無量。一一量同虛空。彼不離此此不離彼。猶如空光無礙不逆。故云四種曼荼羅各不離。不離即是即義。　　三密加持速疾顯者。謂三密者一身密二語密三心密。法佛三密

【現代漢語翻譯】現代漢語譯本：法爾道理有什麼造作？能、所等名稱都是密號（秘密的稱謂）。執著于尋常淺顯的意義，不可作種種戲論（無意義的辯論）。像這樣，由六大法界（地、水、火、風、空、識）體性所成就的身，沒有障礙，沒有阻礙，互相涉入，互相相應，常住不變，共同安住于實際（真如實相）。所以頌說：『六大無礙常瑜伽』。解釋說：『無礙』是涉入自在的意思；『常』是不動不壞等意思；『瑜伽』翻譯為相應。相應涉入就是即身成佛的意思。四種曼荼羅（壇城）各不相離是指什麼呢？《大日經》說，一切如來有三種秘密身，即字、印、形像。字是法曼荼羅；印是指種種幖幟（象徵物），即三昧耶曼荼羅；形是指相好具足的身，即大曼荼羅。這三種身各自具有威儀事業，這叫做羯磨曼荼羅。這就是四種曼荼羅。如果依據《金剛頂經》說，四種曼荼羅是：一大曼荼羅，指一一佛菩薩相好之身，又彩畫其形像，名為大曼荼羅，又以五相（身、口、意、菩提心、智）成本尊瑜伽，又名大智印。二三昧耶曼荼羅，即所持的幖幟，如刀、劍、輪、寶、金剛、蓮等。如果畫其像也是。又以二手和合金剛縛發生成印，這也是，也名三昧耶智印。三法曼荼羅，本尊種子真言（種子字和咒語），如果將其種子字各書本位，就是。又法身三摩地（禪定）及一切契經文義等都是，也名法智印。四羯磨曼荼羅，即諸佛菩薩等種種威儀事業等，如果鑄造或雕塑等也是，也名羯磨智印。像這樣四種曼荼羅、四種智印，其數量無量，一一量同虛空。彼不離此，此不離彼，猶如空光無礙不逆。所以說四種曼荼羅各不相離。不離就是即的意思。三密加持速疾顯現是指什麼呢？所謂三密，一身密、二語密、三心密。法佛三密（法身佛的三種秘密）

【English Translation】 English version: What is the 'fabrication' in the Dharma principle? Names like 'knower' and 'known' are all secret designations (secret terms). Clinging to ordinary and superficial meanings, one should not engage in various frivolous debates (meaningless arguments). Like this, the body accomplished by the nature of the six great realms (earth, water, fire, wind, space, consciousness) is without obstruction, without hindrance, mutually interpenetrating, mutually corresponding, constantly abiding and unchanging, co-dwelling in reality (true suchness). Therefore, the verse says: 'The six great elements are without obstruction, constant yoga.' The explanation says: 'Without obstruction' means the meaning of interpenetration and freedom; 'constant' means the meaning of non-moving and non-decaying, etc.; 'yoga' is translated as corresponding. Corresponding interpenetration is the meaning of attaining Buddhahood in this very body. What does it mean that the four kinds of Mandala (sacred circles) are inseparable? The Mahavairocana Sutra says that all Tathagatas have three kinds of secret bodies, namely, letters, seals, and images. Letters are the Dharma Mandala; seals refer to various emblems, which are the Samaya Mandala; images refer to the body with complete marks and characteristics, which is the Great Mandala. These three kinds of bodies each possess dignified conduct and activities, which are called Karma Mandala. These are the four kinds of Mandalas. According to the Vajrasekhara Sutra, the four kinds of Mandalas are: 1. The Great Mandala, which refers to the body with complete marks and characteristics of each Buddha and Bodhisattva, and also the painted images, which are called the Great Mandala. Furthermore, the yoga of the principal deity is accomplished with the five aspects (body, speech, mind, Bodhicitta, wisdom), and it is also called the Great Wisdom Seal. 2. The Samaya Mandala, which refers to the emblems held, such as swords, wheels, jewels, vajras, lotuses, etc. If their images are painted, that is also it. Furthermore, the formation of a seal by joining the hands in the vajra bond is also it, and it is also called the Samaya Wisdom Seal. 3. The Dharma Mandala, which refers to the seed syllables and mantras of the principal deity. If the seed syllables are written in their respective positions, that is it. Furthermore, the Dharmakaya Samadhi (meditative concentration) and all sutra texts and meanings are all it, and it is also called the Dharma Wisdom Seal. 4. The Karma Mandala, which refers to the various dignified conduct and activities of all Buddhas and Bodhisattvas, etc. If they are cast or sculpted, that is also it, and it is also called the Karma Wisdom Seal. Like this, the four kinds of Mandalas and the four kinds of Wisdom Seals are immeasurable in number, each equal in measure to space. They are inseparable from each other, just like space and light, unobstructed and non-opposing. Therefore, it is said that the four kinds of Mandalas are inseparable. Inseparability is the meaning of 'is'. What does it mean that the blessings of the three secrets quickly manifest? The so-called three secrets are: body secret, speech secret, and mind secret. The three secrets of the Dharma Buddha (the three secrets of the Dharmakaya Buddha)

甚深微細等覺十地能見聞故曰密。一一尊等具剎塵三密。互相加入彼此攝持。眾生三密亦復如是。故名三密加持。若有真言行人觀察此義。手作印契口誦真言心住三摩地。三密相應加持故早得大悉地。故經云。此毗盧遮那三字密言共一字無量。適以印密言印心成鏡智速獲菩提心金剛堅固體。印額應當知成平等性智速獲灌頂地福聚莊嚴身。以密語印喉時成妙觀察智即能轉輪得佛智慧身。誦密言印頂成成所作智證佛變化身能伏難調者。由此印密言加持自身成法界體性智毗盧遮那佛虛空法界身。又云。入法身真如觀一緣一相平等猶如虛空。若能專注無間修習。則入初地頓集一大阿僧祇劫福智資糧。由眾多如來所加持故。乃至十地等覺妙覺具薩般若。自他平等與一切如來法身共同。常以無緣大悲利樂無邊有情作大佛事（自此下儀軌之）。　　又云。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猶加持威德力故。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。則為生在佛家。其人從一切如來心生。從佛口生從佛法生從法化生得佛法財

【現代漢語翻譯】現代漢語譯本：甚深微妙，與諸佛等同的覺悟，十地菩薩能夠見聞，所以稱為『密』（Guhya）。每一位本尊等都具備如微塵般眾多的身密、語密、意密（kaya-mantra-citta-guhya）。這些三密互相加入，彼此攝持。眾生的身語意三密也是如此。所以稱為『三密加持』。如果修持真言的行者觀察這個道理，手結印契（mudra），口誦真言（mantra），心住三摩地（samadhi），由於三密相應加持的緣故，就能很快獲得大的成就（siddhi）。所以經中說：這毗盧遮那佛（Vairocana）的三字密言，共同組成一個字，卻包含無量意義。適當地用印契、密言印心，成就鏡智（Adarsa-jnana），迅速獲得菩提心（bodhicitta），如同金剛般堅固。印額頭，應當知道成就平等性智（Samata-jnana），迅速獲得灌頂地，福德聚集莊嚴自身。用密語印喉嚨時，成就妙觀察智（Pratyaveksana-jnana），就能轉法輪，得到佛的智慧身。誦密言印頭頂，成就成所作智（Krtyanusthana-jnana），證得佛的變化身，能夠降伏難以調伏的人。由此印契、密言加持自身，成就法界體性智（Dharmadhatu-jnana），成為毗盧遮那佛的虛空法界身。又說：進入法身（Dharmakaya）真如（Tathata）觀，觀一緣一相，平等猶如虛空。如果能夠專注無間地修習，就能進入初地（prathama-bhumi），頓時間積累一大阿僧祇劫的福德智慧資糧。由於眾多如來所加持的緣故，乃至十地（dashabhumi）、等覺（samantabhadra）、妙覺（samyaksambuddha），具備薩般若（sarvajna）。自他平等，與一切如來法身共同。常常以無緣大悲（nirālambā mahākarunā）利益安樂無邊的有情眾生，做廣大的佛事（自此以下是儀軌）。又說：如果依據毗盧遮那佛自受用身（svayam-sambhogakaya）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，那麼在現生就能遇到曼荼羅（mandala）阿阇梨（acarya），得以進入曼荼羅。爲了具足羯磨（karma），以普賢三摩地引入金剛薩埵進入其身中，由於加持威德力的緣故，在須臾之間，就能證得無量三昧耶（samaya），無量陀羅尼門（dharani）。以不可思議法，能夠變易弟子俱生的我執種子，應時聚集得到身中一大阿僧祇劫所積累的福德智慧，就成為生在佛家的人。其人從一切如來心生，從佛口生，從佛法生，從法化生，得到佛法財。

【English Translation】 English version: 'Secret' (Guhya) is so called because it is profound and subtle, and the ten Bhumis (dashabhumi) of perfect enlightenment can see and hear it. Each deity possesses the three secrets (kaya-mantra-citta-guhya) as numerous as dust particles in a Buddha-field. These three secrets join each other, mutually embracing and supporting. The three secrets of sentient beings are also like this. Therefore, it is called 'Three Secrets Empowerment'. If a practitioner of mantra observes this principle, makes hand mudras (mudra), recites mantras (mantra), and dwells in samadhi (samadhi), they will quickly attain great accomplishment (siddhi) due to the corresponding empowerment of the three secrets. Therefore, the sutra says: This three-syllable secret mantra of Vairocana (Vairocana) together forms one syllable, yet contains immeasurable meanings. Appropriately using mudras and secret mantras to imprint the mind, one achieves the Mirror Wisdom (Adarsa-jnana), quickly obtaining the Bodhicitta (bodhicitta), as firm as a diamond. Imprinting the forehead, one should know that one achieves the Wisdom of Equality (Samata-jnana), quickly obtaining the ground of empowerment, with blessings gathered to adorn the body. When imprinting the throat with secret words, one achieves the Wisdom of Wonderful Observation (Pratyaveksana-jnana), and can then turn the Dharma wheel, obtaining the wisdom body of the Buddha. Reciting secret mantras and imprinting the crown of the head, one achieves the Wisdom of Accomplishing Actions (Krtyanusthana-jnana), realizing the transformation body of the Buddha, able to subdue those who are difficult to tame. By this mudra and secret mantra empowering oneself, one achieves the Wisdom of the Nature of the Dharmadhatu (Dharmadhatu-jnana), becoming the Dharmadhatu body of Vairocana Buddha, as vast as space. It is also said: Entering the contemplation of Suchness (Tathata) of the Dharmakaya (Dharmakaya), contemplating one condition and one aspect, equal like space. If one can practice with focused and uninterrupted effort, one can enter the first Bhumi (prathama-bhumi), instantly accumulating the merit and wisdom resources of one great asamkhya-kalpa. Due to the empowerment of numerous Tathagatas, up to the ten Bhumis (dashabhumi), Equal Enlightenment (samantabhadra), and Wonderful Enlightenment (samyaksambuddha), one possesses Sarvajna (sarvajna). Self and others are equal, sharing the Dharmakaya of all Tathagatas. Constantly using unconditioned great compassion (nirālambā mahākarunā) to benefit and bring joy to boundless sentient beings, performing great Buddha deeds (the following is the ritual). It is also said: If one relies on the inner realization and self-aware sacred wisdom Dharma spoken by Vairocana Buddha's Self-Enjoyment Body (svayam-sambhogakaya), and the Wisdom of the Other-Enjoyment Body of Great Samantabhadra (Samantabhadra) Vajrasattva (Vajrasattva), then in this life one can encounter a Mandala (mandala) Acarya (acarya) and be able to enter the Mandala. In order to fully perform Karma (karma), using Samantabhadra Samadhi to introduce Vajrasattva into their body, due to the power of empowerment, in an instant, one can realize immeasurable Samaya (samaya) and immeasurable Dharani gates (dharani). With inconceivable Dharma, one can transform the innate seed of self-grasping of the disciple, and instantly gather the merit and wisdom accumulated in the body for one great asamkhya-kalpa, thus becoming someone born into the Buddha's family. That person is born from the heart of all Tathagatas, born from the mouth of the Buddha, born from the Dharma of the Buddha, born from the transformation of the Dharma, and obtains the wealth of the Buddha's Dharma.

。法財者謂三密菩提心教法（此明初授菩提心戒時阿阇梨加持方便所得之益）才見曼荼羅能須臾頃凈信。以歡喜心瞻睹故。則于阿賴耶識中種金剛界種子（此文明初見曼荼羅海會諸尊所得益）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。此大金剛薩埵五密瑜伽法門。於四時行住坐臥四威儀之中無間作意修習。于見聞覺知境界人法二空執悉皆平等。現生證得初地漸次升進。由修五密于涅槃生死不染不著。于無邊五趣生死廣作利樂。分身百億游諸趣中。成就有情令證金剛薩埵位（此明依儀軌法則修行之時不思議法益）又云。三密金剛以為增上緣能證毗盧遮那三身果位。如是經等皆說此速疾力不思議神通三摩地法。若有人不闕法則晝夜精進。現身獲得五神通。漸次修練不捨此身進入佛位。具如經說。依此義故曰三密加持速疾顯。加持者表如來大悲與眾生信心。佛日之影現眾生心水曰加。行者心水能感佛日名持。行者若能觀念此理趣。三密相應故現身速疾顯現證得本有三身。故名速疾顯。如常即時即日即身義亦如是。重重帝網名即身者。是則舉譬喻以明諸尊剎塵三密圓融無礙。帝網者因陀羅珠網也。謂身者我身佛身眾生身是名身。又有四種身。言自性受用變化等流是名曰身。又有三種字印

【現代漢語翻譯】現代漢語譯本法財指的是三密菩提心教法（這說明初次授予菩提心戒時，阿阇梨（Acharya，導師）加持的方便所獲得的利益）。才見到曼荼羅（Mandala，壇城），就能在須臾之間產生清凈的信心。因為以歡喜心瞻仰的緣故，就在阿賴耶識（Alaya-vijnana，藏識）中種下金剛界（Vajradhatu）的種子（這說明初見曼荼羅海會諸尊所獲得的利益），完全接受灌頂，接受職位的金剛名號。從此以後，就能獲得廣大甚深不可思議的佛法，超越二乘（聲聞乘和緣覺乘）和十地（菩薩修行的十個階段）。這個大金剛薩埵（Vajrasattva）五密瑜伽法門，可以在一天的行住坐臥四種威儀中，不間斷地作意修習。對於見聞覺知的境界，人法二空（人空和法空）的執著都平等對待。現世就能證得初地，漸次升進。通過修習五密，對於涅槃（Nirvana，寂滅）和生死不染不著。在無邊的五趣（地獄、餓鬼、畜生、人、天）生死中，廣泛地行作利益和快樂。分身百億，遊歷在各種趣中，成就眾生，令其證得金剛薩埵的果位（這說明依照儀軌法則修行時不可思議的法益）。又說，三密金剛（身密、語密、意密）作為增上緣，能夠證得毗盧遮那佛（Vairocana）的三身果位。像這樣的經典等都說這種快速、有力、不可思議的神通三摩地（Samadhi，三昧）法。如果有人不缺少法則，晝夜精進，現身就能獲得五神通。漸次修練，不捨棄此身就能進入佛位。具體如經典所說。依據這個意義，所以說三密加持快速顯現。加持，表示如來（Tathagata，佛）的大悲與眾生的信心。佛日的影子顯現在眾生的心水中叫做加。修行者的心水能夠感應佛日叫做持。修行者如果能夠觀念這個理趣，三密相應，所以現身快速顯現證得本有的三身。所以叫做快速顯現。如常常說的即時、即日、即身的意義也是這樣。重重帝網（Indra's net）叫做即身，這是用比喻來說明諸尊剎塵三密圓融無礙。帝網是因陀羅（Indra，帝釋天）的珠網。所謂身，就是我身、佛身、眾生身，這叫做身。又有四種身，即自性身、受用身、變化身、等流身，這叫做身。又有三種字印。

【English Translation】 English version Dharma wealth refers to the teachings of the Three Secrets and Bodhicitta (this explains the benefits gained from the Acharya's (teacher) blessing when initially bestowing the Bodhicitta precepts). Just seeing the Mandala (sacred diagram) can generate pure faith in an instant. Because of gazing upon it with a joyful heart, the seed of the Vajradhatu (Diamond Realm) is planted in the Alaya-vijnana (store consciousness) (this explains the benefits gained from initially seeing the assembly of deities in the Mandala), fully receiving the Abhisheka (initiation), receiving the Vajra name of the office. From then on, one can obtain vast, profound, and inconceivable Dharma, surpassing the Two Vehicles (Shravakayana and Pratyekabuddhayana) and the Ten Bhumis (ten stages of a Bodhisattva's practice). This great Vajrasattva (Diamond Being) Five Secrets Yoga Dharma method can be practiced continuously with intention during the four postures of walking, standing, sitting, and lying down throughout the day. One treats the perceptions of seeing, hearing, feeling, and knowing, and the attachments to the emptiness of both self and phenomena (the emptiness of person and the emptiness of Dharma) with equality. In this life, one can attain the first Bhumi and gradually advance. By practicing the Five Secrets, one is neither tainted nor attached to Nirvana (liberation) and Samsara (cycle of birth and death). In the boundless Five Realms (hell, hungry ghosts, animals, humans, and gods) of Samsara, one widely performs benefits and happiness. One manifests hundreds of billions of bodies, traveling in various realms, accomplishing sentient beings, and enabling them to attain the state of Vajrasattva (this explains the inconceivable Dharma benefits when practicing according to the ritual rules). It is also said that the Three Secrets Vajra (body, speech, and mind) as a supreme condition can enable one to attain the Trikaya (three bodies) of Vairocana Buddha (the Illuminating One). Sutras like these all speak of this swift, powerful, inconceivable, and miraculous Samadhi (meditative absorption) Dharma. If someone does not lack the rules and diligently practices day and night, they can attain the five supernormal powers in this life. Gradually practicing and refining, without abandoning this body, one can enter the Buddha's position. As the sutras say. According to this meaning, it is said that the Three Secrets' blessing manifests quickly. Blessing represents the Tathagata's (Thus Come One) great compassion and the sentient beings' faith. The shadow of the Buddha's sun appearing in the sentient beings' mind-water is called blessing. The practitioner's mind-water being able to sense the Buddha's sun is called holding. If the practitioner can contemplate this principle, the Three Secrets correspond, so the inherent Trikaya is quickly manifested and attained in this life. Therefore, it is called quick manifestation. The meaning of 'immediately,' 'on the same day,' and 'in this body' is also like this. The multiple Indra's net (net of jewels) is called 'in this body,' which is using a metaphor to explain that the Three Secrets of all the deities and lands are perfectly fused and unobstructed. Indra's net is the net of jewels of Indra (King of Gods). The so-called 'body' is my body, the Buddha's body, and the sentient beings' body, this is called 'body.' There are also four kinds of bodies, namely the Svabhavikakaya (self-nature body), Sambhogakaya (enjoyment body), Nirmanakaya (emanation body), and Nishyandakaya (body of outflow), this is called 'body.' There are also three kinds of seed syllables and mudras (hand gestures).

形是也。如是等身縱橫重重。如鏡中影像燈光涉入。彼身即是此身。此身即是彼身。佛身即是眾生身。眾生身即是佛身。不同而同不異而異。故三等無礙真言曰歸命句(如常) 阿三迷底哩三迷三昧曳莎呵。初句義云無等。次云三等。后句云三平等。佛法僧是三。身語意亦三。心佛及眾生三也。如是三法平等平等一也。一而無量無量而一。終不雜亂。故曰重重帝網名即身。　　法然具足薩般若者。大日經云。我一切本初。號名世所依。說法無等比。本寂無有上。謂我者大日尊自稱。一切者舉無數。本初者本來法然證得如是大自在一切法之本祖。如來法身眾生本性。同得此本來寂靜之理。然眾生不覺不知。故佛說此理趣覺悟眾生。又云。諸樂欲因果者。非彼愚夫能知真言之相何以故。說因非作者。彼果則不生。此因尚空云何而有果。當知真言果。悉離於因果。:上文所引我覺本不生乃至遠離於因緣偈。及諸法本不生乃至因業等虛空。如是等偈皆明法然具足之義。又金剛頂云。自性所成眷屬金剛手等十六大菩薩。乃至各各流出五億俱胝微細法身金剛如是等文亦是此義也。言法然者顯諸法自然如是。具足者成就義無闕少義。薩般若者梵語也。古云薩云者訛略。具云薩羅婆枳娘曩。翻云一切智智。一切智

【現代漢語翻譯】現代漢語譯本形就是這樣。像這樣，身體縱橫交錯，重重疊疊，如同鏡中的影像，燈光交織。那個身體就是這個身體，這個身體就是那個身體。佛身就是眾生身，眾生身就是佛身。不同而相同，不異而相異。所以三等無礙真言說：歸命句（如常）阿三迷底哩三迷三昧曳莎呵。第一句的意思是『無等』，第二句說的是『三等』，后一句說的是『三平等』。佛、法、僧是三，身、語、意也是三，心、佛以及眾生也是三。像這樣，這三種法平等平等，是一。一是無量，無量是一，始終不會雜亂。所以說重重帝網（Indra's net）名為即身。『法然具足薩般若』的意思是：大日經（Mahavairocana Sutra）說：『我是一切的本初，號名為世所依，說法無與倫比，本來寂靜沒有更高之上。』這裡說的『我』是大日尊（Mahavairocana）自己稱謂。『一切』是舉出無數。『本初』是本來法爾如是證得如此大自在，是一切法的本源。如來法身（Tathagata-dharmakaya）、眾生本性，共同證得這本來寂靜的道理。然而眾生不覺悟不知道，所以佛說這個理趣來覺悟眾生。又說：『對於樂欲因果的人來說，愚夫不能知道真言（mantra）的相貌。為什麼呢？如果說因不是作者，那麼果就不會產生。這個因尚且是空，又怎麼會有果呢？應當知道真言的果，完全脫離於因果。』上面引用的『我覺本不生乃至遠離於因緣』的偈頌，以及『諸法本不生乃至因業等虛空』等偈頌，都闡明了法然具足的意義。另外，金剛頂經（Vajrasekhara Sutra）說：『自性所成的眷屬，金剛手（Vajrapani）等十六大菩薩，乃至各自流出五億俱胝微細法身金剛』，這些經文也是這個意思。『法然』是顯示諸法自然如是。『具足』是成就的意思，沒有缺少的意思。『薩般若』是梵語，古時候說的『薩云』是訛略，完整地說應該是『薩羅婆枳娘曩（Sarvajnanata）』，翻譯過來就是『一切智智（all-knowing wisdom）』，一切智。

【English Translation】 English version Form is like this. Like this, the body is crisscrossed and layered, like images in a mirror, and light interwoven. That body is this body, and this body is that body. The Buddha's body is the body of sentient beings, and the body of sentient beings is the Buddha's body. Different yet the same, not different yet different. Therefore, the mantra of unobstructed equality says: The phrase of taking refuge (as usual) A-san-mi-di-li-san-mi-san-mei-ye-suo-he. The first phrase means 'unequaled,' the second phrase speaks of 'three equalities,' and the last phrase speaks of 'threefold equality.' Buddha, Dharma, and Sangha are three; body, speech, and mind are also three; mind, Buddha, and sentient beings are also three. Like this, these three dharmas are equally equal, and are one. One is immeasurable, and immeasurable is one, and they are never mixed up. Therefore, it is said that the layered Indra's net (Indra's net) is called the immediate body. 『Dharmata-endowed Sarvajna』 means: The Mahavairocana Sutra (Mahavairocana Sutra) says: 『I am the original beginning of everything, named the support of the world, the teaching is unparalleled, originally tranquil and without superior.』 Here, 『I』 refers to Mahavairocana (Mahavairocana) himself. 『Everything』 refers to countless things. 『Original beginning』 is originally, naturally, and thus attained such great freedom, and is the origin of all dharmas. The Tathagata-dharmakaya (Tathagata-dharmakaya), the inherent nature of sentient beings, together attain this originally tranquil principle. However, sentient beings are not aware and do not know, so the Buddha speaks of this principle to awaken sentient beings. It also says: 『For those who desire the causes and effects of pleasure, foolish people cannot know the appearance of mantras (mantra). Why? If it is said that the cause is not the creator, then the effect will not arise. This cause is still empty, so how can there be an effect? It should be known that the effect of mantras is completely separate from cause and effect.』 The verses quoted above, 『I realize that it is originally unborn and even far from causes and conditions,』 and the verses such as 『All dharmas are originally unborn and even the causes and karma are like empty space,』 all explain the meaning of Dharmata-endowed. In addition, the Vajrasekhara Sutra (Vajrasekhara Sutra) says: 『The retinue formed by self-nature, the sixteen great Bodhisattvas such as Vajrapani (Vajrapani), and even each emanates five hundred million kotis of subtle Dharmakaya Vajras,』 these scriptures also have this meaning. 『Dharmata』 shows that all dharmas are naturally like this. 『Endowed』 means accomplishment, meaning without lack. 『Sarvajna』 is a Sanskrit word, and the ancient saying 『Sarva』 is an abbreviation. The complete saying should be 『Sarvajnanata (Sarvajnanata),』 which translates to 『all-knowing wisdom (all-knowing wisdom),』 all-knowing wisdom.

智者。智者決斷簡擇義。一切佛各具五智三十七智乃至剎塵智。次兩句即表此義。若明決斷德則以智得名。顯集起則以心得稱。顯軌持則法門得稱。一一名號皆不離人。如此人數過剎塵。故名一切智智。不同顯家一智以對一切得此號。心王者法界體性智等。心數者多一識。各具五智明一一心王心數各各有之。無際智高廣無數之義。圓鏡力故實覺智者。此即出所由。一切諸佛因何得覺智名。謂如一切色像悉現高臺明鏡之中。如來心鏡亦復如是。圓明心鏡高懸法界頂。寂照一切不倒不謬。如是圓鏡何佛不有。故曰圓鏡力故實覺智。

即身成佛義真言宗即身成佛義問答一卷

問。諸經論中皆說超三大劫成佛。今真言宗立即身成佛之義有明證文耶。答。真言經論中多有證文。問。其經論者何等耶。答。金剛頂等經及菩提心論也。問。其經論文何耶。答。經云。修此三昧者現證佛菩提。菩提心論云。若人求佛惠。通達菩提心。父母所生身。速證大覺位。問。此即身成佛之教為大小之機共被耶。為當有簡別耶答。此有傍正二意。問。其二意如何。答。正為大機傍被小機。問。何以得知正為大機傍被小機耶。答。大日經云。佛子此大乘。真言行道法。我今正開演。為被大乘器。又云。複次秘密主于當來世時。劣惠諸眾生以

【現代漢語翻譯】現代漢語譯本：智者。智者決斷簡擇義（智者能夠決斷並選擇真義）。一切佛各具五智三十七智乃至剎塵智（一切佛都具備五智、三十七智，乃至如剎塵般眾多的智慧）。接下來的兩句就表達了這個意思。如果闡明決斷的功德，就用『智』來命名。如果顯現聚集生起，就用心來稱呼。如果顯現軌則和保持，就用法門來稱呼。每一個名號都離不開人。這樣的人數超過了剎塵數，所以叫做一切智智（對一切事物都具有智慧的智慧）。這不同於顯宗只用一個智慧來對應一切而得到這個稱號。心王指的是法界體性智等。心數指的是多一識。各自具備五智，說明每一個心王和心數都各自具有五智。無際智是高廣無數的意思。圓鏡力故實覺智（因為圓鏡的力量，所以是真實覺悟的智慧）。這說明了原因。一切諸佛因何得到覺智的名稱？就像一切色像都顯現在高臺明鏡之中一樣，如來的心鏡也是如此。圓明的心鏡高懸在法界之頂，寂靜地照耀一切，不顛倒不謬誤。這樣的圓鏡哪位佛沒有呢？所以說因為圓鏡的力量，所以是真實覺悟的智慧。

即身成佛義真言宗即身成佛義問答一卷

問：諸經論中都說要超越三大阿僧祇劫才能成佛，現在真言宗立即身成佛的意義有明確的證據嗎？答：真言經論中有很多證據。問：哪些經論呢？答：《金剛頂經》等經和《菩提心論》。問：經文和論文怎麼說呢？答：經中說：『修習此三昧的人，現在就能證得佛菩提。』《菩提心論》說：『如果有人求佛的智慧，通達菩提心，就能以父母所生的身體，迅速證得大覺的果位。』問：這即身成佛的教義是大小乘根機的人都能接受的嗎？還是有所區別？答：這裡有傍和正兩種含義。問：這兩種含義是什麼？答：主要是爲了大乘根機的人，同時也兼顧小乘根機的人。問：怎麼知道主要是爲了大乘根機的人，同時也兼顧小乘根機的人呢？答：《大日經》說：『佛子，這大乘真言行道法，我現在正式開演，是爲了接引大乘根器的眾生。』又說：『此外，秘密主，在未來的世代，對於智慧低劣的眾生……』

【English Translation】 English version: The Wise. The Wise discerns and selects the meaning. All Buddhas possess the Five Wisdoms, the Thirty-seven Wisdoms, and even wisdoms as numerous as specks of dust. The next two sentences express this meaning. If elucidating the merit of discernment, it is named 'Wisdom'. If manifesting gathering and arising, it is called 'Mind'. If manifesting rules and upholding, it is named 'Dharma Door'. Every single name is inseparable from the person. The number of such people exceeds the number of specks of dust, hence it is called All-Knowing Wisdom (wisdom that possesses wisdom of all things). This differs from the Exoteric school, which uses one wisdom to correspond to all things to obtain this title. 'Mind King' refers to the Dharmadhatu Nature Wisdom, etc. 'Mind Numbers' refers to the many consciousnesses. Each possesses the Five Wisdoms, indicating that each Mind King and Mind Number possesses them. Boundless Wisdom means high, vast, and countless. 'Realized Wisdom due to the Power of the Perfect Mirror' (Because of the power of the perfect mirror, it is the wisdom of true enlightenment). This explains the reason. Why do all Buddhas obtain the name of Realized Wisdom? Just as all forms and images appear in a bright mirror on a high platform, so too is the Tathagata's mind mirror. The perfectly bright mind mirror hangs high at the summit of the Dharmadhatu, serenely illuminating all without inversion or error. Which Buddha does not possess such a perfect mirror? Therefore, it is said 'Realized Wisdom due to the Power of the Perfect Mirror'.

The Meaning of Attaining Buddhahood in This Very Body One Volume of Questions and Answers on the Meaning of Attaining Buddhahood in This Very Body in the Shingon School

Question: In all sutras and treatises, it is said that one must transcend three great kalpas to attain Buddhahood. Does the Shingon school's teaching of attaining Buddhahood in this very body have clear scriptural evidence? Answer: There is much scriptural evidence in the Shingon sutras and treatises. Question: Which sutras and treatises are these? Answer: The Vajrasekhara Sutra and the Bodhicitta Treatise, etc. Question: What do the sutras and treatises say? Answer: The sutra says: 'Those who cultivate this samadhi will presently realize Buddha's Bodhi.' The Bodhicitta Treatise says: 'If one seeks the Buddha's wisdom, and understands the Bodhicitta, with the body born of parents, one will quickly realize the Great Enlightenment.' Question: Is this teaching of attaining Buddhahood in this very body universally applicable to beings of both Mahayana and Hinayana capacities? Or is there a distinction? Answer: There are two meanings: primary and secondary. Question: What are these two meanings? Answer: Primarily for beings of Mahayana capacity, secondarily benefiting beings of Hinayana capacity. Question: How do we know that it is primarily for beings of Mahayana capacity, secondarily benefiting beings of Hinayana capacity? Answer: The Mahavairocana Sutra says: 'Buddha-son, this Mahayana, the Dharma of the Mantra path, I now formally expound, to benefit beings of Mahayana capacity.' It also says: 'Furthermore, Secret Lord, in future ages, for beings of inferior wisdom...'

癡愛自蔽。盲冥樂求果不知解此道。為度彼等故隨順說是法。故知正為大機傍被小機也。問。于佛有能生之物耶。答。有之。問。何者此能生耶。答。今意以六大為能生之物。問。其六大者何。答。一地大二水大三火大四風大五空大六識大也。問。何故此六種當謂大耶。答。其體性無有邊際常住不變故名為大　　問。以此六大為能生若有證文。答。大日經云。真言者圓壇。先置於自體自足而至臍。成大金剛輪。從此而至心。當思惟水輪。水輪上火輪。火輪上風輪。問。水火風三大有證文。今地空識三大未顯。意何。答。金剛輪即地大。圓壇即空大。真言者即識大也。問。此是六大之證文也。能生之證文何。答。經云。能生隨類形。諸法與法相。諸佛與聲聞救世因緣覺。勤勇菩薩眾。及仁尊亦然。眾生器世界。次第而成立（云云）此六大能生諸法及三種世間。是證文也。問。大機小機共修此教者一共即身成佛耶。答。此不可爾。問。其意何。答。今意可云大機即身成佛小機者后十六產生佛。問。何以得知大機即身成佛小機經十六產生佛。答。經云。修此三昧者現證佛菩提。此即大機即身成佛之證文。若有眾生遇此教晝夜四時精進修。現世證得歡喜地。后十六產生正覺。此即小機成佛之證文也。問。不簡大小機令即身成佛

【現代漢語翻譯】現代漢語譯本癡愛矇蔽了智慧。盲目愚昧地追求果報，卻不知道解脫的道路。爲了度化他們，我隨順他們的根器宣說此法。所以要知道，正法是爲了大根器的人而設，同時也兼顧小根器的人。問：對於佛來說，有能產生萬物的本源嗎？答：有的。問：那是什麼樣的本源呢？答：我認為六大（地、水、火、風、空、識）是能產生萬物的本源。問：什麼是六大呢？答：一是地大，二是水大，三是火大，四是風大，五是空大，六是識大。問：為什麼這六種要素被稱為『大』呢？答：因為它們的體性和本質沒有邊際，永恒存在，不變不滅，所以被稱為『大』。問：用這六大作為能產生萬物的本源，有什麼證據嗎？答：《大日經》中說：『真言行者所修的圓形壇城，首先從自身雙足開始，向上到達臍部，形成大金剛輪。從此向上到達心部，應當觀想水輪。水輪之上是火輪，火輪之上是風輪。』問：水、火、風三大有經文可以證明，現在地、空、識三大還沒有顯現，這是什麼意思呢？答：金剛輪就是地大，圓形壇城就是空大，真言就是識大。問：這些是六大的證明，那麼能產生萬物的證明是什麼呢？答：經中說：『能產生隨順各類眾生的形體，諸法與法相，諸佛與聲聞，救世的因緣覺，勤奮精進的菩薩眾，以及仁慈的尊者也是如此。眾生的器世間和世界，次第建立和成立（等等）。』這六大能產生諸法和三種世間，這就是證明。問：大根器和小根器的人共同修習此法，能夠一起即身成佛嗎？答：這是不可能的。問：這是什麼意思呢？答：我的意思是說，大根器的人可以即身成佛，小根器的人要經過十六世才能成佛。問：怎麼知道大根器的人可以即身成佛，小根器的人要經過十六世才能成佛呢？答：經中說：『修習此三昧的人，今生就能證得佛菩提。』這就是大根器的人即身成佛的證明。如果有眾生遇到此法，晝夜四時精進修習，今生就能證得歡喜地，經過十六世就能成就正覺。這就是小根器的人成佛的證明。問：能不能不區分大根器和小根器，讓他們都即身成佛呢？

【English Translation】 English version Affectionate love obscures wisdom. Blindly and ignorantly seeking rewards, yet not knowing the path to liberation. To liberate them, I expound this Dharma in accordance with their capacities. Therefore, know that the true Dharma is intended for those of great capacity, while also accommodating those of small capacity. Question: Does the Buddha have a source that can generate all things? Answer: Yes, there is. Question: What is this source? Answer: I believe the Six Great Elements (earth, water, fire, wind, space, consciousness) are the source that can generate all things. Question: What are the Six Great Elements? Answer: First is the Earth Element, second is the Water Element, third is the Fire Element, fourth is the Wind Element, fifth is the Space Element, and sixth is the Consciousness Element. Question: Why are these six elements called 'Great'? Answer: Because their substance and nature are without boundaries, eternally existent, and unchanging, they are called 'Great'. Question: Is there any evidence for using these Six Great Elements as the source that can generate all things? Answer: The Mahavairocana Sutra says: 'The mandala (round altar) practiced by the mantra practitioner, first starts from one's own feet, upwards to the navel, forming the Great Vajra Wheel. From there upwards to the heart, one should contemplate the Water Wheel. Above the Water Wheel is the Fire Wheel, and above the Fire Wheel is the Wind Wheel.' Question: There are scriptures to prove the Water, Fire, and Wind elements. Now the Earth, Space, and Consciousness elements have not yet appeared. What does this mean? Answer: The Vajra Wheel is the Earth Element, the round mandala is the Space Element, and the mantra is the Consciousness Element. Question: These are the proofs of the Six Great Elements, so what is the proof of being able to generate all things? Answer: The scripture says: 'Able to generate forms that accord with all kinds of beings, all dharmas and dharma characteristics, Buddhas and shravakas (hearers), world-saving pratyekabuddhas (solitary realizers), diligent and vigorous bodhisattvas, and benevolent venerable ones as well. The sentient beings' container world and the world are established and formed in sequence (etc.).' These Six Great Elements can generate all dharmas and the three kinds of worlds, this is the proof. Question: Can those of great capacity and those of small capacity who jointly practice this teaching, attain Buddhahood in this very life together? Answer: This is impossible. Question: What does this mean? Answer: What I mean is that those of great capacity can attain Buddhahood in this very life, while those of small capacity will need sixteen lifetimes to attain Buddhahood. Question: How do we know that those of great capacity can attain Buddhahood in this very life, while those of small capacity will need sixteen lifetimes to attain Buddhahood? Answer: The scripture says: 'Those who practice this samadhi (meditative absorption) will realize bodhi (enlightenment) in this very life.' This is the proof that those of great capacity can attain Buddhahood in this very life. If there are sentient beings who encounter this teaching and diligently practice it day and night, at all times, they will attain the Joyful Ground in this very life, and after sixteen lifetimes they will achieve perfect enlightenment. This is the proof that those of small capacity will attain Buddhahood. Question: Can we not differentiate between those of great capacity and those of small capacity, and allow them all to attain Buddhahood in this very life?

者勝可見。既有速遲何殊余宗耶。答。法相等宗經三大劫都無成佛之理。今此宗意者小機只經十六產生佛。尚勝餘宗。問。何故不云十八生十七生。定云經十六生耶。答。經十六大菩薩生故云爾。問。六大生佛之時自然而生耶。為當有生方耶。答。可云有生方。問。其生方何。答。觀五大種子安立自體上。結契印誦真言時。不思議加持起而生佛。問。其不思議加持者誰加持耶。答。此法佛加持也。問。若爾行者之觀念修行力故。感諸佛加持而成佛。何今云六大生佛耶。答。六大即諸佛故六大為體性所依而觀念修行時。不思議加持發而生佛。所以無咎。問。其加持者意何。答。佛日大悲之影現行者信心之水曰加。行者信心水能感佛日名持。問。小機經十六生。大機者不經耶。答。可云大機亦經十六生也。　　問。若爾何云即身成佛耶。答。大小機雖云經十六生。橫豎義故速遲各殊。　　問。其橫豎義故速遲各殊意何。答。小機者次第經十六產生佛。是豎義也。大機者即身經十六產生佛。是橫義。所以云速遲各殊。問。其大機即身經十六生如何。答。觀菩提心月輪故此身即經十六生即身成佛。問。雖有此答而其意未明。若有證文耶。答。菩提心論云。若才見者則名見真勝義諦。乃至卷舒自在當具一切智。問。六大名佛

【現代漢語翻譯】現代漢語譯本：問：證得者勝過可見者。既然有快慢之分，與其他的宗派有什麼不同呢？答：『法相等宗』經過三大阿僧祇劫都沒有成佛的道理。現在這個宗派的意思是，小根器的人僅僅經過十六生就能成佛，勝過其他的宗派。問：為什麼不說十八生、十七生，一定要說經過十六生呢？答：因為經過十六大菩薩的生，所以這樣說。問：六大生佛的時候是自然而生的嗎？還是說有生方呢？答：可以說有生方。問：那個生方在哪裡呢？答：觀想五大種子安立在自體上，結契印誦真言時，不可思議的加持生起而生佛。問：那個不可思議的加持是誰加持的呢？答：這是法佛加持的。問：如果這樣，修行者的觀念修行力，感得諸佛加持而成佛，為什麼現在說是六大生佛呢？答：六大即是諸佛，所以六大為體性所依，而觀念修行時，不可思議的加持發起而生佛，所以沒有過失。問：那個加持的意思是什麼呢？答：佛日大悲的影子顯現在修行者信心的水中，叫做『加』。修行者信心的水能夠感應佛日，叫做『持』。問：小根器的人經過十六生，大根器的人不經過嗎？答：可以說大根器的人也經過十六生。

問：如果這樣，為什麼說即身成佛呢？答：大小根器雖然都說經過十六生，因為有橫豎的意義，所以快慢各有不同。

問：那個橫豎的意義，所以快慢各有不同的意思是什麼呢？答：小根器的人次第經過十六產生佛，這是豎義。大根器的人即身經過十六產生佛，這是橫義。所以說快慢各有不同。問：那個大根器的人即身經過十六生是怎麼回事呢？答：觀想菩提心月輪，所以此身即經過十六生，即身成佛。問：雖然有這個回答，但是那個意思還不明白。如果有證據嗎？答：《菩提心論》說：『如果才見到，就名為見到真勝義諦，乃至卷舒自在，應當具足一切智。』問：六大名為佛

【English Translation】 English version: Question: The one who attains is superior to the one who is visible. Since there are differences in speed, what is the difference from other schools? Answer: The 'Dharma-lakshana School' (法相等宗) has no principle of attaining Buddhahood even after three great kalpas. Now, the meaning of this school is that a person with small capacity only needs to go through sixteen lives to attain Buddhahood, which is superior to other schools. Question: Why not say eighteen lives or seventeen lives, but specifically say after sixteen lives? Answer: Because it goes through the sixteen great Bodhisattva lives, that's why it is said. Question: Are the Six Greatnesses (六大) born naturally at the time of becoming Buddhas, or is there a place of birth? Answer: It can be said that there is a place of birth. Question: Where is that place of birth? Answer: Visualize the Five Great Seeds (五大種子) established on one's own body, and when forming the mudra (契印) and reciting the mantra (真言), the inconceivable blessing arises and the Buddhas are born. Question: Who bestows that inconceivable blessing? Answer: This is the blessing of the Dharma-Buddha (法佛). Question: If so, the practitioner's power of conceptual cultivation causes the blessings of all Buddhas to be attained and Buddhahood to be achieved. Why is it now said that the Six Greatnesses give birth to Buddhas? Answer: The Six Greatnesses are all the Buddhas, so the Six Greatnesses are the basis of the essence, and when conceptual cultivation is practiced, the inconceivable blessing arises and the Buddhas are born, so there is no fault. Question: What is the meaning of that blessing? Answer: The shadow of the Buddha-sun's great compassion appearing in the water of the practitioner's faith is called 'bestowing' (加). The water of the practitioner's faith can sense the Buddha-sun, which is called 'receiving' (持). Question: Does a person with great capacity not go through sixteen lives, while a person with small capacity does? Answer: It can be said that a person with great capacity also goes through sixteen lives.

Question: If so, why is it said that one attains Buddhahood in this very body (即身成佛)? Answer: Although both small and great capacities are said to go through sixteen lives, because of the horizontal and vertical meanings, the speed is different.

Question: What is the meaning of the horizontal and vertical meanings, so the speed is different? Answer: A person with small capacity attains Buddhahood sequentially through sixteen lives, which is the vertical meaning. A person with great capacity attains Buddhahood in this very body through sixteen lives, which is the horizontal meaning. Therefore, it is said that the speed is different. Question: How does a person with great capacity go through sixteen lives in this very body? Answer: By visualizing the Bodhicitta (菩提心) moon disc, this body goes through sixteen lives and attains Buddhahood in this very body. Question: Although there is this answer, the meaning is still not clear. Is there any evidence? Answer: The Bodhicitta Treatise (菩提心論) says: 'If one sees it, it is called seeing the true supreme meaning, and even when rolling and unrolling freely, one should possess all wisdom.' Question: The Six Greatnesses are called Buddhas

時既名法佛。若名智時號何智。答。名法界性智。問。何故名爾耶。答。上從佛下至器世界以此六大為體性故云爾。問。六大與三密同歟異歟。答。同也。問。若爾相配何。答。地水火三大此身密也。風空二大此語密也。識大此意密也。問。三密相應時佛三密先起而相應。為當行者三密先起而相應耶。答。前後不可得。雖然今意可云佛三密本自相應也。問。若佛三密本自相應者何眾生速不成佛而受苦耶。答。如貧女家本自有伏藏。而不鑿顯時恒受貧苦。此亦如是。問。何故如常尚不名三業而名三密耶。答。法佛三密周遍法界甚深微細。十地等覺不能知見故名曰密。問。佛之身語意名爾耳。何故行者身語意名密耶。答。行者隨如來教修三密行觀時。發三部佛用利自利他。所以同佛名密。問。此三部相當三密耶。答。身密是佛部。語密是蓮華部。意密是金剛部也。問。其三密行觀如何。答。此秘密故不能顯。問。成佛以智為本。今真言宗立幾智耶。答。略立五智廣立三十七智。問。且除三十七智。其五智者何。答。一法界體性智。二大圓鏡智。三平等性智。四妙觀察智。五成所作智也。　　問。智者果時之名。因時之名何。答。因時名識。問。于識有幾種耶。答。今意九種識。問。其九種者何。答。於六識加阿陀那識阿

【現代漢語翻譯】現代漢語譯本當被稱為『法』的佛時，如果被稱為『智』時，那又是什麼智？答：名為法界性智（Dharmadhatu Nature Wisdom）。問：為什麼這樣稱呼？答：因為上從佛，下至器世界，都以這六大為體性，所以這樣說。問：六大與三密相同還是不同？答：相同。問：如果相同，如何相配？答：地、水、火三大是身密，風、空二大是語密，識大是意密。問：三密相應時，是佛的三密先起而相應，還是修行者的三密先起而相應？答：前後不可得。雖然如此，現在的意思是佛的三密本來就是相應的。問：如果佛的三密本來就是相應的，為什麼眾生不能快速成佛而要受苦呢？答：如同貧女家中本來就有伏藏，但不去挖掘顯現，就一直受貧苦。這個道理也是一樣。問：為什麼平常不稱為三業而稱為三密呢？答：法佛的三密周遍法界，非常深奧微妙，十地等覺都不能知見，所以稱為『密』。問：佛的身語意這樣稱呼還可以理解，為什麼修行者的身語意也稱為『密』呢？答：修行者隨如來教導修三密行觀時，發起三部佛的功用，利益自己也利益他人，所以和佛一樣稱為『密』。問：這三部相當於三密嗎？答：身密是佛部，語密是蓮華部，意密是金剛部。問：那三密行觀是怎樣的呢？答：因為是秘密，所以不能顯說。問：成佛以智慧為根本，現在真言宗立幾種智？答：略立五智，廣立三十七智。問：先除去三十七智，那五智是什麼？答：一、法界體性智（Dharmadhatu Nature Wisdom），二、大圓鏡智（Great Perfect Mirror Wisdom），三、平等性智（Wisdom of Equality），四、妙觀察智（Wonderful Discriminating Wisdom），五、成所作智（Accomplishment Wisdom）。問：智是果位時的名稱，因位時的名稱是什麼？答：因位時名為識。問：識有幾種？答：現在的意思是九種識。問：那九種識是什麼？答：在六識的基礎上加上阿陀那識（Alaya-vijnana），阿賴耶識（Adana-vijnana）。

【English Translation】 English version When it is called 『Dharma』 Buddha, if it is called 『Wisdom』, what wisdom is it? Answer: It is called Dharmadhatu Nature Wisdom (Dharmadhatu Nature Wisdom). Question: Why is it called that? Answer: Because from the Buddha above to the world of vessels below, these six great elements are its essence, so it is said. Question: Are the six great elements the same as or different from the three mysteries? Answer: The same. Question: If they are the same, how do they correspond? Answer: The three great elements of earth, water, and fire are the body mystery; the two great elements of wind and space are the speech mystery; and the consciousness element is the mind mystery. Question: When the three mysteries correspond, do the Buddha's three mysteries arise and correspond first, or do the practitioner's three mysteries arise and correspond first? Answer: Before and after cannot be obtained. However, the current meaning is that the Buddha's three mysteries are inherently corresponding. Question: If the Buddha's three mysteries are inherently corresponding, why can't sentient beings quickly become Buddhas and suffer? Answer: It is like a poor woman's house inherently having a hidden treasure, but if it is not excavated and revealed, she will always suffer poverty. This is also the same. Question: Why are they not usually called the three karmas but the three mysteries? Answer: The Dharma Buddha's three mysteries pervade the Dharmadhatu, are extremely profound and subtle, and cannot be known or seen by the Ten Grounds and Equal Enlightenment, so they are called 『mysteries.』 Question: It is understandable that the Buddha's body, speech, and mind are called that, but why are the practitioner's body, speech, and mind also called 『mysteries』? Answer: When practitioners follow the Tathagata's teachings to cultivate the practice and contemplation of the three mysteries, they initiate the functions of the three Buddha families, benefiting themselves and others, so they are called 『mysteries』 like the Buddha. Question: Do these three families correspond to the three mysteries? Answer: The body mystery is the Buddha family, the speech mystery is the Lotus family, and the mind mystery is the Vajra family. Question: What is the practice and contemplation of the three mysteries like? Answer: Because it is a secret, it cannot be revealed. Question: Becoming a Buddha is based on wisdom. How many wisdoms does the Shingon sect establish? Answer: Briefly, five wisdoms are established, and broadly, thirty-seven wisdoms are established. Question: Let's remove the thirty-seven wisdoms first. What are the five wisdoms? Answer: First, Dharmadhatu Nature Wisdom (Dharmadhatu Nature Wisdom); second, Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom); third, Wisdom of Equality (Wisdom of Equality); fourth, Wonderful Discriminating Wisdom (Wonderful Discriminating Wisdom); fifth, Accomplishment Wisdom (Accomplishment Wisdom). Question: Wisdom is the name at the time of fruition. What is the name at the time of cause? Answer: At the time of cause, it is called consciousness (vijnana). Question: How many kinds of consciousness are there? Answer: The current meaning is nine kinds of consciousness. Question: What are the nine kinds of consciousness? Answer: Adding Alaya-vijnana (Alaya-vijnana), Adana-vijnana (Adana-vijnana) to the six consciousnesses.

賴耶識庵末羅識為九識也。問。轉此九識成五智方何。答。轉庵末羅識成法界體性智。轉阿賴耶識成大圓鏡智。轉阿陀那識成平等性智。轉第六意識成妙觀察智。轉五識成成所作智。問。經中雲。三密中意密金剛以增上緣能證毗盧舍那三身果位。其金剛者何義耶。答。如金剛能摧破物。智慧破惑障故。是智之義也。　　問。心能發觀惠破惑障故。意密可名爾。身口何名金剛耶。答。身口意發智用能破惑障故同名金剛。問。若爾其身口發智用之方何。答。結契印是身之智用。真言是口之用也。問。其毗盧舍那三身何。答。法應化身也。此三身也。問。此三身即大日三身。應化身亦名毗盧舍那。答。名爾無咎。問。五智分心王心所方何。答。法界體性智是心王。餘四智是心所也。問。諸宗皆以大圓鏡智為心王。今何獨以之攝心所耶。答。宗法門中如是說故以大圓鏡智攝心所。問。其證文何。答。菩提心論云。于印成法界體性智中流出四佛。故能出智為心王所出之智為心所。問。轉此五智成五佛方如何。答。轉法界體性智成毗盧舍那佛。轉大圓鏡智成阿閦佛。轉平等性智成寶生佛。轉妙觀察智成阿彌陀。轉成所作智成不空成就佛（已上十條）。問。華嚴天臺等宗所立即身成佛之義。與真言宗所立即身成佛之義同異何。答。

【現代漢語翻譯】現代漢語譯本：賴耶識（Ālaya-vijñāna，儲存識）和庵摩羅識（Amala-vijñāna，清凈識）是第九識。問：如何轉化這九識成為五智？答：轉化庵摩羅識成為法界體性智（Dharmadhātu-svabhāva-jñāna）。轉化阿賴耶識成為大圓鏡智（Ādarśa-jñāna）。轉化阿陀那識（Ādāna-vijñāna，執持識）成為平等性智（Samatā-jñāna）。轉化第六意識成為妙觀察智（Pratyavekṣaṇa-jñāna）。轉化前五識成為成所作智（Kṛtyānuṣṭhāna-jñāna）。問：經典中說，三密（身密、語密、意密）中的意密金剛以增上緣能夠證得毗盧舍那佛（Vairocana）的三身果位。其中的『金剛』是什麼意思？答：如同金剛能夠摧毀物體，智慧能夠破除迷惑障礙，所以是智慧的意思。問：心能夠發起觀想和智慧來破除迷惑障礙，所以意密可以這樣稱呼。那麼身密和口密為什麼也叫金剛呢？答：身、口、意發出的智慧作用都能夠破除迷惑障礙，所以都叫做金剛。問：如果是這樣，那麼身密和口密發出智慧作用的方式是什麼呢？答：結契印（mudrā）是身密的智慧作用，真言（mantra）是口密的智慧作用。問：毗盧舍那佛的三身是什麼？答：是法身（Dharmakāya）、應身（Nirmāṇakāya）和化身（Saṃbhogakāya）。這就是三身。問：這三身就是大日如來（Mahāvairocana）的三身，應身和化身也叫做毗盧舍那佛嗎？答：這樣稱呼沒有過失。問：五智（Pañca-jñāna）如何分配到心王（citta-rāja，主要意識）和心所（caitta，心理作用）？答：法界體性智是心王，其餘四智是心所。問：各個宗派都以大圓鏡智為心王，現在為什麼唯獨把它歸攝為心所呢？答：因為宗派法門中是這樣說的，所以把大圓鏡智歸攝為心所。問：有什麼證據嗎？答：《菩提心論》中說，從印（mudrā）成就的法界體性智中流出四佛。所以能夠生出智慧的是心王，被生出的智慧是心所。問：如何轉化這五智成為五佛（Pañca-buddha）？答：轉化法界體性智成為毗盧舍那佛。轉化大圓鏡智成為阿閦佛（Akṣobhya）。轉化平等性智成為寶生佛（Ratnasambhava）。轉化妙觀察智成為阿彌陀佛（Amitābha）。轉化成所作智成為不空成就佛（Amoghasiddhi）。（以上十條）問：華嚴宗（Huayan school）、天臺宗（Tiantai school）等宗派所說的立即身成佛的意義，與真言宗（Mantrayana school）所說的立即身成佛的意義，相同還是不同？答：

【English Translation】 English version: Ālaya-vijñāna (store consciousness) and Amala-vijñāna (pure consciousness) are the ninth consciousness. Question: How to transform these nine consciousnesses into the Five Wisdoms (Pañca-jñāna)? Answer: Transform Amala-vijñāna into Dharmadhātu-svabhāva-jñāna (Wisdom of the Dharmadhātu Nature). Transform Ālaya-vijñāna into Ādarśa-jñāna (Great Mirror Wisdom). Transform Ādāna-vijñāna (grasping consciousness) into Samatā-jñāna (Wisdom of Equality). Transform the sixth consciousness into Pratyavekṣaṇa-jñāna (Discriminating Wisdom). Transform the five senses consciousnesses into Kṛtyānuṣṭhāna-jñāna (Wisdom of Accomplishing Activities). Question: The scriptures say that the Vajra of the Mind-Mantra (意密) in the Three Mysteries (身密, 語密, 意密) can realize the fruit of the Three Bodies of Vairocana (毗盧舍那佛) through the supreme condition. What does 'Vajra' mean here? Answer: Just as Vajra can destroy objects, wisdom can break through delusion and obstacles, so it means wisdom. Question: The mind can initiate contemplation and wisdom to break through delusion and obstacles, so the Mind-Mantra can be called that. Then why are the Body-Mantra and Speech-Mantra also called Vajra? Answer: The wisdom functions emitted by body, speech, and mind can all break through delusion and obstacles, so they are all called Vajra. Question: If so, what are the ways in which the Body-Mantra and Speech-Mantra emit wisdom functions? Answer: Forming mudrās (結契印) is the wisdom function of the Body-Mantra, and mantras (真言) are the function of the Speech-Mantra. Question: What are the Three Bodies of Vairocana? Answer: They are Dharmakāya (法身), Nirmāṇakāya (應身), and Saṃbhogakāya (化身). These are the Three Bodies. Question: Are these Three Bodies the Three Bodies of Mahāvairocana (大日如來), and are Nirmāṇakāya and Saṃbhogakāya also called Vairocana? Answer: There is no fault in calling them that. Question: How are the Five Wisdoms distributed to Citta-rāja (心王, main consciousness) and Caitta (心所, mental functions)? Answer: Dharmadhātu-svabhāva-jñāna is Citta-rāja, and the other four wisdoms are Caitta. Question: All schools regard Ādarśa-jñāna as Citta-rāja, why is it uniquely classified as Caitta now? Answer: Because it is said so in the doctrines of the school, Ādarśa-jñāna is classified as Caitta. Question: What is the evidence? Answer: The Bodhicitta-śāstra (菩提心論) says that the Four Buddhas flow out from the Dharmadhātu-svabhāva-jñāna accomplished by mudrā. Therefore, that which can produce wisdom is Citta-rāja, and the wisdom that is produced is Caitta. Question: How to transform these Five Wisdoms into the Five Buddhas (Pañca-buddha)? Answer: Transform Dharmadhātu-svabhāva-jñāna into Vairocana Buddha. Transform Ādarśa-jñāna into Akṣobhya Buddha (阿閦佛). Transform Samatā-jñāna into Ratnasambhava Buddha (寶生佛). Transform Pratyavekṣaṇa-jñāna into Amitābha Buddha (阿彌陀佛). Transform Kṛtyānuṣṭhāna-jñāna into Amoghasiddhi Buddha (不空成就佛). (The above ten items) Question: Is the meaning of 'attaining Buddhahood in this very body' as stated by the Huayan school (華嚴宗), the Tiantai school (天臺宗), etc., the same as or different from the meaning of 'attaining Buddhahood in this very body' as stated by the Mantrayana school (真言宗)? Answer:

理成之故同。智成之故異也。問。智成之故異者意何。答。彼等宗者三密不具故五相不具故云異也。問。天臺宗亦身閉遮口說默心上觀。三具以智即身成佛。何云智成故異耶。答。彼等是雖云三具以智即身成佛。而唯謂心體不可思議而不能顯心之體相。所以尚異也。問。若今心之體者何體相似耶。答。體潔白之體也。形相如滿月。問。彼天臺宗亦心體之潔喻白蓮華形相之圓比金剛寶。何強云不顯心之體相耶。答。彼等僅雖知心之體相而五相觀闕仍尚不同。即身成佛義（終）

即身成佛義問。諸經論中三大阿僧祇劫修行成佛。而今真言宗即身成佛者。經論明證。答。是有。問。何等經論答。大日經。金剛頂經。菩提心論說問。即其文何。答。大日經曰。

不捨於此身。逮得神境通。　　游步大空位。而成身秘密。

又云　　若能依此勝義修　現世得成無上覺。

又金剛頂經曰。

應當知自身　　即為金剛界　　自身為金剛　　堅實無傾壞　　我為金剛身

菩提心論曰

若人求佛惠　　通達菩提心　　父母所生身　　速證大覺位

又云。真言法中即身成佛故是說三摩地法。于諸教中闕而不書。問。以此文成即身成佛之事何。答。成立此義則有頌曰。

【現代漢語翻譯】現代漢語譯本理體成就的原因是相同的。智慧成就的原因是不同的。問：智慧成就的原因不同，這是什麼意思？答：因為其他宗派的三密（身密、語密、意密）不完備，五相（通達菩提心為因相，修菩提行為行相，證大菩提為果相，還入眾生界為業相，示現變化為用相）不完備，所以說不同。問：天臺宗也講究身閉（身密：結手印）遮口（語密：誦真言）說默（語密：止語），心上觀（意密：觀想），三密完備以智慧即身成佛，為什麼說智慧成就的原因不同呢？答：他們雖然也說三密完備以智慧即身成佛，但僅僅認為心體不可思議，而不能顯現心體的體相，所以仍然不同。問：如果說現在我們所說的心體，是什麼樣的體相呢？答：是潔白的體相。形狀像滿月。問：那天臺宗也用心體的潔白比喻白蓮花，用形狀的圓滿比喻金剛寶，為什麼硬說他們不顯現心體的體相呢？答：他們僅僅是知道心體的體相，而五相觀闕如，仍然是不同的。《即身成佛義》（終）

《即身成佛義》問：諸經論中說要三大阿僧祇劫（Asamkhya kalpa，極長的時間單位）修行才能成佛，而現在真言宗（Shingon Buddhism）說可以即身成佛，有什麼經論可以證明嗎？答：有。問：是什麼經論？答：《大日經》（Mahavairocana Sutra）、《金剛頂經》（Vajrasekhara Sutra）、《菩提心論》（Bodhicitta-sastra）有說。問：經文是怎麼說的？答：《大日經》說：

『不捨於此身，逮得神境通，游步大空位，而成身秘密。』

又說：

『若能依此勝義修，現世得成無上覺。』

《金剛頂經》說：

『應當知自身，即為金剛界（Vajradhatu），自身為金剛，堅實無傾壞，我為金剛身。』

《菩提心論》說：

『若人求佛惠，通達菩提心，父母所生身，速證大覺位。』

又說：真言法中因為可以即身成佛，所以說是三摩地（Samadhi，禪定）法。在其他教派中，這種法門是缺失而不記載的。問：用這些經文如何成就即身成佛這件事呢？答：爲了成立這個意義，有頌文說：

【English Translation】 English version The reason for the accomplishment of principle is the same. The reason for the accomplishment of wisdom is different. Question: What is meant by the difference in the reason for the accomplishment of wisdom? Answer: It is said to be different because their sects do not have the three mysteries (body, speech, and mind) complete, and the five aspects (understanding Bodhicitta as the cause aspect, cultivating Bodhicitta practice as the practice aspect, realizing great Bodhi as the fruit aspect, returning to the realm of sentient beings as the karma aspect, and manifesting transformations as the function aspect) are not complete. Question: The Tiantai (T'ien-t'ai) sect also emphasizes closing the body (body mystery: forming mudras), silencing the mouth (speech mystery: reciting mantras), and contemplating with the mind (mind mystery: visualization), with the three mysteries complete, achieving Buddhahood in this very body through wisdom. Why is it said that the reason for the accomplishment of wisdom is different? Answer: Although they also say that Buddhahood is achieved in this very body through wisdom with the three mysteries complete, they only consider the essence of the mind to be inconceivable and cannot reveal the substance and form of the mind, so it is still different. Question: If we are talking about the essence of the mind now, what kind of essence is it similar to? Answer: It is the essence of pure whiteness. Its shape is like a full moon. Question: That Tiantai sect also uses the purity of the mind's essence to symbolize a white lotus flower, and the roundness of its shape to symbolize a Vajra (diamond) jewel. Why insist that they do not reveal the substance and form of the mind? Answer: They only know the substance and form of the mind, but the five aspects of contemplation are lacking, so it is still different. 'The Meaning of Attaining Buddhahood in This Very Body' (End)

'The Meaning of Attaining Buddhahood in This Very Body' Question: In various sutras and treatises, it is said that one must cultivate for three great Asamkhya kalpas (Asamkhya kalpa, an extremely long unit of time) to attain Buddhahood. But now the Shingon Buddhism (Shingon Buddhism) says that one can attain Buddhahood in this very body. Is there any sutra or treatise that proves this? Answer: Yes, there is. Question: What sutras and treatises are they? Answer: The 'Mahavairocana Sutra' (Mahavairocana Sutra), the 'Vajrasekhara Sutra' (Vajrasekhara Sutra), and the 'Bodhicitta-sastra' (Bodhicitta-sastra) say so. Question: What do the scriptures say? Answer: The 'Mahavairocana Sutra' says:

'Without abandoning this body, one attains supernatural powers, roaming in the great empty space, and accomplishing the secret of the body.'

It also says:

'If one can cultivate according to this supreme meaning, one will attain unsurpassed enlightenment in this very life.'

The 'Vajrasekhara Sutra' says:

'One should know that one's own body is the Vajradhatu (Vajradhatu), one's own body is Vajra, firm and indestructible, I am the Vajra body.'

The 'Bodhicitta-sastra' says:

'If one seeks the Buddha's wisdom, understanding the Bodhicitta, with the body born of parents, one quickly attains the position of great enlightenment.'

It also says: Because one can attain Buddhahood in this very body in the Shingon Dharma, it is said to be the Samadhi (Samadhi, meditative concentration) Dharma. In other sects, this Dharma is lacking and not recorded. Question: How can these scriptures accomplish the matter of attaining Buddhahood in this very body? Answer: To establish this meaning, there is a verse that says:

六大無礙常瑜伽　　四種曼荼各不離　　三密加持速疾顯　　重重帝網名即身　　法然具足薩般若　　心數心王過剎塵　　各具五智無際智　　圓鏡力故實覺智　　　問。此文意何。答。誦即身成佛之理。問。其意何。答。先大分為二。始一誦顯即身之二字義。次一誦顯成佛之二字義。問。今中此文無即身成佛之句。相配如何。答。始一誦有四義。后一誦亦有四義。問。即其意何。答。六大一句體。四種一句相。三密一句用。重重句者無礙。次誦一句者本覺佛成菩提。次無數。三者顯圓。后句出所由。問。即顯體相等未見此義。直取相配何。答。始六大者。地水火風空識也。次四種曼荼羅者。一摩訶曼荼羅。二者三昧耶曼荼羅。三者羯磨曼荼羅。四者達磨曼荼羅。次三密者。一身密。二口密。三意密。次五智者。一法界體性智。三大圓鏡智。三者平等性智。四妙觀察智。五成所作智。又其加持者有三種。一者自善根加持。二者如來加持。三者法界加持。問。且於如來加持有種。答。有二種。問。何。答。一者自之如來加持。二者他之如來加持。問。法界加持亦有種耶。答。有之。一者自法界加持。二者他法界加持。問。自他加持亦有種耶。答。且於自有四種。一者自自性身加持。二者自受用身加持。三

{ "translations": [ "現代漢語譯本", "六大無礙常瑜伽：地、水、火、風、空、識這六大要素，本來就是無礙融合的，處於永恒的瑜伽狀態。", "四種曼荼各不離：大曼荼羅（Mahamandala，總集一切諸尊的壇場）、三昧耶曼荼羅（Samayamandala，表示本誓的壇場）、羯磨曼荼羅（Karmamandala，表示作用的壇場）、法曼荼羅（Dharmamandala，表示教法的壇場）這四種曼荼羅，也都是不可分離的。", "三密加持速疾顯：通過身密、語密、意密這三密的加持，可以迅速顯現。", "重重帝網名即身：重重疊疊的帝釋天之網，象徵著我們自身。", "法然具足薩般若：我們的法性自然具備一切智慧（Sarvajna，薩般若）。", "心數心王過剎塵：心的數量和心王（指心識的主體）的數量，超過了無數的微塵。", "各具五智無際智：每個心都具備五智（五種智慧）和無邊無際的智慧。", "圓鏡力故實覺智：由於大圓鏡智的力量，能夠真正覺悟。", "", "問：這段文字是什麼意思？", "答：誦讀這段文字，就能明白即身成佛的道理。", "問：它的意思是什麼？", "答：首先，大體上可以分為兩部分。第一部分誦讀是爲了顯明『即身』這兩個字的含義，第二部分誦讀是爲了顯明『成佛』這兩個字的含義。", "問：現在這段文字中沒有『即身成佛』的句子，如何對應呢？", "答：第一部分誦讀包含四種含義，后一部分誦讀也包含四種含義。", "問：『即』的含義是什麼？", "答：『六大』一句是體，『四種』一句是相，『三密』一句是用，『重重』一句是無礙。后一句是本覺之佛成就菩提。", "次無數。三者顯圓。后句出所由。", "問：只是顯現體相等，沒有看到這個含義，直接取相對應嗎？", "答：開始的六大是地、水、火、風、空、識。其次四種曼荼羅是：一、摩訶曼荼羅（Mahamandala）。二、三昧耶曼荼羅（Samayamandala）。三、羯磨曼荼羅（Karmamandala）。四、達磨曼荼羅（Dharmamandala）。其次三密是：一身密，二口密，三意密。其次五智是：一、法界體性智，二、大圓鏡智，三、平等性智，四、妙觀察智，五、成所作智。另外，加持分為三種：一、自身善根加持，二、如來加持，三、法界加持。", "問：且說如來加持有幾種？", "答：有兩種。", "問：是什麼？", "答：一、自身的如來加持，二、他者的如來加持。", "問：法界加持也有種類嗎？", "答：有的。一、自身法界加持，二、他者法界加持。", "問：自他加持也有種類嗎？", "答：且說自身有四種：一、自身自性身加持，二、自身受用身加持，三", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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者自變化身加持。四者自等流身加持。他亦如是。問。他亦有種。答。有二種。一者前成就者他。二者未成就者他。問。先成未成者何。答。先者已成佛。未者未成佛。問。先成佛有種。答。有二種。一者因緣已成就。二者本覺已成就。問。未成就有種。答。有亦九種。一菩薩乃至畜生。問。于本覺有種。答。且有二種。一者因緣已成就本覺。二者本成就本覺。問。自法界加持有種。答。有十種六大四種曼荼羅也。他亦然。問。自善根加持有種。答。有二種一自自善根加持。二他自善根加持。問。十種法界加持亦有種。答。且於摩訶曼荼羅有十種加持。問。何。答。一佛法界。二菩薩。三緣覺。四聲聞。五天。六人。七阿修羅。八傍生。九餓鬼。十地獄也。問。自之自善根加持有種。答。有二種。問。何。答。一自本有自善根加持。二自因緣自善根加持。他亦然。問。自之本有自善根加持有種。答。暫有三種。一者三自門自本有自善根加持。二一心門自本有自善根加持。三不二門自本有自善根加持。問。六大等依何經建立。答。于大日金剛等經建立。問。其文何。答。我覺本不生。出過語言道。諸過得解脫遠離於因緣。知空等虛空。如次我覺者識大。以下如次可知。又云。諸法本不生。自性離言說。清凈無垢塵。因業

【現代漢語翻譯】現代漢語譯本自身變化身加持。四者自身等流身加持。他人也是如此。問：他人也有種類嗎？答：有兩種。一是先前成就者，二是未成就者。問：什麼是先成就者和未成就者？答：先成就者是已經成佛的，未成就者是尚未成佛的。問：先成就的佛有種類嗎？答：有兩種。一是因緣已經成就，二是本覺已經成就。問：未成就者有種類嗎？答：也有九種，從菩薩乃至畜生。問：在本覺方面有種類嗎？答：暫且有兩種。一是因緣已經成就本覺，二是本來成就本覺。問：自身法界加持有種類嗎？答：有十種，即六大和四種曼荼羅（mandala，壇城）。他人也是如此。問：自身善根加持有種類嗎？答：有兩種，一是自身善根加持，二是他人自身善根加持。問：十種法界加持也有種類嗎？答：暫且在摩訶曼荼羅（Mahamandala，大壇城）中有十種加持。問：是什麼？答：一佛法界，二菩薩（Bodhisattva），三緣覺（Pratyekabuddha），四聲聞（Śrāvaka），五天（Deva），六人，七阿修羅（Asura），八傍生，九餓鬼（Preta），十地獄。問：自身的自身善根加持有種類嗎？答：有兩種。問：是什麼？答：一是自身本有自身善根加持，二是自身因緣自身善根加持。他人也是如此。問：自身的本有自身善根加持有種類嗎？答：暫且有三種。一是三自門自身本有自身善根加持，二是一心門自身本有自身善根加持，三是不二門自身本有自身善根加持。問：六大等是依據什麼經典建立的？答：依據《大日經》（Mahavairocana Sutra）、《金剛經》（Vajra Sutra）等經典建立的。問：其中的文句是什麼？答：『我覺本不生，出過語言道，諸過得解脫，遠離於因緣，知空等虛空。』如次第，我覺者是識大。以下如次第可知。又說：『諸法本不生，自性離言說，清凈無垢塵，因業。』

【English Translation】 English version The empowerment of one's own transformation body. The fourth is the empowerment of one's own equal-flowing body. It is the same for others. Question: Do others also have types? Answer: There are two types. One is those who have previously attained accomplishment, and the other is those who have not yet attained accomplishment. Question: What are those who have attained accomplishment and those who have not? Answer: Those who have attained accomplishment are those who have already become Buddhas, and those who have not are those who have not yet become Buddhas. Question: Are there types of Buddhas who have already attained accomplishment? Answer: There are two types. One is that the causes and conditions have already been accomplished, and the other is that the original enlightenment has already been accomplished. Question: Are there types of those who have not yet attained accomplishment? Answer: There are also nine types, from Bodhisattvas (Bodhisattva) to animals. Question: Are there types in terms of original enlightenment? Answer: For the time being, there are two types. One is that the causes and conditions have already accomplished original enlightenment, and the other is that original enlightenment has been accomplished from the beginning. Question: Are there types of empowerment of one's own Dharma realm? Answer: There are ten types, namely the six great elements and the four types of mandalas (mandala). It is the same for others. Question: Are there types of empowerment of one's own roots of goodness? Answer: There are two types, one is the empowerment of one's own roots of goodness, and the other is the empowerment of others' own roots of goodness. Question: Are there also types of the ten types of Dharma realm empowerment? Answer: For the time being, there are ten types of empowerment in the Mahamandala (Mahamandala). Question: What are they? Answer: One is the Dharma realm of the Buddhas, two is Bodhisattvas (Bodhisattva), three is Pratyekabuddhas (Pratyekabuddha), four is Śrāvakas (Śrāvaka), five is Devas (Deva), six is humans, seven is Asuras (Asura), eight is animals, nine is Pretas (Preta), and ten is hells. Question: Are there types of empowerment of one's own roots of goodness? Answer: There are two types. Question: What are they? Answer: One is the empowerment of one's own inherent roots of goodness, and the other is the empowerment of one's own roots of goodness due to causes and conditions. It is the same for others. Question: Are there types of empowerment of one's own inherent roots of goodness? Answer: For the time being, there are three types. One is the empowerment of one's own inherent roots of goodness through the three self-gates, two is the empowerment of one's own inherent roots of goodness through the one-mind gate, and three is the empowerment of one's own inherent roots of goodness through the non-dual gate. Question: Upon what sutras are the six great elements and others established? Answer: They are established upon the Mahavairocana Sutra (Mahavairocana Sutra), the Vajra Sutra (Vajra Sutra), and other sutras. Question: What are the sentences in them? Answer: 『I realize that originally there is no birth, transcending the path of language, all faults are liberated, far from causes and conditions, knowing emptiness is like space.』 In order, the one who realizes is the great element of consciousness. The following can be known in order. It is also said: 『All dharmas originally do not arise, their nature is beyond words, pure and without defilement, due to karma.』

等虛空。問。此文何相配六大。其意如何。答。諸法者識大。本不生者地。自性離言說水。清凈無垢染火。因業者風。等虛空者空。又云。我即同心位（是識大）一切處自在普遍於種種有情及非情（此文之句六大用無礙）阿字第一命。縛字名為水。羅字名為火。吽字名為風。佉字等虛空。問。是六大何能成四種曼荼羅三種世間。答。佛說能成偈云。

能生隨類形　　諸法與法相　　諸佛與聲聞　　救世因緣覺　　眾生器世界　　次第而成立　　主住等諸法　　常恒如是生

問。分能造所造何。答。能生二字是能造也。余句是所造。問。相當四種曼荼羅何。答。諸法者法曼荼羅。法相者三昧耶曼荼羅。諸佛迄子眾生是大曼荼羅。羯磨曼荼羅各各具。問。相當三種世間何。答。諸法至於仁尊者是智正覺世間。眾生即眾生世間。器世界即器世間。問。余句者相當何。答。生住等諸法者相當三種無常世間。常恒者相當常住三種世間。問。相當四種法身何。答。諸法與法相者是自性身。諸佛者是受用身。聲聞至於仁尊亦然者變化身。眾生者是等流身也。問。于菩薩未成就有種。答。大分有二種。一者地前。二者地上。問。何地前何地上。答。地前者。十信十住十行十回向也。地上者。一歡喜地。二離垢地

。三發光地。四焰惠地。五極難勝地。六現前地。七遠行地。八不動地。九善惠地。十法雲地也。阿梨耶直翻當爲無惡。以義翻為大聖。阿者無也梨耶者惡也。普賢者何義。普者平等遍一切處之義。賢者最妙善義。若據具梵本者謂三摩多波捺羅冒智薩埵摩訶薩。是菩提薩埵者。古人云道心眾生。新人為智有情。摩訶薩埵為大心眾生。且薩埵有種。愚薩埵有識薩埵智薩埵。如次有情二乘佛菩薩。又薩埵是忍樂不離堅固執著之義。

久安六年九月二十八日寅克于金剛峰寺書了以御草本交了對文交了

真言宗即身成佛義一卷　　問。真言宗立勝即身成佛。其意何（華嚴法花宗亦立即身成佛義唯今真言宗義尚勝餘宗）答。立即身成佛義有多種經論之文證。問。其證文如何。答。大日經與金剛頂及菩提心論等真言經論中具有其意。且一偈云。

六大無礙常瑜伽　　四種曼荼各不離　　三密加持速疾顯　　重重帝網名即身　　法然具足薩般若　　心數心王過剎塵　　各具五智無際智　　圓鏡力故實覺智（云云）

（此頌本文可尋。或云唐大阿阇梨所持）今依此頌文立三種即身義也。問。其三種何。答。一理具。二加持。三顯得也。是皆即身成佛之義也。問。此頌相配三種即身成佛如何。答。初四句加持

【現代漢語翻譯】現代漢語譯本：三、發光地。四、焰惠地。五、極難勝地。六、現前地。七、遠行地。八、不動地。九、善惠地。十、法雲地。阿梨耶（Ālaya，意為藏識）直接翻譯應當是『無惡』。從意義上翻譯為『大聖』。『阿』是『無』的意思，『梨耶』是『惡』的意思。普賢（Samantabhadra）是什麼意思？『普』是平等遍一切處的意思。『賢』是最妙善的意思。如果根據完整的梵文字，應當是三摩多波捺羅冒智薩埵摩訶薩（Samantabhadra Bodhisattva Mahāsattva）。菩提薩埵（Bodhisattva）就是古人說的『道心眾生』，現在人說是『智有情』。摩訶薩埵（Mahāsattva）是『大心眾生』。而且薩埵（Sattva）有種類，有愚薩埵、有識薩埵、智薩埵。依次對應有情、二乘、佛、菩薩。另外，薩埵（Sattva）是忍耐、喜樂、不離、堅固執著的意思。

久安六年九月二十八日寅時于金剛峰寺書寫完畢。以御草本校對完畢，對文校對完畢。

真言宗即身成佛義一卷問：真言宗主張立即身成佛，其含義是什麼？（華嚴宗、法華宗也主張立即身成佛的含義，但現在真言宗的含義更勝於其他宗派）答：立即身成佛的含義有多種經論的文證。問：其證據是什麼？答：大日經（Mahavairocana Sutra）與金剛頂經（Vajrasekhara Sutra）以及菩提心論等真言經論中具有這個含義。並且有一偈頌說：

六大無礙常瑜伽，四種曼荼各不離，三密加持速疾顯，重重帝網名即身。法然具足薩般若，心數心王過剎塵，各具五智無際智，圓鏡力故實覺智。

（此頌本文可以尋找。或者說是唐朝大阿阇梨所持）現在根據此頌文立三種即身義。問：這三種是什麼？答：一、理具。二、加持。三、顯得。這些都是即身成佛的含義。問：此頌如何與三種即身成佛相配？答：前四句是加持。

【English Translation】 English version: Three, the Luminous Ground. Four, the Flaming Wisdom Ground. Five, the Extremely Difficult to Conquer Ground. Six, the Manifest Ground. Seven, the Far-Reaching Ground. Eight, the Immovable Ground. Nine, the Good Wisdom Ground. Ten, the Dharma Cloud Ground. Ālaya (Ālaya, meaning store consciousness) directly translated should be 'without evil'. Interpreted by meaning, it is 'Great Sage'. 'Ā' means 'without', 'laya' means 'evil'. What is the meaning of Samantabhadra (Samantabhadra)? 'Saman' means equality pervading all places. 'Bhadra' means the most wonderful and good. According to the complete Sanskrit text, it should be Samantabhadra Bodhisattva Mahāsattva (Samantabhadra Bodhisattva Mahāsattva). Bodhisattva (Bodhisattva) is what the ancients called 'sentient beings with the mind of enlightenment', and now people call it 'intelligent sentient beings'. Mahāsattva (Mahāsattva) is 'sentient beings with a great mind'. Moreover, Sattva (Sattva) has types, there are foolish Sattvas, conscious Sattvas, and wise Sattvas. They correspond respectively to sentient beings, the two vehicles, Buddhas, and Bodhisattvas. Furthermore, Sattva (Sattva) means endurance, joy, non-separation, firm adherence.

Completed writing at Kongobuji Temple at the hour of Yin on the 28th day of the ninth month of the sixth year of Kyūan. Checked against the imperial draft, and the text has been verified.

One volume on the Meaning of Attaining Buddhahood in This Very Body according to the Shingon Sect Question: The Shingon sect asserts the attainment of Buddhahood in this very body immediately. What is its meaning? (The Kegon and Lotus sects also assert the meaning of attaining Buddhahood in this very body, but now the meaning of the Shingon sect surpasses the other sects) Answer: The meaning of attaining Buddhahood in this very body has various textual proofs in sutras and treatises. Question: What are the proofs? Answer: The Mahavairocana Sutra (Mahavairocana Sutra), the Vajrasekhara Sutra (Vajrasekhara Sutra), and the Bodhicitta-sastra, among other Shingon sutras and treatises, contain this meaning. Moreover, there is a verse that says:

The six great elements are unimpeded, constantly in yoga, The four kinds of mandalas are each inseparable, The three mysteries' blessings quickly manifest, Layer upon layer of Indra's net is called 'this very body'. The Dharma naturally possesses complete Sarvajña, The number of minds and mind-kings exceeds countless dust motes, Each possesses the five wisdoms, boundless wisdom, Due to the power of the round mirror, it is truly awakened wisdom.

(The text of this verse can be found. Or it is said to be held by a great Acharya of the Tang Dynasty) Now, based on this verse, we establish three meanings of 'this very body'. Question: What are these three? Answer: One, inherent principle. Two, blessing. Three, manifestation. These are all meanings of attaining Buddhahood in this very body. Question: How does this verse correspond to the three kinds of attaining Buddhahood in this very body? Answer: The first four lines are blessing.

之義。次三句理具之義。終一句顯得之義也問。理具乃至顯得即身成佛意云何。答。一切眾生自心中金剛胎藏曼荼羅遠離因果法然具足名理具也。由三密加持自身本有三部諸佛速疾顯發故云加持也。三密修行已成就故。即心具萬行見心正等覺證心大涅槃。發起心方便嚴凈心佛國。從因至果以無所住住于其心。如實覺知名顯得也。是三皆名即身成佛也。　　問。三密加持速疾顯者其意如何。答。修真言行者以三密為門即身成佛故云爾。問。其三密者何。答。一身密。二語密。三心密。是為三密。問。何故身口意名密。答。真言行者以三業為門即身具三密萬行即身成三密菩提。行者自知餘人不知故名密。　　問。如何即身具三密萬行。即身證三密菩提耶。答。以手作印契起如來事業時。自身本有佛部諸尊以身為門速疾顯矣。以口誦真言開聲字實相時。自身本有蓮華部諸尊以語為門速疾顯方以意觀滿月輪見真凈菩提心時。自身本有金剛部諸尊以意為門速疾顯也。所以云即身具三密萬行證三密菩提也。問。何故手作印契時。唯佛部諸尊顯而蓮華部金剛部不顯。口誦真言時。唯蓮華部顯而佛部金剛部不顯。以意作妙觀時。唯金剛部顯而何佛部蓮華部不顯耶。答。宗意以身口意配佛部蓮華部金剛部故云爾。又云。互共顯得三

【現代漢語翻譯】現代漢語譯本：『之義』是指理體具備的意思。『次三句理具之義』是指理體完備的意思。『終一句顯得之義』是指顯現出來的意思。問：理體具備乃至顯現，即身成佛是什麼意思？答：一切眾生自心中的金剛胎藏曼荼羅（Vajragarbha Mandala，象徵佛性的完美和潛能）遠離因果，自然具足，這叫做理具。通過三密（身密、語密、意密）加持，自身本有的三部諸佛（佛部、蓮花部、金剛部）迅速顯發，所以叫做加持。三密修行已經成就，即心具備萬行，見心即是正等覺，證心即是大涅槃。發起心方便，嚴凈心佛國。從因至果，以無所住而住于其心。如實覺知，這叫做顯得。這三種都叫做即身成佛。問：三密加持迅速顯現，是什麼意思？答：修真言行者以三密為門徑，即身成佛，所以這樣說。問：這三密是什麼？答：一身密，二語密，三心密，這就是三密。問：為什麼身口意叫做密？答：真言行者以三業（身、口、意）為門徑，即身具足三密萬行，即身成就三密菩提（Bodhi，覺悟）。行者自己知道，其他人不知道，所以叫做密。問：如何即身具足三密萬行，即身證得三密菩提呢？答：以手作印契（Mudra，手印），發起如來事業時，自身本有的佛部諸尊以身為門徑迅速顯現。以口誦真言（Mantra，咒語），開啟聲字實相時，自身本有的蓮華部諸尊以語為門徑迅速顯現。以意觀想滿月輪，見到真凈菩提心時，自身本有的金剛部諸尊以意為門徑迅速顯現。所以說即身具足三密萬行，證得三密菩提。問：為什麼手作印契時，只有佛部諸尊顯現，而蓮華部、金剛部不顯現？口誦真言時，只有蓮華部顯現，而佛部、金剛部不顯現？以意作妙觀時，只有金剛部顯現，而佛部、蓮華部不顯現呢？答：宗門的意義是以身口意分別對應佛部、蓮華部、金剛部，所以這樣說。又說，互相顯現三部。

【English Translation】 English version: 'Zhi Yi' (之義) refers to the meaning of the principle being fully possessed. 'Ci san ju li ju zhi yi' (次三句理具之義) refers to the meaning of the principle being completely furnished. 'Zhong yi ju xian de zhi yi' (終一句顯得之義) refers to the meaning of manifestation. Question: What does it mean by 'Li ju nai zhi xian de, ji shen cheng fo' (理具乃至顯得，即身成佛), becoming a Buddha in this very body from the principle being fully possessed to manifestation? Answer: The Vajragarbha Mandala (金剛胎藏曼荼羅, Womb Mandala of the Diamond Realm, symbolizing the perfect and potential Buddha-nature) in the minds of all sentient beings is naturally complete, being apart from cause and effect; this is called 'Li ju' (理具, principle being fully possessed). Through the Adhishthana (加持, empowerment) of the Three Mysteries (三密, Three Secrets: body, speech, and mind), the Three Families of Buddhas (三部諸佛, Buddha Family, Lotus Family, and Vajra Family) inherently present in oneself quickly manifest; therefore, it is called Adhishthana. Because the practice of the Three Mysteries has already been accomplished, the mind possesses myriad practices, seeing the mind is Right Enlightenment, and realizing the mind is Great Nirvana. Arousing the expedient means of the mind, adorning and purifying the Buddha-land of the mind. From cause to effect, abiding in the mind without abiding anywhere. Realizing and knowing as it is, this is called 'Xian de' (顯得, manifestation). All three are called becoming a Buddha in this very body. Question: What does it mean by 'San mi jia chi su ji xian zhe' (三密加持速疾顯者), the rapid manifestation through the Adhishthana of the Three Mysteries? Answer: Practitioners of mantra take the Three Mysteries as the gateway to becoming a Buddha in this very body, hence the saying. Question: What are these Three Mysteries? Answer: The Mystery of Body, the Mystery of Speech, and the Mystery of Mind; these are the Three Mysteries. Question: Why are body, speech, and mind called 'Mysteries'? Answer: Practitioners of mantra take the three karmas (三業, actions of body, speech, and mind) as the gateway, and in this very body, they possess the myriad practices of the Three Mysteries, and in this very body, they realize the Bodhi (菩提, enlightenment) of the Three Mysteries. The practitioner knows it himself, but others do not know it, hence it is called 'Mystery'. Question: How does one possess the myriad practices of the Three Mysteries in this very body and realize the Bodhi of the Three Mysteries in this very body? Answer: When one makes Mudras (印契, hand gestures) and initiates the activities of the Tathagata (如來, Thus Come One), the deities of the Buddha Family inherently present in oneself quickly manifest through the gateway of the body. When one recites Mantras (真言, sacred formulas) and opens the true aspect of sound and letters, the deities of the Lotus Family inherently present in oneself quickly manifest through the gateway of speech. When one contemplates the full moon and sees the pure Bodhicitta (菩提心, mind of enlightenment), the deities of the Vajra Family inherently present in oneself quickly manifest through the gateway of the mind. Therefore, it is said that one possesses the myriad practices of the Three Mysteries in this very body and realizes the Bodhi of the Three Mysteries. Question: Why do only the deities of the Buddha Family manifest when one makes Mudras, while the Lotus Family and Vajra Family do not manifest? Why do only the deities of the Lotus Family manifest when one recites Mantras, while the Buddha Family and Vajra Family do not manifest? Why do only the deities of the Vajra Family manifest when one performs subtle contemplation, while the Buddha Family and Lotus Family do not manifest? Answer: The meaning of the school is that body, speech, and mind correspond to the Buddha Family, Lotus Family, and Vajra Family respectively, hence the saying. It is also said that the three families manifest each other.

部。問。諸教皆共以身口意修萬行。雖爾非說即身顯得三部諸尊。今何立此義。答。彼顯教宗等不行三部三昧耶三密故。今此秘密宗行三三昧耶三密故爾耳。問。言三部三昧耶意何。答。言三昧耶有二義。問。其二義者如何。答。一者平等義。二誓願義。問。其言平等與本誓意何。答。結三部印作妙觀誦真言時。得知眾生與佛平等故名平等義。又結印作觀誦真言時。三部諸尊以本誓願必定顯發加持故名本誓義。問。諸教說滿萬行因於金剛以前得萬德果於妙覺之位證遍法界理。今何云自身本有三部諸尊速疾顯耶。答。彼因圓果滿遍法界佛是顯教分齊。今意不爾。一切眾生自心中三部三昧耶諸尊遠離因果法然具故云爾。問。爾者違諸大乘經云三僧祇劫滿萬行因乃得成佛。答。彼亦顯大乘意。故龍樹菩薩菩提心論云。真言法中即身成佛故是說三摩地法。于諸教中闕而不書也。又云。若人求佛惠。通達菩提心。父母所生身。速證大覺位。又彼菩薩云。譬如有遠行人若乘羊人久久至。若乘馬稍疾。若乘神通發心剎那至所詣（云云）如是文甚多不可具述。　　問。六大無礙常瑜伽者。先其六大者何。答。地水火風空識此云六大。問。何故此六名大。答。此六遍一切有情非情故云大。問。云何此六大遍有情非情故得云即身成佛。答

【現代漢語翻譯】現代漢語譯本問：各種教派都共同以身、口、意來修行各種善行。即使如此，他們也沒有說通過即身修行來顯現三部諸尊（指佛部的阿彌陀佛、蓮花部的觀世音菩薩、金剛部的金剛手菩薩）。現在為何要建立這種說法呢？答：因為那些顯教宗派等不修行三部三昧耶（誓願、本誓）三密（身密、語密、意密），而現在這個秘密宗修行三三昧耶三密，所以是這樣的。問：所說的三部三昧耶是什麼意思？答：所說的三昧耶有兩種含義。問：這兩種含義是什麼？答：一是平等義，二是誓願義。問：所說的平等和本誓是什麼意思？答：結三部印（手印）作妙觀（觀想）誦真言（咒語）時，得知眾生與佛平等，所以叫做平等義。又在結印、作觀、誦真言時，三部諸尊以本來的誓願必定顯現加持，所以叫做本誓義。問：各種教派說，圓滿各種善行，在金剛位之前得到各種功德果報，在妙覺之位證得遍佈法界的真理。現在為何說自身本來就具有三部諸尊，能夠迅速顯現呢？答：他們所說的因圓果滿、遍佈法界的佛，是顯教的範圍。現在的意思不是這樣。一切眾生自身心中，三部三昧耶諸尊遠離因果，本來就具備，所以這樣說。問：如果是這樣，就違背了各種大乘經典所說的，要經過三大阿僧祇劫圓滿各種善行才能成佛的說法。答：那也是顯教大乘的意思。所以龍樹菩薩在《菩提心論》中說，真言法中可以即身成佛，所以說是三摩地法（禪定），在各種教派中缺少而沒有記載。又說：『如果有人尋求佛的智慧，通達菩提心，以父母所生的身體，就能迅速證得大覺之位。』又那位菩薩說：『譬如有一個遠行的人，如果乘坐羊車，要很久才能到達；如果乘坐馬車，稍微快一點；如果乘坐神通，發心剎那就能到達目的地。』像這樣的經文很多，不能全部列舉。問：六大無礙常瑜伽（六大，即地、水、火、風、空、識，相互融合，無有障礙，恒常存在的狀態）是什麼意思？首先，六大是什麼？答：地、水、火、風、空、識，這叫做六大。問：為什麼這六種叫做大？答：因為這六種遍佈一切有情（有生命的）和非情（無生命的），所以叫做大。問：為什麼說這六大遍佈有情和非情，就能即身成佛？ English version Question: All teachings commonly use body, speech, and mind to cultivate myriad practices. Even so, they do not speak of manifesting the Three Families of deities (Buddha Family - Amitabha, Lotus Family - Avalokiteshvara, Vajra Family - Vajrapani) through the immediate attainment of Buddhahood in this very life. Why do you establish this doctrine now? Answer: Because those Exoteric schools and others do not practice the Three Samaya (vows/pledges) and Three Mysteries (body, speech, and mind) of the Three Families. Now, this Esoteric school practices the Three Samaya and Three Mysteries of the Three Families, that is why. Question: What is meant by the Three Samaya of the Three Families? Answer: The term 'Samaya' has two meanings. Question: What are these two meanings? Answer: First, the meaning of equality. Second, the meaning of vow. Question: What is the meaning of 'equality' and 'original vow'? Answer: When forming the mudras (hand gestures) of the Three Families, engaging in sublime contemplation, and reciting mantras (sacred formulas), one realizes that sentient beings are equal to the Buddhas, hence it is called the meaning of equality. Also, when forming mudras, engaging in contemplation, and reciting mantras, the deities of the Three Families, through their original vows, will certainly manifest and bestow their blessings, hence it is called the meaning of original vow. Question: Various teachings say that by perfecting myriad practices, one attains the fruits of myriad virtues before the Vajra stage, and at the stage of Supreme Enlightenment, one realizes the principle pervading the entire Dharmadhatu (realm of reality). Why do you now say that the Three Families of deities are inherent within oneself and can be quickly manifested? Answer: The Buddhas who have perfected the causes and attained the fruits, pervading the entire Dharmadhatu, belong to the scope of the Exoteric teachings. The present meaning is not like that. The deities of the Three Samaya of the Three Families are inherent within the minds of all sentient beings, apart from cause and effect, and are naturally complete, that is why it is said so. Question: If that is the case, it contradicts the various Mahayana sutras which say that one must perfect myriad practices over three asamkhya kalpas (incalculable eons) in order to attain Buddhahood. Answer: That is also the meaning of the Exoteric Mahayana. Therefore, Nagarjuna Bodhisattva says in the Bodhicitta Shastra (Treatise on the Mind of Enlightenment), 'In the Mantra Dharma, one attains Buddhahood in this very life, therefore it speaks of the Samadhi Dharma (meditative concentration), which is lacking and not recorded in various teachings.' It also says, 'If a person seeks the wisdom of the Buddha, and understands the Bodhicitta, with the body born of parents, one can quickly attain the position of Great Enlightenment.' Furthermore, that Bodhisattva says, 'For example, if a person travels far, if he rides a sheep cart, it will take a long time to arrive; if he rides a horse, it will be slightly faster; if he rides on supernatural powers, he will arrive at his destination in an instant.' There are many such passages, which cannot all be enumerated. Question: What is meant by the 'Six Greats Unobstructed Constant Yoga' (the state where the six elements - earth, water, fire, wind, space, and consciousness - are integrated without obstruction and are eternally present)? First, what are the Six Greats? Answer: Earth, water, fire, wind, space, and consciousness, these are called the Six Greats. Question: Why are these six called 'Great'? Answer: Because these six pervade all sentient (animate) and non-sentient (inanimate) beings, therefore they are called 'Great'. Question: Why is it said that because these Six Greats pervade sentient and non-sentient beings, one can attain Buddhahood in this very life?

【English Translation】 English translation line 1 English translation line 2

。此六大究竟是無不佛六大故。依六大遍云即身成佛。問。此六大是眾生六大。如何云無不佛六大。答。心佛及眾生是三無差別。故云無不佛六大。問。佛是覺者眾生是迷人心者是迷眾生心。如何云心佛及眾生是三無差別。答。此宗意于自他各各有自他故。云心佛及眾生是三無差別。問。其于自他各有自他故云三無差別意如何。答。自之本覺佛云自之自。自之煩惱身云自之他。他之本覺佛云他之自。他之煩惱身云他之他。自佛亦名眾生亦名心故。云是三無差別。問。于眾生而煩惱身可名自佛名他。如何佛名自煩惱身名他。答。眾生若不作惡業當是可佛。然造惡業作迷眾生故佛云自煩惱名他。由茲諸教云客塵煩惱（云云）。問。爾者血肉之身六大煩惱身之六大故不名佛六大耶。答。此煩惱身之六大是如來之六大種子字。字相字義故尚是名佛身六大等。　　問。四種曼荼各不離者。先其四種曼荼羅者何答。摩訶曼荼羅。三昧耶曼荼羅。羯磨曼荼羅。達磨曼荼羅。此云四種曼荼羅。　　問。其摩訶乃至達磨者其語如何。答。摩訶等是梵語。此云大曼荼羅。平等曼荼羅。事業威儀曼荼羅。法曼荼羅也。問。此四總名曼荼羅者其語如何。答。曼荼羅者翻為壇場。即有多義。或名輪圓具足。亦名無比味無過上味。亦名發生。亦

【現代漢語翻譯】現代漢語譯本：這六大究竟是因為沒有不是佛的六大之故。依靠六大周遍，即身成佛。問：這六大是眾生的六大，為何說沒有不是佛的六大？答：心、佛及眾生是三無差別。所以說沒有不是佛的六大。問：佛是覺悟者，眾生是迷惑的人，人心是迷惑的眾生心，為何說心、佛及眾生是三無差別？答：此宗的意義在於，自己和他人各自有自己和他人的緣故，所以說心、佛及眾生是三無差別。問：自己和他人各自有自己和他人的緣故，所以說三無差別，這是什麼意思？答：自己的本覺佛稱為自己的自己，自己的煩惱身稱為自己的他人。他人的本覺佛稱為他人的自己，他人的煩惱身稱為他人的他人。自己的佛也名為眾生，也名為心，所以說是三無差別。問：對於眾生而言，煩惱身可以名為自己的，佛可以名為他人的。為何佛可以名為自己的，煩惱身可以名為他人的？答：眾生如果不作惡業，應當可以成佛。然而因為造作惡業，成為迷惑的眾生，所以佛說自己的煩惱名為他人。由此諸教說客塵煩惱（云云）。問：那麼血肉之身是六大煩惱身之六大，所以不名為佛的六大嗎？答：這煩惱身的六大是如來的六大種子字。字相字義，所以尚且名為佛身六大等。問：四種曼荼羅各不相離，首先這四種曼荼羅是什麼？答：摩訶曼荼羅（Mahamandala，大曼荼羅），三昧耶曼荼羅（Samayamandala，平等曼荼羅），羯磨曼荼羅（Karmamandala，事業威儀曼荼羅），達磨曼荼羅（Dharmamandala，法曼荼羅）。這稱為四種曼荼羅。問：這摩訶乃至達磨是什麼意思？答：摩訶等是梵語。這裡翻譯為大曼荼羅，平等曼荼羅，事業威儀曼荼羅，法曼荼羅。問：這四種總名為曼荼羅，是什麼意思？答：曼荼羅翻譯為壇場。即有很多意義。或者名為輪圓具足，也名為無比味無過上味，也名為發生，也...

【English Translation】 English version: These six great elements are ultimately because there is no non-Buddha six great elements. Relying on the pervasiveness of the six great elements, one can attain Buddhahood in this very body. Question: These six great elements are the six great elements of sentient beings. Why is it said that there are no non-Buddha six great elements? Answer: Mind, Buddha, and sentient beings are three without difference. Therefore, it is said that there are no non-Buddha six great elements. Question: Buddha is the enlightened one, sentient beings are the deluded people, and the human mind is the deluded mind of sentient beings. Why is it said that mind, Buddha, and sentient beings are three without difference? Answer: The meaning of this school is that self and others each have their own self and others, so it is said that mind, Buddha, and sentient beings are three without difference. Question: What is the meaning of 'self and others each have their own self and others, so it is said that there is no difference between the three'? Answer: One's own original enlightened Buddha is called one's own self, and one's own afflicted body is called one's own other. Another's original enlightened Buddha is called another's self, and another's afflicted body is called another's other. One's own Buddha is also called sentient beings, and is also called mind, so it is said that there is no difference between the three. Question: For sentient beings, the afflicted body can be called one's own, and the Buddha can be called another's. Why can the Buddha be called one's own, and the afflicted body be called another's? Answer: If sentient beings do not commit evil deeds, they should be able to become Buddhas. However, because they commit evil deeds and become deluded sentient beings, the Buddha says that one's own afflictions are called another. Therefore, the various teachings speak of 'guest dust afflictions' (etc.). Question: Then, is the six great elements of the flesh and blood body the six great elements of the afflicted body, so it is not called the six great elements of the Buddha? Answer: The six great elements of this afflicted body are the seed syllables of the six great elements of the Tathagata. The form and meaning of the syllables still mean that they are the six great elements of the Buddha body, etc. Question: The four kinds of Mandala are inseparable. First, what are these four kinds of Mandala? Answer: Mahamandala (大曼荼羅, Great Mandala), Samayamandala (平等曼荼羅, Equality Mandala), Karmamandala (事業威儀曼荼羅, Action and Dignity Mandala), Dharmamandala (法曼荼羅, Dharma Mandala). These are called the four kinds of Mandala. Question: What is the meaning of 'Mahamandala' to 'Dharmamandala'? Answer: 'Mahamandala' etc. are Sanskrit words. Here they are translated as Great Mandala, Equality Mandala, Action and Dignity Mandala, and Dharma Mandala. Question: What is the meaning of the general term 'Mandala' for these four? Answer: 'Mandala' is translated as 'altar'. That is, it has many meanings. Or it is called 'wheel, round, and complete', also called 'incomparable taste, unsurpassed taste', also called 'arising', also...

名聚集也。問。何故云輪圓具足等。答。具三密四智印等無量名義故云輪圓具足。如醍醐五味之中無比無過。是曼荼羅一切佛法中無比故名無比味無過上味。發生如來無量功德故名發生。以如來真實功德集在一處。乃至十佛剎塵數差別智印輪圓輻湊翼輔大日心王。使一切眾生普門進趣故名聚集。問。爾此大曼荼羅以何為體。余亦爾。答。且約畫作三十七尊等形像畫繪為大曼荼羅體。諸尊所持刀劍輪等為平等曼荼羅體。㘿鑄刻等像為事業威儀曼荼羅體。諸尊種子字書于尊位為法曼荼羅體。問。何故形像畫繪名大曼荼羅。諸尊所持刀劍輪等名平等曼荼羅。㘿鑄刻等像名事業威儀曼荼羅。諸尊種子字名法曼荼羅耶。答。形像畫繪以黃白赤黑青五大色成故名大曼荼羅。六大普遍有情非情而其形種種不同。雖然其性平等故諸尊所持刀劍輪等名平等曼荼羅。隨如來事業差別而威儀各別故㘿鑄刻等像名事業威儀曼荼羅。諸尊種子字有軌則軌持義故名法曼荼羅也。問。爾者此四種曼荼羅但畫作形像具。于真實如來之所具耶。答。于真實佛亦具四種曼荼羅。問。云何具。答。忘相見色時五大色是大曼荼羅。忘色見相時事業威儀曼荼羅。諸尊所持本幖幟是平等曼荼羅法曼荼羅自爾有如來身中。問。茲形像四種曼荼羅與真實如來四種曼荼羅。

【現代漢語翻譯】現代漢語譯本名聚集也。（問：為什麼說輪圓具足等？答：因為具備三密、四智印等無量名義，所以說輪圓具足。如同醍醐在五味之中無比無過一樣，這曼荼羅在一切佛法中也是無比的，所以稱為無比味、無過上味。因為能發生如來無量功德，所以稱為發生。因為如來的真實功德聚集在一處，乃至十佛剎塵數差別智印輪圓輻湊，翼輔大日心王，使一切眾生從普門進入，所以稱為聚集。）問：那麼這個大曼荼羅以什麼為體？其他的曼荼羅也是這樣嗎？答：暫且以繪畫製作的三十七尊等形像畫繪作為大曼荼羅的體。諸尊所持的刀劍輪等作為平等曼荼羅的體。塑造、鑄刻等的像作為事業威儀曼荼羅的體。諸尊的種子字書寫在尊位上作為法曼荼羅的體。問：為什麼形像畫繪稱為大曼荼羅？諸尊所持的刀劍輪等稱為平等曼荼羅？塑造、鑄刻等的像稱為事業威儀曼荼羅？諸尊的種子字稱為法曼荼羅呢？答：形像畫繪由黃、白、赤、黑、青五大色構成，所以稱為大曼荼羅。六大普遍存在於有情和非情之中，而其形狀種種不同。雖然其性平等，所以諸尊所持的刀劍輪等稱為平等曼荼羅。隨著如來事業的差別，威儀也各不相同，所以塑造、鑄刻等的像稱為事業威儀曼荼羅。諸尊的種子字有軌則和軌持的意義，所以稱為法曼荼羅。問：那麼這四種曼荼羅只是畫作的形像具備，在真實的如來那裡也具備嗎？答：在真實的佛那裡也具備四種曼荼羅。問：如何具備？答：忘相見色時，五大色是大曼荼羅。忘色見相時，是事業威儀曼荼羅。諸尊所持的本標幟是平等曼荼羅，法曼荼羅自然存在於如來身中。問：這形像的四種曼荼羅與真實的如來的四種曼荼羅……

【English Translation】 English version It is a gathering of names. (Question: Why is it said to be 'wheel-round and complete,' etc.? Answer: Because it possesses the three mysteries, the four wisdom seals, and countless names and meanings, it is said to be 'wheel-round and complete.' Just as dadhi (clarified butter) is unparalleled and unsurpassed among the five flavors, this mandala is also unparalleled among all Buddhist teachings, so it is called 'unparalleled flavor' and 'unsurpassed flavor.' Because it generates the immeasurable merits of the Tathagata (Thus Come One), it is called 'generating.' Because the true merits of the Tathagata are gathered in one place, even to the extent that the wheel of differentiated wisdom seals, as numerous as the dust motes in ten Buddha-fields, converge and assist the Mahavairocana (Great Sun Buddha) heart-king, enabling all sentient beings to enter through the universal gate, it is called 'gathering.') Question: Then, what is the essence of this great mandala? Is it the same for other mandalas? Answer: For now, let's consider the painted images of the thirty-seven deities, etc., as the essence of the Great Mandala. The swords, wheels, etc., held by the deities are the essence of the Samaya Mandala (Equality Mandala). The sculpted, cast, etc., images are the essence of the Karma-Vajra Mandala (Action-Vajra Mandala). The seed syllables of the deities written in their respective positions are the essence of the Dharma Mandala (Doctrine Mandala). Question: Why are the painted images called the Great Mandala? Why are the swords, wheels, etc., held by the deities called the Samaya Mandala? Why are the sculpted, cast, etc., images called the Karma-Vajra Mandala? Why are the seed syllables of the deities called the Dharma Mandala? Answer: The painted images are composed of the five great colors—yellow, white, red, black, and blue—so they are called the Great Mandala. The six great elements pervade sentient and non-sentient beings, and their forms are various and different. Although their nature is equal, the swords, wheels, etc., held by the deities are called the Samaya Mandala. According to the differences in the Tathagata's actions, the demeanor is also different, so the sculpted, cast, etc., images are called the Karma-Vajra Mandala. The seed syllables of the deities have the meaning of rules and upholding the rules, so they are called the Dharma Mandala. Question: Then, do these four types of mandala only exist in the painted images, or do they also exist in the true Tathagata? Answer: The four types of mandala also exist in the true Buddha. Question: How do they exist? Answer: When one forgets the form and sees the color, the five great colors are the Great Mandala. When one forgets the color and sees the form, it is the Karma-Vajra Mandala. The original emblems held by the deities are the Samaya Mandala, and the Dharma Mandala naturally exists in the Tathagata's body. Question: These four types of mandala in the images and the four types of mandala in the true Tathagata...

若為相離為當不相離。答。不相離也。問。既形像與真實別。何云不相離。答。以三密加持時。茲形像曼荼羅則成真實曼荼羅。所以不相離。問。若爾如真實曼荼羅說法利生。為形像曼荼羅說法利生耶。答。已云以三密加持時成真實曼荼羅。如何不說法利生也。

問。重重帝網名即身者。其意如何。答。如帝網一珠影能現一切珠內一切珠影能現一珠內。互相涉入重重。我身法身能入一切法身。一切法身能入我身法身。重重涉入故名重重帝網名即身。問。若如帝網珠喻者珠影互相涉入其質各別不相涉入。自他身佛亦但佛影互相涉入而其質為各別不入耶。答。不爾。于佛影質俱涉入。問。爾者有法喻不合之過失。如何免之。答。喻舉珠影涉入邊成自他身佛之影質共涉入義。不取珠質不涉入之邊。問。既自他身佛質各別如何相涉入耶。答。佛身無礙故互相涉入無妨也。問。自他身無礙相涉入者。為彼此相和合雜亂而有。答。雖彼此相入。而不相和合雜亂。問。有形體色相之物必有質礙。何能涉入耶。答。于質礙有觸體變壞質礙。有方所示現質礙。佛身非變壞質礙故能涉入。　　問。法然具足薩般若者。其義云何。答。我身中本來常住本覺佛名法然具足薩般若。　　問。法然具足本覺佛者。若指佛性種子名本覺佛歟

【現代漢語翻譯】現代漢語譯本：問：如果說是相離，那麼應該是相離還是不相離？答：是不相離的。問：既然形像和真實有所區別，為什麼說不相離呢？答：因為通過三密加持的時候，這個形像曼荼羅就成為真實曼荼羅，所以說不相離。問：如果這樣，是像真實曼荼羅那樣說法利益眾生，還是形像曼荼羅說法利益眾生呢？答：已經說了通過三密加持的時候就成為真實曼荼羅，怎麼會不說法利益眾生呢？問：重重帝網名為即身，這是什麼意思？答：就像帝釋天的寶網，一顆珠子的影子能夠顯現在一切珠子裡面，一切珠子的影子能夠顯現在一顆珠子裡面，互相涉入重重疊疊。我的身法身能夠進入一切法身，一切法身能夠進入我的身法身，重重涉入，所以叫做重重帝網名為即身。問：如果像帝網珠子的比喻那樣，珠子的影子互相涉入，但是珠子的本體各自不同，不互相涉入。那麼自身和他身佛也只是佛的影子互相涉入，而他們的本體是各自不同，不互相進入嗎？答：不是這樣的。對於佛的影子和本體都互相涉入。問：如果是這樣，那麼有比喻和意義不相符的過失，如何避免呢？答：比喻只是舉出珠子的影子互相涉入的方面，成就自身和他身佛的影子和本體共同涉入的意義，不取珠子的本體不互相涉入的方面。問：既然自身和他身佛的本體各自不同，如何互相涉入呢？答：佛身沒有障礙，所以互相涉入沒有妨礙。問：自身和他身無礙互相涉入，是彼此相和合雜亂而有嗎？答：雖然彼此相入，但是不相和合雜亂。問：有形體色相的物體必定有質礙，怎麼能夠涉入呢？答：對於質礙，有觸碰物體變壞的質礙，有方向所示現的質礙。佛身不是變壞的質礙，所以能夠涉入。問：法然具足薩般若（Sarvajna，一切智）是什麼意思？答：我的身中本來常住的本覺佛，名為法然具足薩般若。問：法然具足本覺佛，是指佛性種子名為本覺佛嗎？

【English Translation】 English version: Question: If it is said to be separate, should it be separate or not separate? Answer: It is not separate. Question: Since the form and the reality are different, why is it said to be not separate? Answer: Because when empowered by the Three Mysteries, this form Mandala (Mandala, 壇城) becomes the true Mandala, therefore it is said to be not separate. Question: If so, does the form Mandala preach and benefit sentient beings like the true Mandala, or does the form Mandala preach and benefit sentient beings? Answer: It has already been said that when empowered by the Three Mysteries, it becomes the true Mandala, how could it not preach and benefit sentient beings? Question: The meaning of 'layer upon layer of Indra's net is the very body' (Indra's net, 帝網) is what? Answer: Like Indra's net, the shadow of one pearl can appear in all pearls, and the shadows of all pearls can appear in one pearl, interpenetrating layer upon layer. My Dharma body can enter all Dharma bodies, and all Dharma bodies can enter my Dharma body, interpenetrating layer upon layer, therefore it is called 'layer upon layer of Indra's net is the very body.' Question: If it is like the analogy of the pearls in Indra's net, the shadows of the pearls interpenetrate each other, but the substances of the pearls are different and do not interpenetrate. Then, are the self-body and other-body Buddhas also just the shadows of the Buddhas interpenetrating each other, while their substances are different and do not enter each other? Answer: It is not like that. Both the shadows and the substances of the Buddhas interpenetrate. Question: If that is the case, then there is the fault of the analogy and the meaning not matching. How can this be avoided? Answer: The analogy only cites the aspect of the shadows of the pearls interpenetrating to establish the meaning of the shadows and substances of the self-body and other-body Buddhas interpenetrating together, and does not take the aspect of the substances of the pearls not interpenetrating. Question: Since the substances of the self-body and other-body Buddhas are different, how can they interpenetrate? Answer: The Buddha's body is without obstruction, so interpenetration is not hindered. Question: When the self-body and other-body interpenetrate without obstruction, is it because they are mixed and confused together? Answer: Although they enter each other, they are not mixed and confused together. Question: Objects with form and color must have substance and obstruction, how can they interpenetrate? Answer: Regarding obstruction, there is obstruction that is changed and destroyed by touching objects, and there is obstruction that is shown by direction. The Buddha's body is not obstruction that is changed and destroyed, so it can interpenetrate. Question: What is the meaning of 'naturally endowed with Sarvajna (Sarvajna, 一切智)'? Answer: The originally inherent and permanently abiding Original Enlightenment Buddha (Original Enlightenment Buddha, 本覺佛) in my body is called 'naturally endowed with Sarvajna'. Question: Does 'naturally endowed with Original Enlightenment Buddha' refer to the Buddha-nature seed being called Original Enlightenment Buddha?

。為當相好具足身而有耶。答。本來具足四種曼荼羅名本覺佛。問。若本覺佛法然具者。違瑜伽論等諸教說菩提果德從種子因生本無今有佛。答。彼他緣大乘意也。非秘密莊嚴意也。問。若爾此秘密宗意依何等教立本覺佛。答。教證多有。且依毗盧舍那經。大蓮華部無障礙經。華嚴經。金剛頂經等建立此義。問。其經等文證如何。答。毗盧遮那經（名大日經）云我覺本不生。出過語言道諸過得解脫。遠離於因緣。知空等虛空。如實相智生。已離一切闇。第一實無垢（云云）。無障礙經云（名蓮華三昧經）歸命本覺心法身。常住妙法心蓮臺。本來莊嚴三身德。三十七尊住心城。普門塵數諸三昧。遠離因果法然具。無邊德海本圓滿。還我頂禮心諸佛。華嚴經云。遍詣十方求成佛。不知身心久成佛等（云云）金剛頂經云。普賢法身遍一切。無始無終無生滅（云云）。問。爾者佛已本來成了更無不成。如何眾生行自求佛果。答。彼眾生不解我身本來是佛。而生妄分別求成佛耳。問。若眾生本來是佛不可求更成佛者。不可有六道四生等受苦類。答。彼六趣眾生與毗盧遮那本無二體。但隨眾生種種妄想立名耳。問。佛本自是佛者。如何說法依師而得。更不可被光佛之教化。可自然顯得。答。若法依師而得者。即是戲論生滅之相。非

【現代漢語翻譯】問：這種相好圓滿的身體是本來就有的嗎？答：本來就具足四種曼荼羅（mandala，壇場），名為本覺佛（Buddha of Original Enlightenment）。問：如果本覺佛的法本來就具足，這豈不是違背了《瑜伽師地論》等經典所說的菩提（bodhi，覺悟）果德是從種子因緣而生，本來沒有現在才有的說法？答：他們說的是他緣大乘（Mahayana，大乘佛教）的觀點，不是秘密莊嚴（Guhyagarbha，密藏）的觀點。問：如果這樣，這個秘密宗（Esoteric Buddhism）是依據什麼經典來建立本覺佛的說法？答：經典依據有很多。暫且依據《毗盧遮那經》（Vairocana Sutra，即《大日經》）、《大蓮華部無障礙經》（Great Lotus Division Unimpeded Sutra，即《蓮華三昧經》）、《華嚴經》（Avatamsaka Sutra）、《金剛頂經》（Vajrasekhara Sutra）等來建立這個意義。問：這些經典中的文證是怎樣的？答：《毗盧遮那經》（即《大日經》）說：『我覺本不生，出過語言道，諸過得解脫，遠離於因緣，知空等虛空，如實相智生，已離一切闇，第一實無垢（云云）。』《無障礙經》（即《蓮華三昧經》）說：『歸命本覺心法身，常住妙法心蓮臺，本來莊嚴三身德，三十七尊住心城，普門塵數諸三昧（samadhi，禪定），遠離因果法然具，無邊德海本圓滿，還我頂禮心諸佛。』《華嚴經》說：『遍詣十方求成佛，不知身心久成佛等（云云）。』《金剛頂經》說：『普賢（Samantabhadra）法身遍一切，無始無終無生滅（云云）。』問：如果是這樣，佛本來就已經成就了，更沒有不成佛的可能。為什麼眾生還要修行來求佛果？答：那些眾生不瞭解自身本來就是佛，而生起虛妄分別，才去求成佛。問：如果眾生本來就是佛，不需要再去求成佛，那就不應該有六道（six realms）四生（four kinds of birth）等受苦的種類。答：那些六趣（six destinies）眾生與毗盧遮那（Vairocana）本來沒有二體，只是隨著眾生種種妄想而立名而已。問：佛本來就是佛，為什麼說法要依靠師父才能得到？更不應該被光佛（Light Buddha）的教化，應該自然顯現才對。答：如果法要依靠師父才能得到，那就是戲論生滅之相，不是...

【English Translation】 Question: Is this body endowed with perfect marks and characteristics something that exists from the beginning? Answer: Originally, it is fully endowed with the four mandalas (mandala, sacred enclosure), known as the Buddha of Original Enlightenment (Buddha of Original Enlightenment). Question: If the Dharma of the Buddha of Original Enlightenment is inherently complete, doesn't this contradict the teachings in treatises like the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) and other scriptures, which state that the virtues of the Bodhi (bodhi, enlightenment) fruit arise from seed causes, being non-existent initially and coming into existence later? Answer: Those scriptures refer to the perspective of Other-Powered Mahayana (Mahayana, Great Vehicle). They do not represent the intention of Secret Adornment (Guhyagarbha, Secret Essence). Question: If that's the case, upon which scriptures does this Esoteric School (Esoteric Buddhism) rely to establish the doctrine of the Buddha of Original Enlightenment? Answer: There are many scriptural proofs. For now, we rely on the Vairocanasutra (Vairocana Sutra, also known as the Mahavairocana Sutra), the Great Lotus Division Unimpeded Sutra (Great Lotus Division Unimpeded Sutra, also known as the Lotus Samadhi Sutra), the Avatamsaka Sutra (Avatamsaka Sutra), the Vajrasekhara Sutra (Vajrasekhara Sutra), and others to establish this meaning. Question: What are the scriptural evidences in those sutras? Answer: The Vairocanasutra (i.e., the Mahavairocana Sutra) says: 'My enlightenment is originally unborn, transcending the path of language, all faults are liberated, far from conditions, knowing emptiness as space, true wisdom arises, already free from all darkness, the foremost is truly immaculate (etc.).' The Unimpeded Sutra (i.e., the Lotus Samadhi Sutra) says: 'I take refuge in the Dharmakaya (Dharmakaya, Dharma Body) of the mind of Original Enlightenment, the lotus throne of the constantly abiding wonderful Dharma mind, originally adorned with the virtues of the three bodies, the thirty-seven honored ones dwell in the city of the mind, the countless samadhis (samadhi, meditative absorption) like dust particles in all directions, far from cause and effect, naturally complete, the boundless ocean of virtue is originally perfect, I return and prostrate to the Buddhas of the mind.' The Avatamsaka Sutra says: 'Universally visiting the ten directions seeking to become a Buddha, not knowing that body and mind have long been Buddhas (etc.).' The Vajrasekhara Sutra says: 'The Dharmakaya (Dharmakaya, Dharma Body) of Samantabhadra (Samantabhadra) pervades everything, without beginning, without end, without birth, without death (etc.).' Question: If that's the case, if the Buddha is already enlightened from the beginning, and there is no possibility of not becoming a Buddha, why do sentient beings still practice to seek the fruit of Buddhahood? Answer: Those sentient beings do not understand that their own bodies are originally Buddhas, and they give rise to false discriminations, thus seeking to become Buddhas. Question: If sentient beings are originally Buddhas and do not need to seek to become Buddhas, then there should not be suffering beings in the six realms (six realms) and the four kinds of birth (four kinds of birth). Answer: Those beings in the six destinies (six destinies) are not different in essence from Vairocana (Vairocana); they are merely given names according to the various deluded thoughts of sentient beings. Question: If the Buddha is originally a Buddha, why is it said that one must rely on a teacher to attain the Dharma? Furthermore, one should not be taught by the Light Buddha (Light Buddha); it should naturally manifest. Answer: If the Dharma is attained by relying on a teacher, then it is the appearance of playful discourse and arising and ceasing, not...

法然佛自然惠。問。爾佛是自然之惠。則不修學而可得。亦不可受人。答。如來方便力以無相法身作種種名相。加持令諸眾生以因果法證得非因非果法也。

問。心數心王過剎塵者。誰心數心王耶。答。法然具足薩般若之心數心王也。問。其薩般若心數心王。若已成佛心數心王歟。若眾生心數心王歟。答。近指眾生心王。亦是已成佛心數心王也。問。何物名心數亦名心王。答。于金剛界七十三尊者。毗盧舍那是心王。餘七十二尊是心數也（七十三尊者五智。四度。十六大菩薩。四攝。八供。賢劫十六尊。又外護二十天也）于胎藏界會五百尊又毗盧舍那是心王余是心數也。問。爾者唯七十三尊亦五百尊也。如何云過剎塵。答。尊等各有十佛剎微塵數普門三昧眷屬故云過剎塵也。問。此兩部海會塵數諸尊。若有一眾生身中。若總一切眾生佛云過剎塵歟。答。且於一眾生身內有若干塵數佛故云過剎塵。問。爾者仁王經云。唯佛一人居凈土。今何云於一眾生身中有過剎塵佛。答。彼顯教之佛。不真言之佛。問。法身佛非對機說法。如何今云有多眷屬。答。爾也。此毗盧舍那不對機之佛。問。爾者何云多眷屬。答。彼具體法身內眷屬非應度機也。問。凡說法者為度機也。彼佛既不對機為誰說法。答。自受法樂故與本有塵數

【現代漢語翻譯】現代漢語譯本：法然（Honen，指法然上人）佛是自然之惠嗎？問：如果佛是自然之惠，那麼不通過修行學習也可以獲得嗎？也不需要從他人那裡接受嗎？答：如來（Tathagata）以方便之力，用無相法身（Dharmakaya）示現種種名相，加持令諸眾生以因果之法證得非因非果之法。

問：心數（Citta-caitta，心所）和心王（Citta-raja，心識之王）的數量超過剎塵（ksana-dust，極微塵）之多，這是誰的心數和心王呢？答：法然具足薩般若（Sarvajna，一切智）之心數和心王。問：這個薩般若的心數和心王，是已經成佛的心數和心王呢？還是眾生的心數和心王呢？答：近似地說是眾生的心王，但也是已經成佛的心數和心王。問：什麼事物既被稱為心數，又被稱為心王呢？答：在金剛界（Vajradhatu）的七十三尊中，毗盧舍那（Vairocana）是心王，其餘七十二尊是心數（七十三尊包括五智、四度、十六大菩薩、四攝、八供、賢劫十六尊，以及外護二十天）。在胎藏界（Garbhadhatu）的法會五百尊中，毗盧舍那是心王，其餘是心數。問：那麼只有七十三尊和五百尊嗎？為什麼說超過剎塵之多呢？答：諸尊等各自有十佛剎微塵數普門三昧（Samantamukha-samadhi）的眷屬，所以說超過剎塵之多。問：這兩部（金剛界和胎藏界）海會塵數諸尊，是在一個眾生身中，還是總在一切眾生佛中，所以說超過剎塵之多呢？答：且說在一個眾生身內有若干塵數佛，所以說超過剎塵之多。問：那麼《仁王經》（Nio Sutra）說，唯佛一人居凈土，現在為什麼說在一個眾生身中有超過剎塵之多的佛呢？答：彼是顯教之佛，不是真言之佛。問：法身佛（Dharmakaya Buddha）不對機說法，為什麼現在說有很多眷屬呢？答：是這樣的。此毗盧舍那是不對機之佛。問：那麼為什麼說有很多眷屬呢？答：彼具體法身內的眷屬，不是應度之機。問：凡是說法者都是爲了度化眾生。彼佛既然不對機，為誰說法呢？答：自受法樂，所以與本有塵數眷屬一同享受。

【English Translation】 English version: Is the Buddha of Honen (法然, referring to Honen Shonin) a natural blessing? Question: If the Buddha is a natural blessing, then can it be obtained without practice and learning? And is it not necessary to receive it from others? Answer: The Tathagata (如來) uses the power of expedient means to manifest various names and forms with the formless Dharmakaya (法身), empowering all sentient beings to attain the Dharma of non-cause and non-effect through the Dharma of cause and effect.

Question: If the number of Citta-caitta (心數, mental functions) and Citta-raja (心王, king of mind) exceeds the number of ksana-dust (剎塵, extremely fine dust particles), whose Citta-caitta and Citta-raja are these? Answer: Honen possesses the Citta-caitta and Citta-raja of Sarvajna (薩般若, all-knowing wisdom). Question: Is this Citta-caitta and Citta-raja of Sarvajna the Citta-caitta and Citta-raja of an already enlightened Buddha, or the Citta-caitta and Citta-raja of sentient beings? Answer: It is approximately the Citta-raja of sentient beings, but it is also the Citta-caitta and Citta-raja of an already enlightened Buddha. Question: What is it that is called both Citta-caitta and Citta-raja? Answer: Among the seventy-three deities in the Vajradhatu (金剛界), Vairocana (毗盧舍那) is the Citta-raja, and the remaining seventy-two deities are Citta-caitta (the seventy-three deities include the Five Wisdoms, Four Paramitas, Sixteen Great Bodhisattvas, Four Samgrahas, Eight Offerings, Sixteen Worthies of the Bhadrakalpa, and the Twenty Devas who protect externally). In the assembly of five hundred deities in the Garbhadhatu (胎藏界), Vairocana is the Citta-raja, and the rest are Citta-caitta. Question: Then are there only seventy-three deities and five hundred deities? Why is it said that there are more than ksana-dust? Answer: Each of the deities has ten Buddha-kshetra (佛剎) dust-particle numbers of Samantamukha-samadhi (普門三昧) retinues, so it is said that there are more than ksana-dust. Question: Are these dust-particle number of deities in the sea-like assemblies of both mandalas (Vajradhatu and Garbhadhatu) within one sentient being, or are they collectively within all sentient beings and Buddhas, so it is said that there are more than ksana-dust? Answer: Let's say that within one sentient being there are several dust-particle numbers of Buddhas, so it is said that there are more than ksana-dust. Question: Then the Nio Sutra (仁王經) says that only one Buddha resides in the Pure Land, so why is it now said that there are more than ksana-dust Buddhas within one sentient being? Answer: That is the Buddha of the exoteric teachings, not the Buddha of the esoteric teachings. Question: The Dharmakaya Buddha (法身佛) does not preach according to the capacity of the audience, so why is it now said that there are many retinues? Answer: That is so. This Vairocana is a Buddha who does not preach according to the capacity of the audience. Question: Then why is it said that there are many retinues? Answer: The retinues within that concrete Dharmakaya are not those to be converted. Question: All who preach the Dharma do so to convert sentient beings. Since that Buddha does not preach according to the capacity of the audience, to whom does he preach? Answer: He enjoys the Dharma bliss himself, so he enjoys it together with the original dust-particle number of retinues.

眷屬俱解說法。問。爾此宗佛不為眾生說法。答。為眾生說法。但現應化說法耳。

問。各具五智無際智者。且其五智者何等。答。法界體性智。大圓鏡智。平等性智。妙觀察智。成所作智。是名五智。問。此五智以何為體。答。以毗盧舍地等五佛智慧如次為五智體（金剛界五佛）問。何故大日如來智名法界體性智。余佛智亦爾。答。法界體性智者。三密差別數過塵剎名之法界。諸法所依故曰體。法然不壞故名性。決斷分明故為智。大圓鏡智者。謂自他三密無有邊際名之大也。具足不缺曰圓。實智高懸萬像影現曰鏡也。平等性智者。性凈智水不簡情非情故。彼此同如故。常住不變故曰平等性智。妙觀察智者。五眼高臨邪正不謬以為名也。成所作智者。二利應作故曰所成。妙業必遂成之名也。問。五智者是五佛之智也。如何即名無際智也。答。心王心數佛智一身內過塵剎。何況一切眾生身。故名無際智。問。爾者法相宗立四智。云何今宗立五智。答。法相宗意真如法性名法界性不名智。此宗立法界體性具人法身心相好故。加以智名曰法界體性智。問。法相意真如名智性。又名菩提斷。又名諸佛智慧。如何云不名智。答。彼宗意智之性名智性。非簡擇決了故名智。所以此宗殊曰法界體性智。問。爾者此法界體性智

【現代漢語翻譯】現代漢語譯本眷屬們都理解（佛）在說法。問：你們這個宗派的佛不為眾生說法嗎？答：為眾生說法，只不過是以應化身說法罷了。

問：各自身具五智的無際智者，那五智是什麼？答：法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智，這就是五智。問：這五智以什麼為本體？答：以毗盧遮那佛（Vairocana）等五佛的智慧依次作為五智的本體（金剛界五佛）。問：為什麼大日如來（Mahavairocana）的智慧名為法界體性智，其他佛的智慧也是這樣嗎？答：法界體性智，是指三密（身密、語密、意密）的差別數量超過塵沙，稱為法界。諸法所依之處，所以稱為『體』。其法自然不壞，所以稱為『性』。決斷分明，所以稱為『智』。大圓鏡智，是指自他三密沒有邊際，稱為『大』。具足不缺，稱為『圓』。實智高懸，萬象影現，稱為『鏡』。平等性智，是指自性清凈的智慧之水，不分別有情和無情，彼此相同，常住不變，所以稱為平等性智。妙觀察智，是指五眼（肉眼、天眼、慧眼、法眼、佛眼）高臨，邪正不謬，因此得名。成所作智，是指利益自己和利益他人應該做的事情，所以稱為『所成』。殊勝的行業必定成就，所以稱為『成』。問：五智是五佛的智慧，為什麼又稱為無際智呢？答：心王心數佛智在一身之內超過塵沙，何況一切眾生的身。所以稱為無際智。問：那麼法相宗（Yogācāra）立四智，為什麼你們宗派立五智？答：法相宗認為真如法性名為法界性，不稱為智。我們宗派立法界體性，具備人法身心相好，所以加上『智』，稱為法界體性智。問：法相宗認為真如名為智性，又名菩提斷，又名諸佛智慧，為什麼說不稱為智？答：他們宗派認為智的性質名為智性，不是簡擇決斷，所以不稱為智。因此我們宗派特別稱為法界體性智。問：那麼這個法界體性智……

【English Translation】 English version The retinue all understand the Dharma being preached. Question: Does the Buddha of your school not preach the Dharma for sentient beings? Answer: He preaches the Dharma for sentient beings, but only manifests in response bodies to preach.

Question: Those who possess the five wisdoms and boundless wisdom, what are these five wisdoms? Answer: The Dharmadhatu（Dharmadhatu） Nature Wisdom, the Great Perfect Mirror Wisdom, the Equality Wisdom, the Wonderful Observing Wisdom, and the Accomplishing Wisdom. These are the five wisdoms. Question: What is the essence of these five wisdoms? Answer: The wisdom of the five Buddhas, such as Vairocana（Vairocana）, are respectively the essence of the five wisdoms (the Five Buddhas of the Diamond Realm). Question: Why is the wisdom of Mahavairocana（Mahavairocana） Buddha called the Dharmadhatu Nature Wisdom, and is it the same for the wisdom of other Buddhas? Answer: The Dharmadhatu Nature Wisdom refers to the differences in the three secrets (body, speech, and mind) exceeding the number of dust particles, which is called the Dharmadhatu. Because it is the basis of all dharmas, it is called 'nature'. Because the Dharma is naturally indestructible, it is called 'nature'. Because it is decisive and clear, it is called 'wisdom'. The Great Perfect Mirror Wisdom refers to the boundless nature of the three secrets of oneself and others, which is called 'great'. Being complete and without lack is called 'perfect'. The true wisdom is high and clear, and all phenomena are reflected, which is called 'mirror'. The Equality Wisdom refers to the water of pure nature wisdom, which does not distinguish between sentient and non-sentient beings, is the same in both, and is constant and unchanging, hence it is called Equality Wisdom. The Wonderful Observing Wisdom refers to the high observation of the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), without mistaking the right and wrong, hence the name. The Accomplishing Wisdom refers to the things that should be done for the benefit of oneself and others, hence it is called 'accomplishing'. The wonderful deeds will surely be accomplished, hence the name 'accomplishment'. Question: The five wisdoms are the wisdom of the five Buddhas, so why are they also called boundless wisdom? Answer: The mind-king, mind-number, and Buddha-wisdom within one body surpass the dust particles, let alone the bodies of all sentient beings. Therefore, it is called boundless wisdom. Question: Then the Yogācāra（Yogācāra） school establishes four wisdoms, why does your school establish five wisdoms? Answer: The Yogācāra school believes that the true suchness Dharma-nature is called the Dharmadhatu-nature, not wisdom. Our school establishes the Dharmadhatu-nature, possessing the characteristics of the human Dharma body and mind, so we add 'wisdom' and call it the Dharmadhatu Nature Wisdom. Question: The Yogācāra school believes that true suchness is called wisdom-nature, also called Bodhi-cessation, and also called the wisdom of all Buddhas, so why do you say it is not called wisdom? Answer: Their school believes that the nature of wisdom is called wisdom-nature, not selective and decisive, so it is not called wisdom. Therefore, our school specifically calls it the Dharmadhatu Nature Wisdom. Question: Then this Dharmadhatu Nature Wisdom...

者。為一切眾生法界體性智一一別體。為當一體耶。答。一一別體不一體也。問。若爾違云一大法身周遍法界。答。如江河井池雖異其性即同。法身亦爾。眾生雖異法身是同。所以名周遍也。

問。圓鏡力故實覺智者其意如何。答。此頌意正成佛之義也。問。如何正成佛。答。如實知自心名正成佛故云圓鏡力故實覺智。問。如何如實知自心耶。答。真言行者修行三密得成就時。如實見自心本有莊嚴藏。名如實知自心。問。其自心本有莊嚴藏者何物。答。本覺四種曼荼羅也。問。此本覺四種曼荼羅逕幾劫數得見。答。此宗意隨真言行者修練成就一生得見之。問。爾者行者成就之時得見本覺曼荼羅名正成佛耶。答。爾也。問。若爾違法然具足薩般若名即身成佛。答。彼法然具足者約理具云即身成佛也。此圓鏡力故實覺智者約顯證云即身成佛。所以不違。問。成佛極離故經三無數劫方登妙覺。此宗修行何觀早得成佛耶。答。修行諸波羅蜜門者必逕於三無數劫方登覺位。今真言行者依于月輪作字母觀。早得大菩提也。問。此宗意云即身成佛者。以斷煩惱即身成佛。若不斷煩惱即身成佛耶。答。宗意不斷煩惱而即身成佛。問。斷障成佛者是經論明文。今如何云不斷煩惱而即身成佛。答。此宗意悟煩惱即菩提故即身成佛。問

【現代漢語翻譯】現代漢語譯本：問：對於一切眾生，法界體性智（Dharmadhatu Nature Wisdom）是各自獨立的個體，還是一個整體？答：是各自獨立的個體，不是一個整體。問：如果這樣，就違背了『一大法身（Mahadharma-kaya）周遍法界』的說法。答：就像江河、水井、池塘雖然各不相同，但其水的性質是相同的。法身也是如此，眾生雖然各不相同，但法身是相同的，所以才被稱為周遍。問：『圓鏡力故實覺智』（Due to the power of the perfect mirror, the wisdom of true enlightenment arises）是什麼意思？答：這句頌詞的意思是真正成就佛果。問：如何才算真正成就佛果？答：如實地瞭解自己的心，就叫做真正成就佛果，所以說『圓鏡力故實覺智』。問：如何才能如實地瞭解自己的心呢？答：真言行者（Mantra practitioner）修行身、語、意三密（Three Mysteries），得到成就的時候，如實地見到自己心中本有的莊嚴藏（Adornment Treasury），就叫做如實地瞭解自己的心。問：這個自心本有的莊嚴藏是什麼？答：是本覺四種曼荼羅（Four kinds of Mandala of Original Enlightenment）。問：這個本覺四種曼荼羅要經過多少劫數才能見到？答：按照這個宗派的說法，真言行者通過修行，一生就能見到。問：那麼，行者成就之時，見到本覺曼荼羅，就叫做真正成佛嗎？答：是的。問：如果這樣，就違背了『法然具足薩般若（Sarvajna），名為即身成佛』的說法。答：那個『法然具足』是從理上來說具足，所以說是即身成佛。而『圓鏡力故實覺智』是從顯現證悟上來說即身成佛，所以不違背。問：成佛是極其遙遠的事情，所以要經過三大阿僧祇劫（Asamkhya kalpas）才能登上妙覺（Wonderful Enlightenment）。這個宗派修行什麼觀想，才能這麼快地成就佛果？答：修行諸波羅蜜門（Paramita）的人，必定要經過三大阿僧祇劫才能登上覺悟的果位。現在真言行者依靠月輪（Moon Disc）作字母觀（Letter contemplation），很快就能得到大菩提（Mahabodhi）。問：這個宗派所說的即身成佛，是通過斷除煩惱來即身成佛，還是不斷除煩惱來即身成佛？答：這個宗派的意思是不斷除煩惱而即身成佛。問：斷除障礙才能成佛，這是經論中的明確說法，現在為什麼說不斷除煩惱也能即身成佛？答：這個宗派的意思是，領悟到煩惱即是菩提，所以才能即身成佛。問

【English Translation】 English version: Question: For all sentient beings, are the individual entities of the Dharmadhatu Nature Wisdom each separate, or are they one entity? Answer: They are each separate entities, not one entity. Question: If that's the case, doesn't that contradict the statement that 'the one great Dharmakaya (Mahadharma-kaya) pervades the entire Dharmadhatu'? Answer: It's like rivers, wells, and ponds; although they are different, their nature is the same. The Dharmakaya is also like that; although sentient beings are different, the Dharmakaya is the same, which is why it's called pervasive. Question: What is the meaning of 'Due to the power of the perfect mirror, the wisdom of true enlightenment arises'? Answer: The meaning of this verse is the true attainment of Buddhahood. Question: How is Buddhahood truly attained? Answer: To truly know one's own mind is called truly attaining Buddhahood, which is why it says 'Due to the power of the perfect mirror, the wisdom of true enlightenment arises.' Question: How can one truly know one's own mind? Answer: When a Mantra practitioner practices the Three Mysteries (Three Mysteries) of body, speech, and mind, and attains accomplishment, they truly see the Adornment Treasury (Adornment Treasury) inherent in their own mind, which is called truly knowing one's own mind. Question: What is this Adornment Treasury inherent in one's own mind? Answer: It is the Four kinds of Mandala of Original Enlightenment. Question: How many kalpas does it take to see these Four kinds of Mandala of Original Enlightenment? Answer: According to this school, a Mantra practitioner can see them in one lifetime through practice and accomplishment. Question: So, when a practitioner attains accomplishment and sees the Mandala of Original Enlightenment, is that called truly attaining Buddhahood? Answer: Yes. Question: If that's the case, doesn't that contradict the statement that 'naturally possessing Sarvajna (Sarvajna), is called attaining Buddhahood in this very body'? Answer: That 'naturally possessing' refers to possessing it in principle, so it's said to be attaining Buddhahood in this very body. While 'Due to the power of the perfect mirror, the wisdom of true enlightenment arises' refers to attaining Buddhahood in this very body from the perspective of manifest realization, so there is no contradiction. Question: Attaining Buddhahood is an extremely distant matter, so it takes three great Asamkhya kalpas (Asamkhya kalpas) to ascend to Wonderful Enlightenment (Wonderful Enlightenment). What kind of contemplation does this school practice to attain Buddhahood so quickly? Answer: Those who practice the Paramita (Paramita) doors must pass through three great Asamkhya kalpas to ascend to the position of enlightenment. Now, Mantra practitioners rely on the Moon Disc (Moon Disc) to perform Letter contemplation (Letter contemplation), and they can quickly attain Mahabodhi (Mahabodhi). Question: Does this school's meaning of attaining Buddhahood in this very body mean attaining Buddhahood in this very body by cutting off afflictions, or attaining Buddhahood in this very body without cutting off afflictions? Answer: This school's meaning is attaining Buddhahood in this very body without cutting off afflictions. Question: Cutting off obstacles is how one attains Buddhahood, this is clearly stated in the sutras and treatises, so why do you now say that one can attain Buddhahood without cutting off afflictions? Answer: This school's meaning is that one realizes that afflictions are Bodhi, so one can attain Buddhahood in this very body. Question

。煩惱如何即菩提。答。煩惱本性即是菩提。問。煩惱本性既是菩提如何輪迴生死。答。不悟煩惱本性即菩提故輪迴生死。問。爾者世間之眾生起貪瞋癡等是起菩提。何不成佛而墮三惡趣。起菩提人何墮惡趣。答。不悟煩惱即菩提之人但起迷故墮惡趣。則由不會緣故。譬如石中火若遇打緣即出。又如雖有地中金而不知之時不能瑩之也。爰真言行者從故師說即悟煩惱菩提無二故舍迷直至菩提也。如蓮華雖凈而不離泥。即善惡不二。制惡之時即成善。是故無煩惱者亦無菩提。若於此理能悟解者不墮惡趣。是故經云煩惱菩提體無二。又云。往昔精進捨生死。不知生死即涅槃。又無行經云。淫慾即是道。恚癡亦復然。如是文證非一。問。爾者不斷煩惱即身成佛者。違諸教云斷障成佛。又此真言教以金剛斷障者如何。答。此宗煩惱轉歸明名為斷障。不謂斷舍煩惱體。問。何故不斷舍耶。答。若不煩惱即菩提可斷舍之。煩惱即菩提故不斷舍歸真。所以仁王經云。菩薩未成佛時以菩提為煩惱。菩薩成佛時以煩惱為菩提（云云）問。云何此義。答。於一物隨迷悟云煩惱又云菩提。是不異體物云爾耳。故大衍論云。以覺本源故名究竟覺。不覺本源故非究竟。問。真言行者印身成佛者。何物為因何物為根何物為究竟耶。答。菩提心為因大悲

【現代漢語翻譯】現代漢語譯本：問：煩惱如何就是菩提？答：煩惱的本性就是菩提。問：煩惱的本性既然是菩提，為何還會輪迴生死？答：因為不領悟煩惱的本性就是菩提，所以才會輪迴生死。問：那麼世間的眾生生起貪、嗔、癡等，是生起菩提嗎？為何不成佛反而墮入三惡趣？生起菩提的人為何會墮入惡趣？答：不領悟煩惱即是菩提的人，只是生起迷惑，所以墮入惡趣。這是因為不明白緣故。譬如石頭中的火，如果遇到敲打的因緣就會出現。又如即使有地下的金子，如果不知道，也不能提煉它。因此，真言行者從老師那裡聽聞，就領悟到煩惱和菩提沒有分別，所以捨棄迷惑，直至菩提。如同蓮花雖然清凈，卻不離開泥土。就是說善與惡不是二元對立的。制止惡的時候，就成就了善。所以沒有煩惱的人，也沒有菩提。如果對於這個道理能夠領悟理解，就不會墮入惡趣。所以經中說，煩惱和菩提本體沒有分別。又說：『往昔精進捨生死，不知生死即涅槃。』又《無行經》說：『淫慾即是道，恚癡也同樣如此。』這樣的經文證據不止一處。問：那麼不斷煩惱就能即身成佛，這與諸經教所說的斷除障礙才能成佛相違背。而且此真言教以金剛來斷除障礙，又是怎麼回事？答：此宗認為將煩惱轉為光明，就叫做斷除障礙。不是說斷舍煩惱的本體。問：為什麼不斷舍呢？答：如果不是煩惱即菩提，就可以斷舍。因為煩惱即是菩提，所以不斷舍而歸於真如。所以《仁王經》說：『菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。』（云云）問：這是什麼意思？答：對於同一事物，隨著迷惑或覺悟，就稱為煩惱或稱為菩提。只是對同一個本體的事物這樣說而已。所以《大衍論》說：『以覺本源故名究竟覺，不覺本源故非究竟。』問：真言行者以手印加持自身而成就佛果，什麼作為因，什麼作為根，什麼作為究竟呢？答：菩提心為因，大悲為根

【English Translation】 English version: Question: How can afflictions be Bodhi? Answer: The very nature of afflictions is Bodhi. Question: Since the nature of afflictions is Bodhi, why is there still Samsara (輪迴生死, cycle of birth and death)? Answer: Because one does not realize that the nature of afflictions is Bodhi, therefore there is Samsara. Question: Then, when sentient beings in the world generate greed, anger, and ignorance, are they generating Bodhi? Why do they not become Buddhas but instead fall into the three evil realms (三惡趣, three lower realms)? Why would someone generating Bodhi fall into evil realms? Answer: Those who do not realize that afflictions are Bodhi generate only delusion, and therefore fall into evil realms. This is because they do not understand the causes and conditions. For example, fire is in the stone, but it only appears when struck. Also, even if there is gold in the ground, if one does not know it, one cannot refine it. Therefore, a Mantra practitioner, upon hearing from their teacher, realizes that afflictions and Bodhi are not different, and thus abandons delusion and goes straight to Bodhi. Like a lotus flower, although pure, it does not leave the mud. This means that good and evil are not dualistic. When one controls evil, one achieves good. Therefore, those without afflictions also have no Bodhi. If one can understand this principle, one will not fall into evil realms. Therefore, the Sutra says, 'The substance of afflictions and Bodhi is not different.' And it also says, 'In the past, one diligently abandoned birth and death, not knowing that birth and death are Nirvana (涅槃, liberation).' Also, the Anagatavinaya Sutra says, 'Lust is the path, and so are hatred and ignorance.' Such scriptural evidence is not singular. Question: Then, if one can become a Buddha in this very life without abandoning afflictions, does this contradict the teachings that one must eliminate obstacles to become a Buddha? And how does this Mantra teaching use Vajra (金剛, diamond/adamantine) to cut off obstacles? Answer: In this school, transforming afflictions into luminosity is called cutting off obstacles. It does not mean cutting off and abandoning the substance of afflictions. Question: Why not cut off and abandon them? Answer: If afflictions were not Bodhi, one could cut them off and abandon them. Because afflictions are Bodhi, one does not cut them off but returns to the true nature. Therefore, the Benevolent King Sutra says, 'When a Bodhisattva (菩薩, enlightenment being) has not yet become a Buddha, they take Bodhi as afflictions; when a Bodhisattva becomes a Buddha, they take afflictions as Bodhi.' (etc.) Question: What does this mean? Answer: Regarding the same thing, depending on whether one is deluded or enlightened, it is called afflictions or Bodhi. It is only saying this about the same substance. Therefore, the Mahayana Treatise says, 'Because one is aware of the original source, it is called ultimate enlightenment; if one is not aware of the original source, it is not ultimate.' Question: When a Mantra practitioner achieves Buddhahood by using mudras (印, hand gestures) on their body, what is the cause, what is the root, and what is the ultimate? Answer: The Bodhicitta (菩提心, mind of enlightenment) is the cause, great compassion is the root.

為根方便為究竟也。問。其菩提心者何物。悲及方便何物。答。菩提心者白凈信心義也。悲者具大慈大悲也。方便者即醍醐妙果三密之源也。問。何故菩提心為因慈悲為根方便為究竟。答。出過一切戲論如凈虛空。于內證所行得深信。薩般若心堅固不動。離業受產生真性生。萬行功德從此增長。故菩提心為因。由自善根及與如來法界加持。所為萬行妙業普於一切智地乃至無餘有情界皆悉生根。故云慈悲為根。即彼萬行所成一切智智之果名為方便。問。其白凈信心義為菩提心者。何時白凈信心。其所為萬行妙業如何生慈悲根。萬行所成一切智智之果是菩提。如何名方便。答。白凈信心者得觀我身中本有阿字並月輪名白凈信心也。以無住心所行即由大悲地界所執持故。大悲火界所溫育故。大悲水界所滋潤故。大悲風界所開發生故。大悲虛空不障礙故。無量度門任運開發。由如牙莖枝葉次第莊嚴。如是大慈悲萬行所成一切智智之果。內具方便故起利他方便業。所以菩提名方便。問。如何觀阿字並月輪為白凈。又萬行所成一切智智之果。為本有果為今有果。答。生決定誓願。一向志求一切智智。必當普度法界眾生者。由自心本有阿字並月輪加持力也。所以觀阿字月輪名白凈信心也。憐愍之心徹于骨髓。諸有所作皆為建立眾生。

【現代漢語翻譯】現代漢語譯本：以方便為究竟。問：那菩提心是什麼？慈悲和方便又是什麼？答：菩提心是純潔信心的意思。慈悲是具有大慈和大悲。方便就是醍醐妙果三密的根源。問：為什麼菩提心是因，慈悲是根，方便是究竟？答：它超越一切虛妄的戲論，如同清凈的虛空。對於內在證悟的修行獲得深刻的信心，薩般若（Sarvajna）（一切智）之心堅固不動搖，脫離業力輪迴，生出真正的自性，各種修行功德從此增長。所以說菩提心是因。由於自身善根以及如來法界的加持，所修的各種微妙事業普遍在一切智慧之地，乃至無餘的有情眾生界都生根發芽。所以說慈悲是根。那些由各種修行所成就的一切智智的果實，就叫做方便。問：那純潔信心的意義是菩提心，什麼時候是純潔信心？那些所修的各種微妙事業如何生出慈悲之根？各種修行所成就的一切智智之果是菩提，為什麼又叫做方便？答：純潔信心是指觀想自身中本有的阿字（A）（種子字）和月輪，這叫做純潔信心。以不住的心所進行的修行，是因為有大悲的地界所執持，大悲的火界所溫暖培育，大悲的水界所滋潤，大悲的風界所開發生長，大悲的虛空沒有障礙，無量的度門自然而然地開發。就像牙、莖、枝、葉次第莊嚴一樣，這樣的大慈悲，各種修行所成就的一切智智之果，內在具有方便，所以發起利益他人的方便事業。所以菩提被稱為方便。問：如何觀想阿字和月輪才是純潔？各種修行所成就的一切智智之果，是本來就有的果，還是現在才有的果？答：生起堅定的誓願，一心一意地追求一切智智，必定要普遍救度法界眾生，這是由於自心本有的阿字和月輪的加持力。所以觀想阿字月輪叫做純潔信心。憐憫之心深入骨髓，所有所作所為都是爲了建立眾生。

【English Translation】 English version: 'Convenience is the ultimate.' Question: 'What is this Bodhicitta (the mind of enlightenment)? What are compassion and convenience?' Answer: 'Bodhicitta means pure faith. Compassion means possessing great loving-kindness and great compassion. Convenience is the source of the three secrets of the wonderful fruit of ghee (clarified butter, representing the highest teaching).' Question: 'Why is Bodhicitta the cause, compassion the root, and convenience the ultimate?' Answer: 'It transcends all illusory fabrications, like pure empty space. One gains deep faith in the practice of inner realization, and the Sarvajna (all-knowing) mind is firm and unshakeable, free from the cycle of karma, giving rise to true nature, and various merits of practice grow from this. Therefore, Bodhicitta is said to be the cause. Due to one's own roots of goodness and the blessings of the Dharmadhatu (realm of Dharma) of the Tathagata (Thus Come One), the various wonderful deeds performed universally take root in all lands of wisdom, and even in the realms of sentient beings without remainder. Therefore, compassion is said to be the root. The fruit of all-knowing wisdom achieved through various practices is called convenience.' Question: 'The meaning of pure faith is Bodhicitta. When is it pure faith? How do the various wonderful deeds performed give rise to the root of compassion? The fruit of all-knowing wisdom achieved through various practices is Bodhi (enlightenment). Why is it called convenience?' Answer: 'Pure faith means observing the inherent 'Ah' (A) syllable (seed syllable) and moon disc within oneself, which is called pure faith. The practice performed with a non-abiding mind is sustained by the earth element of great compassion, warmed and nurtured by the fire element of great compassion, nourished by the water element of great compassion, developed and grown by the wind element of great compassion, and unobstructed by the space element of great compassion. Limitless doors of liberation naturally open. Just as the sprout, stem, branches, and leaves are adorned in order, so too, the fruit of all-knowing wisdom achieved through great loving-kindness and compassion, inherently possesses convenience, thus initiating the convenient activities of benefiting others. Therefore, Bodhi is called convenience.' Question: 'How is observing the 'Ah' syllable and moon disc considered pure? Is the fruit of all-knowing wisdom achieved through various practices an inherent fruit or a fruit that exists now?' Answer: 'Generating a firm vow, single-mindedly seeking all-knowing wisdom, and vowing to universally liberate sentient beings in the Dharmadhatu, is due to the blessing power of the inherent 'Ah' syllable and moon disc in one's own mind. Therefore, observing the 'Ah' syllable and moon disc is called pure faith. A heart of compassion penetrates to the bone marrow, and all actions are for the sake of establishing sentient beings.'

必使成就無盡法界之樂度脫無餘眾生之苦。名慈悲也。萬行所成一切智智之果者本有之果不始有也。問。此之因根究竟三種。為次第而起為同時相應。答。若約能求之心次第生起。若約所求之心者因果同時不前後次第也。問。何故爾耶。答。真言行者初入輪壇。開真凈菩提心。發三密萬行。顯得本有菩提故。約能求心前後次第生起顯證。雖爾此菩提心與行果法然具足於我身故。約所求同時具足也。問。何為究竟即身成佛。答。如實知自心。是云究竟即身成佛。故頌文云圓鏡力故實覺智也。問。何如實知自心。答。見諸法本不生際名如實知自心。問。如何見諸法本不生際名如實知自心。答。見眾生究竟是佛。名見諸法本不生際。是則如實知自心也。

問。見眾生究竟是佛如何。答。悟眾生自心即是一切智智。而如實覺知自心本有秘密莊嚴藏。云見眾生究竟是佛。問。如何如實覺知自心本有秘密莊嚴藏。答。真言行者真語為門。自心發菩提即心具萬行。見心正等覺證心大涅槃。發起心方便嚴凈心佛國。以無所住而住其心。是名一切知者一切見者等。故云如實覺知自心本有秘密莊嚴藏。問。其自心本有秘密莊嚴藏者是何物。答。是本有四種法身也。問。其本有四種法身者何。答。一自性身。二受用身。三變化身。四等

【現代漢語翻譯】現代漢語譯本必使成就無盡法界（Dharmadhatu）的快樂，度脫沒有剩餘的眾生的痛苦，這叫做慈悲。萬行所成就的一切智智（Sarvajna-jnana）的果實，是本來就有的果實，不是開始才有的。問：這其中的因、根、究竟三種，是按照次第而生起，還是同時相應？答：如果從能求之心來說，是次第生起；如果從所求之心來說，因果是同時的，沒有先後次第。問：為什麼這樣說？答：真言行者最初進入輪壇（Mandala），開啟真實清凈的菩提心（Bodhi-citta），發起身、語、意三密（Tri-guhya）的萬行，顯現出本有的菩提，所以從能求之心來說，是前後次第生起顯現和證悟。雖然如此，這菩提心與行果，法爾自然地具足於我身，所以從所求來說，是同時具足的。問：什麼是究竟即身成佛？答：如實地知曉自己的心，就叫做究竟即身成佛。所以頌文說：『因為圓鏡的力量，所以是真實的覺智。』問：如何如實地知曉自己的心？答：見到諸法本來不生的實相，叫做如實地知曉自己的心。問：如何見到諸法本來不生的實相，叫做如實地知曉自己的心？答：見到眾生究竟是佛，叫做見到諸法本來不生的實相，這就是如實地知曉自己的心。問：見到眾生究竟是佛，是怎樣的？答：領悟到眾生的自心就是一切智智，並且如實地覺知自心本有的秘密莊嚴藏（Guhya-alankara-garbha），叫做見到眾生究竟是佛。問：如何如實地覺知自心本有的秘密莊嚴藏？答：真言行者以真語（Satya-vacana）為門，自心發起菩提心，心中就具足萬行，見到心是正等覺（Samyak-sambuddha），證得心是大涅槃（Maha-nirvana），發起心的方便，嚴凈心的佛國（Buddha-ksetra），以無所住而安住其心，這叫做一切知者、一切見者等。所以說如實地覺知自心本有的秘密莊嚴藏。問：這自心本有的秘密莊嚴藏是什麼？答：是本有的四種法身（Catur-kaya）。問：這本有的四種法身是什麼？答：一是自性身（Svabhavikakaya），二是受用身（Sambhogakaya），三是變化身（Nirmanakaya），四是等

【English Translation】 English version It is to ensure the attainment of the joy of the boundless Dharmadhatu (endless realm of phenomena), and to liberate all sentient beings from suffering without exception. This is called compassion. The fruit of Sarvajna-jnana (all-knowing wisdom) achieved through myriad practices is the fruit that is inherently present, not something that begins to exist. Question: Are the three aspects of cause, root, and ultimate in this context arising sequentially or simultaneously? Answer: If considered from the perspective of the mind that seeks, they arise sequentially. If considered from the perspective of what is sought, the cause and effect are simultaneous, without a sequential order. Question: Why is that so? Answer: When a Mantra practitioner first enters the Mandala (sacred circle), opens the true and pure Bodhi-citta (mind of enlightenment), initiates the myriad practices of the three mysteries (Tri-guhya) of body, speech, and mind, and manifests the inherent Bodhi, it is said that from the perspective of the mind that seeks, the manifestation and realization arise sequentially. Even so, this Bodhi-citta and the fruit of practice are naturally fully present in my body, so from the perspective of what is sought, they are simultaneously complete. Question: What is the ultimate meaning of attaining Buddhahood in this very body? Answer: To truly know one's own mind is called the ultimate attainment of Buddhahood in this very body. Therefore, the verse says: 'Because of the power of the perfect mirror, it is true awakened wisdom.' Question: How does one truly know one's own mind? Answer: Seeing the fundamental non-arising nature of all phenomena is called truly knowing one's own mind. Question: How does seeing the fundamental non-arising nature of all phenomena constitute truly knowing one's own mind? Answer: Seeing that all sentient beings are ultimately Buddhas is called seeing the fundamental non-arising nature of all phenomena. This is truly knowing one's own mind. Question: What is it like to see that all sentient beings are ultimately Buddhas? Answer: Realizing that the self-mind of sentient beings is Sarvajna-jnana (all-knowing wisdom), and truly perceiving the inherent secret treasury of adornment (Guhya-alankara-garbha) of one's own mind, is called seeing that all sentient beings are ultimately Buddhas. Question: How does one truly perceive the inherent secret treasury of adornment of one's own mind? Answer: The Mantra practitioner uses true speech (Satya-vacana) as the gateway. When the Bodhi-citta arises from one's own mind, the mind is complete with myriad practices. Seeing the mind as Samyak-sambuddha (perfectly enlightened), realizing the mind as Maha-nirvana (great nirvana), initiating the skillful means of the mind, purifying the Buddha-ksetra (Buddha-field) of the mind, and abiding in the mind without attachment, this is called the all-knowing one, the all-seeing one, etc. Therefore, it is said to truly perceive the inherent secret treasury of adornment of one's own mind. Question: What is this inherent secret treasury of adornment of one's own mind? Answer: It is the inherent four bodies of the Buddha (Catur-kaya). Question: What are these inherent four bodies of the Buddha? Answer: First is the Svabhavikakaya (essence body), second is the Sambhogakaya (enjoyment body), third is the Nirmanakaya (emanation body), and fourth is etc.

流身也。問。更有自性及等流淺深不同之名。何皆名法身。答。且就豎義。雖有不同之名。而此宗所立變化等流之佛法然有佛故。不同彼顯教宗等所立本無今有應化之佛。又就橫義皆是毗盧遮那具體法身也。是以皆名法身。問。更有四身淺深不同之名。今依何等文證立皆名法身義。答。文證巨多。今且依金剛頂分別聖位經立之。其文云。自性及受用。變化並等流。佛德三十六。皆同自性身。並以法界身。總成三十七也。又金剛頂三摩地法歸敬分云。歸命毗盧舍那佛。身口意業遍虛空（乃至）四種法身三世佛（云云）。

即身成佛義一卷（未終）

即身成佛義

問。真言宗立即身成佛耶。答。立之。問。其立方何。答。即身成佛有三種。問。其三種者何等耶。答。言三種。一者理具即身成佛。二者加持即身成佛。三者顯得即身成佛也。問。其理具乃至顯得即身成佛意如何。答。一切眾生自心中金剛胎藏曼荼羅遠離因果法然具云理具即身成佛也。由三密加持自身本有三部諸尊速疾顯發故云加持即身成佛也。三密修行已成就故。即心具萬行。見心正等覺證心大涅槃。發起心方便嚴凈心佛國。從因至果以無所住住于其心。如實覺知名顯得即身成佛也。　　問。此三種即身成佛。依何文證誰人立之耶。答。依大日金

【現代漢語翻譯】現代漢語譯本：流身也是法身。問：更有自性身、受用身、化身和等流身淺深不同的名稱，為何都稱為法身？答：且就豎義（縱向意義）而言，雖有不同的名稱，而此宗（真言宗）所立的變化身、等流身等佛，法爾（本來如此）有佛性，故不同於彼顯教宗等所立的本無今有、應化之佛。又就橫義（橫向意義）而言，皆是毗盧遮那佛（Vairocana，光明遍照）具體而微的法身。是以都稱為法身。問：更有四身淺深不同的名稱，今依據何等文證立皆名法身之義？答：文證極多，今且依據《金剛頂分別聖位經》立之。其文云：『自性及受用，變化並等流，佛德三十六，皆同自性身，並以法界身，總成三十七也。』又《金剛頂三摩地法歸敬分》云：『歸命毗盧舍那佛，身口意業遍虛空（乃至）四種法身三世佛（云云）。』《即身成佛義》一卷（未完）《即身成佛義》問：真言宗立即身成佛嗎？答：立之。問：其立的方式是怎樣的？答：即身成佛有三種。問：其三種是哪些？答：言三種，一者理具即身成佛，二者加持即身成佛，三者顯得即身成佛也。問：其理具乃至顯得即身成佛的意義如何？答：一切眾生自心中金剛胎藏曼荼羅（Vajragarbha-mandala，金剛界和胎藏界曼荼羅）遠離因果，法爾具足，稱為理具即身成佛。由三密（身密、口密、意密）加持，自身本有的三部諸尊（佛部、蓮華部、金剛部）速疾顯發，故稱為加持即身成佛。三密修行已經成就，即心具萬行，見心正等覺，證心大涅槃，發起心方便，嚴凈心佛國，從因至果以無所住而住于其心，如實覺知名為顯得即身成佛。問：此三種即身成佛，依據何文證，誰人立之？答：依據《大日金

【English Translation】 English version: The flowing body is also the Dharmakaya (Dharmakāya, the body of the Dharma). Question: There are different names for the Svabhavakakaya (Svabhāvakakāya, the self-existent body), Sambhogakaya (Saṃbhogakāya, the enjoyment body), Nirmanakaya (Nirmāṇakāya, the transformation body), and Nishyandakaya (Niṣyandakāya, the outflow body) in terms of their depth, why are they all called Dharmakaya? Answer: Considering the vertical meaning, although there are different names, the Buddhas of transformation body and outflow body established by this school (Shingon Buddhism) naturally possess Buddhahood, so they are different from the Buddhas of transformation body established by the Exoteric schools, which are originally non-existent but now exist. Moreover, considering the horizontal meaning, they are all the concrete Dharmakaya of Vairocana (Vairocana, the Illuminator). Therefore, they are all called Dharmakaya. Question: There are different names for the four bodies in terms of their depth, what textual evidence is there to establish the meaning that they are all called Dharmakaya? Answer: There is a great deal of textual evidence, but for now, I will establish it based on the Vajrasekhara Sutra Distinguishing the Holy States. The text says: 'Self-nature and enjoyment, transformation and outflow, the thirty-six virtues of the Buddha, are all the same as the self-nature body, and together with the Dharmadhatu body, they form a total of thirty-seven.' Furthermore, the Vajrasekhara Samadhi Dharma Homage Section says: 'I take refuge in Vairocana Buddha, whose body, speech, and mind pervade the void (and so on) the four kinds of Dharmakaya, the Buddhas of the three worlds (and so on).' The Meaning of Attaining Buddhahood in This Very Body, Volume 1 (Unfinished) The Meaning of Attaining Buddhahood in This Very Body Question: Does Shingon Buddhism immediately establish the attainment of Buddhahood in this very body? Answer: It does establish it. Question: What is the method of establishing it? Answer: There are three types of attaining Buddhahood in this very body. Question: What are these three types? Answer: The three types are: firstly, the principle-inherent attainment of Buddhahood in this very body; secondly, the empowerment-based attainment of Buddhahood in this very body; and thirdly, the manifestation-based attainment of Buddhahood in this very body. Question: What is the meaning of the principle-inherent, empowerment-based, and manifestation-based attainment of Buddhahood in this very body? Answer: All sentient beings inherently possess the Vajragarbha-mandala (Vajragarbha-mandala, Diamond Realm and Womb Realm Mandala) in their own minds, which is free from cause and effect, and is naturally complete, this is called the principle-inherent attainment of Buddhahood in this very body. Through the empowerment of the three mysteries (body, speech, and mind), the three families of deities (Buddha family, Lotus family, and Vajra family) inherent in oneself quickly manifest, therefore it is called the empowerment-based attainment of Buddhahood in this very body. Because the practice of the three mysteries has already been accomplished, the mind possesses all practices, sees the mind as perfect enlightenment, realizes the mind as great Nirvana, initiates the mind's skillful means, adorns and purifies the mind's Buddha-land, and from cause to effect, dwells in the mind without dwelling anywhere, truly realizing and knowing this is called the manifestation-based attainment of Buddhahood in this very body. Question: According to what textual evidence and who established these three types of attaining Buddhahood in this very body? Answer: According to the Mahavairocana

剛頂等。又唐大阿阇梨作頌成立此義。阿阇梨雲。

六大無礙常瑜伽　　四種曼荼各不離　　三密加持速疾顯　　重重帝網名即身　　法然具足薩般若　　心數心王過剎塵　　各具五智無際智　　圓鏡力故實覺智（云云）

故立即身成佛也。問。此頌相配三種即身成佛云何。答。依頌初四句立加持即身成佛。依次三句立理具即身成佛。依終句立顯得即身成佛。問。爾者違諸大乘經云三阿僧祇劫滿萬行因乃得成佛。答。彼亦顯大乘意。故龍樹菩提心論云。真言法中即身成佛故是說三摩地法。于諸教中闕而不書。又云。若人求佛惠。通達菩提心。父母所生身。速證大覺位。又彼菩薩云。譬如有遠行人若乘羊久久至。若乘馬稍疾。若乘神通發心剎那至所詣（云云）如是文甚多不可具述。　　問。六大無礙常瑜伽者。先六大者何。答。地水火風空識。此云六大。問。何故此名六大。答。此六遍一切有情非情故云大。　　問。云何此六大遍有情非情故得云即身成佛。答。此六大究無不佛六大故。依六大遍云即身成佛。問。此六大是眾生六大。如何云無不佛六大。答。心佛及眾生是三無差別。故云無不佛六大。問。佛是覺者眾生是迷人。心者是迷眾生心。如何云心佛眾生是三無差別。答。此宗意于自他各各

【現代漢語翻譯】現代漢語譯本：剛頂等。又有唐朝的大阿阇梨（Acharya，導師）作頌來成立這個意義。阿阇梨說：

『六大無礙常瑜伽，四種曼荼各不離，三密加持速疾顯，重重帝網名即身，法然具足薩般若（Sarvajna，一切智），心數心王過剎塵，各具五智無際智，圓鏡力故實覺智。』（云云）

所以說立即身成佛。問：這首頌如何與三種即身成佛相配？答：依據頌的前四句，立加持即身成佛；依次三句，立理具即身成佛；依據最後一句，立顯得即身成佛。問：這樣說就違背了各大乘經典所說的，要經歷三大阿僧祇劫圓滿萬行因才能成佛的說法。答：那也是爲了顯示大乘的深意。所以龍樹（Nagarjuna）的《菩提心論》說：『真言法中立即身成佛，所以說是三摩地（Samadhi，禪定）法。在其他教派中缺少而沒有記載。』又說：『如果有人求佛的智慧，通達菩提心，以父母所生的身體，迅速證得大覺的果位。』那位菩薩又說：『譬如有一個遠行的人，如果乘坐羊，要很久才能到達；如果乘坐馬，稍微快一點；如果乘坐神通，發心的一剎那就能到達所要到達的地方。』（云云）這樣的經文很多，不能全部列舉。

問：『六大無礙常瑜伽』中的『六大』是什麼？答：地、水、火、風、空、識，這稱為六大。問：為什麼這稱為六大？答：因為這六種遍及一切有情和非情之物，所以稱為『大』。

問：為什麼說這六大遍及有情和非情之物，就能說是即身成佛？答：因為這六大最終沒有不是佛的六大的，所以依據六大遍及一切而說即身成佛。問：這六大是眾生的六大，怎麼能說是沒有不是佛的六大呢？答：心、佛及眾生，這三者沒有差別，所以說沒有不是佛的六大。問：佛是覺悟者，眾生是迷惑的人，心是迷惑眾生的心，怎麼能說心、佛、眾生這三者沒有差別呢？答：這個宗派的意義在於自身和他身各自

【English Translation】 English version: Gang Ding etc. Also, the great Acharya (Ajari) of the Tang Dynasty composed a verse to establish this meaning. The Acharya said:

'The six great elements are unobstructed, constantly in Yoga; the four kinds of Mandala are inseparable; The three secrets are blessed and quickly manifested; the layers of Indra's net are named as the very body; The Dharma naturally possesses Sarvajna (all-knowing wisdom); the number of thoughts and the king of mind exceed the dust particles of countless lands; Each possesses the five wisdoms and boundless wisdom; by the power of the perfect mirror, there is true awakened wisdom.' (etc.)

Therefore, it is said that one can immediately attain Buddhahood in this very body. Question: How does this verse correspond to the three kinds of attaining Buddhahood in this very body? Answer: According to the first four lines of the verse, the attainment of Buddhahood in this very body is established through blessing (Adhisthana); according to the next three lines, the attainment of Buddhahood in this very body is established through inherent principle (Li-ju); according to the last line, the attainment of Buddhahood in this very body is established through manifestation (Xian-de). Question: If that is the case, it contradicts the teachings of the Great Vehicle Sutras, which say that one must accumulate merits and perform countless practices for three great Asamkhya Kalpas (aeons) to attain Buddhahood. Answer: That is also to reveal the profound meaning of the Great Vehicle. Therefore, Nagarjuna's (Longshu) 'Treatise on the Bodhi Mind' says: 'In the Mantra Dharma, one attains Buddhahood in this very body, therefore it is said to be the Dharma of Samadhi (meditative absorption). It is lacking and not recorded in other schools.' It also says: 'If a person seeks the wisdom of the Buddha, and understands the Bodhi Mind, with the body born of parents, one can quickly attain the position of great enlightenment.' That Bodhisattva also said: 'For example, a person traveling far, if riding a sheep, will arrive after a long time; if riding a horse, it will be a little faster; if riding on supernatural powers, one will arrive at the destination in an instant of thought.' (etc.) There are many such texts, which cannot all be listed.

Question: What are the 'six great elements' in 'the six great elements are unobstructed, constantly in Yoga'? Answer: Earth, water, fire, wind, space, and consciousness. These are called the six great elements. Question: Why are these called the six great elements? Answer: Because these six pervade all sentient and non-sentient beings, they are called 'great'.

Question: Why can it be said that one attains Buddhahood in this very body because these six great elements pervade sentient and non-sentient beings? Answer: Because these six great elements ultimately are not different from the six great elements of the Buddha, therefore it is said that one attains Buddhahood in this very body based on the pervasiveness of the six great elements. Question: These six great elements are the six great elements of sentient beings, how can it be said that there are no six great elements that are not those of the Buddha? Answer: Mind, Buddha, and sentient beings are three without difference, therefore it is said that there are no six great elements that are not those of the Buddha. Question: The Buddha is the enlightened one, sentient beings are deluded people, and the mind is the mind of deluded sentient beings, how can it be said that mind, Buddha, and sentient beings are three without difference? Answer: The meaning of this school lies in each of oneself and others

有自他故云心佛及眾生是三無差別。　　問。其于自他各有自他故云三無差別意如何。答。自之本覺佛云自。自之煩惱身云自之他。他之本覺佛云他之自。他之煩惱身云他之他。指自佛亦名眾生亦名心。故云是三無差別。問。于眾生而煩惱身可名自佛名他。如何佛名自煩惱身名也。答。眾生若不作惡業當是可佛。然造惡業作迷眾生故佛云自煩惱云他。由茲諸教云客塵煩惱（云云）問。爾者是血肉之身六大煩惱身六大故不名佛六大耶。答。此煩惱身之六大是如來之六大之種子字。字相字義故尚是名佛六大等。　　問。四種曼荼各不離者。何等四種耶。答。摩訶曼荼羅。三昧耶曼荼羅。羯磨曼荼羅。達磨曼荼羅。此云四種曼荼羅。問。其摩訶三昧耶羯磨達磨者何言耶。答。大曼荼羅。平等曼荼羅。事業威儀曼荼羅。法界曼荼羅之言也。問。摩訶三昧耶羯磨達磨之言爾也。曼荼羅者何之言。答。于翻此曼荼羅有多義。云輪圓具足。亦無比味無過上味。亦發生亦聚集也。問。何故云輪圓具足耶。答。具足三密四智印等無量名義故云輪圓具足。如醍醐五味之中無比無過。是曼荼羅一切佛法中無比故云無比味無過上味。發生如來無量功德故云發生。以如來真實功德集在一處。乃至十佛剎塵數差別智印輪圓輻湊翼輔大日心王。使

【現代漢語翻譯】現代漢語譯本：因為自身和他者的緣故，才說心、佛和眾生這三者沒有差別。問：如果自身和他者各有其自身和他者，那麼說三者沒有差別的意義是什麼呢？答：自身的本覺佛稱為『自』，自身的煩惱身稱為『自之他』。他者的本覺佛稱為『他之自』，他者的煩惱身稱為『他之他』。指自身的佛，也叫做眾生，也叫做心。所以說這三者沒有差別。問：對於眾生來說，煩惱身可以稱為『自』，佛可以稱為『他』。那麼，為什麼佛可以稱為『自』，煩惱身可以稱為『他』呢？答：眾生如果不造惡業，本來是可以成佛的。然而因為造作惡業，成為迷惑的眾生，所以佛可以稱為『自』，煩惱可以稱為『他』。因此，各種教義都說客塵煩惱（云云）。問：那麼，這血肉之身，由六大組成的煩惱身，難道不是由六大組成的，所以不能稱為佛的六大嗎？答：這煩惱身的六大，是如來的六大的種子字。因為有字相和字義，所以仍然可以稱為佛的六大等等。問：四種曼荼羅（Mandala）各不相離，是哪四種呢？答：摩訶曼荼羅（Mahamandala，大曼荼羅），三昧耶曼荼羅（Samayamandala，平等曼荼羅），羯磨曼荼羅（Karmamandala，事業威儀曼荼羅），達磨曼荼羅（Dharmamandala，法界曼荼羅）。這就是所說的四種曼荼羅。問：摩訶（Maha）、三昧耶（Samaya）、羯磨（Karma）、達磨（Dharma）是什麼意思呢？答：就是大曼荼羅、平等曼荼羅、事業威儀曼荼羅、法界曼荼羅的意思。問：摩訶（Maha）、三昧耶（Samaya）、羯磨（Karma）、達磨（Dharma）是這些意思，那麼曼荼羅（Mandala）是什麼意思呢？答：翻譯曼荼羅（Mandala）有很多種含義，可以解釋為輪圓具足，也可以解釋為無比味無過上味，也可以解釋為發生，也可以解釋為聚集。問：為什麼說輪圓具足呢？答：因為它具足三密、四智印等等無量的名義，所以說輪圓具足。就像醍醐在五味之中是無比無過的，曼荼羅（Mandala）在一切佛法中是無比的，所以說無比味無過上味。因為它能發生如來無量的功德，所以說發生。因為它將如來真實的功德聚集在一處，乃至十佛剎塵數差別智印輪圓輻湊，翼輔大日（Mahavairocana）心王，使得

【English Translation】 English version: Because of self and other, it is said that the mind, the Buddha, and sentient beings are three without difference. Question: If self and other each have their own self and other, what is the meaning of saying that the three are without difference? Answer: The self's original enlightened Buddha is called 'self,' the self's afflicted body is called 'self's other.' The other's original enlightened Buddha is called 'other's self,' the other's afflicted body is called 'other's other.' Referring to the self's Buddha, it is also called sentient beings, and it is also called mind. Therefore, it is said that these three are without difference. Question: For sentient beings, the afflicted body can be called 'self,' and the Buddha can be called 'other.' Then, how can the Buddha be called 'self,' and the afflicted body be called 'other'? Answer: If sentient beings do not create evil karma, they could originally become Buddhas. However, because they create evil karma and become deluded sentient beings, the Buddha can be called 'self,' and affliction can be called 'other.' Therefore, various teachings say 'guest dust afflictions' (etc.). Question: Then, is this flesh and blood body, the afflicted body composed of the six great elements, not composed of the six great elements, so it cannot be called the Buddha's six great elements? Answer: The six great elements of this afflicted body are the seed syllables of the Tathagata's six great elements. Because they have syllable form and syllable meaning, they can still be called the Buddha's six great elements, etc. Question: The four kinds of Mandala (Mandala) that are inseparable, what are the four kinds? Answer: Mahamandala (Mahamandala, Great Mandala), Samayamandala (Samayamandala, Equality Mandala), Karmamandala (Karmamandala, Action and Dignity Mandala), Dharmamandala (Dharmamandala, Dharma Realm Mandala). These are what are called the four kinds of Mandala. Question: What do Maha (Maha), Samaya (Samaya), Karma (Karma), and Dharma (Dharma) mean? Answer: They mean Great Mandala, Equality Mandala, Action and Dignity Mandala, and Dharma Realm Mandala. Question: Maha (Maha), Samaya (Samaya), Karma (Karma), and Dharma (Dharma) have these meanings, then what does Mandala (Mandala) mean? Answer: There are many meanings for translating Mandala (Mandala). It can be explained as 'wheel complete and perfect,' it can also be explained as 'unparalleled taste, unsurpassed taste,' it can also be explained as 'arising,' and it can also be explained as 'gathering.' Question: Why is it said 'wheel complete and perfect'? Answer: Because it possesses the three secrets, the four wisdom seals, and countless names and meanings, it is said 'wheel complete and perfect.' Just as ghee is unparalleled and unsurpassed among the five tastes, the Mandala (Mandala) is unparalleled in all Buddhist teachings, so it is said 'unparalleled taste, unsurpassed taste.' Because it can generate the Tathagata's immeasurable merits, it is said 'arising.' Because it gathers the Tathagata's true merits in one place, even to the point that the number of wisdom seals, like dust motes in ten Buddha lands, converge in a wheel, supporting the heart king Mahavairocana (Mahavairocana), making

一切眾生普門進趣故云聚集。問。爾者此大曼荼羅以何為體。余亦爾。答。且約畫作三十七尊等形像畫繪為大曼荼羅體。諸尊所持刀劍輪等為平等曼荼羅體。㘿鑄刻等像為事業威儀曼荼羅體。諸尊種子字書于尊位為法曼荼羅體。問。何故形像彩繪名大曼荼羅。諸尊所持刀劍等名平等曼荼羅。㘿鑄刻等像名事業威儀曼荼羅。諸尊種子字名法曼荼羅耶。答。形像畫繪以黃白赤黑青五大色成故名大曼荼羅。以六大普遍有情而平等成故諸尊所持刀劍輪等名平等曼荼羅。隨如來事業差別而威儀各別故鑄等像名事業威儀曼荼羅。諸尊種子字有軌持軌則義故名法曼荼羅也。問。爾者此四種曼荼羅但畫作形像具。于真實如來之所具耶。答。于真實佛亦具四種曼荼羅。問。云何具。答。忘相見色時五大色是大曼荼羅。忘色見相時事業威儀曼荼羅。諸尊所持本幖幟是平等曼荼羅。法曼荼羅自爾在如來身中。問。茲形像四種曼荼羅與真實如來四種曼荼羅。若為相離為當不相離。答。不相離也。問。既形像與真實別。何云不相離答。以三密加持時。茲形像曼荼羅則成真實曼荼羅。所以不相離。問。若爾者如真實曼荼羅說法利生。為形像曼荼羅說法利生耶。答。已云以三密加持時成真實曼荼羅。如何不說法利生耶。難問答通耳。　　　　問。

【現代漢語翻譯】現代漢語譯本：一切眾生通過各種途徑趨向佛法，所以稱為聚集。問：那麼，這個大曼荼羅（Mahamandala，偉大的壇城）以什麼為本體？其他的曼荼羅也是如此嗎？答：暫且以繪畫製作的三十七尊等形像畫繪作為大曼荼羅的本體。諸尊所持的刀、劍、輪等作為平等曼荼羅（Samata-mandala，平等壇城）的本體。塑造、鑄刻等的佛像作為事業威儀曼荼羅（Karma-mudra-mandala，事業手印壇城）的本體。諸尊的種子字書寫在尊位上作為法曼荼羅（Dharma-mandala，法壇城）的本體。問：為什麼形像彩繪稱為大曼荼羅，諸尊所持的刀劍等稱為平等曼荼羅，塑造、鑄刻等的佛像稱為事業威儀曼荼羅，諸尊的種子字稱為法曼荼羅呢？答：形像畫繪由黃、白、赤、黑、青五大色組成，所以稱為大曼荼羅。以六大普遍利益有情眾生而平等成就，所以諸尊所持的刀、劍、輪等稱為平等曼荼羅。隨著如來事業的差別而威儀各不相同，所以塑造等的佛像稱為事業威儀曼荼羅。諸尊的種子字具有軌持軌則的意義，所以稱為法曼荼羅。問：那麼，這四種曼荼羅只是繪畫製作的形像具備，在真實的如來那裡也具備嗎？答：在真實的佛那裡也具備四種曼荼羅。問：如何具備呢？答：忘卻相狀而見到顏色時，五大色就是大曼荼羅。忘卻顏色而見到相狀時，就是事業威儀曼荼羅。諸尊所持的本有標誌是平等曼荼羅。法曼荼羅自然存在於如來身中。問：這些形像的四種曼荼羅與真實如來的四種曼荼羅，是相互分離還是不相互分離呢？答：不相互分離。問：既然形像與真實有所區別，為什麼說不相互分離呢？答：以三密加持時，這些形像曼荼羅就成為真實的曼荼羅，所以不相互分離。問：如果這樣，如同真實曼荼羅說法利益眾生，形像曼荼羅也說法利益眾生嗎？答：已經說了以三密加持時就成為真實的曼荼羅，怎麼會不說法利益眾生呢？這是通過提問來解答疑問。問：

【English Translation】 English version: All sentient beings approach the Dharma through various means, hence it is called 'gathering'. Question: Then, what is the essence of this Mahamandala (great mandala)? And what about the others? Answer: For now, let's consider the painted images of the thirty-seven deities as the essence of the Mahamandala. The swords, wheels, and other attributes held by the deities are the essence of the Samata-mandala (equality mandala). Sculpted or cast images are the essence of the Karma-mudra-mandala (action mudra mandala). The seed syllables of the deities written in their respective positions are the essence of the Dharma-mandala (dharma mandala). Question: Why are painted images called Mahamandala, the swords and other attributes held by the deities called Samata-mandala, sculpted or cast images called Karma-mudra-mandala, and the seed syllables of the deities called Dharma-mandala? Answer: Painted images are composed of the five great colors—yellow, white, red, black, and blue—hence they are called Mahamandala. The swords, wheels, and other attributes held by the deities are called Samata-mandala because they equally accomplish the universal benefit of sentient beings through the six great elements. Sculpted images are called Karma-mudra-mandala because the demeanor varies according to the differences in the activities of the Tathagata. The seed syllables of the deities have the meaning of upholding rules and regulations, hence they are called Dharma-mandala. Question: So, these four types of mandalas are only present in painted images, or are they also present in the true Tathagata? Answer: The true Buddha also possesses the four types of mandalas. Question: How are they present? Answer: When one forgets the form and sees the color, the five great colors are the Mahamandala. When one forgets the color and sees the form, it is the Karma-mudra-mandala. The inherent emblems held by the deities are the Samata-mandala. The Dharma-mandala naturally exists within the body of the Tathagata. Question: Are these four types of mandalas in images separate from the four types of mandalas in the true Tathagata, or are they not separate? Answer: They are not separate. Question: Since images and reality are different, why do you say they are not separate? Answer: When empowered by the three mysteries (three secrets), these image mandalas become the true mandalas, so they are not separate. Question: If that is the case, just as the true mandala teaches the Dharma and benefits sentient beings, does the image mandala also teach the Dharma and benefit sentient beings? Answer: It has already been said that when empowered by the three mysteries, it becomes the true mandala. How could it not teach the Dharma and benefit sentient beings? This is answering questions through questioning. Question:

頌中雲三密加持速疾顯。其意如何。答。修真言行者以三密為門即身成佛故云爾。問。其三密何。答。一身密。二語密。三心密。是云三密。問。何故身口意名密。答。真言行者以三密為門。即身具三密萬行。即身成三密菩提。故名密。問。如何即身具三密萬行。即身證三密菩提。答。以手作印契起如來事業時。自身本有佛部諸尊以身為門速疾顯以口誦真言開聲字實相時。自身本有蓮華部諸尊以語為門速疾顯。以意觀滿月輪見真凈菩提心時。自身本有金剛部諸尊以意為門速疾顯也。所以云即身具三密萬行證三密菩提也。問。何故手作印契時唯佛部諸尊顯而蓮華部金剛部不顯。口誦真言時唯蓮華部顯而佛部金剛部不顯。心作妙觀時唯金剛部顯而何佛部蓮華部不顯耶。答。宗意以身口意配佛部蓮華部金剛部故云爾。又云。互共顯得三部。問。諸教共以身口意修萬有。雖爾非說即身顯得三部諸尊。今何故立此義。答。彼顯教宗等不行三部三昧耶三密故。今此秘密宗行三昧耶三密故爾耳問。言三部三昧耶意何。答。言三昧耶有二義。問。其二義者如何。答。一者平等義。二者本誓義。問。其言平等本誓意何。答。結三部三昧耶印作妙觀誦真言時。眾生與佛成平等故云平等義。又結印作觀誦真言時。三部諸尊以本誓願必定顯發加

【現代漢語翻譯】現代漢語譯本：頌中說，通過三密加持，可以迅速顯現。這是什麼意思呢？回答：修習真言的修行者以身、語、意三密為門徑，可以即身成佛，所以這樣說。問：什麼是三密呢？答：一是身密，二是語密，三是心密。這就是所說的三密。問：為什麼身、口、意被稱為密呢？答：真言行者以三密為門徑，即身具足三密萬行，即身成就三密菩提，所以稱為密。問：如何才能即身具足三密萬行，即身證得三密菩提呢？答：用手結印契，發起如來事業時，自身本有的佛部諸尊就以身為門徑迅速顯現；用口誦持真言，開啟聲字實相時，自身本有的蓮華部諸尊就以語為門徑迅速顯現；用意觀想滿月輪，見到真凈菩提心時，自身本有的金剛部諸尊就以意為門徑迅速顯現。所以說即身具足三密萬行，證得三密菩提。問：為什麼手結印契時只有佛部諸尊顯現，而蓮華部、金剛部不顯現？口誦真言時只有蓮華部顯現，而佛部、金剛部不顯現？心中作妙觀時只有金剛部顯現，而佛部、蓮華部不顯現呢？答：這是因為宗義以身、口、意分別對應佛部、蓮華部、金剛部，所以這樣說。又說，互相共同顯現三部。問：各教派都以身、口、意來修習萬有，即使如此，也沒有說即身顯現三部諸尊。現在為什麼立此義呢？答：因為那些顯教宗派等不修習三部三昧耶（Samaya）三密，而現在這個秘密宗修習三昧耶三密，所以如此。問：所說的三部三昧耶是什麼意思呢？答：所說的三昧耶有兩種含義。問：這兩種含義是什麼呢？答：一是平等義，二是本誓義。問：所說的平等、本誓是什麼意思呢？答：結三部三昧耶印，作妙觀，誦真言時，眾生與佛成就平等，所以說是平等義。又，結印、作觀、誦真言時，三部諸尊以本誓願必定顯現加持。

【English Translation】 English version: The verse says, 'Through the blessing of the three secrets, swift manifestation occurs.' What does this mean? Answer: Practitioners of mantra take the three secrets as the gateway to attain Buddhahood in this very body, hence the saying. Question: What are the three secrets? Answer: First, body secret; second, speech secret; third, mind secret. These are called the three secrets. Question: Why are body, speech, and mind called secrets? Answer: Mantra practitioners take the three secrets as the gateway, instantly possessing the myriad practices of the three secrets, instantly attaining the Bodhi of the three secrets, hence the name 'secret.' Question: How does one instantly possess the myriad practices of the three secrets and instantly attain the Bodhi of the three secrets? Answer: When one forms mudras (hand gestures) initiating the activities of the Tathagatas (Buddhas), the Buddhas and deities of the Buddha family inherent within oneself swiftly manifest through the body as the gateway. When one recites mantras, opening the true aspect of sound and letters, the Buddhas and deities of the Lotus family inherent within oneself swiftly manifest through speech as the gateway. When one contemplates the full moon, seeing the pure Bodhi mind, the Buddhas and deities of the Vajra (Diamond) family inherent within oneself swiftly manifest through the mind as the gateway. Therefore, it is said that one instantly possesses the myriad practices of the three secrets and attains the Bodhi of the three secrets. Question: Why is it that when one forms mudras, only the Buddhas and deities of the Buddha family manifest, while the Lotus and Vajra families do not? When one recites mantras, only the Lotus family manifests, while the Buddha and Vajra families do not? When one engages in wondrous contemplation, only the Vajra family manifests, while the Buddha and Lotus families do not? Answer: This is because the doctrine associates body, speech, and mind with the Buddha, Lotus, and Vajra families respectively. It is also said that the three families manifest mutually and together. Question: Various teachings commonly use body, speech, and mind to cultivate all things. Even so, they do not speak of the instant manifestation of the deities of the three families. Why is this doctrine established now? Answer: Because those exoteric schools do not practice the Samaya (三昧耶) of the three families and the three secrets, while this esoteric school practices the Samaya of the three families and the three secrets, hence the difference. Question: What is meant by the Samaya of the three families? Answer: The term Samaya has two meanings. Question: What are these two meanings? Answer: First, the meaning of equality; second, the meaning of original vow. Question: What is meant by equality and original vow? Answer: When one forms the mudras of the Samaya of the three families, engages in wondrous contemplation, and recites mantras, sentient beings and Buddhas achieve equality, hence the meaning of equality. Furthermore, when one forms mudras, contemplates, and recites mantras, the deities of the three families will certainly manifest and bestow blessings due to their original vows.

持故云本誓義。問。諸教說滿萬行因於金剛以前。得萬德果於妙覺位。證遍法界理。今何云自身本有三部諸尊速疾顯耶。答。彼因圓果滿遍法界佛是顯教分齊。今意不爾。一切眾生自心中三部三昧耶諸尊。遠離因果法然具故云爾。

問。重重帝網名即身者。其意如何。答。如天帝網珠一珠影能現一切珠內。一切珠影現一珠內。互相涉入重重。我身法身重重涉入故名重重帝網名即身。問。如帝網珠喻者。一珠影互相涉入。其質各別不相涉入。自他身佛亦但佛影互涉入。而其質為各別不入耶。答。不爾。于佛影質俱涉入。問。爾者有法喻不合之過失。如何免之。答。喻舉珠影涉入一邊成自他身佛之影質共涉入義。不取珠質不涉入之邊。問。既自他身佛質各別。如何相涉入耶。答。佛身無礙故互涉入無妨也。問。自他身佛無礙相涉入者。為彼此相和合雜亂而有。答。雖彼此涉入而不相和合雜亂。問。有形體色相之物必有質礙。何能涉入耶。答。于質礙有觸體變壞質礙。方所示現質礙。佛身非變壞質礙身故涉入。

問。頌云法然具足薩般若者何物。答。我身中本來常住本覺佛名法然具足薩般若。　　問。其法然具足本覺佛者。若佛性種子名本覺佛歟為當相好具足身而有耶。答。本來具足是四種曼荼羅名本覺佛。

【現代漢語翻譯】現代漢語譯本持此故說為本誓的意義。問：各教派都說圓滿萬行之因在金剛位之前，獲得萬德之果在妙覺位，證悟遍法界的真理。如今為何說自身本有的三部諸尊迅速顯現呢？答：他們所說的因圓果滿、遍法界佛是顯教的範疇。現在的意思不是這樣。一切眾生自心中的三部三昧耶（Samaya，誓言）諸尊，遠離因果，自然具足，所以這樣說。

問：重重帝網（Indra's net，因陀羅網）名為即身，是什麼意思？答：如同天帝網的珠子，一顆珠子的影子能顯現在一切珠子內，一切珠子的影子顯現在一顆珠子內，互相涉入重重。我的法身重重涉入，所以名為重重帝網名為即身。問：如同帝網珠的比喻，一顆珠子的影子互相涉入，但它們的質地各不相同，不互相涉入。自身和他身佛也只是佛的影子互相涉入，而它們的質地是各不相同，不互相進入嗎？答：不是這樣。佛的影子和質地都互相涉入。問：如果是這樣，就有法和比喻不相符的過失，如何避免呢？答：比喻只舉了珠子的影子涉入的一方面，成就自身和他身佛的影子和質地共同涉入的意義，不取珠子的質地不涉入的一方面。問：既然自身和他身佛的質地各不相同，如何互相涉入呢？答：佛身沒有障礙，所以互相涉入沒有妨礙。問：自身和他身佛沒有障礙地互相涉入，是彼此相和合雜亂而有嗎？答：雖然彼此涉入，但不相和合雜亂。問：有形體色相的物體必定有質礙，怎麼能涉入呢？答：對於質礙，有觸碰物體、改變損壞質礙，才顯示出質礙。佛身不是變壞質礙之身，所以可以涉入。

問：頌文說『法然具足薩般若（Sarvajna，一切智）』，指的是什麼？答：我身中本來常住的本覺佛，名為法然具足薩般若。問：這個法然具足的本覺佛，是佛性種子名為本覺佛呢？還是當相好具足之身而有呢？答：本來具足的是四種曼荼羅（Mandala，壇城），名為本覺佛。

【English Translation】 English version It is for this reason that it is said to be the meaning of the original vow. Question: All schools say that the cause of fulfilling ten thousand practices is before the Vajra stage, and the fruit of ten thousand virtues is obtained at the Wonderful Enlightenment stage, realizing the truth that pervades the entire Dharma realm. Why is it now said that the three honored ones inherent in oneself quickly manifest? Answer: What they speak of, the Buddha who has perfected the cause and fulfilled the fruit, pervading the entire Dharma realm, belongs to the category of exoteric teachings. The present meaning is not like that. The three Samaya (Samaya, vows) honored ones in the minds of all sentient beings are naturally complete, being apart from cause and effect, and that is why it is said so.

Question: What is the meaning of the 'net of Indra' (Indra's net) being called 'identity with the body'? Answer: Like the jewels in the net of the heavenly emperor, the shadow of one jewel can appear within all jewels, and the shadows of all jewels appear within one jewel, interpenetrating each other in layers. My Dharmakaya interpenetrates in layers, so it is called the 'net of Indra' being called 'identity with the body.' Question: Like the metaphor of the jewels in Indra's net, the shadows of one jewel interpenetrate each other, but their substances are different and do not interpenetrate. Do the shadows of oneself and other Buddhas also only interpenetrate, while their substances are different and do not enter each other? Answer: It is not so. Both the shadows and substances of the Buddhas interpenetrate. Question: If that is the case, there is the fault of the Dharma and the metaphor not matching. How can this be avoided? Answer: The metaphor only cites the aspect of the shadows of the jewels interpenetrating, accomplishing the meaning of the shadows and substances of oneself and other Buddhas interpenetrating together, and does not take the aspect of the substances of the jewels not interpenetrating. Question: Since the substances of oneself and other Buddhas are different, how can they interpenetrate? Answer: The Buddha's body is without obstruction, so interpenetration is not hindered. Question: When oneself and other Buddhas interpenetrate without obstruction, is it because they are mixed and confused with each other? Answer: Although they interpenetrate each other, they are not mixed and confused. Question: Objects with form and color must have substance and obstruction. How can they interpenetrate? Answer: Regarding substance and obstruction, there is touching the object, changing and damaging the substance and obstruction, in order to show substance and obstruction. The Buddha's body is not a body of changing and damaging substance and obstruction, so it can interpenetrate.

Question: What is meant by the verse 'naturally possessing Sarvajna (Sarvajna, all-knowing wisdom)'? Answer: The originally abiding original enlightenment Buddha in my body is called naturally possessing Sarvajna. Question: Is this naturally possessing original enlightenment Buddha the seed of Buddha-nature called the original enlightenment Buddha, or does it exist as a body with complete auspicious marks? Answer: What is originally complete is the four kinds of Mandala (Mandala, sacred circle), called the original enlightenment Buddha.

問。若本覺佛法然具者。違瑜伽論等諸教說菩提果德從種子因生本無今有佛。答。彼他緣大乘意也。非秘密莊嚴意也。問。若爾者此秘密宗意依何等教立本覺佛。答。教證多有。且依毗盧舍那經。大蓮華部無障礙經。華嚴經。金剛頂經等建立此義。問。其經等如何。答。大日經云。我覺本不生。出過語言道諸過得解脫。遠離於因緣。知空等虛空。如實相智生。已離一切暗。第一實無垢（云云）無障礙經云。歸命本覺心法身。常住妙法心蓮臺。本來具足三身德。三十七尊住心城。普門塵數諸三昧。遠離因果法然具。無邊德海本圓滿等（云云）華嚴經云。遍詣十方求成佛。不知身心久成佛等（云云）金剛頂經云。普賢法身遍一切。無始無終無生滅等（云云）。問。爾者佛已本來成竟更無不成。如何眾生行自求佛果。答。彼眾生不解我身本來是佛。而生妄分別求成佛耳。問。若眾生本來是佛不可求成佛。更不可有六道四生等受苦類。答。彼六趣眾生與毗盧舍那本無二體。但眾生隨種種妄想立種種名耳。問。佛本自是佛者如何說法依師而得。更不可被先佛之教化。可自然顯得。答。若法依師而得者即是戲論生滅之相。非法然佛自然惠。問。爾佛是自然之惠。則不修學而可得。亦不可授人。答。如來方便力以無相法身作種種名相

【現代漢語翻譯】現代漢語譯本問：如果說本覺佛法本來就具備，這豈不是違背了《瑜伽師地論》等經典所說的菩提果德是從種子因緣而生，本來沒有現在才有的佛的說法？答：那是他緣大乘的觀點，不是秘密莊嚴宗的觀點。問：如果是這樣，那麼這個秘密宗是依據什麼經典來建立本覺佛的說法呢？答：經典依據有很多。暫且依據《毗盧舍那經》、《大蓮華部無障礙經》、《華嚴經》、《金剛頂經》等來建立這個意義。問：這些經典是怎麼說的呢？答：《大日經》說：『我覺本不生，出過語言道，諸過得解脫，遠離於因緣，知空等虛空，如實相智生，已離一切暗，第一實無垢（云云）。』《無障礙經》說：『歸命本覺心法身，常住妙法心蓮臺，本來具足三身德，三十七尊住心城，普門塵數諸三昧，遠離因果法然具，無邊德海本圓滿等（云云）。』《華嚴經》說：『遍詣十方求成佛，不知身心久成佛等（云云）。』《金剛頂經》說：『普賢法身遍一切，無始無終無生滅等（云云）。』問：如果是這樣，佛已經本來成就，不再有不成佛的可能。為什麼眾生還要修行來求得佛果呢？答：那些眾生不瞭解自身本來就是佛，而生起虛妄分別，才去求成佛罷了。問：如果眾生本來就是佛，不需要再去求成佛，那麼就不應該有六道四生等受苦的眾生。答：那些六道眾生與毗盧舍那（Vairocana）[意為光明遍照]本來沒有二體之分。只是眾生隨著種種妄想而立種種名相罷了。問：佛本來就是佛，為什麼還要說法依師才能證得？而且不應該被先佛所教化，可以自然顯現才對。答：如果法是依師而得，那就是戲論生滅之相，不是法爾如是的佛的自然智慧。問：如果佛是自然智慧，那麼不修學也可以證得，也不可以傳授給別人了？答：如來（Tathagata）[佛的稱號之一]以方便力，用無相法身示現種種名相。

【English Translation】 English version Question: If the inherently enlightened Buddha-dharma is fully possessed, doesn't this contradict the teachings of the Yoga-bhumi-sastra and other scriptures that state the virtues of the Bodhi-fruit arise from seed-causes, that the Buddha is something that was not originally present but now exists? Answer: That is the intention of the Other-dependent Mahayana. It is not the intention of the Secret Adornment School. Question: If that is the case, upon what scriptures does this Secret School rely to establish the doctrine of the inherently enlightened Buddha? Answer: There are many scriptural proofs. For now, we will rely on the Vairocana Sutra, the Unobstructed Sutra of the Great Lotus Division, the Avatamsaka Sutra, the Vajrasekhara Sutra, and others to establish this meaning. Question: What do these sutras say? Answer: The Mahavairocana Sutra says: 'My enlightenment is originally unborn, transcending the path of language, all faults are liberated, far removed from causes and conditions, knowing emptiness as equal to space, the wisdom of true suchness arises, already separated from all darkness, the first reality is without defilement (etc.).' The Unobstructed Sutra says: 'I take refuge in the Dharma-body of the inherently enlightened mind, the constantly abiding wondrous Dharma lotus seat of the mind, originally possessing the virtues of the three bodies, the thirty-seven honored ones dwell in the city of the mind, the countless samadhis pervading all realms, far removed from cause and effect, naturally possessing, the boundless ocean of virtue is originally complete (etc.).' The Avatamsaka Sutra says: 'Universally visiting the ten directions seeking to become a Buddha, not knowing that body and mind have long been Buddhas (etc.).' The Vajrasekhara Sutra says: 'The Dharma-body of Samantabhadra (普賢) [Universal Worthy Bodhisattva] pervades everything, without beginning, without end, without birth, without death (etc.).' Question: If that is the case, if the Buddha is already inherently enlightened and there is no possibility of not becoming a Buddha, why do sentient beings practice to seek the Buddha-fruit? Answer: Those sentient beings do not understand that their own bodies are originally Buddhas, and they give rise to false discriminations and seek to become Buddhas. Question: If sentient beings are originally Buddhas and do not need to seek to become Buddhas, then there should not be suffering beings in the six realms and four births. Answer: Those sentient beings in the six realms are not different in essence from Vairocana (毗盧舍那) [meaning 'the one who illuminates everywhere']. It is only that sentient beings establish various names according to their various deluded thoughts. Question: If the Buddha is originally a Buddha, why is it necessary to rely on a teacher to attain enlightenment through Dharma teachings? Moreover, one should not be taught by previous Buddhas, but should naturally manifest. Answer: If the Dharma is attained by relying on a teacher, then that is the characteristic of playful discourse and arising and ceasing, not the natural wisdom of the Buddha who is naturally so. Question: If the Buddha is natural wisdom, then it can be attained without practice and cannot be transmitted to others? Answer: The Tathagata (如來) [one of the titles of the Buddha] uses skillful means to manifest various names and forms with the formless Dharma-body.

加持。令諸眾生以因果法證得非因非果法也。

問。頌文云心數心王過剎塵者。誰心數心王耶。答。法然具足薩般若之心數心王也。　　問。其薩般若心數心王。若已成佛心數心王歟。若眾生心數心王歟。答。近指眾生心數心王。亦是已成佛心數心王也。問。何物名心數亦名心王。答。于金剛界七十三尊者。毗盧舍那是心王。餘七十二尊是心數也。于胎藏界會五百尊者。毗盧遮那名心王。餘四百九十九尊名心數。問。爾者唯七十三尊亦五百尊也。如何云過剎塵。答。一一尊等各有十佛剎微塵數普門三昧眷屬。故云過剎塵。問。此兩部海會塵數諸尊。若有於一眾生身中。若總一切眾生佛云過剎塵。答。且於一眾生身內有若干塵數佛。故云過剎塵佛。問。爾者仁王經云唯佛一人居凈土。今何云於一眾生身中有過剎塵佛。答。彼約顯教之佛。不真言之佛也。問。法身佛非對機說法佛。如何今云有多眷屬。答。爾也。此毗盧舍那不對機佛。問。爾者何云多眷屬。答。彼法身內眷屬非應度機。問。凡說法者為度機也。彼佛既不對機為誰說法。答。自受法樂故。與本有塵數眷屬俱解說法。問。爾者此宗佛不與眾生說法。答。為眾生說法。但現應化說法耳。

問。頌文云各具五智無際智者。且其五智者何。答。法界體

【現代漢語翻譯】加持，是使一切眾生通過因果之法，證得非因非果之法。

問：頌文中說『心數心王過剎塵』，這是誰的心數心王？答：是本然具足的薩般若（Sarvajña，一切智）之心數心王。

問：這個薩般若心數心王，是已經成佛的心數心王呢？還是眾生的心數心王呢？答：近似地說是眾生的心數心王，同時也是已經成佛的心數心王。

問：什麼叫做心數，又叫做心王？答：在金剛界七十三尊中，毗盧舍那（Vairocana）是心王，其餘七十二尊是心數。在胎藏界法會五百尊中，毗盧遮那（Vairocana）名為心王，其餘四百九十九尊名為心數。

問：既然只有七十三尊或者五百尊，為什麼說『過剎塵』（超過佛剎微塵數）呢？答：因為每一尊等都有十佛剎微塵數普門三昧眷屬，所以說『過剎塵』。

問：這兩部海會如微塵數般的諸尊，是在一個眾生身中，還是總在一切眾生佛中，所以才說『過剎塵』？答：且說在一個眾生身內，就有若干微塵數般的佛，所以說『過剎塵佛』。

問：這樣說來，《仁王經》中說只有佛一人居於凈土，現在為什麼說在一個眾生身中，有過剎塵般的佛呢？答：那是指顯教之佛，不是真言之佛。

問：法身佛不是對機說法之佛，為什麼現在說有很多眷屬呢？答：是的，這個毗盧舍那不對機說法。

問：這樣說來，為什麼說有很多眷屬呢？答：法身內的眷屬不是爲了應度之機。

問：凡是說法者都是爲了度化眾生，這位佛既然不對機，那是為誰說法呢？答：爲了自己享受法樂，與本有的微塵數眷屬一同理解說法。

問：這樣說來，這個宗派的佛不為眾生說法嗎？答：為眾生說法，但只是顯現應化之身說法罷了。

問：頌文中說『各具五智無際智』，那麼這五智是什麼呢？答：法界體

【English Translation】 Blessing is to enable all sentient beings to attain the Dharma of non-cause and non-effect through the Dharma of cause and effect.

Question: The verse says, 'The number of mental functions and the mind-king exceeds the dust of countless realms.' Whose mental functions and mind-king are these? Answer: They are the mental functions and mind-king of Sarvajña (all-knowing wisdom), which are inherently complete.

Question: Are these mental functions and mind-king of Sarvajña those of a Buddha who has already attained enlightenment, or those of sentient beings? Answer: They are closely related to the mental functions and mind-king of sentient beings, and they are also the mental functions and mind-king of a Buddha who has already attained enlightenment.

Question: What is called both mental functions and mind-king? Answer: Among the seventy-three deities in the Vajradhatu Mandala (Diamond Realm Mandala), Vairocana (the central Buddha) is the mind-king, and the remaining seventy-two deities are the mental functions. In the Garbhadhatu Mandala (Womb Realm Mandala) assembly of five hundred deities, Vairocana is called the mind-king, and the remaining four hundred and ninety-nine deities are called mental functions.

Question: Since there are only seventy-three or five hundred deities, why is it said that they 'exceed the dust of countless realms'? Answer: Because each deity has a retinue of the number of dust particles in ten Buddha-fields, possessing the Samadhi of Universal Manifestation, therefore it is said that they 'exceed the dust of countless realms'.

Question: Are these deities, as numerous as dust particles in the two Mandala assemblies, present in the body of one sentient being, or are they collectively present in all Buddhas of sentient beings, that it is said they 'exceed the dust of countless realms'? Answer: Let's say that within the body of one sentient being, there are numerous Buddhas like dust particles, therefore it is said 'Buddhas exceeding the dust of countless realms'.

Question: In that case, the 'Humane King Sutra' says that only the Buddha resides in the Pure Land. Why is it now said that within the body of one sentient being, there are Buddhas exceeding the dust of countless realms? Answer: That refers to the Buddhas of the Exoteric teachings, not the Buddhas of the Esoteric teachings (mantra).

Question: The Dharmakaya Buddha (body of the Dharma) does not preach according to the capacity of beings. Why is it now said that there are many attendants? Answer: That is so. This Vairocana does not preach according to the capacity of beings.

Question: In that case, why is it said that there are many attendants? Answer: The attendants within the Dharmakaya are not for the sake of those to be delivered.

Question: All who preach the Dharma do so to deliver beings. Since this Buddha does not preach according to the capacity of beings, to whom does he preach? Answer: He preaches to enjoy the bliss of the Dharma himself, together with the inherent retinue of countless dust particles, understanding and expounding the Dharma.

Question: In that case, does the Buddha of this school not preach the Dharma to sentient beings? Answer: He preaches the Dharma to sentient beings, but only manifests an incarnated body to preach.

Question: The verse says, 'Each possesses the Five Wisdoms and Boundless Wisdom.' What are these Five Wisdoms? Answer: The Dharmadhatu (realm of Dharma) Body

性智。大圓鏡智。平等性智。妙觀察智。成所作智。是名五智。問。此五智以何為體。答。以毗盧遮那等五佛智惠如次為五智體。問。何故大日如來智名法界體性智。余佛智亦爾。答。法界體性智者。三密差別數過剎塵名之法界。諸法所依故曰體。法然不壞故名性。決斷分明故為智。大圓鏡智者。謂自他三密差別無有邊際名之大。具足不缺曰圓。實智高懸萬像影現曰鏡也。平等性智者。性凈智水不簡情非情故。彼此同如故。常住不變故曰平等性智。妙觀察智者。五眼高臨邪正不謬以為名。成所作智者。二利應作故曰所作。妙業必遂成之名也。問。五智者是五佛之智也如何即云無際智。答。心王心數佛智一身內過塵剎。何況一切眾生身。故云無際智。問。爾者法相宗立四智。云何真言宗立五智。答。法相宗意真如法性名法界體性不名智。此宗意立法界體性具人法身心相好故。加以智名曰法界體性智。問。法相意真如名智性。又名菩提斷。又名諸佛智惠。如何云不名智。答。彼宗意智之性。非簡擇決了故名智。所以此宗殊曰法界體性智。問。爾者此法界體性智者。為一切眾生法界體性智一一別體。為當一體耶。答。一一別體不一體也。問。若爾者違云一大法身遍法界。答。如江河井池雖異其性即同。法身亦爾。眾生雖異法

【現代漢語翻譯】現代漢語譯本性智（自性清凈的智慧）。大圓鏡智（如明鏡般照見一切的智慧）。平等性智（視一切眾生平等的智慧）。妙觀察智（能巧妙觀察一切現象的智慧）。成所作智（能成就一切應作之事的智慧）。這被稱為五智。問：這五智以什麼為本體？答：以毗盧遮那佛（Vairocana）等五佛的智慧，依次作為五智的本體。問：為什麼大日如來（Mahavairocana）的智慧被稱為法界體性智？其他佛的智慧也是如此嗎？答：法界體性智，是指三密（身、語、意）的差別數量超過了微塵數，故名為法界。諸法所依之處，所以稱為『體』。其法自然而不壞滅，所以稱為『性』。能決斷分明，所以稱為『智』。大圓鏡智，是指自他三密的差別沒有邊際，故名為『大』。具足而不欠缺，稱為『圓』。真實的智慧高懸，萬象顯現其中，如同明『鏡』。平等性智，是指自性清凈的智慧之水，不分別有情和無情，彼此相同，常住不變，所以稱為平等性智。妙觀察智，是指五眼（肉眼、天眼、慧眼、法眼、佛眼）高臨，對邪正的觀察沒有謬誤，因此得名。成所作智，是指利益自己和利益他人之事都應作，所以稱為『所作』。殊勝的功業必定成就，所以稱為『成』。問：五智是五佛的智慧，為什麼又說它是無際智？答：心王（指心識的主體）、心數（指心識的各種作用）、佛智，在一個佛的身內就超過了微塵數，更何況一切眾生的身中都具有，所以說是無際智。問：既然如此，法相宗（Yogacara）立四智，為什麼真言宗（Mantrayana）立五智？答：法相宗認為真如法性名為法界體性，但不稱為智。真言宗認為法界體性具足人法身心相好，所以加上『智』，稱為法界體性智。問：法相宗認為真如名為智性，又名菩提斷，又名諸佛智慧，為什麼說不稱為智？答：法相宗認為智的自性，不是簡擇決斷，所以不稱為智。因此真言宗特別稱為法界體性智。問：那麼，這法界體性智，是一切眾生的法界體性智各自獨立的個體，還是一個整體？答：是各自獨立的個體，不是一個整體。問：如果這樣，就違背了『一大法身遍法界』的說法。答：如同江河井池雖然不同，但其水的性質是相同的。法身也是如此，眾生雖然不同，但法

【English Translation】 English version Self-nature Wisdom. Great Perfect Mirror Wisdom. Equality Wisdom. Wonderful Observing Wisdom. Accomplishing Wisdom. These are called the Five Wisdoms. Question: What is the substance of these Five Wisdoms? Answer: The wisdom of the Five Buddhas, such as Vairocana, are respectively the substance of the Five Wisdoms. Question: Why is the wisdom of Mahavairocana Buddha called the Dharma Realm Nature Wisdom? Is it the same for the wisdom of other Buddhas? Answer: Dharma Realm Nature Wisdom refers to the differentiations of the Three Mysteries (body, speech, and mind) exceeding the number of dust particles, hence it is called the Dharma Realm. It is the basis of all dharmas, therefore it is called 'Nature'. It is naturally indestructible, hence it is called 'Nature'. It is decisive and clear, hence it is called 'Wisdom'. Great Perfect Mirror Wisdom refers to the differentiations of self and others' Three Mysteries being boundless, hence it is called 'Great'. Being complete and without lack is called 'Perfect'. True wisdom hangs high, and all phenomena appear within it, like a bright 'Mirror'. Equality Wisdom refers to the water of self-nature pure wisdom, not distinguishing between sentient and non-sentient beings, being the same to each other, constantly abiding and unchanging, hence it is called Equality Wisdom. Wonderful Observing Wisdom refers to the Five Eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) looking down from above, without error in observing what is right and wrong, hence the name. Accomplishing Wisdom refers to benefiting oneself and benefiting others, which should be done, hence it is called 'Accomplishing'. Excellent deeds will surely be accomplished, hence the name. Question: The Five Wisdoms are the wisdom of the Five Buddhas, so why is it also called Boundless Wisdom? Answer: The Mind King (the main body of consciousness), mental functions (the various functions of consciousness), and Buddha wisdom, within one Buddha's body, exceed the number of dust particles, let alone within the bodies of all sentient beings, hence it is called Boundless Wisdom. Question: If that is the case, the Yogacara school establishes Four Wisdoms, so why does the Mantrayana school establish Five Wisdoms? Answer: The Yogacara school believes that True Suchness Dharma-nature is called Dharma Realm Nature, but it is not called Wisdom. This school believes that Dharma Realm Nature possesses the excellent qualities of the body, mind, and characteristics of both humans and dharmas, so it adds 'Wisdom' and calls it Dharma Realm Nature Wisdom. Question: The Yogacara school believes that True Suchness is called Wisdom-nature, also called Bodhi-cessation, and also called the wisdom of all Buddhas, so why do you say it is not called Wisdom? Answer: The Yogacara school believes that the nature of wisdom is not selective and decisive, so it is not called Wisdom. Therefore, the Mantrayana school specifically calls it Dharma Realm Nature Wisdom. Question: Then, is this Dharma Realm Nature Wisdom, the Dharma Realm Nature Wisdom of each sentient being, a separate individual, or is it a single entity? Answer: They are separate individuals, not a single entity. Question: If so, it contradicts the statement 'One Great Dharma-body pervades the Dharma Realm'. Answer: Just as rivers, streams, wells, and ponds are different, but their water nature is the same. The Dharma-body is also like this, sentient beings are different, but the Dharma

身是同。所以名周遍也。

問。頌文云圓鏡力故實覺智者。其意如何。　　答。此頌意顯正成佛。問。如何正成佛。答。如實知自心名正成佛。故云圓鏡力故實覺智。問。如何如實知自心耶。答。真言行者修行三密得成就時。如實見自心本有莊嚴藏名如實知自心。問。其自心本有莊嚴藏者何物。答。本覺四種曼荼羅也。　　問。此本覺四種曼荼羅經幾劫數得見，答。此宗意隨真言行者修練成就一生得見之。問。爾者行者成就之時。得見本覺曼荼羅名正成佛。答。爾也。問。若爾違法然具足薩般若名即身成佛。答。于即身成佛有三。一理具二加持三顯證。彼法然具足薩般若者約理具云即身成佛。此圓鏡力故實覺智者約顯證云即身成佛。所以不違。問。成佛極難故菩薩經三無數劫方可登妙覺。此宗修何觀早得成佛耶。答。修行波羅蜜門者必經三無數劫方登覺位是真覺位。今真言行者。依于月輪作字母觀。速得大菩提也。問。此宗意云即身成佛者。以斷煩惱即身成佛。若不斷煩惱即身成佛耶。答。宗意不斷煩惱而即身成佛。問。斷障成佛者是經論明文。今如何云不斷煩惱而即身成佛。答。此宗意悟煩惱即菩提云即身成佛。問。如何煩惱即菩提。答。煩惱本性即是菩提。故云煩惱即菩提。問。煩惱本性即菩提如何

【現代漢語翻譯】現代漢語譯本身即是同體。因此名為周遍。

問：頌文說『圓鏡力故實覺智者』，其意義是什麼？答：這句頌文的意思是顯現真正成佛。問：如何才是真正成佛？答：如實地瞭解自己的心，就叫做真正成佛。所以說『圓鏡力故實覺智』。問：如何才能如實地瞭解自己的心呢？答：修習真言的行者，修行身、口、意三密得到成就時，如實地見到自己心中本有的莊嚴寶藏，就叫做如實地瞭解自己的心。問：所說的自心本有的莊嚴寶藏是什麼呢？答：就是本覺四種曼荼羅。

問：這本覺四種曼荼羅要經過多少劫才能見到？答：按照這個宗派的說法，真言行者通過修行，一生就能見到。問：那麼行者成就之時，得見本覺曼荼羅就叫做真正成佛嗎？答：是的。問：如果這樣，法然具足一切智慧，就叫做即身成佛嗎？答：關於即身成佛有三種：一是理具，二是加持，三是顯證。所說的法然具足一切智慧，是從理具的角度來說的即身成佛。而這句『圓鏡力故實覺智』，是從顯證的角度來說的即身成佛。所以並不矛盾。問：成佛極其困難，所以菩薩要經過三大阿僧祇劫才能登上妙覺之位。這個宗派修習什麼觀行，才能這麼快地成佛呢？答：修行波羅蜜門的人，必定要經過三大阿僧祇劫才能登上覺悟之位，那是真正的覺悟之位。現在真言行者，依靠月輪作字母觀，很快就能得到大菩提。問：這個宗派所說的即身成佛，是以斷除煩惱而即身成佛，還是不斷除煩惱而即身成佛呢？答：這個宗派的意思是不斷除煩惱而即身成佛。問：斷除障礙才能成佛，這是經論中的明確說法。現在為什麼說不斷除煩惱也能即身成佛呢？答：這個宗派的意思是，領悟煩惱即是菩提，就叫做即身成佛。問：如何理解煩惱即是菩提呢？答：煩惱的本性就是菩提。所以說煩惱即是菩提。問：煩惱的本性就是菩提，這是為什麼呢？

【English Translation】 English version The body is the same. Therefore, it is named all-pervading.

Question: The verse says, 'Because of the power of the perfect mirror, the truly enlightened one.' What does it mean? Answer: This verse reveals the true attainment of Buddhahood. Question: How is true Buddhahood attained? Answer: To truly know one's own mind is called true Buddhahood. Therefore, it says, 'Because of the power of the perfect mirror, the truly enlightened one.' Question: How can one truly know one's own mind? Answer: When a mantra practitioner cultivates the three mysteries (身、口、意 - body, speech, and mind) and attains accomplishment, truly seeing the inherent adorned treasury of one's own mind is called truly knowing one's own mind. Question: What is the inherent adorned treasury of one's own mind? Answer: It is the four kinds of Mandala (曼荼羅 - Mandala) of original enlightenment (本覺 - Hongaku).

Question: How many kalpas (劫 - kalpa) does it take to see these four kinds of Mandala of original enlightenment? Answer: According to this school, a mantra practitioner can see them in one lifetime through practice and accomplishment. Question: So, when a practitioner attains accomplishment and sees the Mandala of original enlightenment, is that called true Buddhahood? Answer: Yes. Question: If so, is the natural possession of Sarvajna (薩般若 - Sarvajna, all-knowing wisdom) called attaining Buddhahood in this very body (即身成佛 - Sokushinbutsu)? Answer: There are three aspects to attaining Buddhahood in this very body: 1. inherent potential (理具 - rigu), 2. empowerment (加持 - kaji), and 3. manifest realization (顯證 - kenzo). The natural possession of Sarvajna refers to attaining Buddhahood in this very body from the perspective of inherent potential. The phrase 'Because of the power of the perfect mirror, the truly enlightened one' refers to attaining Buddhahood in this very body from the perspective of manifest realization. Therefore, there is no contradiction. Question: Attaining Buddhahood is extremely difficult, so Bodhisattvas (菩薩 - Bodhisattva) must go through three countless kalpas to ascend to the stage of wonderful enlightenment. What kind of contemplation does this school practice to attain Buddhahood so quickly? Answer: Those who practice the Paramita (波羅蜜 - Paramita, perfection) path must go through three countless kalpas to ascend to the stage of enlightenment, which is the true stage of enlightenment. Now, mantra practitioners, relying on the moon disc to perform the letter contemplation, quickly attain great Bodhi (菩提 - Bodhi, enlightenment). Question: Does this school's meaning of attaining Buddhahood in this very body mean attaining Buddhahood in this very body by cutting off afflictions (煩惱 - kleshas)? Or attaining Buddhahood in this very body without cutting off afflictions? Answer: This school's meaning is attaining Buddhahood in this very body without cutting off afflictions. Question: Cutting off obstacles to attain Buddhahood is clearly stated in the sutras and treatises. Why do you now say that one can attain Buddhahood in this very body without cutting off afflictions? Answer: This school's meaning is that realizing afflictions are Bodhi is called attaining Buddhahood in this very body. Question: How are afflictions Bodhi? Answer: The inherent nature of afflictions is Bodhi. Therefore, it is said that afflictions are Bodhi. Question: How is the inherent nature of afflictions Bodhi?

輪迴生死。答。不悟煩惱本性即菩提故輪迴生死。問。爾者世間眾生起貪瞋癡等是起菩提。如何不成佛而墮三惡趣。起菩薩人何墮惡趣。答。不悟煩惱即菩提之人。但起迷無悟故墮惡趣。悟煩惱即菩提之人。但思菩提不趣迷故即身成佛。問。以何得知煩惱即菩提。答。經文云。煩惱菩提體無二。又云。往昔精進捨生死。不知生死即涅槃。又無行經云。淫慾即是道恚癡亦..復然。如是文非一。問。爾者不斷煩惱即身成佛者。違諸教云斷障成佛。又真言教云金剛斷障耶。答。此宗煩惱轉歸明名為斷障。不謂斷舍煩惱體。問。何故不斷舍耶。答。是不煩惱即菩提可斷舍之。煩惱即菩提故不斷舍歸真所。故仁王經云。菩薩未成佛時以菩提為煩惱。菩薩成佛時以煩惱為菩提（云云）問。云何此義。答。於一物隨迷悟云煩惱又云菩提。是不異體物云爾耳。故大衍論云。以覺本源故名究竟覺。不覺本源故非究竟。問。真言行者即身成佛者。何物為因何物為根何物為究竟耶。答。菩提心為因大悲為根方便為究竟也。問。其菩提心者何物。悲及方便何物。答。菩提心者白凈信心義也。悲者具大慈大悲之心也。方便者即是醍醐妙果三密之源也。問。何故菩提心為因大悲為根方便為究竟。答。出過一切戲論如凈虛空。于內證所行得深信薩般

【現代漢語翻譯】現代漢語譯本輪迴生死。問：為何會輪迴生死？答：因為不領悟煩惱的本性即是菩提（覺悟）的緣故，所以會輪迴生死。問：如果這樣，世間眾生生起貪、嗔、癡等念頭，豈不是生起菩提？為何不能成佛反而墮入三惡趣？發起菩提心的人為何也會墮入惡趣？答：不領悟煩惱即是菩提的人，只是生起迷惑而沒有覺悟，所以會墮入惡趣。領悟煩惱即是菩提的人，只是思念菩提而不會趨向迷惑，所以能夠即身成佛。問：憑什麼得知煩惱即是菩提？答：經文說：『煩惱和菩提，本體沒有差別。』又說：『往昔精進捨棄生死，卻不知生死即是涅槃。』又《無行經》說：『淫慾即是道，嗔恚和愚癡也是如此。』這樣的經文不止一處。問：如果這樣，不斷除煩惱就能即身成佛，豈不是違背了諸教所說的斷除障礙才能成佛？而且真言教也說金剛能斷除障礙？答：此宗認為將煩惱轉變為光明就叫做斷除障礙，而不是說斷舍煩惱的本體。問：為何不斷舍煩惱的本體呢？答：因為不是煩惱就能夠斷舍，煩惱即是菩提，所以不斷舍，而是歸於真如本性。所以《仁王經》說：『菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。』（云云）問：這是什麼意思？答：對於同一事物，隨著迷惑或覺悟，就稱為煩惱或菩提，只是對同一本體的事物的不同稱呼罷了。所以《大衍論》說：『因為覺悟了本源，所以稱為究竟覺；不覺悟本源，就不是究竟。』問：真言行者即身成佛，什麼作為因，什麼作為根，什麼作為究竟呢？答：菩提心為因，大悲為根，方便為究竟。問：菩提心是什麼？悲和大悲又是什麼？方便又是什麼？答：菩提心是純潔清凈的信心。悲是具備大慈大悲之心。方便就是醍醐妙果，三密的根源。問：為何菩提心為因，大悲為根，方便為究竟？答：因為出離一切戲論，如同清凈的虛空，在內心證悟所行，得到對薩般若（Sarvanirvana）的深刻信心。

【English Translation】 English version Rebirth and death. Question: Why is there rebirth and death? Answer: Because one does not realize that the fundamental nature of afflictions (煩惱, Kleshas) is Bodhi (菩提, Enlightenment), hence the cycle of rebirth and death. Question: If that's the case, when sentient beings in the world generate greed, anger, and ignorance, isn't that generating Bodhi? Why can't they become Buddhas and instead fall into the three evil realms? Why do those who generate Bodhicitta (菩提心, the mind of enlightenment) also fall into evil realms? Answer: Those who do not realize that afflictions are Bodhi only generate delusion without enlightenment, hence they fall into evil realms. Those who realize that afflictions are Bodhi only contemplate Bodhi and do not incline towards delusion, hence they can attain Buddhahood in this very life. Question: How can we know that afflictions are Bodhi? Answer: The scriptures say: 'Afflictions and Bodhi are of the same essence.' It also says: 'In the past, one diligently renounced birth and death, but did not know that birth and death are Nirvana (涅槃, liberation).' Furthermore, the Wu Xing Jing (無行經, Sutra of No-Action) says: 'Lust is the path, and so are anger and ignorance.' There are many such passages. Question: If that's the case, attaining Buddhahood in this very life without eliminating afflictions contradicts the teachings that one must eliminate obstacles to attain Buddhahood. Moreover, the Mantrayana (真言教, Esoteric Buddhism) teachings say that Vajra (金剛, Diamond) cuts through obstacles, right? Answer: In this school, transforming afflictions into luminosity is called eliminating obstacles; it does not mean eliminating the essence of afflictions. Question: Why not eliminate the essence of afflictions? Answer: Because it is not that afflictions can be eliminated; afflictions are Bodhi, so they are not eliminated but return to the true nature. Therefore, the Ren Wang Jing (仁王經, Sutra of Humane Kings) says: 'When a Bodhisattva (菩薩, enlightenment being) has not yet become a Buddha, they take Bodhi as afflictions; when a Bodhisattva becomes a Buddha, they take afflictions as Bodhi.' (etc.) Question: What does this mean? Answer: Regarding the same thing, depending on whether one is deluded or enlightened, it is called affliction or Bodhi; it is merely different names for the same entity. Therefore, the Da Yan Lun (大衍論, Mahayana Treatise) says: 'Because one awakens to the original source, it is called ultimate enlightenment; if one does not awaken to the original source, it is not ultimate.' Question: For a Mantrayana practitioner who attains Buddhahood in this very life, what is the cause, what is the root, and what is the ultimate? Answer: Bodhicitta is the cause, great compassion (大悲, Mahakaruna) is the root, and skillful means (方便, Upaya) are the ultimate. Question: What is Bodhicitta? What are compassion and skillful means? Answer: Bodhicitta is the meaning of pure faith. Compassion is having a heart of great loving-kindness and great compassion. Skillful means are the wonderful fruit of ghee (醍醐, the finest dairy product, symbolizing the highest teaching), the source of the three mysteries (三密, the body, speech, and mind of a Buddha). Question: Why is Bodhicitta the cause, great compassion the root, and skillful means the ultimate? Answer: Because it transcends all conceptual elaborations, like pure space, and one attains deep faith in Sarvanirvana (薩般若, all-knowingness) through the practice of inner realization.

若為心。堅固不動離業受產生真性生萬行功德從此增長故。菩提心為因。由自善根及與如來法界加持。所為萬行妙業。普於一切智地乃至無餘有情界皆悉生根。故云大悲為根。即彼萬行所成一切智智之果名為方便。問。其白凈信心義為菩提心者何時白凈信心。其所為萬行妙業又如何生慈悲根。又萬行所成一切智智之果是菩提。如何名方便。答。白凈信心者得觀我身中本有阿字並月輪名白凈信心也。以無住心所行即由大悲地界所執持故。大悲火界所溫育故。大悲水界所滋潤故。大悲風界所開發生故。大悲虛空無障礙故。無量度門任運開發。由如牙莖枝葉次第莊嚴。如是大慈悲萬行所成一切智智之果。內具方便故起利他方便業。所以菩提名方便。

問。如何觀^h□字並月輪為白凈。又萬行所成一切智智果為本有果為今有果。答。生決定誓願。一向志求一切智智。必當普度法界眾生。由自心本有^h□字並月輪加持力也。所以觀^h□字月輪名白凈信心也。憐愍之心徹于骨髓。諸有所作皆為建立眾生。必使成就無盡法界之樂度脫無餘眾生之苦名慈悲也。萬行所成一切智智之果者本有之果不始有也。問。此之因根究竟三種為次第起為同時相應。答。若約能求之心次第生起。若約所求心者因果同時不前後次第也。問

【現代漢語翻譯】現代漢語譯本若心如此，則堅固不動，脫離業力束縛，成就真實自性，由此生出萬行功德，不斷增長。因此，菩提心是根本原因。憑藉自身善根以及如來法界的加持，所修的萬行妙業，普遍在一切智慧之地，乃至無餘有情眾生的世界裡生根發芽。所以說，大悲是根本。由萬行所成就的一切智智（sarvajñāna-jñāna，一切種智）之果，名為方便。問：白凈信心的意義如果是菩提心，那麼何時才能生起白凈信心？所修的萬行妙業又如何生出慈悲之根？萬行所成就的一切智智之果如果是菩提，為何又名為方便？答：白凈信心是指觀想自身中本有的阿字（Āḥ）和月輪，這被稱為白凈信心。以無住之心所行持，皆由大悲地界所執持，由大悲火界所溫育，由大悲水界所滋潤，由大悲風界所開發，由大悲虛空無所障礙，無量度門自然開啟。猶如牙莖枝葉次第莊嚴，如此大慈悲萬行所成就的一切智智之果，內具方便，因此發起利他方便之業。所以菩提被稱為方便。問：如何觀想吽字（Hūṃ）和月輪才能成為白凈？萬行所成就的一切智智之果是本有的果，還是今有的果？答：生起堅定的誓願，一心志求一切智智，必定要普度法界眾生，這是由自心本有的吽字和月輪的加持力所致。所以觀想吽字月輪被稱為白凈信心。憐憫之心深入骨髓，所作所為都是爲了建立眾生，必定要使眾產生就無盡法界之樂，度脫無餘眾生之苦，這被稱為慈悲。萬行所成就的一切智智之果是本有的果，不是始有的。問：此因、根、究竟三種是次第生起，還是同時相應？答：如果從能求之心來說，是次第生起；如果從所求之心來說，因果是同時的，沒有先後次第。問

【English Translation】 English version If the mind is such, it is firm and unmoving, free from the bondage of karma, achieving true self-nature, from which myriad virtuous deeds arise and continuously increase. Therefore, Bodhicitta (awakening mind) is the fundamental cause. Through one's own virtuous roots and the blessings of the Dharmadhatu (realm of phenomena) of the Tathagatas (Buddhas), the wonderful deeds of myriad practices universally take root in all lands of wisdom and even in the realms of all sentient beings. Therefore, it is said that great compassion is the root. The fruit of Sarvajñāna-jñāna (all-knowing wisdom), accomplished by myriad practices, is called Upaya (skillful means). Question: If pure faith is the meaning of Bodhicitta, when does pure faith arise? How do the wonderful deeds of myriad practices give rise to the root of compassion? If the fruit of Sarvajñāna-jñāna, accomplished by myriad practices, is Bodhi (enlightenment), why is it called Upaya? Answer: Pure faith refers to contemplating the inherent Āḥ and moon disc within oneself, which is called pure faith. The actions performed with a non-abiding mind are upheld by the earth element of great compassion, warmed by the fire element of great compassion, nourished by the water element of great compassion, developed by the wind element of great compassion, and unobstructed by the space element of great compassion. Limitless doors of liberation naturally open. Just as a sprout, stem, branches, and leaves are gradually adorned, so too, the fruit of Sarvajñāna-jñāna, accomplished by great compassion and myriad practices, inherently possesses skillful means, thus initiating the activity of benefiting others. Therefore, Bodhi is called Upaya. Question: How does contemplating Hūṃ and the moon disc become pure? Is the fruit of Sarvajñāna-jñāna, accomplished by myriad practices, an inherent fruit or a newly acquired fruit? Answer: Generate a firm vow, single-mindedly seeking Sarvajñāna-jñāna, and surely liberate all beings in the Dharmadhatu. This is due to the blessings of the inherent Hūṃ and moon disc within one's own mind. Therefore, contemplating Hūṃ and the moon disc is called pure faith. Compassion penetrates to the bone marrow, and all actions are for the sake of establishing sentient beings, ensuring they attain the bliss of the endless Dharmadhatu and liberating all sentient beings from suffering. This is called compassion. The fruit of Sarvajñāna-jñāna, accomplished by myriad practices, is an inherent fruit, not a newly acquired one. Question: Are these three—cause, root, and ultimate result—arising sequentially or simultaneously? Answer: If considering the mind that seeks, they arise sequentially; if considering the object sought, cause and effect are simultaneous, without sequential order. Question

。何故爾耶。答。真言行者初入輪壇。開真凈菩提心發三密萬行顯得本有菩提故。約能求心前後次第生起顯證。雖爾此菩提心與行果法然具足於我身。約所求同時具足也。問。何云究竟即身成佛答。如實知自心。是云究竟即身成佛。故頌文云圓鏡力故實覺智也。問。何如實知自心。答。見諸法本不生際云如實知自心。問。如何見諸法本不生際。答。自心見本有阿字本不生際。是則如實知自心。問。見眾生究竟是佛如何。答。悟眾生自心即是一切智智。而如實覺知自心本有秘密莊嚴藏。云見眾生究竟是佛。問。如何如實覺知自心本有秘密莊嚴藏。答。真言行者真語為門。自心發菩提即心具萬行。見心正等覺證心大涅槃。發起心方便嚴凈心佛國。以無所住而住其心。是名一切智智一切智者一切見者等。故云如實覺知自心本有秘密莊嚴藏。問。其自心本有秘密者是何物。答。是本有四種法身也。　　問。其本有四種法身者何。答。一自性心。二受用身。三變化身。四等流身。問。既有自性及等流等淺深不同之名何皆名法身。答。且就豎義雖有不同之名。而今宗所立變化等流之佛是法然本有佛故。不同彼顯教宗等所立本無今有應化之佛。又就橫義皆是毗盧舍那具體法身。是以皆名法身。　　問。既有四身淺深不同之名。今

【現代漢語翻譯】現代漢語譯本：問：為什麼這樣說呢？答：真言行者初入輪壇，開啟真凈菩提心，發起身、語、意三密萬行，顯現本有的菩提的緣故。這是就求法之心前後次第生起而顯現證悟而言。雖然如此，這菩提心與行果，法爾本然地具足於我身中，這是就所求之法同時具足而言。問：什麼是究竟即身成佛？答：如實地知自心，就叫做究竟即身成佛。所以頌文說：『圓鏡力故實覺智也。』問：如何如實地知自心？答：見到諸法本不生際，就叫做如實地知自心。問：如何見到諸法本不生際？答：自心見到本有的阿字本不生際，就是如實地知自心。問：見到眾生究竟是佛，是怎麼回事？答：領悟到眾生自心就是一切智智，並且如實地覺知自心本有的秘密莊嚴藏，就叫做見到眾生究竟是佛。問：如何如實地覺知自心本有的秘密莊嚴藏？答：真言行者以真語為門，自心發起菩提心，即心具足萬行，見心正等覺，證心大涅槃，發起心方便，嚴凈心佛國，以無所住而住其心，這叫做一切智智、一切智者、一切見者等。所以說如實覺知自心本有的秘密莊嚴藏。問：這自心本有的秘密是什麼？答：是本有的四種法身。問：這本有的四種法身是什麼？答：一是自性心，二是受用身，三是變化身，四是等流身。問：既然有自性以及等流等淺深不同的名稱，為什麼都叫做法身？答：且就豎義來說，雖然有不同的名稱，而今宗所立的變化、等流之佛是法爾本有的佛的緣故，不同於彼顯教宗等所立的本無今有的應化之佛。又就橫義來說，都是毗盧舍那（Vairocana）具體而微的法身，因此都叫做法身。問：既然有四身淺深不同的名稱，現在

【English Translation】 English version: Question: Why is it said so? Answer: Because the Mantra practitioner, upon first entering the mandala, opens the pure Bodhi-mind, initiates the myriad practices of the three secrets (body, speech, and mind), and manifests the inherent Bodhi. This refers to the sequential arising and manifestation of realization from the mind seeking the Dharma. Although this is the case, this Bodhi-mind and the resulting fruits are naturally and completely present within my body; this refers to the simultaneous completeness of the Dharma being sought. Question: What is meant by 'achieving Buddhahood in this very body'? Answer: To truly know one's own mind is called 'achieving Buddhahood in this very body.' Therefore, the verse says, 'Due to the power of the perfect mirror, it is true awakened wisdom.' Question: How does one truly know one's own mind? Answer: Seeing the fundamental non-arising of all dharmas is called truly knowing one's own mind. Question: How does one see the fundamental non-arising of all dharmas? Answer: When one's own mind sees the inherent, unarisen nature of the 'A' syllable, that is truly knowing one's own mind. Question: What does it mean to see all beings as ultimately Buddhas? Answer: Realizing that the self-mind of all beings is identical to all-knowing wisdom (Sarvajna-jnana), and truly perceiving the inherent secret treasury of adornments within one's own mind, is called seeing all beings as ultimately Buddhas. Question: How does one truly perceive the inherent secret treasury of adornments within one's own mind? Answer: The Mantra practitioner uses true speech as the gateway; when Bodhi-mind arises from one's own mind, that very mind possesses myriad practices; seeing the mind as perfect enlightenment, realizing the mind as great Nirvana, initiating skillful means from the mind, adorning and purifying the mind's Buddha-land, and dwelling in the mind without dwelling anywhere – this is called all-knowing wisdom, the all-knowing one, the all-seeing one, etc. Therefore, it is said to truly perceive the inherent secret treasury of adornments within one's own mind. Question: What is this inherent secret within one's own mind? Answer: It is the inherent four bodies of the Buddha (Trikaya). Question: What are these inherent four bodies of the Buddha? Answer: First, the Svabhavikakaya (self-nature body), second, the Sambhogakaya (enjoyment body), third, the Nirmanakaya (emanation body), and fourth, the Nishyandakaya (homogeneous body). Question: Since there are names with varying degrees of depth, such as Svabhavikakaya and Nishyandakaya, why are they all called Dharmakaya (Dharma body)? Answer: From a vertical perspective, although there are different names, the Nirmanakaya and Nishyandakaya Buddhas established in our school are naturally inherent Buddhas, unlike the emanated Buddhas established in other exoteric schools, which are considered to be non-existent in the beginning but exist now. Also, from a horizontal perspective, they are all concrete manifestations of the Dharmakaya of Vairocana (the universal Buddha), and therefore they are all called Dharmakaya. Question: Since there are names with varying degrees of depth for the four bodies, now

依何等文證立皆法身義。答。文證巨多。今且依金剛頂分別聖位經立之。其文云。

自性及受用　　變化並等流　　佛德三十六　　皆同自性身　　並法界身故　　成三十七也

即身成佛義（終）

即身成佛義　　2428F

問云。理具乃至顯得即身成佛意如何。答。一切眾生自心中金剛胎藏曼荼羅遠離因果法然具云理具即身成佛也。由三密加持自身本有三部諸尊速疾顯發故云加持即身成佛也。三密修行已成就故即心具萬行。見心正等覺證心大涅槃。發起心方便嚴凈心佛國。從因至果以無所住住于其心。如實覺知名顯得即身成佛也。問。此三種即身成佛依何文證建立耶。答。依大日金剛。問。立即身成佛意何。答。于即身成佛有三種。問。其三種何。答。一理具即身成佛。二加持即身成佛。三顯得即身成佛。問。如何云理具即身成佛。余亦爾。答。唐大阿阇梨即身成佛頌云。六大無礙常瑜伽等（依此頌立三種）。問。此頌相配三種即身成佛云何。答。依頌初四句立加持即身成佛。依次三句立理具既身成佛。依終句立顯得即身成佛。問。今立即身成佛意如何。答。于立即身成佛有多意。問。其意何答。頌日

六大無礙常瑜伽　　四種曼荼各不離　　三密加持速疾顯　　重重帝網名即

【現代漢語翻譯】現代漢語譯本問：依據何種經文可以確立『皆法身』的含義？答：經文證據非常多，現在暫且依據《金剛頂分別聖位經》來確立。經文說：『自性及受用，變化並等流，佛德三十六，皆同自性身，並法界身故，成三十七也。』《即身成佛義》（終）《即身成佛義》問：理具乃至顯得的即身成佛的含義是什麼？答：一切眾生自心中的金剛胎藏曼荼羅（Vajragarbha-mandala），遠離因果，自然具足，這叫做理具即身成佛。由於身、語、意三密加持，自身本有的三部諸尊（three families of deities）迅速顯發，所以叫做加持即身成佛。三密修行已經成就，所以心中具足萬行，見心即是正等覺，證心即是大涅槃，發起心即是方便嚴凈佛國，從因至果以無所住而住于其心，如實覺知，這叫做顯得即身成佛。問：這三種即身成佛依據什麼經文確立？答：依據《大日金剛經》（Mahavairocana Sutra and Vajrasekhara Sutra）。問：確立即身成佛的含義是什麼？答：關於即身成佛有三種。問：這三種是什麼？答：一是理具即身成佛，二是加持即身成佛，三是顯得即身成佛。問：如何說是理具即身成佛，其餘也是這樣嗎？答：唐朝大阿阇梨（Acharya）的《即身成佛頌》說：『六大無礙常瑜伽等』（依據此頌確立三種）。問：這首頌與三種即身成佛如何對應？答：依據頌的前四句確立加持即身成佛，依據中間三句確立理具即身成佛，依據最後一句確立顯得即身成佛。問：現在確立即身成佛的含義是什麼？答：關於確立即身成佛有很多含義。問：這些含義是什麼？答：頌說：『六大無礙常瑜伽，四種曼荼各不離，三密加持速疾顯，重重帝網名即。』

【English Translation】 English version Question: Based on what textual evidence is the meaning of 'all are Dharmakaya' established? Answer: There is a great deal of textual evidence. For now, let's establish it based on the Vajrasekhara Sutra on the Differentiation of Holy Positions. The text says: 'Self-nature and enjoyment, transformation and equal flow, the thirty-six virtues of the Buddha, are all the same as the self-nature body, and because of the Dharmadhatu body, they become thirty-seven.' The Meaning of Attaining Buddhahood in This Very Body (End) The Meaning of Attaining Buddhahood in This Very Body Question: What is the meaning of 'attaining Buddhahood in this very body' from inherent potential to manifest realization? Answer: The Vajragarbha-mandala (womb mandala of diamond) in the self-mind of all sentient beings, being apart from cause and effect, naturally possesses, is called 'inherent potential attaining Buddhahood in this very body'. Because of the blessings of the three mysteries of body, speech, and mind, the three families of deities (three families of deities) inherent in oneself quickly manifest, so it is called 'blessing attaining Buddhahood in this very body'. Because the practice of the three mysteries has already been accomplished, the mind possesses myriad practices. Seeing the mind is the same as perfect enlightenment, realizing the mind is great Nirvana, initiating the mind is the expedient adornment of a pure Buddha-land, from cause to effect, abiding in the mind without abiding anywhere, truly realizing and knowing, this is called 'manifest realization attaining Buddhahood in this very body'. Question: On what textual evidence are these three types of 'attaining Buddhahood in this very body' established? Answer: Based on the Mahavairocana Sutra and Vajrasekhara Sutra. Question: What is the meaning of establishing 'attaining Buddhahood in this very body'? Answer: There are three types of 'attaining Buddhahood in this very body'. Question: What are these three types? Answer: First, 'inherent potential attaining Buddhahood in this very body'; second, 'blessing attaining Buddhahood in this very body'; and third, 'manifest realization attaining Buddhahood in this very body'. Question: How can it be said that it is 'inherent potential attaining Buddhahood in this very body', and the rest are also like this? Answer: The Tang Dynasty Great Acharya's (Acharya) 'Song of Attaining Buddhahood in This Very Body' says: 'The six great elements are unobstructed, constant yoga, etc.' (Based on this song, the three types are established). Question: How does this song correspond to the three types of 'attaining Buddhahood in this very body'? Answer: Based on the first four lines of the song, 'blessing attaining Buddhahood in this very body' is established; based on the middle three lines, 'inherent potential attaining Buddhahood in this very body' is established; and based on the last line, 'manifest realization attaining Buddhahood in this very body' is established. Question: What is the meaning of establishing 'attaining Buddhahood in this very body' now? Answer: There are many meanings regarding establishing 'attaining Buddhahood in this very body'. Question: What are these meanings? Answer: The song says: 'The six great elements are unobstructed, constant yoga, the four kinds of mandalas are inseparable, the blessings of the three mysteries quickly manifest, the layers of Indra's net are called immediate.'

身　　法然具足薩般若心數心王過剎塵　　各具五智無際智　　圓鏡力故實覺知

故立即身成佛也（若問頌訓讀乎）。　　問。頌中雲三密加持速疾顯。其意如何。答。修真言行者以三密為門即身成佛故云爾。問。其三密何。答。一身密二語密三心密。是云三密。問。何故身口意名密。答。真言行者以三密為門。即身具三密萬行。即身成三密菩提。故名密。問。如何即身具三密萬行。即身證三密菩提。答。以手作印契起如來事業時。自身本有佛部諸尊以身為門速疾顯矣。以口誦真言開聲字實相時。自身本有蓮華部諸尊以語為門速疾顯號。以意觀滿月輪見真凈菩提時。自身本有金剛部諸尊以意為門速疾顯也。所以云即身具三密萬行證三密菩提也。問。何故手作印契時唯佛部諸尊顯而蓮華部金剛部不顯。口誦真言時唯蓮華部顯而佛部金剛部不顯。心作妙觀時唯金剛部顯而何佛部蓮華部不顯耶。答。宗意以身口意配佛部蓮華部金剛部故云爾。又云互共顯得三部。問。諸教共以身口意修萬行。雖爾非說即身顯得三部諸尊。今何故立此義。答。彼顯教宗等不行三部三昧耶三密故。今此秘密宗行三昧耶三密故爾耳。問。言三部三昧耶意何。答。言三昧耶有二義。問。其二義者如何。答。一者平等義。二者本誓

【現代漢語翻譯】現代漢語譯本身法然具足薩般若（Sarvajna，一切智）心數心王過剎塵各具五智無際智圓鏡力故實覺知故立即身成佛也（若問頌訓讀乎）。問。頌中雲『三密加持速疾顯』。其意如何。答。修真言行者以三密為門即身成佛故云爾。問。其三密何。答。一身密二語密三心密。是云三密。問。何故身口意名密。答。真言行者以三密為門。即身具三密萬行。即身成三密菩提。故名密。問。如何即身具三密萬行。即身證三密菩提。答。以手作印契起如來事業時。自身本有佛部諸尊以身為門速疾顯矣。以口誦真言開聲字實相時。自身本有蓮華部諸尊以語為門速疾顯號。以意觀滿月輪見真凈菩提時。自身本有金剛部諸尊以意為門速疾顯也。所以云即身具三密萬行證三密菩提也。問。何故手作印契時唯佛部諸尊顯而蓮華部金剛部不顯。口誦真言時唯蓮華部顯而佛部金剛部不顯。心作妙觀時唯金剛部顯而何佛部蓮華部不顯耶。答。宗意以身口意配佛部蓮華部金剛部故云爾。又云互共顯得三部。問。諸教共以身口意修萬行。雖爾非說即身顯得三部諸尊。今何故立此義。答。彼顯教宗等不行三部三昧耶（Samaya，誓言）三密故。今此秘密宗行三昧耶三密故爾耳。問。言三部三昧耶意何。答。言三昧耶有二義。問。其二義者如何。答。一者平等義。二者本誓

【English Translation】 English version Body Naturally endowed with Sarvajna (all-knowing wisdom), the mind and its functions surpass countless realms, Each possessing the five wisdoms and boundless intelligence, through the power of the perfect mirror, true awareness arises. Therefore, one can attain Buddhahood in this very body (if asking about the reading of the verse). Question: The verse says, 'Through the blessings of the three mysteries, swift manifestation occurs.' What does this mean? Answer: Practitioners of mantra attain Buddhahood in this very body through the three mysteries, hence the saying. Question: What are the three mysteries? Answer: The mystery of body, the mystery of speech, and the mystery of mind. These are called the three mysteries. Question: Why are body, speech, and mind called mysteries? Answer: Mantra practitioners use the three mysteries as a gateway. In this very body, they possess the myriad practices of the three mysteries. In this very body, they attain the Bodhi of the three mysteries. Therefore, they are called mysteries. Question: How does one possess the myriad practices of the three mysteries in this very body? How does one realize the Bodhi of the three mysteries in this very body? Answer: When one forms mudras (hand gestures) and initiates the activities of the Tathagata (Buddha), the Buddhas and Bodhisattvas inherently present in one's own Buddha-nature swiftly manifest through the gateway of the body. When one recites mantras and reveals the true nature of sound and letters, the Buddhas and Bodhisattvas inherently present in one's own Lotus-nature swiftly manifest through the gateway of speech. When one contemplates the full moon and perceives pure Bodhi, the Buddhas and Bodhisattvas inherently present in one's own Vajra-nature swiftly manifest through the gateway of the mind. Therefore, it is said that one possesses the myriad practices of the three mysteries and realizes the Bodhi of the three mysteries in this very body. Question: Why do only the Buddhas and Bodhisattvas of the Buddha-nature manifest when one forms mudras, while those of the Lotus-nature and Vajra-nature do not? Why do only those of the Lotus-nature manifest when one recites mantras, while those of the Buddha-nature and Vajra-nature do not? Why do only those of the Vajra-nature manifest when one engages in profound contemplation, while those of the Buddha-nature and Lotus-nature do not? Answer: According to the doctrine, body, speech, and mind are associated with the Buddha-nature, Lotus-nature, and Vajra-nature, respectively. It is also said that the three natures manifest mutually. Question: All schools commonly cultivate myriad practices through body, speech, and mind. However, they do not speak of the manifestation of the Buddhas and Bodhisattvas of the three natures in this very body. Why is this doctrine established now? Answer: Those exoteric schools do not practice the Samaya (vows) and the three mysteries of the three natures. This esoteric school practices the Samaya and the three mysteries, hence the difference. Question: What is meant by the Samaya of the three natures? Answer: The term Samaya has two meanings. Question: What are the two meanings? Answer: First, equality; second, original vow.

義。問。其言平等本誓意何。答。結三部三昧耶印作妙觀誦真言時。眾生與佛成平等故云平等義。又結印作觀誦真言時。三部諸尊以本誓願必定顯發加持故云本誓義。問。諸教說滿萬行因於金剛以前。得萬德果於妙覺之位證遍法界理。今何云自身本有三部諸尊速疾顯耶。答。彼因圓果滿遍法界佛是顯教分齊。今意不爾。一切眾生自心中三部三昧耶諸尊遠離因果法然具故云爾。問。爾者違諸大乘經云三僧祇劫滿萬行因乃得成佛。答。彼亦顯大乘意。故龍樹菩提心論云。真言法中即身成佛故是說三摩地法。于諸教中闕而不書也。又云。若人求佛惠。通達菩提心。父母所生身。即證大覺位。又彼菩薩云。譬如有遠行人。若乘羊久久至。若乘馬稍疾。若乘神通發心剎那至所詣（云云）如是文甚多不可具述。問。六大無礙常瑜伽者。先其六大者何。答。地水火風空識。此云六大。問。何故此名六大。答。此六遍一切有情非情故云大。問。云何此六大遍有情非情故。可云即身成佛。答。此六大究是無不佛六大故。依六大遍云即身成佛。問。此六大是眾生六大。如何云無不佛六大。答。心佛及眾生是三無差別故云無不佛六大。問。佛是覺者。眾生是迷人。心者是迷眾生心。如何云心佛及眾生是三無差別。答。此宗意于自他各各有自他

【現代漢語翻譯】現代漢語譯本：問：『其言平等本誓意何？』（『其言平等本誓意何？』的意思是：所說的平等和本誓的意義是什麼？）答：『結三部三昧耶印作妙觀誦真言時，眾生與佛成平等故云平等義。又結印作觀誦真言時，三部諸尊以本誓願必定顯發加持故云本誓義。』（回答是：當結三部三昧耶印（結三部三昧耶印：指結蓮華部、金剛部、佛部的三昧耶印）進行精妙的觀想並誦持真言時，眾生與佛就成為平等的，所以稱為平等義。又當結印作觀並誦持真言時，三部諸尊（三部諸尊：指蓮華部、金剛部、佛部的諸位尊神）會以他們最初的誓願必定顯現並加持，所以稱為本誓義。）問：『諸教說滿萬行因於金剛以前，得萬德果於妙覺之位證遍法界理。今何云自身本有三部諸尊速疾顯耶？』（意思是：各種教派都說在金剛界之前圓滿了萬行之因，在妙覺的地位上獲得萬德之果，證悟遍及法界的真理。現在為什麼說自身本就具有三部諸尊，並且能夠迅速顯現呢？）答：『彼因圓果滿遍法界佛是顯教分齊。今意不爾。一切眾生自心中三部三昧耶諸尊遠離因果法然具故云爾。』（回答是：他們所說的因圓果滿、遍及法界的佛，是顯教的範疇。現在的意思不是這樣。一切眾生自身心中所具有的三部三昧耶諸尊，是遠離因果、自然具足的，所以這樣說。）問：『爾者違諸大乘經云三僧祇劫滿萬行因乃得成佛。』（意思是：如果這樣說，就違背了各大乘經典所說的，需要經歷三大阿僧祇劫圓滿萬行之因才能成佛的說法。）答：『彼亦顯大乘意。故龍樹菩提心論云。真言法中即身成佛故是說三摩地法。于諸教中闕而不書也。又云。若人求佛惠，通達菩提心。父母所生身，即證大覺位。又彼菩薩云。譬如有遠行人。若乘羊久久至。若乘馬稍疾。若乘神通發心剎那至所詣（云云）如是文甚多不可具述。』（回答是：他們所說的也是顯大乘的意義。所以龍樹菩薩在《菩提心論》中說，真言法中可以即身成佛，因此說的是三摩地法（三摩地法：指禪定之法）。這在其他教派中是缺失而沒有記載的。又說：『如果有人尋求佛的智慧，通達菩提心，以父母所生的身體，就能證得大覺的果位。』那位菩薩又說：『譬如有一個遠行的人，如果乘坐羊車，需要很久才能到達；如果乘坐馬車，會稍微快一些；如果憑藉神通，在發心的剎那就能到達目的地。』像這樣的經文很多，無法一一列舉。）問：『六大無礙常瑜伽者，先其六大者何？』（意思是：所說的六大無礙常瑜伽，首先其中的六大是什麼？）答：『地水火風空識。此云六大。』（回答是：地、水、火、風、空、識。這稱為六大。）問：『何故此名六大？』（意思是：為什麼稱其為六大？）答：『此六遍一切有情非情故云大。』（回答是：這六者遍及一切有情和非情之物，所以稱為大。）問：『云何此六大遍有情非情故，可云即身成佛？』（意思是：為什麼說這六大遍及有情和非情之物，就可以說即身成佛呢？）答：『此六大究是無不佛六大故。依六大遍云即身成佛。』（回答是：這六大究竟來說沒有不是佛的六大。依靠六大周遍，所以說即身成佛。）問：『此六大是眾生六大。如何云無不佛六大？』（意思是：這六大是眾生的六大，怎麼說是沒有不是佛的六大呢？）答：『心佛及眾生是三無差別故云無不佛六大。』（回答是：心、佛和眾生這三者沒有差別，所以說是沒有不是佛的六大。）問：『佛是覺者。眾生是迷人。心者是迷眾生心。如何云心佛及眾生是三無差別？』（意思是：佛是覺悟者，眾生是迷惑的人，心是迷惑眾生的心。怎麼說心、佛和眾生這三者沒有差別呢？）答：『此宗意于自他各各有自他』（回答是：這個宗派的觀點認為，在自身和他身中，各自都有自身和他身。）

【English Translation】 English version: Question: 'What is the meaning of the so-called equality and original vow?' ('What is the meaning of the so-called equality and original vow?' means: What is the meaning of the equality and original vow mentioned?) Answer: 'When forming the Samaya mudra (Samaya mudra: refers to the Samaya mudras of the Lotus, Vajra, and Buddha families) of the three families, engaging in subtle contemplation, and reciting mantras, sentient beings become equal to the Buddha, hence the meaning of equality. Also, when forming mudras, engaging in contemplation, and reciting mantras, the deities of the three families (deities of the three families: refers to the deities of the Lotus, Vajra, and Buddha families) will definitely manifest and bestow blessings according to their original vows, hence the meaning of original vow.' Question: 'Various teachings say that the cause of fulfilling ten thousand practices is before the Vajra realm, and the fruit of ten thousand virtues is obtained at the stage of Wonderful Enlightenment, realizing the principle that pervades the entire Dharma realm. Why is it now said that the three families of deities are inherent in oneself and can manifest quickly?' Answer: 'The Buddha whose cause is perfected, fruit is fulfilled, and pervades the entire Dharma realm is within the scope of the Exoteric teachings. The present meaning is not like that. The Samaya deities of the three families inherent in the minds of all sentient beings are free from cause and effect and naturally complete, hence the saying.' Question: 'If that is the case, it contradicts the Great Vehicle sutras which say that one attains Buddhahood after fulfilling the cause of ten thousand practices over three asamkhya kalpas.' Answer: 'That also expresses the meaning of the Exoteric Great Vehicle. Therefore, Nagarjuna's Bodhicitta Shastra says, 'In the Mantra Dharma, one attains Buddhahood in this very body, therefore it speaks of the Samadhi Dharma (Samadhi Dharma: refers to the Dharma of meditation). This is missing and not recorded in other teachings.' It also says, 'If one seeks the wisdom of the Buddha, and understands the Bodhicitta, with the body born of parents, one immediately attains the position of Great Enlightenment.' That Bodhisattva also said, 'For example, a traveler on a long journey, if riding a sheep, will arrive after a long time; if riding a horse, it will be slightly faster; if relying on supernatural powers, one will arrive at the destination in an instant upon generating the thought (etc.).' There are many such texts that cannot be listed exhaustively.' Question: 'Regarding the unobstructed and constant yoga of the six great elements, what are the six great elements?' Answer: 'Earth, water, fire, wind, space, and consciousness. These are called the six great elements.' Question: 'Why are they called the six great elements?' Answer: 'These six pervade all sentient and non-sentient beings, hence they are called great.' Question: 'How can it be said that one can attain Buddhahood in this very body because these six great elements pervade sentient and non-sentient beings?' Answer: 'These six great elements are ultimately none other than the six great elements of the Buddha. Relying on the pervasiveness of the six great elements, it is said that one attains Buddhahood in this very body.' Question: 'These six great elements are the six great elements of sentient beings. How can it be said that they are none other than the six great elements of the Buddha?' Answer: 'The mind, the Buddha, and sentient beings are three without difference, hence it is said that they are none other than the six great elements of the Buddha.' Question: 'The Buddha is the enlightened one, sentient beings are deluded people, and the mind is the mind of deluded sentient beings. How can it be said that the mind, the Buddha, and sentient beings are three without difference?' Answer: 'The view of this school is that in oneself and others, each has its own self and others.'

故云心佛及眾生是三無差別。　　問。其于自他各自他故云三無差別意如何。答。自之本覺佛云自之自。自之煩惱身云自之他。他之本覺佛云他之自。他之煩惱身云他之他。指自佛亦名眾生亦名心。故云是三無差別。問。于眾生而煩惱身可名自佛名他。如何佛名自煩惱身名他。答。眾生若不作惡業當是可佛。然造惡業作迷眾生故佛云自煩惱云他。由茲諸教云客塵煩惱（云云）問。爾者是血肉之身六大煩惱身六大故不名佛六大耶。答。此煩惱身之六大是如來之六大之種子字。字相字義故尚是名佛身六大等。問。重問四種曼荼羅各不離者。先其四種曼荼羅者何。答。摩訶曼荼羅。三昧耶曼荼羅。羯磨曼荼羅。達摩曼荼羅。此云四種曼荼羅。問。其摩訶三昧耶羯磨達摩者。何云言耶。答。大曼荼羅平等曼荼羅事業威儀曼荼羅法曼荼羅之言也。問。摩訶三昧耶羯磨達摩之言爾也。曼荼羅者何之言。答。于翻此曼荼羅在多義。云輪圓具足。亦無比味無過上味。亦發生亦聚集也。問。何故云輪圓具足等耶。答。具足三密四智印等無量名義故云輪圓具足。如醍醐五味之中無比無過。是曼荼羅輪一切佛法中無比故云無比味無過上味。發生如來無量功德故云發生。以如來真實功德集在一處。乃至十佛剎塵數差別智印輪圓湊翼輔大日心王

【現代漢語翻譯】現代漢語譯本：所以說，心、佛和眾生這三者是沒有差別的。問：既然有自和他，為什麼說三者沒有差別呢？答：自身的本覺佛可以稱為『自之自』，自身的煩惱身可以稱為『自之他』，他人的本覺佛可以稱為『他之自』，他人的煩惱身可以稱為『他之他』。指自身的佛，也可以稱為眾生，也可以稱為心。所以說這三者沒有差別。問：對於眾生來說，煩惱身可以稱為『自』，佛可以稱為『他』，那麼為什麼佛可以稱為『自』，煩惱身可以稱為『他』呢？答：眾生如果不造惡業，本來是可以成佛的。然而因為造作惡業，成為迷惑的眾生，所以佛可以稱為『自』，煩惱可以稱為『他』。因此各種教義都說客塵煩惱。問：那麼，這血肉之身，由六大（地、水、火、風、空、識）組成的煩惱身，難道不是六大，所以不能稱為佛的六大嗎？答：這煩惱身的六大，是如來六大的種子字，從字相和字義上來說，仍然可以稱為佛身的六大等等。問：再次請問，四種曼荼羅（Mandala）各自不相離，那麼，這四種曼荼羅是什麼呢？答：摩訶曼荼羅（Mahamandala，大曼荼羅），三昧耶曼荼羅（Samayamandala，平等曼荼羅），羯磨曼荼羅（Karmamandala，事業曼荼羅），達摩曼荼羅（Dharmamandala，法曼荼羅）。這就是四種曼荼羅。問：那麼，摩訶（Maha）、三昧耶（Samaya）、羯磨（Karma）、達摩（Dharma）是什麼意思呢？答：是大曼荼羅、平等曼荼羅、事業威儀曼荼羅、法曼荼羅的意思。問：摩訶（Maha）、三昧耶（Samaya）、羯磨（Karma）、達摩（Dharma）是這個意思，那麼，曼荼羅（Mandala）是什麼意思呢？答：翻譯曼荼羅（Mandala）有很多含義，可以解釋為輪圓具足，也可以解釋為無比味、無過上味，也可以解釋為發生、聚集。問：為什麼說輪圓具足等等呢？答：因為它具足三密（身密、語密、意密）、四智印（法界體性智、大圓鏡智、平等性智、妙觀察智）等無量名義，所以說輪圓具足。如同醍醐是五味之中無比無過的，曼荼羅輪在一切佛法中也是無比的，所以說無比味、無過上味。因為它能發生如來無量功德，所以說發生。因為它將如來真實功德聚集在一處，乃至十佛剎塵數差別智印輪圓湊翼輔大日心王（Mahavairocana）。

【English Translation】 English version: Therefore, it is said that the mind, the Buddha, and sentient beings are three without difference. Question: Since there is self and other, what is the meaning of saying that the three are without difference? Answer: The original enlightened Buddha of oneself can be called 'self of self,' the afflicted body of oneself can be called 'other of self,' the original enlightened Buddha of others can be called 'self of other,' and the afflicted body of others can be called 'other of other.' Referring to one's own Buddha, it can also be called sentient beings, and it can also be called mind. Therefore, it is said that these three are without difference. Question: For sentient beings, the afflicted body can be called 'self,' and the Buddha can be called 'other,' then why can the Buddha be called 'self,' and the afflicted body be called 'other'? Answer: If sentient beings do not create evil karma, they could originally become Buddhas. However, because they create evil karma and become deluded sentient beings, the Buddha can be called 'self,' and affliction can be called 'other.' Therefore, various teachings say 'guest dust afflictions'. Question: Then, this flesh and blood body, the afflicted body composed of the six great elements (earth, water, fire, wind, space, and consciousness), is it not the six great elements, so it cannot be called the six great elements of the Buddha? Answer: The six great elements of this afflicted body are the seed syllables of the six great elements of the Tathagata (Tathagata, 如來), and in terms of the form and meaning of the syllables, they can still be called the six great elements of the Buddha's body, and so on. Question: I ask again, the four kinds of Mandala (Mandala, 曼荼羅) are each inseparable, so what are these four kinds of Mandala? Answer: Mahamandala (Mahamandala, 大曼荼羅), Samayamandala (Samayamandala, 三昧耶曼荼羅), Karmamandala (Karmamandala, 羯磨曼荼羅), Dharmamandala (Dharmamandala, 達摩曼荼羅). These are the four kinds of Mandala. Question: Then, what do Maha (Maha, 摩訶), Samaya (Samaya, 三昧耶), Karma (Karma, 羯磨), and Dharma (Dharma, 達摩) mean? Answer: They mean the Great Mandala, the Equality Mandala, the Action and Dignity Mandala, and the Dharma Mandala. Question: Maha (Maha, 摩訶), Samaya (Samaya, 三昧耶), Karma (Karma, 羯磨), and Dharma (Dharma, 達摩) have these meanings, then what does Mandala (Mandala, 曼荼羅) mean? Answer: Translating Mandala (Mandala, 曼荼羅) has many meanings; it can be explained as 'wheel-round completeness,' it can also be explained as 'unparalleled taste, unsurpassed taste,' and it can also be explained as 'arising, gathering.' Question: Why is it said 'wheel-round completeness,' and so on? Answer: Because it possesses the immeasurable names and meanings of the three secrets (body, speech, and mind), the four wisdom seals (Dharmadhatu Wisdom, Great Mirror Wisdom, Equality Wisdom, and Wonderful Observing Wisdom), and so on, therefore it is said 'wheel-round completeness.' Just as ghee is unparalleled and unsurpassed among the five flavors, the Mandala wheel is also unparalleled in all Buddhist teachings, so it is said 'unparalleled taste, unsurpassed taste.' Because it can generate the immeasurable merits of the Tathagata (Tathagata, 如來), it is said 'arising.' Because it gathers the true merits of the Tathagata in one place, even to the number of dust motes in ten Buddha lands, the wheel of differentiated wisdom seals gathers together to assist the heart-king Mahavairocana (Mahavairocana, 大日心王).

。使一切眾生普門進趣故云聚集。問。爾者此大曼荼羅以何為體。余亦爾。答。且約畫作三十七尊等形像畫繪為大曼荼羅體。諸尊所持刀劍輪等為平等曼荼羅體㘿鑄刻等像為事業威儀曼荼羅體諸尊種子字書于尊位為法曼荼羅體。問。何故形像畫繪名大曼荼羅。諸尊所持刀劍等名平等曼荼羅。㘿鑄刻等像名事業威儀曼荼羅。諸尊種子字名法曼荼羅耶。答。形像畫繪以黃白赤黑青五大色成故名大曼荼羅。以六大普遍有情非情而平等成故。諸尊所持刀劍輪等名平等曼荼羅。隨如來事業差別而威儀各別故㘿刻等像名事業威儀曼荼羅。

諸尊種子字有軌則軌持義故名法曼荼羅也。問。爾者此四種曼荼羅但畫作形像具。于真實如來之所具耶。答。于真實佛亦具四種曼荼羅。問。云何具。答。忘相見色時五大色是大曼荼羅。忘色見相時事業威儀曼荼羅。諸尊所持本標幟是平等曼荼羅。法曼荼羅自爾有如來身中。問。茲形像四種曼荼羅與真實如來四種曼荼羅。若為相離為當不相離。答。不相離也。問。既形像與真實別。何云不相離。答。以三密加持時。茲形像曼荼羅則成真實曼荼羅。所以不相離。問。若爾如真實曼荼羅說法利生。為形像曼荼羅說法利生耶。答。已云以三密加持時成真實曼荼羅。如何不說法利生也。問答難通耳。

【現代漢語翻譯】現代漢語譯本：使一切眾生普遍地由此法門進入並趨向佛果，所以稱為聚集。問：那麼，這個大曼荼羅以什麼為本體？其他的曼荼羅也是如此嗎？答：暫且以繪畫製作的三十七尊等形像畫繪作為大曼荼羅的本體。諸尊所持的刀、劍、輪等作為平等曼荼羅的本體。以雕塑、鑄刻等像作為事業威儀曼荼羅的本體。諸尊的種子字書寫于尊位，作為法曼荼羅的本體。問：為什麼形像畫繪名為大曼荼羅？諸尊所持的刀劍等名為平等曼荼羅？雕塑、鑄刻等像名為事業威儀曼荼羅？諸尊種子字名為法曼荼羅呢？答：形像畫繪以黃、白、赤、黑、青五大色構成，所以名為大曼荼羅。以地、水、火、風、空、識六大普遍地成就一切有情和非有情，所以諸尊所持的刀、劍、輪等名為平等曼荼羅。隨如來事業的差別而威儀各不相同，所以雕塑、鑄刻等像名為事業威儀曼荼羅。諸尊的種子字具有軌則和軌持的意義，所以名為法曼荼羅。問：那麼，這四種曼荼羅只是畫作的形像具備，還是在真實的如來之處也具備呢？答：在真實的佛也具備四種曼荼羅。問：如何具備呢？答：忘卻相狀而見到色時，五大色就是大曼荼羅。忘卻色而見到相狀時，就是事業威儀曼荼羅。諸尊所持的根本標幟就是平等曼荼羅。法曼荼羅自然存在於如來身中。問：這形像的四種曼荼羅與真實的如來四種曼荼羅，是互相分離還是不互相分離呢？答：不互相分離。問：既然形像與真實有區別，為什麼說不互相分離呢？答：以三密加持時，這形像曼荼羅就成為真實的曼荼羅。所以不互相分離。問：如果這樣，如真實的曼荼羅說法利生，那麼形像曼荼羅也說法利生嗎？答：已經說了以三密加持時就成為真實的曼荼羅。怎麼會不說法利生呢？問答之間難以通達啊。

【English Translation】 English version: It is called 'gathering' because it enables all sentient beings to universally enter and proceed towards Buddhahood through this Dharma gate. Question: Then, what is the essence of this Great Mandala? And is it the same for other Mandalas? Answer: For now, let's consider the painted images of the thirty-seven deities, etc., as the essence of the Great Mandala. The swords, wheels, etc., held by the deities are the essence of the Samata (Equality) Mandala. Sculpted and cast images are the essence of the Karma-Vihara (Action-Dignity) Mandala. The seed syllables of the deities written in their respective positions are the essence of the Dharma Mandala. Question: Why are painted images called the Great Mandala? Why are the swords, etc., held by the deities called the Samata Mandala? Why are sculpted and cast images called the Karma-Vihara Mandala? Why are the seed syllables of the deities called the Dharma Mandala? Answer: Painted images are composed of the five great colors—yellow, white, red, black, and blue—hence they are called the Great Mandala. Because the six great elements—earth, water, fire, wind, space, and consciousness—universally constitute all sentient and non-sentient beings, the swords, wheels, etc., held by the deities are called the Samata Mandala. Because the dignity varies according to the differences in the Tathagata's (如來) activities, sculpted and cast images are called the Karma-Vihara Mandala. The seed syllables of the deities have the meaning of rules and upholding the rules, hence they are called the Dharma Mandala. Question: Then, do these four types of Mandalas only exist in painted images, or do they also exist in the true Tathagata (如來)? Answer: The true Buddha (佛) also possesses the four types of Mandalas. Question: How does he possess them? Answer: When one forgets the appearance and sees the color, the five great colors are the Great Mandala. When one forgets the color and sees the appearance, it is the Karma-Vihara Mandala. The fundamental emblems held by the deities are the Samata Mandala. The Dharma Mandala naturally exists within the body of the Tathagata (如來). Question: Are these four types of Mandalas in images separate from the four types of Mandalas in the true Tathagata (如來), or are they not separate? Answer: They are not separate. Question: Since images and reality are different, why do you say they are not separate? Answer: When empowered by the three mysteries (三密), this image Mandala becomes the true Mandala. Therefore, they are not separate. Question: If that's the case, if the true Mandala preaches the Dharma and benefits sentient beings, does the image Mandala also preach the Dharma and benefit sentient beings? Answer: It has already been said that when empowered by the three mysteries (三密), it becomes the true Mandala. How could it not preach the Dharma and benefit sentient beings? The questions and answers are difficult to understand.

問。重重帝網名即身者。其意如何。答。如天帝網珠一珠影能現一切珠內。一切珠影能現一珠內。互相涉入重重。我身法身能入一切身法身。一切身法身能入我身法身重重涉入故名重重帝網名即身。問。如帝網珠喻者。一珠影互相涉入。其質各別不相涉入。自他身佛亦但佛影互涉入。而其質為各別不入耶。答。不爾。于佛影質俱涉入。問。爾者有法喻不合之過失。如何免之。答。喻舉珠影涉入一邊成自他身佛之影質共涉入義。不取珠質不涉入之邊。問。既自他身佛質各別。如何相涉入耶。答。佛身無礙故互涉入無妨也。問。自他身佛無礙相涉入者。為彼此相和合雜故而有。答。雖彼此相入而不相和合雜亂。問。有形體色相之物必有質礙。何能涉入耶。答。于質礙觸體變壞質礙有方所示現質礙。佛身非變壞質礙身故能涉入。

問。頌云法然具足薩婆若者何物。答。我身中本來常住本覺佛名法然具足薩般若。問。其法然具足本覺佛者。若佛性種子名本覺佛歟。為當相好具足身而有耶。答。本來具足是四種曼荼羅名本覺佛。問。若本覺佛法然具者違瑜伽論等諸教說菩提果德從種子因生本無今有佛。答。彼他緣大乘意也。非秘密莊嚴意也。問。若爾此秘密宗意依何等教立本覺佛。答。教證多有。且依毗盧舍那經。大蓮華

【現代漢語翻譯】現代漢語譯本問：重重帝網（Indra's net，因陀羅之網，比喻佛法重重無盡）名即身者，其意如何？答：如天帝網珠，一珠之影能顯現一切珠內，一切珠之影能顯現一珠內，互相涉入重重。我身法身能入一切身法身，一切身法身能入我身法身，重重涉入，故名重重帝網名即身。問：如帝網珠之比喻，一珠之影互相涉入，其質各別不相涉入。自他身佛亦但佛影互涉入，而其質為各別不入耶？答：不爾。于佛影質俱涉入。問：爾者有法喻不合之過失，如何免之？答：喻舉珠影涉入一邊，成自他身佛之影質共涉入義。不取珠質不涉入之邊。問：既自他身佛質各別，如何相涉入耶？答：佛身無礙故互涉入無妨也。問：自他身佛無礙相涉入者，為彼此相和合雜故而有？答：雖彼此相入而不相和合雜亂。問：有形體色相之物必有質礙，何能涉入耶？答：于質礙觸體變壞質礙有方所示現質礙。佛身非變壞質礙身故能涉入。

問：頌云『法然具足薩婆若（Sarvajna，一切智）』者何物？答：我身中本來常住本覺佛名法然具足薩般若。問：其法然具足本覺佛者，若佛性種子名本覺佛歟？為當相好具足身而有耶？答：本來具足是四種曼荼羅（Mandala，壇城）名本覺佛。問：若本覺佛法然具者，違瑜伽論等諸教說菩提果德從種子因生，本無今有佛？答：彼他緣大乘意也。非秘密莊嚴意也。問：若爾此秘密宗意依何等教立本覺佛？答：教證多有。且依毗盧舍那經。大蓮華

【English Translation】 English version Question: What is the meaning of 'the name of the overlapping Indra's net (Indra's net, a metaphor for the endlessness of the Buddha's teachings) is identical to the body'? Answer: Like the jewels in Indra's net, the reflection of one jewel can appear within all the other jewels, and the reflections of all the jewels can appear within one jewel, interpenetrating each other in layers. My Dharma body can enter all other Dharma bodies, and all other Dharma bodies can enter my Dharma body, interpenetrating in layers, hence the name 'the name of the overlapping Indra's net is identical to the body'. Question: Like the metaphor of the jewels in Indra's net, the reflections of the jewels interpenetrate each other, but their substance is separate and does not interpenetrate. Do the Buddha bodies of oneself and others only have their reflections interpenetrating, while their substance remains separate and does not enter? Answer: That is not so. Both the reflections and the substance of the Buddhas interpenetrate. Question: If that is the case, there is a flaw in the analogy. How can this be avoided? Answer: The metaphor uses the interpenetration of the jewel reflections to establish the meaning of the reflections and substance of the Buddha bodies of oneself and others interpenetrating together. It does not take the side of the jewel substance not interpenetrating. Question: Since the substance of the Buddha bodies of oneself and others is separate, how can they interpenetrate? Answer: Because the Buddha body is without obstruction, there is no hindrance to mutual interpenetration. Question: Does the unobstructed interpenetration of the Buddha bodies of oneself and others occur because they are mixed and combined together? Answer: Although they enter each other, they are not mixed or confused. Question: Things with form and appearance must have substance and obstruction. How can they interpenetrate? Answer: With regard to substance and obstruction, the touch of the body transforms and destroys the substance and obstruction, and the substance and obstruction are shown to have direction. The Buddha body is not a body of transformed and destroyed substance and obstruction, therefore it can interpenetrate.

Question: What is meant by the verse 'Naturally endowed with Sarvajna (Sarvajna, all-knowing wisdom)'? Answer: The originally inherent and eternally abiding Buddha within my body is called 'naturally endowed with Sarvajna'. Question: Is this naturally endowed, inherently enlightened Buddha the seed of Buddha-nature, or does it exist as a body endowed with excellent marks and characteristics? Answer: The originally inherent and complete Four Mandalas (Mandala, sacred diagram) are called the inherently enlightened Buddha. Question: If the inherently enlightened Buddha is naturally endowed, does this contradict the teachings of the Yoga school and others, which say that the virtues of Bodhi (enlightenment) arise from the seed-cause, and that the Buddha, originally non-existent, now exists? Answer: That is the meaning of the Other-Dependent Mahayana. It is not the meaning of Secret Adornment. Question: If that is the case, upon what teachings does this Secret School rely to establish the inherently enlightened Buddha? Answer: There are many scriptural proofs. For now, it relies on the Vairochana Sutra. The Great Lotus

部無障礙經。華嚴經。金剛頂經等建立此義。問。其經等如何。答。大日經云。我覺本不生。出過語言道。諸過得解脫。遠離於因緣。知空等虛空。如實相智生。已離一切闇。第一實無垢（云云）無障礙經云。歸命本覺心法身。常住妙法心蓮臺。本來莊嚴三身德。三十七尊住心城。普門塵數諸三昧。遠離因果法然具。無邊德海本圓滿等（云云）華嚴經云。遍詣十方求成佛。不知身心久成佛（云云）金剛頂經云。普賢法身遍一切。無始無終無生無滅等（云云）問。爾者佛已本來成了更無不成。如何眾生行自求佛果。答。彼眾生不解我身本來是佛。而生妄分別求成佛耳。問。若眾生本來是佛不可求更成佛者。不可有六道四生等受苦類。答。彼六趣眾生與毗盧舍那本無二體。但隨眾生種種妄想立種種名耳。問。佛本自是佛者。如何說法依師而得。更不可被先佛之教化。可自然顯得。答。若法依師而得者即是戲論生滅之相。非法然佛自然惠。

問。爾佛是自然之惠。則不修學而可得。亦不可授人。答。如來方便力以無相法身作種種名相加持。令諸眾生以因果法證得非因非果法也。問。頌文云心數心王過剎塵者。誰心數心王耶。答。法然具足薩般若之心數心王也。問。其薩般若心數心王若已成佛心數心王歟。若眾生心數心

【現代漢語翻譯】現代漢語譯本《部無障礙經》、《華嚴經》、《金剛頂經》等都闡述了這個道理。問：這些經書是如何闡述的呢？答：《大日經》說：『我所覺悟的本性是不生不滅的，超越了語言的表達，從各種束縛中解脫出來，遠離了因緣的束縛。了知空性等同於虛空，如實的智慧由此而生。已經遠離了一切黑暗，達到第一義諦的真實無垢狀態。』（云云）《無障礙經》說：『歸命于本覺之心，即是法身。常住于微妙法的心蓮臺。本來就莊嚴具足三身之德。三十七尊安住於心城之中。無量無邊的三昧法門，遠離因果，自然具足。無邊的功德之海本來就圓滿。』（云云）《華嚴經》說：『遍及十方去尋求成佛之道，卻不知自身心早已成佛。』（云云）《金剛頂經》說：『普賢（Samantabhadra）法身遍及一切，無始無終，無生無滅。』（云云）問：如果佛本來就已經成就，不再有未成就的，那麼眾生為何還要修行以求佛果呢？答：那些眾生不明白自身本來就是佛，因而產生虛妄分別，尋求成佛罷了。問：如果眾生本來就是佛，無需再去求成佛，那麼就不應該有六道四生等受苦的眾生存在。答：那些六道眾生與毗盧舍那佛（Vairocana）本來就沒有差別，只是隨著眾生種種虛妄的念頭而安立了種種不同的名稱罷了。問：如果佛本來就是佛，為何還要通過聽聞佛法、依止善知識才能證得？難道不應該是不需要先佛的教化，自然而然地顯現嗎？答：如果證悟佛法需要依賴善知識才能獲得，那就是戲論生滅的現象，而不是法爾如是的佛性自然顯現的智慧。問：如果佛是自然顯現的智慧，那麼就不需要修學就可以證得，也不可以傳授給他人了。答：如來（Tathagata）以方便之力，將無相的法身化作種種名相，加以加持，使眾生通過因果之法，證得非因非果的境界。問：頌文中所說的『心數心王過剎塵』，指的是誰的心數心王呢？答：指的是法爾如是具足一切種智（Sarvajna）的心數心王。問：這個一切種智（Sarvajna）的心數心王，是已經成佛的心數心王呢？還是眾生的心數心王呢？

【English Translation】 English version The 'Unobstructed Scripture', 'Avatamsaka Sutra', 'Vajrasekhara Sutra', etc., all establish this meaning. Question: How do these scriptures explain it? Answer: The 'Mahavairocana Sutra' says: 'My awakened nature is unborn, transcending the path of language, liberated from all faults, and far from causes and conditions. Knowing emptiness is like knowing space, and true wisdom arises. It has already left all darkness, reaching the first and truly stainless state.' (etc.) The 'Unobstructed Scripture' says: 'I take refuge in the mind of original enlightenment, which is the Dharmakaya (Dharmakāya). It abides eternally on the wondrous lotus throne of the mind. It is originally adorned with the virtues of the Trikaya (Trikāya). The thirty-seven deities reside in the city of the mind. The countless Samadhis (Samādhi) are naturally complete, far from causes and effects. The boundless ocean of virtue is originally perfect.' (etc.) The 'Avatamsaka Sutra' says: 'Seeking to attain Buddhahood everywhere in the ten directions, they do not know that their own mind and body have long been Buddhas.' (etc.) The 'Vajrasekhara Sutra' says: 'The Dharmakaya (Dharmakāya) of Samantabhadra (Samantabhadra) pervades everything, without beginning or end, without birth or death.' (etc.) Question: If the Buddha is already enlightened and there is nothing more to achieve, why do sentient beings still practice to seek the fruit of Buddhahood? Answer: Those sentient beings do not understand that their own body is originally a Buddha, and therefore they give rise to false discriminations and seek to become Buddhas. Question: If sentient beings are originally Buddhas and do not need to seek to become Buddhas, then there should not be sentient beings in the six realms and four forms of birth who are suffering. Answer: Those sentient beings in the six realms are not different from Vairocana (Vairocana) Buddha, but various names are established according to the various false thoughts of sentient beings. Question: If the Buddha is originally a Buddha, why is it necessary to attain enlightenment through hearing the Dharma and relying on a spiritual teacher? Shouldn't it be that it appears naturally without the teachings of previous Buddhas? Answer: If attaining the Dharma depends on a spiritual teacher, then it is a phenomenon of playful arising and ceasing, not the natural wisdom of the Dharma. Question: If the Buddha is naturally manifested wisdom, then it can be attained without cultivation and cannot be transmitted to others. Answer: The Tathagata (Tathāgata) uses the power of skillful means to transform the formless Dharmakaya (Dharmakāya) into various names and forms, adding blessings so that sentient beings can attain the state of non-cause and non-effect through the law of cause and effect. Question: Who does the 'mind-numbers and mind-king exceeding countless lands' in the verse refer to? Answer: It refers to the mind-numbers and mind-king that are naturally complete with all-knowing wisdom (Sarvajna). Question: Is this mind-numbers and mind-king of all-knowing wisdom (Sarvajna) the mind-numbers and mind-king of an already enlightened Buddha? Or is it the mind-numbers and mind-king of sentient beings?

王。答。近指眾生心數心王。亦是已成佛心數心王也。問。何物名心數亦名心王。答。于金剛界七十三尊者。毗盧舍那是心王。餘七十二尊是心數也。于胎藏界會五百尊者。毗盧舍那名心王。餘四百九十九尊名心數。問。爾者唯七十三尊亦五百尊也。如何云過剎塵。答。尊等各有十佛剎微塵數普門三昧眷屬故云過剎塵。問。此兩部海會塵數諸尊。若有一眾生身中。若總一切眾生佛云過剎塵。答。且於一眾生身內有若干塵數佛。故云過剎塵佛。問。爾者仁王經云。唯佛一人居凈土。今何云於一眾生身中有過剎塵佛。答。彼約顯教之佛。不真言之佛也。問。法身佛非對機說法佛。如何今云有多眷屬。答。爾也。此盧舍那不對機佛。問。爾者何云多眷屬。答。彼見體法身內眷屬非應度機同爾者此佛法也。問。凡說法者為度機也。彼佛既不對機為誰說法。答。自受法樂故。與本有塵數眷屬俱解說法。問。爾此宗佛不與眾生說法。答。為眾生說法。但現應化說法耳。問。頌文云各具五智無際智者。且其五智者何。答。法界體性智。大圓鏡智。平等性智。妙觀察智。成所作智。是名五智。

問。此五智以何為體。答。以毗盧舍那等五佛智惠如次為五智體。問。何故大日如來智名法界體性智。余佛智亦爾。答。法界體性智者。

【現代漢語翻譯】現代漢語譯本王（國王）。答：指的是眾生心中的心數（心的作用）和心王（心的主體）。也指已經成佛的心數和心王。問：什麼叫做心數，也叫做心王？答：在金剛界七十三尊中，毗盧舍那佛（Vairocana，光明遍照）是心王，其餘七十二尊是心數。在胎藏界五百尊中，毗盧舍那佛是心王，其餘四百九十九尊是心數。問：既然只有七十三尊和五百尊，為什麼說超過了剎塵（無數的國土）？答：因為這些尊者各自有十佛剎微塵數（極多的）普門三昧（隨處應化的禪定）眷屬，所以說超過了剎塵。問：這兩部（金剛界和胎藏界）海會（佛菩薩聚集的盛會）中塵數（極多的）諸尊，是在一個眾生身中，還是在一切眾生身中？佛說超過了剎塵。答：且說在一個眾生身內就有若干塵數佛，所以說超過了剎塵佛。問：既然這樣，《仁王經》中說，只有佛一人居住在凈土，現在為什麼說在一個眾生身中有超過剎塵的佛？答：那是指顯教（公開教義的教派）的佛，不是真言（密咒）的佛。問：法身佛（佛的本體）不是對機說法（針對不同根器的人說法）的佛，為什麼現在說有很多眷屬？答：是這樣的。這裡的盧舍那佛不是對機佛。問：既然這樣，為什麼說有很多眷屬？答：那是見體法身（證悟本體的法身）內的眷屬，不是應度之機（應該被度化的人）的眷屬。是這樣的，這是佛法。問：凡是說法的人都是爲了度化眾生，這位佛既然不對機，是為誰說法？答：爲了自己享受法樂，與本有的塵數眷屬一起理解說法。問：這樣說來，這個宗派的佛不為眾生說法嗎？答：為眾生說法，但只是顯現應化身說法罷了。問：頌文說『各具五智無際智者』，那麼這五智是什麼？答：法界體性智（證悟法界本體的智慧），大圓鏡智（如明鏡般反映一切的智慧），平等性智（視一切平等無差別的智慧），妙觀察智（善於觀察分辨的智慧），成所作智（成就一切事業的智慧），這叫做五智。問：這五智以什麼為體？答：以毗盧舍那佛等五佛的智慧依次作為五智的體。問：為什麼大日如來（Mahavairocana，偉大的光明遍照）的智慧叫做法界體性智，其他佛的智慧也是這樣嗎？答：法界體性智是指...

【English Translation】 English version King. Answer: It refers to the mind-number (mental functions) and mind-king (the subject of the mind) in the minds of sentient beings. It also refers to the mind-number and mind-king that have already become Buddhas. Question: What is called mind-number and also called mind-king? Answer: Among the seventy-three deities in the Vajra Realm, Vairocana (the Illuminator) is the mind-king, and the remaining seventy-two deities are the mind-numbers. Among the five hundred deities in the Garbha Realm, Vairocana is called the mind-king, and the remaining four hundred and ninety-nine deities are called mind-numbers. Question: Since there are only seventy-three and five hundred deities, why is it said to exceed the dust of kalpas (innumerable lands)? Answer: Because each of these deities has a retinue of ten Buddha-kalpa dust-numbers (extremely many) of Samantamukha-samadhi (ubiquitous and responsive meditation), it is said to exceed the dust of kalpas. Question: Are these dust-number (extremely many) deities in the sea-gathering (grand assembly of Buddhas and Bodhisattvas) of these two realms (Vajra and Garbha) in one sentient being's body or in the bodies of all sentient beings? The Buddha said it exceeds the dust of kalpas. Answer: Let's just say that within one sentient being's body there are several dust-number Buddhas, so it is said to exceed the dust-number Buddhas. Question: Since this is the case, the 'Humane King Sutra' says that only the Buddha resides in the Pure Land, why is it now said that there are Buddhas exceeding the dust of kalpas in one sentient being's body? Answer: That refers to the Buddhas of the Exoteric teachings (openly taught doctrines), not the Buddhas of the Mantra (secret spells). Question: The Dharmakaya Buddha (the body of the Buddha's essence) is not a Buddha who teaches according to the capacity of the audience (teaching according to different aptitudes), so why is it now said that there are many retinues? Answer: That is correct. This Vairochana Buddha is not a Buddha who teaches according to the capacity of the audience. Question: Since this is the case, why is it said that there are many retinues? Answer: That refers to the retinue within the Dharmakaya (body of essence) that sees the essence, not the retinue of those who should be saved. That is correct, this is the Buddha-dharma. Question: All those who teach the Dharma do so to liberate sentient beings. Since this Buddha does not teach according to the capacity of the audience, who does he teach for? Answer: For his own enjoyment of the Dharma-bliss, teaching together with the original dust-number retinue. Question: Does this mean that the Buddhas of this school do not teach the Dharma for sentient beings? Answer: They teach the Dharma for sentient beings, but only manifest the manifested body to teach. Question: The verse says 'Each possesses the five wisdoms, the boundless wise one.' What are these five wisdoms? Answer: Dharmadhatu Wisdom (wisdom of realizing the essence of the Dharmadhatu), Great Perfect Mirror Wisdom (wisdom that reflects everything like a clear mirror), Equality Wisdom (wisdom of seeing everything as equal and without discrimination), Wonderful Discriminating Wisdom (wisdom that is good at observing and distinguishing), and Accomplishing Wisdom (wisdom of accomplishing all actions). These are called the five wisdoms. Question: What is the essence of these five wisdoms? Answer: The wisdom of the five Buddhas, such as Vairochana, is taken as the essence of the five wisdoms in order. Question: Why is the wisdom of Mahavairocana (Great Illuminator) called Dharmadhatu Wisdom, and is the wisdom of other Buddhas also like this? Answer: Dharmadhatu Wisdom refers to...

三密差別數過塵剎名之法界。諸佛所依故曰體。法然不壞故名性。決斷分明故為智。大圓鏡智者。謂自他三密無有邊際名之大也。具足不缺曰圓。實智高懸萬像影現曰鏡也。平等性智者。性凈智水不簡非情故。故彼此同數故。常住不變故。曰平等性智。妙觀察智者。五眼高臨邪正不謬以為名。成所作智者二利應作故曰所作。妙業必遂成之名也。問。五智者是五佛之智也。如何即云無際智。答。心王心數佛智一身內過塵剎。何況一切眾生身。故云無際智。問。爾者法相宗立四智。云何真言宗立五智。答。法相宗意真如法性名法界體性不名智。此宗立法界體性具人法心相好故。加以智名曰法界體性智。問。法相意真如名智性。又名菩提斷又名諸佛智惠。如何云不名智。答。彼宗意智之性名智性。非簡擇決了故名智。所以此宗殊曰法界體性智。問。爾者此法界體性智者。為一切眾生法界體性智一一別體。為當一體耶。答。一一別體不一體也。問。若爾者違云一大法身遍法界。答。如江河井池雖異其性即同。法身亦爾。眾生雖異法身是同。所以名周遍也。問。頌文云圓鏡力故實覺智者。其意如何。答。此頌意顯正成佛。問。如何正成佛。答。如實知自心名正成佛。故云圓鏡力故實覺智。問。如何如實知自心耶。答。真言行者修

行三密得成就時。如實具自心本有莊嚴藏。名如實知自心。問。其自心本有莊嚴藏者何物答。本覺四種曼荼羅也。

問。此本覺四種曼荼羅逕幾劫數得見。答。此宗意隨真言行者修練成就一生得見之。問。爾者行者成就之時。得見本覺曼荼羅名正成佛耶。答。爾也。問。若爾違法然具足薩婆若名即身成佛。答。于即身成佛有三。一理具二加持三顯證。彼法然具足薩般若者約理具云即身成佛。此圓鏡力故實覺智者約顯證云即身成佛。所以不違。問。成佛極難故菩薩經三無數劫方登妙覺。此宗修何觀早得成佛耶。答。修行諸波羅蜜門者必逕三無數劫方登覺位今真言行者依于月輪作字母觀早得大菩提也。問。此宗意云即身成佛者。以斷煩惱即身成佛。若不斷煩惱即身成佛耶。答。宗意不斷煩惱而即身成佛。

問。斷障成佛者是經論明文。今如何云不斷煩惱而即身成佛。答。此宗意云。悟煩惱即菩提即身成佛。問。如何煩惱即菩提。答。煩惱本性即是菩提故云煩惱即菩提。問。煩惱本性即菩提。如何輪迴生死。答。不悟煩惱本性即菩提故輪迴生死。　　問。爾者世間之眾生起貪瞋癡等是起菩提。如何不成佛而墮三惡趣。起菩提人何墮惡趣。答。不悟煩惱即菩提之人。但起迷無悟故墮惡趣。悟煩惱即菩提之人但思

【現代漢語翻譯】現代漢語譯本：當行者通過身、語、意三密修行獲得成就時，他會如實地認識到自己心中本有的莊嚴寶藏。這被稱為如實知自心。問：這自心本有的莊嚴寶藏是什麼呢？答：是本覺四種曼荼羅（Buddha-nature's four mandalas）。問：這本覺四種曼荼羅需要經歷多少劫才能得見呢？答：按照我們宗派的觀點，真言行者通過修行，一生中就能得見。問：那麼，行者成就之時，得見本覺曼荼羅，就可以稱為真正成佛了嗎？答：是的。問：如果這樣，違法然（vihwalran，不確定含義，可能指某種狀態或修行）具足薩婆若（sarvajna，一切智），就可以稱為即身成佛了嗎？答：關於即身成佛，有三種：一是理具，二是加持，三是顯證。所說的法然具足薩婆若，是從理具的角度來說的即身成佛。而此圓鏡之力，使實覺智者從顯證的角度來說即身成佛。所以並不矛盾。問：成佛極其困難，所以菩薩要經歷三大阿僧祇劫才能登上妙覺之位。這個宗派修習什麼觀想，才能早日成佛呢？答：修行諸波羅蜜（paramita，波羅蜜多，到達彼岸）之門的人，必定要經歷三大阿僧祇劫才能登上覺悟之位。現在真言行者依靠月輪作字母觀，就能早日獲得大菩提（mahābodhi，大覺悟）。問：這個宗派所說的即身成佛，是指斷除煩惱后即身成佛，還是不斷除煩惱也能即身成佛呢？答：我們宗派的觀點是不斷除煩惱也能即身成佛。問：斷除障礙才能成佛，這是經論中明確說明的。現在為什麼說不斷除煩惱也能即身成佛呢？答：我們宗派的觀點是，領悟煩惱即是菩提，就能即身成佛。問：如何理解煩惱即是菩提呢？答：因為煩惱的本性就是菩提，所以說煩惱即是菩提。問：煩惱的本性就是菩提，為什麼還會輪迴生死呢？答：因為不領悟煩惱的本性就是菩提，所以才會輪迴生死。問：那麼，世間的眾生生起貪瞋癡等煩惱，也是生起菩提嗎？為什麼不能成佛反而墮入三惡趣呢？生起菩提的人為什麼會墮入惡趣呢？答：不領悟煩惱即是菩提的人，只是生起迷惑而沒有覺悟，所以才會墮入惡趣。領悟煩惱即是菩提的人，只是思...

【English Translation】 English version: When the practitioner achieves accomplishment through the three mysteries of body, speech, and mind, he truly realizes the inherent adornment treasury within his own heart. This is called 'truly knowing one's own heart.' Question: What is this inherent adornment treasury of one's own heart? Answer: It is the four mandalas of original enlightenment (Buddha-nature's four mandalas). Question: How many kalpas (aeons) does it take to see these four mandalas of original enlightenment? Answer: According to our school, a mantra practitioner can see them in this lifetime through practice and accomplishment. Question: Then, when the practitioner achieves accomplishment and sees the mandala of original enlightenment, can it be called truly becoming a Buddha? Answer: Yes. Question: If so, can vihwalran (meaning uncertain, possibly referring to a state or practice) possessing sarvajna (all-knowing wisdom) be called becoming a Buddha in this very body? Answer: Regarding becoming a Buddha in this very body, there are three aspects: principle-inherent, empowerment, and manifestation-realization. The statement that vihwalran possesses sarvajna refers to becoming a Buddha in this very body from the perspective of principle-inherent. The power of this perfect mirror enables the truly enlightened to speak of becoming a Buddha in this very body from the perspective of manifestation-realization. Therefore, there is no contradiction. Question: Becoming a Buddha is extremely difficult, so Bodhisattvas must go through three countless kalpas to ascend to the stage of wonderful enlightenment. What kind of contemplation does this school practice to achieve Buddhahood early? Answer: Those who practice the doors of the various paramitas (perfections, reaching the other shore) must go through three countless kalpas to ascend to the stage of enlightenment. Now, mantra practitioners rely on the moon disc to contemplate the seed syllables and can attain great bodhi (great enlightenment) early. Question: Does becoming a Buddha in this very body, as taught by this school, mean becoming a Buddha in this very body after cutting off afflictions, or can one become a Buddha in this very body without cutting off afflictions? Answer: Our school's view is that one can become a Buddha in this very body without cutting off afflictions. Question: Cutting off obstacles to achieve Buddhahood is clearly stated in the sutras and treatises. How can you now say that one can become a Buddha in this very body without cutting off afflictions? Answer: Our school's view is that realizing afflictions are bodhi allows one to become a Buddha in this very body. Question: How are afflictions bodhi? Answer: Because the inherent nature of afflictions is bodhi, it is said that afflictions are bodhi. Question: If the inherent nature of afflictions is bodhi, why is there still samsara (cycle of birth and death)? Answer: Because one does not realize that the inherent nature of afflictions is bodhi, one continues to transmigrate in samsara. Question: Then, when sentient beings in the world generate greed, hatred, delusion, etc., are they also generating bodhi? Why can't they become Buddhas and instead fall into the three evil realms? Why would someone generating bodhi fall into the evil realms? Answer: Those who do not realize that afflictions are bodhi only generate delusion without enlightenment, so they fall into the evil realms. Those who realize that afflictions are bodhi only think...

菩提不趣迷故即身成佛。問。以何得知煩惱即菩提。答。經文云。煩惱菩提體無二。又云往昔精進捨生死。不知生死即涅槃。又無行經云。淫慾即是道。恚癡亦復然。如是文非一。問。爾者不斷煩惱即身成佛者。違諸教云斷障成佛。又彼真言教云以金剛斷障耶。答。此宗煩惱轉歸明名為斷障。不謂斷舍煩惱體。問。何故不斷舍耶。答。是不煩惱即菩提可斷舍之。煩惱即菩提故不斷舍歸真。所以仁王經云。菩薩未成佛時以菩提為煩惱。菩薩成佛時以煩惱為菩提（云云）問。云何此義。答。於一物隨迷悟云煩惱又云菩提。是不異體物云爾耳。大衍論云。以覺本源故名究竟覺。不覺本源故非究竟。問。真言行者即身成佛者。何物為因何物為根何物為究竟耶。答。菩提心為因悲為根方便為究竟也。問。其菩提心者何物。悲及方便何物。答。菩提心者白凈信心義也。悲者具大慈之大悲也。方便者即是醍醐妙果三密之源也。問。何故菩提心為因慈悲為根方便為究竟。答。出過一切戲論如凈虛空。于內證所行得深信。薩般若為心堅固不動。離業受產生真性生。萬行功德從此增長故菩提心為因。由自善根及與如來法界加持。所為萬行妙業普於一切智地乃至無餘有情界皆悉生根故云慈悲為根。即彼萬行所成一切智智之果名為方便。問。其

【現代漢語翻譯】現代漢語譯本菩提不趨向迷惑，所以能即身成佛。問：憑什麼得知煩惱就是菩提？答：經文說：『煩惱和菩提本體沒有二致。』又說：『往昔精進捨棄生死，卻不知生死就是涅槃。』又有《無行經》說：『淫慾就是道，嗔恚和愚癡也是如此。』這樣的經文不止一處。問：如果不斷煩惱就能即身成佛，這豈不是違背了諸教所說的斷除障礙才能成佛的說法？而且真言教也說用金剛來斷除障礙啊。答：此宗認為，將煩惱轉化歸於光明就叫做斷障，而不是說要斷舍煩惱的本體。問：為什麼不斷舍呢？答：如果不是煩惱即是菩提，那就可以斷舍。正因為煩惱即是菩提，所以不斷舍，而是歸於真如。所以《仁王經》說：『菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。』（云云）問：這是什麼意思？答：對於同一事物，隨著迷惑和覺悟的不同，就稱之為煩惱或菩提，說的只是同一個本體的事物罷了。《大衍論》說：『因為覺悟了本源，所以稱為究竟覺；不覺悟本源，就不是究竟。』問：真言行者即身成佛，什麼作為因，什麼作為根，什麼作為究竟呢？答：菩提心作為因，悲作為根，方便作為究竟。問：菩提心是什麼？悲和方便又是什麼？答：菩提心是清凈信心的意思。悲是具有大慈的大悲。方便就是醍醐妙果，三密之源。問：為什麼菩提心作為因，慈悲作為根，方便作為究竟？答：超出一切戲論，如同清凈的虛空，對於內心證悟的修行獲得深信，以薩般若（Sarvajna，一切智）為心，堅固不動，脫離業力，受產生為真性生，萬行功德從此增長，所以說菩提心作為因。由於自身善根以及如來法界的加持，所修的萬行妙業普遍在一切智地乃至無餘有情界都生根，所以說慈悲作為根。由這些萬行所成就的一切智智之果，就叫做方便。問：這個

【English Translation】 English version Bodhi (Enlightenment) does not incline towards delusion, therefore one can attain Buddhahood in this very life. Question: How do we know that afflictions (Kleshas) are identical to Bodhi? Answer: The scriptures say: 'Afflictions and Bodhi are of one and the same essence.' It also says: 'In the past, one diligently abandoned birth and death, not knowing that birth and death are Nirvana (Liberation).' Furthermore, the Wu Xing Jing (Sutra of No-Action) says: 'Lust is the path, and so are anger and ignorance.' Such passages are not unique. Question: If one can attain Buddhahood in this very life without severing afflictions, doesn't that contradict the teachings that say one attains Buddhahood by eliminating obstacles? And doesn't the Mantra (Dharani) teaching say that one uses Vajra (Diamond) to cut off obstacles? Answer: In this school, transforming afflictions and returning them to luminosity is called 'cutting off obstacles.' It does not mean severing and abandoning the essence of afflictions. Question: Why not sever and abandon them? Answer: If it were not that afflictions are Bodhi, then they could be severed and abandoned. Because afflictions are Bodhi, they are not severed and abandoned, but instead returned to the true nature. Therefore, the Ren Wang Jing (Sutra of Humane Kings) says: 'When a Bodhisattva (Enlightenment Being) has not yet become a Buddha, he regards Bodhi as affliction; when a Bodhisattva becomes a Buddha, he regards affliction as Bodhi.' (Etc.) Question: What does this mean? Answer: Regarding the same thing, depending on whether one is deluded or enlightened, it is called affliction or Bodhi. It is simply referring to the same entity. The Da Yan Lun (Mahayana Treatise) says: 'Because one is enlightened to the original source, it is called ultimate enlightenment; if one is not enlightened to the original source, it is not ultimate.' Question: For a Mantra practitioner who attains Buddhahood in this very life, what is the cause, what is the root, and what is the ultimate? Answer: Bodhicitta (the mind of enlightenment) is the cause, compassion (Karuna) is the root, and skillful means (Upaya) are the ultimate. Question: What is Bodhicitta? What are compassion and skillful means? Answer: Bodhicitta is the meaning of pure faith. Compassion is great compassion endowed with great loving-kindness (Maitri). Skillful means are the wonderful fruit of the best ghee (clarified butter), the source of the three mysteries (body, speech, and mind). Question: Why is Bodhicitta the cause, compassion the root, and skillful means the ultimate? Answer: It transcends all conceptual elaborations, like pure space. One attains deep faith in the practice of inner realization, with Sarvajna (all-knowing wisdom) as the mind, firm and unmoving, liberated from karmic retribution, and born into true nature. Myriad virtuous deeds grow from this, therefore Bodhicitta is said to be the cause. Due to one's own virtuous roots and the blessings of the Dharmadhatu (realm of Dharma) of the Tathagata (Thus Come One), the wonderful deeds of myriad practices universally take root in the ground of all-knowing wisdom and even in the realm of sentient beings without remainder, therefore compassion is said to be the root. The fruit of all-knowing wisdom achieved by these myriad practices is called skillful means. Question: This

白凈信心義為菩提心者何時白凈信心。其所為萬行妙業如何生慈悲根。萬行所成一切智智之果是菩堤。如何名方便。答。白凈信心者得觀我身中本有阿字並月輪名白凈信心也。以無住心所行萬行即由大悲地界所執持故。大悲火界所溫育故。大悲水界所滋潤故。大悲風界所開發生故。大悲虛空無障礙故。無量度門任運開發。由如芽莖枝葉次第莊嚴。如是大慈悲萬行所成一切智智之果。內具方便故起利他方便業。所以菩提名方便。問。如何觀^h□字並月輪為白凈。又萬行所成一切智智果。為本有果為今有果。答。生決定誓願一向志求一切智智。必當普度法界眾生者。由自心本有^h□字並月輪加持力也。所以觀^h□字月輪名白凈信心也。憐愍之心徹于骨髓諸有所作皆為建立眾生。必便成就無盡法界之樂。度脫無餘眾生之苦名慈悲也。萬行所成一切智智之果者。本有之果不始有也。問。此之因根究竟三種為次第而起。為同時相應。答。若約能求之心次第生起。若約所求心者因果同時不前後次第也。問。何故爾耶。答。真言行者初入輪壇。開真凈菩提心發三密萬行顯得本有菩提故。約能求心前後次第生起顯證。雖爾此菩提心與行果法然具足於我身。約所求同時具足也。問。何為究竟即身成佛。答。如實知自心。是云究竟即

【現代漢語翻譯】現代漢語譯本：問：何時的白凈信心才可稱為菩提心？其所行的萬種妙行是如何生出慈悲之根的？萬行所成就的一切智智之果就是菩提，為何又稱為方便？答：白凈信心是指觀想自身中本有的阿（A）字（種子字，代表空性）和月輪（代表清涼、智慧）的狀態。以無住的心所行的萬行，是因為有大悲地界所執持，大悲火界所溫育，大悲水界所滋潤，大悲風界所開發，大悲虛空無所障礙，所以無量的度門自然而然地開發。猶如芽、莖、枝、葉次第莊嚴。如此，由大慈悲萬行所成就的一切智智之果，因為內在具備方便，所以能發起利益他人的方便事業。因此，菩提被稱為方便。問：如何觀想阿（A）字和月輪才能達到白凈？又，萬行所成就的一切智智之果，是本來就有的果，還是現在才有的果？答：生起堅定的誓願，一心一意地追求一切智智，必定要普遍救度法界眾生。這是由於自心本有的阿（A）字和月輪的加持力。所以，觀想阿（A）字和月輪被稱為白凈信心。憐憫之心深入骨髓，所有作為都是爲了建立眾生，必定能成就無盡法界的快樂，救度脫離所有眾生的痛苦，這就是慈悲。萬行所成就的一切智智之果，是本來就有的果，不是現在才有的。問：此因、根、究竟三種，是次第生起，還是同時相應？答：如果從能求之心來說，是次第生起；如果從所求之心來說，因果是同時的，沒有先後次第。問：為什麼這樣說？答：真言行者初入輪壇，開啟真凈菩提心，發起三密萬行，顯現本有的菩提。從能求之心來說，是前後次第生起顯現和證悟。雖然如此，這菩提心與行果，法爾自然地具足於我身，從所求來說是同時具足的。問：什麼是究竟即身成佛？答：如實地了知自心，就叫做究竟即身成佛。

【English Translation】 English version: Question: When does pure white faith become Bodhicitta (the mind of enlightenment)? How do the myriad wonderful deeds performed generate the root of compassion? The fruit of Sarvajñāna (all-knowing wisdom) achieved through myriad practices is Bodhi (enlightenment). Why is it also called Upaya (skillful means)? Answer: Pure white faith refers to the state of contemplating the inherent 'Ah' (A) syllable (seed syllable, representing emptiness) and the moon disc (representing coolness and wisdom) within oneself. The myriad practices performed with a non-abiding mind are sustained by the great compassion of the earth element, warmed by the great compassion of the fire element, nourished by the great compassion of the water element, developed by the great compassion of the wind element, and unobstructed by the great compassion of the space element. Therefore, countless doors of liberation naturally open. It is like the gradual adornment of sprout, stem, branch, and leaves. Thus, the fruit of Sarvajñāna (all-knowing wisdom) achieved through myriad practices of great compassion, because it inherently possesses Upaya (skillful means), can initiate activities of benefiting others. Therefore, Bodhi (enlightenment) is called Upaya (skillful means). Question: How does one contemplate the 'Ah' (A) syllable and the moon disc to achieve purity? Furthermore, is the fruit of Sarvajñāna (all-knowing wisdom) achieved through myriad practices an inherent fruit or a fruit that is newly acquired? Answer: Generate a firm vow, wholeheartedly pursue Sarvajñāna (all-knowing wisdom), and be determined to universally liberate all sentient beings in the Dharma realm. This is due to the blessing power of the inherent 'Ah' (A) syllable and the moon disc in one's own mind. Therefore, contemplating the 'Ah' (A) syllable and the moon disc is called pure white faith. A heart of compassion that penetrates to the bone, and all actions are for the sake of establishing sentient beings, will surely achieve the bliss of the endless Dharma realm and liberate all sentient beings from suffering. This is called compassion. The fruit of Sarvajñāna (all-knowing wisdom) achieved through myriad practices is an inherent fruit, not one that is newly acquired. Question: Are these three – cause, root, and ultimate – arising sequentially or simultaneously? Answer: If considered from the perspective of the mind that seeks, they arise sequentially. If considered from the perspective of the mind that is sought, cause and effect are simultaneous, without sequential order. Question: Why is that so? Answer: When a Mantra practitioner first enters the Mandala (sacred circle), opens the pure Bodhicitta (mind of enlightenment), initiates the three secrets (body, speech, and mind) and myriad practices, the inherent Bodhi (enlightenment) is revealed. From the perspective of the mind that seeks, there is a sequential arising, manifestation, and realization. Even so, this Bodhicitta (mind of enlightenment) and the fruit of practice are naturally and completely present in my body. From the perspective of what is sought, they are simultaneously complete. Question: What is the ultimate meaning of attaining Buddhahood in this very body? Answer: To truly know one's own mind is called the ultimate attainment of Buddhahood in this very body.

身成佛。故頌文云圓鏡力故實覺智也。問。何如實知自心。答。見諸法本不生際云如實知自心。問。如何見諸法本不生際名如實知自心。見本有^h□字本不生。答。見眾生究竟是佛名見諸法本不生際是則如實知自心也問。見眾生究竟是佛如何。答。悟眾生自心即是一切智智。而如實覺知自心本有秘密莊嚴藏。云見眾生究竟是佛。

問。如何如實覺知自心本有秘密莊嚴藏。答。真言行者真語為門。自心發菩提即心具萬行。見心正等覺證心大涅槃。發起心方便嚴凈心佛國。以無所住而住其心。是名一切智者一切見者等。故云如實覺知自心本有秘密莊嚴藏。問。其自心本有秘密莊嚴藏者是何物。答。是本有四種法身也。問。其本有四種法身者何。答。一自性身。二受用身。三變化身。四等流身。問。既有自性及等流等淺深不同之名。何皆名法身。答。且就豎義雖有不同之名。而此宗所立變化等流之佛是法然有佛故。不同彼顯教宗等所立本無今有應化之佛。又就橫義皆是毗盧舍那具體法身。是以皆名法身。問。既有四身淺深不同之名。今依何等文證立皆法身義。答。文證巨多。今且依金剛頂分別聖位經立之。其文云。

自性及受用　　變化並等流　　佛德三十六　　皆同自性身　　並法界身總　　成三十七

【現代漢語翻譯】現代漢語譯本成就佛身。所以頌文說，圓鏡的功用在於真實覺悟的智慧。問：如何才能真正瞭解自己的心？答：見到諸法原本不生之際，就叫做如實知自心。問：如何見到諸法原本不生之際，就叫做如實知自心？見到本有的「h□」字原本不生。答：見到眾生最終都是佛，就叫做見到諸法原本不生之際，這就是如實知自心。問：如何見到眾生最終都是佛？答：領悟眾生的自心就是一切智智（sarvajna-jnana，一切種智），並且如實覺知自心本有的秘密莊嚴藏，就叫做見到眾生最終都是佛。問：如何如實覺知自心本有的秘密莊嚴藏？答：真言行者以真語為門，自心發起菩提心，內心就具備萬行。見到心即是正等覺（samyak-sambuddha，正等覺），證得心即是大涅槃（maha-nirvana，大涅槃）。發起心的方便，莊嚴清凈心的佛國（buddha-kshetra，佛土）。以無所住而安住其心，這就叫做一切智者、一切見者等。所以說如實覺知自心本有的秘密莊嚴藏。問：這個自心本有的秘密莊嚴藏是什麼？答：是本有的四種法身（dharma-kaya，法身）。問：本有的四種法身是什麼？答：一是自性身（svabhava-kaya，自性身），二是受用身（sambhogakaya，報身），三是變化身（nirmana-kaya，應化身），四是等流身（nisyanda-kaya，等流身）。問：既然有自性身和等流身等淺深不同的名稱，為什麼都叫做法身？答：且就豎向的意義來說，雖然有不同的名稱，但此宗所立的變化身和等流身之佛是法爾本然有的佛，所以不同於顯教宗等所立的本無今有的應化之佛。又就橫向的意義來說，都是毗盧舍那佛（Vairocana，毗盧遮那）具體的法身。因此都叫做法身。問：既然有四身淺深不同的名稱，現在依據什麼經文來證明都具有法身的意義？答：經文證據很多。現在且依據《金剛頂分別聖位經》來立論。經文說：自性及受用變化並等流佛德三十六皆同自性身並法界身總成三十七

【English Translation】 English version achieves Buddhahood. Therefore, the verse says that the power of the round mirror lies in the wisdom of true enlightenment. Question: How can one truly understand one's own mind? Answer: Seeing the moment when all dharmas are originally unborn is called truly knowing one's own mind. Question: How does seeing the moment when all dharmas are originally unborn constitute truly knowing one's own mind? Seeing that the originally existent 'h□' character is unborn. Answer: Seeing that all sentient beings are ultimately Buddhas is called seeing the moment when all dharmas are originally unborn, and this is truly knowing one's own mind. Question: How does one truly realize the secret adornment treasury inherent in one's own mind? Answer: The practitioner of mantra takes true speech as the gateway. When the Bodhi mind arises from one's own mind, the mind is equipped with myriad practices. Seeing that the mind is perfect enlightenment (samyak-sambuddha), realizing that the mind is great Nirvana (maha-nirvana). Arousing the skillful means of the mind, adorning and purifying the Buddha-field (buddha-kshetra) of the mind. Abiding in the mind without dwelling anywhere, this is called the all-knowing one, the all-seeing one, etc. Therefore, it is said to truly realize the secret adornment treasury inherent in one's own mind. Question: What is this secret adornment treasury inherent in one's own mind? Answer: It is the originally existent four Dharma-bodies (dharma-kaya). Question: What are the originally existent four Dharma-bodies? Answer: First, the self-nature body (svabhava-kaya), second, the enjoyment body (sambhogakaya), third, the transformation body (nirmana-kaya), and fourth, the outflow body (nisyanda-kaya). Question: Since there are names with different depths, such as the self-nature body and the outflow body, why are they all called Dharma-bodies? Answer: Considering the vertical meaning, although there are different names, the Buddhas of transformation body and outflow body established by this school are naturally existing Buddhas. Therefore, they are different from the transformation Buddhas established by the exoteric school, which are originally non-existent but now exist. Also, considering the horizontal meaning, they are all the concrete Dharma-body of Vairocana (Vairocana). Therefore, they are all called Dharma-bodies. Question: Since there are names with different depths for the four bodies, what sutra evidence is there to prove that they all have the meaning of Dharma-body? Answer: There are many sutra evidences. Now, let's establish the argument based on the 'Vajrasekhara Sutra on the Differentiation of Holy Positions'. The sutra says: Self-nature and enjoyment, Transformation and outflow, The thirty-six virtues of the Buddha are all the same as the self-nature body, Together with the Dharma-realm body, they total thirty-seven.

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享祿三年六月六日此一帖之拜見了　　權少僧都^8□怡

真言宗即身成佛義問答一卷

問。真言宗立即身成佛耶。答。立之。問。其立方何。答。即身成佛有三種。問。其三種者何等耶。答。言三種一者理具即身成佛。二者加持即身成佛。三者顯得即身成佛。是其三種即身成佛也。問。其三種一一意何。答。一切眾生自心中金剛胎藏曼荼羅。遠離因果法然具云理具即身成佛也。由三密加持自身本有三部諸尊速疾顯發故云加持即身成佛也。三密修行已成就故。即心具萬行。見心正等覺。證心大涅槃發起心方便。嚴凈心佛國。從因至果。以無所住住于其心。如實覺知名顯得即身成佛也。問。此三種即身成佛依何文證何人立之耶。答。流依大日金剛等文。唐大阿阇梨作頌成立此義。問。其大日經等文何。又頌文何。答。大日經云。我覺本不生。出過語言道。諸過得解脫。遠離於因緣。知空等虛空。如實相智生。已離一切暗。第一實無垢（云云）金剛頂經云。普賢法身遍一切。無始無終無生滅等（云云）華嚴經云。遍詣十方求成佛。不知身心久成佛等（云云）大蓮華部無障礙經云。歸命本覺心法身。常住妙法心蓮臺。本來莊嚴三身德。三十七尊住心城。普門塵數諸三昧。遠離因果法然具。無邊

【現代漢語翻譯】現代漢語譯本也享祿三年六月六日拜見了此帖。權少僧都^8□怡

真言宗即身成佛義問答一卷

問：真言宗能立即身成佛嗎？答：可以。問：其成立的依據是什麼？答：即身成佛有三種。問：這三種是什麼？答：這三種是：一是理具即身成佛，二是加持即身成佛，三是顯得即身成佛。這就是三種即身成佛。問：這三種各自的含義是什麼？答：一切眾生自心中本自具有金剛胎藏曼荼羅（Diamond Womb Mandala），遠離因果，自然具足，這叫做理具即身成佛。通過三密（身密、口密、意密）加持，使自身本有的三部諸尊（Three Families of Deities）迅速顯現，所以叫做加持即身成佛。三密修行已經成就，所以即心具足萬行，見心即是正等覺（Perfect Enlightenment），證心即是大涅槃（Great Nirvana），發起心即是方便，莊嚴清凈心即是佛國，從因至果，以無所住而安住于其心，如實覺知名為顯得即身成佛。問：這三種即身成佛依據什麼經典，由何人所立？答：依據《大日經》（Mahavairocana Sutra）、《金剛頂經》（Vajrasekhara Sutra）等經典。由唐朝大阿阇梨（Great Acharya）作頌成立此義。問：《大日經》等經文是什麼？頌文又是什麼？答：《大日經》說：『我覺本不生，出過語言道，諸過得解脫，遠離於因緣，知空等虛空，如實相智生，已離一切暗，第一實無垢（云云）。』《金剛頂經》說：『普賢（Samantabhadra）法身遍一切，無始無終無生滅等（云云）。』《華嚴經》（Avatamsaka Sutra）說：『遍詣十方求成佛，不知身心久成佛等（云云）。』《大蓮華部無障礙經》說：『歸命本覺心法身，常住妙法心蓮臺，本來莊嚴三身德，三十七尊住心城，普門塵數諸三昧，遠離因果法然具，無邊』

【English Translation】 English version Also, This letter was seen on the sixth day of the sixth month of Jōroku 3. Gon no Shōsōzu ^8□I

One Volume of Questions and Answers on the Meaning of Attaining Buddhahood in This Very Body According to the Shingon Sect

Question: Does the Shingon sect immediately attain Buddhahood in this very body? Answer: It does. Question: What is the basis for this assertion? Answer: There are three types of attaining Buddhahood in this very body. Question: What are these three? Answer: The three are: first, principle-inherent attaining Buddhahood in this very body; second, empowerment-induced attaining Buddhahood in this very body; and third, manifestation-based attaining Buddhahood in this very body. These are the three types of attaining Buddhahood in this very body. Question: What is the meaning of each of these three? Answer: The Vajra Womb Mandala (Kongōkai Taizōkai Mandara) inherently present in the minds of all sentient beings, being naturally complete and apart from cause and effect, is called principle-inherent attaining Buddhahood in this very body. Through the empowerment of the three mysteries (of body, speech, and mind), the Three Families of Deities (Sanbu Shoson) inherent in oneself are quickly manifested, hence it is called empowerment-induced attaining Buddhahood in this very body. Because the practice of the three mysteries has already been accomplished, the mind is complete with myriad practices, seeing the mind is Perfect Enlightenment (Sammyak-sambuddha), realizing the mind is Great Nirvana (Mahaparinirvana), initiating the mind is expedient means, adorning and purifying the mind is the Buddha-land, from cause to effect, abiding in the mind without dwelling anywhere, truly realizing and knowing is called manifestation-based attaining Buddhahood in this very body. Question: What scriptures support these three types of attaining Buddhahood in this very body, and who established them? Answer: They are based on scriptures such as the Mahavairocana Sutra (Dainichi-kyō), the Vajrasekhara Sutra (Kongōchō-kyō), etc. This meaning was established by a Great Acharya (Dai Ajari) of the Tang Dynasty who composed a hymn. Question: What are the passages from the Mahavairocana Sutra and other scriptures? And what is the hymn? Answer: The Mahavairocana Sutra says: 'My enlightenment is fundamentally unborn, transcending the path of language, all faults are liberated, separated from conditions, knowing emptiness is like space, true wisdom arises, already separated from all darkness, the foremost reality is without defilement (etc.).' The Vajrasekhara Sutra says: 'The Dharma-body of Samantabhadra (Fugen) pervades everything, without beginning or end, without birth or death (etc.).' The Avatamsaka Sutra (Kegon-kyō) says: 'Universally seeking Buddhahood in the ten directions, not knowing that body and mind have long been Buddhas (etc.).' The Great Lotus Division Unobstructed Sutra says: 'Taking refuge in the Dharma-body of the mind of original enlightenment, the lotus platform of the mind of the eternally abiding wonderful Dharma, originally adorned with the virtues of the three bodies, the thirty-seven honored ones dwell in the city of the mind, the countless samadhis like dust particles in all gates, naturally complete apart from cause and effect, boundless.'

德海本圓滿。還我頂禮心諸佛。又龍樹菩提心論曰。唯真言法中即身成佛故。是說三摩地法。于諸教中闕而不書也。又云。若人求佛惠。通達菩提心。父母所生身。速證大覺位（云云）又彼菩薩云。譬如有遠行。若乘羊久久至。若乘馬稍疾。若乘神通發心剎那至所詣（云云）如是文甚多不具述。又阿阇梨頌曰。

六大無礙常瑜伽　　四種曼荼各不離　　三密加持速疾顯　　重重帝網名即身　　法然具足薩般若　　心數心王過剎塵　　各具五智無際智　　圓鏡力故實覺智

故立即身成佛也。問。此頌相配三種即身成佛方何。答。依頌初四句立加持即身成佛。依次三句立理具即身成佛。依后一句立顯得即身成佛也。　　問。六大無礙常瑜伽者。其六大者何。答。地水火風空識。是云六大。問。何故此六名大。答。此六遍一切有情非情故云大。　　問。何此六大遍情非情故可立即身成佛。答。此六大究是無不佛六大。故依六大遍云即身成佛。問。六大眾生六大。何云佛六大耶。答。心佛及眾生是三無差別故云無不佛六大。問。佛是覺者。眾生是迷者。又心者是迷眾生心。何云心佛及眾生是三無差別。答。此宗意于自他各各有自他故云心佛及眾生是三無差別。問。其于自他各有自他故云三無差別心何。

{ "translations": [ "現代漢語譯本", "德海本圓滿。還我頂禮心諸佛。又龍樹（Nāgārjuna，印度佛教哲學家）菩提心論曰。唯真言法中即身成佛故。是說三摩地（Samādhi，禪定）法。于諸教中闕而不書也。又云。若人求佛惠。通達菩提心。父母所生身。速證大覺位（云云）又彼菩薩云。譬如有遠行。若乘羊久久至。若乘馬稍疾。若乘神通發心剎那至所詣（云云）如是文甚多不具述。又阿阇梨（Ācārya，導師）頌曰：", "　　六大無礙常瑜伽（Yoga，結合）　　四種曼荼羅（Maṇḍala，壇城）各不離", "　　三密加持速疾顯　　重重帝網名即身", "　　法然具足薩般若（Sarvajña，一切智）　　心數心王過剎塵", "　　各具五智無際智　　圓鏡力故實覺智", "　　故立即身成佛也。問。此頌相配三種即身成佛方何。答。依頌初四句立加持即身成佛。依次三句立理具即身成佛。依后一句立顯得即身成佛也。", "　　問。六大無礙常瑜伽者。其六大者何。答。地水火風空識。是云六大。問。何故此六名大。答。此六遍一切有情非情故云大。", "　　問。何此六大遍情非情故可立即身成佛。答。此六大究是無不佛六大。故依六大遍云即身成佛。問。六大眾生六大。何云佛六大耶。答。心佛及眾生是三無差別故云無不佛六大。問。佛是覺者。眾生是迷者。又心者是迷眾生心。何云心佛及眾生是三無差別。答。此宗意于自他各各有自他故云心佛及眾生是三無差別。問。其于自他各有自他故云三無差別心何。" ], "english_translations": [ "English version", 'The virtue sea is originally complete. Return my prostration to the minds of all Buddhas. Also, the Treatise on the Bodhi Mind by Nāgārjuna (Indian Buddhist philosopher) says: \'Only in the Mantra Dharma is it possible to attain Buddhahood in this very life.\' This speaks of the Samādhi (meditative absorption) Dharma, which is missing and not written about in other teachings. It also says: \'If a person seeks the wisdom of the Buddha, understanding the Bodhi Mind, with the body born of parents, they will quickly attain the position of Great Enlightenment.\' (etc.) Furthermore, that Bodhisattva says: \'For example, if one travels far, one will arrive slowly if riding a sheep, a little faster if riding a horse, and in an instant if using supernatural powers and the aspiration of Bodhicitta.\' (etc.) There are many such passages, which will not all be quoted. Also, the Ācārya (teacher) says in a verse:', '　　The six great elements are unobstructed, constantly in Yoga (union), the four kinds of Maṇḍalas (sacred diagrams) are inseparable.', '　　The blessings of the three mysteries quickly manifest, the layers upon layers of Indra\'s net are called \'this very body.\'', '　　The Dharma naturally possesses Sarvajña (all-knowing wisdom), the number of mental functions and the mind-king exceed countless dust motes.', '　　Each possesses the five wisdoms and boundless wisdom, due to the power of the perfect mirror, it is truly the wisdom of enlightenment.', '　　Therefore, one immediately attains Buddhahood in this very life. Question: How do the three kinds of attaining Buddhahood in this very life correspond to this verse? Answer: Based on the first four lines of the verse, the attainment of Buddhahood through empowerment is established. Based on the next three lines, the attainment of Buddhahood through inherent principle is established. Based on the last line, the attainment of Buddhahood through manifestation is established.', '　　Question: What are the six great elements in \'the six great elements are unobstructed, constantly in Yoga\'? Answer: Earth, water, fire, wind, space, and consciousness. These are called the six great elements. Question: Why are these six called \'great\'? Answer: Because these six pervade all sentient and non-sentient beings, they are called \'great.\'', '　　Question: Why can one immediately attain Buddhahood because these six great elements pervade sentient and non-sentient beings? Answer: These six great elements are ultimately the six great elements of the Buddha without exception. Therefore, based on the pervasiveness of the six great elements, it is said that one attains Buddhahood in this very life. Question: The six great elements of sentient beings are the six great elements of sentient beings. Why are they called the six great elements of the Buddha? Answer: Because the mind, the Buddha, and sentient beings are three without difference, they are called the six great elements of the Buddha without exception. Question: The Buddha is enlightened, and sentient beings are deluded. Furthermore, the mind is the mind of deluded sentient beings. Why is it said that the mind, the Buddha, and sentient beings are three without difference? Answer: The intention of this school is that each has its own self and other, therefore it is said that the mind, the Buddha, and sentient beings are three without difference. Question: What is the mind that is three without difference because each has its own self and other?' ] }

答。自之本覺佛云自之自。自之煩惱身云自之他。他之本覺佛云他之自。他之煩惱身云他之他。指自佛亦名眾生亦名心。故云是三無差別。問。于眾生而可煩惱身名自佛名他。何佛名自煩惱身名他。答。眾生若不作惡業當是佛。然造惡業作迷眾生。故佛云自煩惱云他。由茲諸教客塵煩惱（云云）問。爾者是血肉之身六大煩惱之六大也。故不可佛六大乎。答。此煩惱身之六大。是如來之六大之種子字相字義故。尚是名佛身六大等。　　問。四種曼荼各不離者。何等之四種耶。答。云四種者大三法羯也。問。其一一意何。答。翻此曼荼羅有多義。云輪圓具足。亦無比味無過上味。亦發生聚集也。問。向故翻云輪圓具足等耶。答。具三密四智印等無量名義故云輪圓具足醍醐如五味之中無比無過。是曼荼羅一切佛法中無比故云無比味無過上味。發生如來無量功德故云發生。以如來真實功德集在一處。乃至十方剎塵數差別智印輪圓湊。翼輔大日心王。使一切眾生普門進趣故云聚集。以白赤黃青黑五大色畫繪形像故云大也。諸尊所持刀劍輪等名平等。隨如來事業差別而威儀各別故㘿鑄刻等像名事業。諸尊種子字有軌則軌持義故名法。其其一一意也。難問答通重重耳。　　問。頌中三密加持速疾顯者心何。答。修真言行者以三密

【現代漢語翻譯】現代漢語譯本：答：自身的本覺佛性稱為『自之自』（自身本有的覺悟）。自身所受的煩惱之身稱為『自之他』（自身所感知的外部世界）。他人的本覺佛性稱為『他之自』（他人本有的覺悟）。他人所受的煩惱之身稱為『他之他』（他人所感知的外部世界）。指出自身之佛，也名為眾生，也名為心。所以說這三者沒有差別。問：對於眾生而言，可以說煩惱之身名為『自佛』或『他』，那麼哪種佛名為『自』，哪種煩惱之身名為『他』呢？答：眾生如果不作惡業，本應是佛。然而因為造作惡業，成爲了迷惑的眾生。所以佛被稱為『自』，煩惱被稱為『他』。因此，各種教義都說客塵煩惱（云云）。問：那麼這血肉之身是六大（地、水、火、風、空、識）煩惱的六大，難道不能說是佛的六大嗎？答：這煩惱之身的六大，是如來的六大的種子字、相字、義字，所以仍然可以稱為佛身六大等。問：四種曼荼羅（Mandala，壇城）各不相離，是哪四種呢？答：所說的四種是指大曼荼羅（Mahamandala，總集壇城）、三昧耶曼荼羅（Samayamandala，誓約壇城）、法曼荼羅（Dharmamandala，法界壇城）、羯磨曼荼羅（Karmamandala，事業壇城）。問：它們各自的含義是什麼？答：翻譯曼荼羅有很多含義，如輪圓具足，也指無比之味、無過之上味，也指發生和聚集。問：為什麼翻譯成輪圓具足等呢？答：因為它具有三密（身密、語密、意密）、四智（大圓鏡智、平等性智、妙觀察智、成所作智）印等無量名義，所以說輪圓具足。醍醐（Ghee，酥油）如同五味之中無比無過，曼荼羅在一切佛法中無比，所以說無比味、無過上味。它能發生如來無量功德，所以說發生。因為它將如來真實功德聚集在一處，乃至十方剎土微塵數般的差別智印輪圓湊集，輔助大日如來（Mahavairocana，宇宙根本佛）的心王，使一切眾生普遍地進入，所以說聚集。用白、赤、黃、青、黑五大（地、水、火、風、空）的顏色描繪形象，所以說是『大』。諸尊所持的刀劍輪等名為平等。隨著如來事業的差別，威儀各不相同，所以鑄刻等像名為事業。諸尊的種子字具有軌則和軌持的含義，所以名為法。這就是它們各自的含義。這些問答是層層深入的。問：頌中『三密加持速疾顯』是什麼意思？答：修持真言行者以三密（身密、語密、意密）

【English Translation】 English version: Answer: One's own inherent Buddha-nature is called 'Self of Self' (one's own inherent enlightenment). The body of afflictions experienced by oneself is called 'Self of Other' (the external world perceived by oneself). The inherent Buddha-nature of others is called 'Other of Self' (the inherent enlightenment of others). The body of afflictions experienced by others is called 'Other of Other' (the external world perceived by others). Pointing to the Buddha within oneself is also called sentient beings, also called mind. Therefore, it is said that these three are without difference. Question: Regarding sentient beings, it can be said that the body of afflictions is called 'Self Buddha' or 'Other,' then which Buddha is called 'Self,' and which body of afflictions is called 'Other'? Answer: If sentient beings did not commit evil deeds, they should be Buddhas. However, because they commit evil deeds, they become deluded sentient beings. Therefore, the Buddha is called 'Self,' and afflictions are called 'Other.' Hence, various teachings speak of adventitious defilements (etc.). Question: Then, is this flesh and blood body the six great elements (earth, water, fire, wind, space, consciousness) of afflictions? Can it not be said to be the six great elements of the Buddha? Answer: The six great elements of this body of afflictions are the seed syllables, form syllables, and meaning syllables of the six great elements of the Tathagata (Thus Come One), so they can still be called the six great elements of the Buddha body, etc. Question: The four Mandalas (Mandala, sacred circle) are inseparable from each other. What are these four? Answer: The four mentioned refer to the Mahamandala (total assembly Mandala), the Samayamandala (vow Mandala), the Dharmamandala (Dharma realm Mandala), and the Karmamandala (action Mandala). Question: What is the meaning of each of them? Answer: The translation of Mandala has many meanings, such as 'complete circle,' and it also refers to 'unparalleled taste,' 'unsurpassed taste,' and also 'arising' and 'gathering.' Question: Why is it translated as 'complete circle,' etc.? Answer: Because it possesses countless names and meanings such as the three secrets (body, speech, and mind), the four wisdoms (great perfect mirror wisdom, equality wisdom, wonderful observing wisdom, accomplishing wisdom), and seals, so it is said to be a 'complete circle.' Ghee (Ghee, clarified butter) is unparalleled and unsurpassed among the five flavors, and the Mandala is unparalleled in all Buddhist teachings, so it is said to be 'unparalleled taste' and 'unsurpassed taste.' It can generate the immeasurable merits of the Tathagata, so it is said to be 'arising.' Because it gathers the true merits of the Tathagata in one place, even to the extent that the wheels of countless different wisdom seals like the dust particles in the lands of the ten directions converge, assisting the mind-king of Mahavairocana (Mahavairocana, the fundamental Buddha of the universe), enabling all sentient beings to universally enter, so it is said to be 'gathering.' Using the five great colors (earth, water, fire, wind, space) of white, red, yellow, blue, and black to depict images, so it is called 'great.' The swords, wheels, etc., held by the deities are called equality. The demeanor varies according to the differences in the Tathagata's activities, so the images of casting, engraving, etc., are called activities. The seed syllables of the deities have the meaning of rules and holding, so they are called Dharma. These are the meanings of each of them. These questions and answers are profound and layered. Question: What is the meaning of 'the three secrets' blessings manifest quickly' in the verse? Answer: Practitioners of mantra practice use the three secrets (body, speech, and mind)

為初門即身成佛故云爾。　　問。其三密何。答。身口意也。問。何故云密。答。真言行者以三密為門。即身具三密萬行。即身成三密菩提。故名密。問。何即身具三密萬行證三密菩提。答。以手作印契起如來事業時。自身本有佛部諸尊以身為門速疾顯矣以口誦真言開聲字實相時。自身本有蓮華部諸尊以語為門速疾顯兮。以意觀滿月輪見真言凈菩提心時。自身本有金剛部諸尊以意為門速疾顯。所以云即身具三密萬行證三密菩提也。　　問。何故三密各顯一部而俱時不顯三部耶。答。一往以三密配三部。互共顯三部（云云）。　　問。重重帝網名即身者心何。答。如天帝網珠一珠影能現一切珠內。一切珠影能現一珠內。互相涉入重重。我身法身能入一切身法身。他法身能入我身法身重重涉入故名重重帝網名即身（云云）。　　問。頌文云心數心王過剎塵者。誰心數心王乎。答。　　問。文云各具五智無際智（文）其五智何等乎。答。云五智者。法界體性智。大圓鏡智。平等性智。妙觀察智。成所作智。是名五智也。問。此何人所具智。答。大日等五佛所具智也。問。何故大日如來智名法界體性智等耶。答。法界體性智者。三密差別數過剎塵名之法界。諸法所依故曰體。法然不壞故名性。決斷分明故智名。大圓

【現代漢語翻譯】爲了初學者能夠即身成佛，所以這樣說。問：什麼是三密？答：身、口、意。問：為什麼稱為『密』？答：真言行者以三密為門徑，即此身具足三密萬行，即此身成就三密菩提，所以稱為『密』。問：如何能即身具足三密萬行，證得三密菩提？答：以手結印契，發起如來事業時，自身本有的佛部諸尊，以身為門徑迅速顯現；以口誦真言，開啟聲字實相時，自身本有的蓮華部諸尊，以語為門徑迅速顯現；以意觀想滿月輪，見到真言清凈菩提心時，自身本有的金剛部諸尊，以意為門徑迅速顯現。所以說即身具足三密萬行，證得三密菩提。問：為什麼三密各自顯現一部，而不是同時顯現三部呢？答：一般來說，以三密配合三部，互相共同顯現三部（如是說）。問：重重帝網（Indra's net）名為即身，其心如何理解？答：如同天帝網的珠子，一顆珠子的影像能夠顯現在一切珠子之內，一切珠子的影像能夠顯現在一顆珠子之內，互相涉入重重無盡。我的身法身能夠進入一切身法身，他的法身能夠進入我的身法身，重重涉入，所以名為重重帝網，名為即身（如是說）。問：頌文說『心數心王過剎塵』，指的是誰的心數心王？答：問：經文說『各具五智無際智』，這五智是什麼？答：所說的五智是：法界體性智（Dharmadhatu Wisdom），大圓鏡智（Great Perfect Mirror Wisdom），平等性智（Wisdom of Equality），妙觀察智（Wisdom of Discriminating Awareness），成所作智（Wisdom of Accomplishing Activities）。這就是五智。問：這是什麼人所具有的智慧？答：是大日如來（Mahavairocana）等五佛所具有的智慧。問：為什麼大日如來的智慧名為法界體性智等？答：法界體性智，是指三密的差別數量超過了剎塵數，稱為法界。諸法所依止的緣故稱為『體』，法爾如是而不壞滅的緣故稱為『性』，決斷分明所以稱為『智』。大圓

【English Translation】 English version: It is said thus for beginners to attain Buddhahood in this very life. Question: What are the Three Mysteries (trimudra)? Answer: Body, speech, and mind. Question: Why are they called 'Mysteries'? Answer: Practitioners of mantra take the Three Mysteries as the gateway; that is, this very body possesses the Three Mysteries and myriad practices; this very body attains the Three Mysteries of Bodhi. Therefore, they are called 'Mysteries'. Question: How can one possess the Three Mysteries and myriad practices in this very body and realize the Three Mysteries of Bodhi? Answer: When one forms mudras (hand gestures) and initiates the activities of the Tathagata (Thus Come One), the various deities of the Buddha family inherent in oneself quickly manifest, taking the body as the gateway. When one recites mantras and reveals the true aspect of sound and letters, the various deities of the Lotus family inherent in oneself quickly manifest, taking speech as the gateway. When one contemplates the full moon and sees the pure Bodhi mind of mantra, the various deities of the Vajra (Diamond) family inherent in oneself quickly manifest, taking the mind as the gateway. Therefore, it is said that one possesses the Three Mysteries and myriad practices in this very body and realizes the Three Mysteries of Bodhi. Question: Why do the Three Mysteries each manifest one family, instead of manifesting all three families simultaneously? Answer: Generally speaking, the Three Mysteries are matched with the Three Families, and they mutually and jointly manifest the Three Families (as it is said). Question: The name 'Indra's net' (重重帝網) refers to becoming Buddha in this very life, how should the mind be understood? Answer: Like the jewels in Indra's net, the image of one jewel can appear within all jewels, and the image of all jewels can appear within one jewel, interpenetrating each other endlessly. My body-dharmakaya (法身) can enter all bodies-dharmakayas, and other's dharmakaya can enter my body-dharmakaya, interpenetrating each other endlessly. Therefore, it is called 'Indra's net', and it is called 'becoming Buddha in this very life' (as it is said). Question: The verse says 'The number of mental functions and mind-kings exceeds countless dust motes', whose mental functions and mind-kings are being referred to? Answer: Question: The text says 'Each possesses the Five Wisdoms and boundless wisdom', what are these Five Wisdoms? Answer: The Five Wisdoms are: Dharmadhatu Wisdom (法界體性智), Great Perfect Mirror Wisdom (大圓鏡智), Wisdom of Equality (平等性智), Wisdom of Discriminating Awareness (妙觀察智), and Wisdom of Accomplishing Activities (成所作智). These are the Five Wisdoms. Question: Whose wisdom is this? Answer: It is the wisdom possessed by Mahavairocana (大日如來) and the other Five Buddhas. Question: Why is the wisdom of Mahavairocana called Dharmadhatu Wisdom, etc.? Answer: Dharmadhatu Wisdom refers to the differentiations of the Three Mysteries exceeding countless dust motes, called the Dharmadhatu. Because it is the basis upon which all dharmas rely, it is called 'essence' (體). Because it is naturally so and does not decay, it is called 'nature' (性). Because it decisively distinguishes, it is called 'wisdom' (智). Great Perfect

鏡智者。謂自他三密無有邊際名之大。具足不缺曰圓。實智高懸萬像顯現曰鏡也平等性智者。性凈智水不簡情非情故。彼此同如故。常住不變故。曰平等性智。妙觀察智者。一眼高臨邪正不謬以為名。成所作智者。二利應作故曰所作。妙業必遂成之名也。　　問。圓鏡力故實覺智者心何。答。顯正成佛也。問。如何正成佛乎。答。如實知自心名正成佛。故云圓鏡力故實覺智。問。如何如實知自心乎。答。真言行者修行三密得成就時。如實見自心本有莊嚴藏名如實知自心。問。其自心本有莊嚴者何物。答。本覺四種曼荼羅也。問。此本覺莊嚴藏者何物。答。本覺四種曼荼羅也。問。此本覺曼荼羅經幾劫數得見。答。真言行者一生得見之。問。爾者行者成就之時得見本覺曼荼羅名正成佛乎。答。爾也。　　問。成佛極難故經三無數劫方登覺位。此宗修何觀早得成佛乎。答。今真言行者依月輪修字母觀速得大菩提也。問。此宗心云即身成佛者。以斷煩惱即身成佛歟。若不斷煩惱即身成佛歟。答。不斷煩惱即身成佛也。問。斷障成佛是經論明文也。何云爾。答。真言行者煩惱即悟菩提故即身成也。問。何煩惱即菩提。答。煩惱本性即是菩提故云煩惱即菩提。問。煩惱本性既是菩提何眾生輪迴生死。答。不悟煩惱本性即菩提

【現代漢語翻譯】現代漢語譯本鏡智（Ādarśa-jñāna）。所謂自他身口意三密（tri-guhya）沒有邊際，稱之為『大』。具足而不欠缺，稱之為『圓』。實智高懸，萬象顯現，稱之為『鏡』。平等性智（Samatā-jñāna）。自性清凈的智慧之水，不分別有情和非有情，因此彼此相同，常住而不變，稱之為『平等性智』。妙觀察智（Pratyavekṣaṇa-jñāna）。一眼高高在上，對邪惡和正義的觀察沒有謬誤，因此得名。成所作智（Kṛtyānuṣṭhāna-jñāna）。利益自己和他人應該做的事情，因此稱為『所作』。美妙的事業必定成就，因此得名。問：因為圓鏡的力量，實覺智者的心是什麼？答：顯現正法，成就佛果。問：如何才是真正成就佛果呢？答：如實地瞭解自己的心，就叫做真正成就佛果。所以說，因為圓鏡的力量，才能有實覺智。問：如何才能如實地瞭解自己的心呢？答：真言行者修行身口意三密（tri-guhya），得到成就的時候，如實地見到自己心中本有的莊嚴寶藏，就叫做如實地瞭解自己的心。問：那自己心中本有的莊嚴是什麼呢？答：本覺四種曼荼羅（catur-maṇḍala）。問：這本覺莊嚴寶藏是什麼呢？答：本覺四種曼荼羅（catur-maṇḍala）。問：這本覺曼荼羅（maṇḍala）要經過多少劫才能見到？答：真言行者一生就能見到。問：那麼行者成就的時候，見到本覺曼荼羅（maṇḍala）就叫做真正成就佛果嗎？答：是的。問：成就佛果極其困難，所以要經過三大阿僧祇劫（asaṃkhya-kalpa）才能登上覺悟的地位。這個宗派修什麼觀行才能早日成就佛果呢？答：現在真言行者依靠月輪觀修習梵文字母，能夠迅速獲得大菩提（mahābodhi）。問：這個宗派所說的心即是身成佛，是以斷除煩惱而即身成佛呢？還是不斷除煩惱而即身成佛呢？答：不斷除煩惱而即身成佛。問：斷除障礙才能成就佛果，這是經論中明確說明的。為什麼你說不是這樣呢？答：真言行者煩惱即是覺悟菩提（bodhi），所以能夠即身成就佛果。問：為什麼說煩惱即是菩提（bodhi）呢？答：煩惱的本性就是菩提（bodhi），所以說煩惱即是菩提（bodhi）。問：煩惱的本性既然是菩提（bodhi），為什麼眾生還會輪迴生死呢？答：因為不覺悟煩惱的本性就是菩提（bodhi）。

【English Translation】 English version Mirror Wisdom (Ādarśa-jñāna). It is called 'great' because the three secrets of self and others (tri-guhya) are without limit. It is called 'complete' because it is fully equipped and not lacking. It is called 'mirror' because real wisdom hangs high and all phenomena appear. Equality Wisdom (Samatā-jñāna). The wisdom water of self-nature is pure, without distinguishing between sentient and non-sentient beings, so they are the same and constantly unchanging, hence it is called 'Equality Wisdom'. Wonderful Observing Wisdom (Pratyavekṣaṇa-jñāna). One eye looks down from above, and there is no error in observing evil and righteousness, hence the name. Accomplishing Wisdom (Kṛtyānuṣṭhāna-jñāna). It is called 'accomplishing' because it should benefit oneself and others. Wonderful deeds must be accomplished, hence the name. Question: Because of the power of the Mirror, what is the mind of the Realized Wise One? Answer: Manifesting the Dharma and attaining Buddhahood. Question: How does one truly attain Buddhahood? Answer: Truly knowing one's own mind is called truly attaining Buddhahood. Therefore, it is said that because of the power of the Mirror, there is Realized Wisdom. Question: How can one truly know one's own mind? Answer: When a mantra practitioner cultivates the three secrets (tri-guhya) and attains accomplishment, truly seeing the inherent adorned treasury of one's own mind is called truly knowing one's own mind. Question: What is the inherent adornment of one's own mind? Answer: The four kinds of Original Enlightenment Mandala (catur-maṇḍala). Question: What is this Original Enlightenment Adorned Treasury? Answer: The four kinds of Original Enlightenment Mandala (catur-maṇḍala). Question: How many kalpas does it take to see this Original Enlightenment Mandala (maṇḍala)? Answer: A mantra practitioner can see it in one lifetime. Question: So, when a practitioner attains accomplishment and sees the Original Enlightenment Mandala (maṇḍala), is it called truly attaining Buddhahood? Answer: Yes. Question: Attaining Buddhahood is extremely difficult, so it takes three asamkhya-kalpas (asaṃkhya-kalpa) to ascend to the position of enlightenment. What kind of contemplation does this school cultivate to attain Buddhahood early? Answer: Now, mantra practitioners rely on the moon-wheel contemplation to cultivate Sanskrit letters and quickly attain great Bodhi (mahābodhi). Question: This school says that the mind is the body attaining Buddhahood. Is it attaining Buddhahood in this very body by cutting off afflictions? Or is it attaining Buddhahood in this very body without cutting off afflictions? Answer: It is attaining Buddhahood in this very body without cutting off afflictions. Question: Cutting off obstacles is how one attains Buddhahood, as clearly stated in the scriptures. Why do you say it is not so? Answer: Mantra practitioners' afflictions are enlightenment to Bodhi (bodhi), so they can attain Buddhahood in this very body. Question: Why are afflictions Bodhi (bodhi)? Answer: The inherent nature of afflictions is Bodhi (bodhi), so it is said that afflictions are Bodhi (bodhi). Question: Since the inherent nature of afflictions is Bodhi (bodhi), why do sentient beings still transmigrate in samsara? Answer: Because they do not realize that the inherent nature of afflictions is Bodhi (bodhi).

故也。問。爾者世間眾生起煩惱墮三途。答。不悟煩惱即菩提故起迷墮惡道。煩惱即知菩提人不起迷故即身成佛也。問。以何知煩惱即菩提。答。經文煩惱菩提體無二。又云。往昔精進捨生死。不知生死即涅槃。又無行經云。淫慾即是道恚癡亦復然。如是文非一。問。爾者真言行者即體成佛者。何物為因等。答。菩提心為因大悲為根方便為究竟。　　問。其菩提心為因等者。其一一意何。答。菩提心者白凈信心義也。大悲者大慈大悲之心也。方便者究竟妙果三密之源也。問。其白凈信心為菩提者何時白凈信心。又何生慈悲根。又究竟妙果是真實菩提也。何故方便。答。行者得觀我身中本有阿字並月輪名白凈信心。又以慈悲利生為根也。又萬行所成一切智智果。內具方便故求外起利他方便行。故名方便也。問。自心本有秘密莊嚴藏者何物乎。答。是自心所具本有四種法身也。問。其四種者何等乎。答。云四種者。一自性身。二受用身。三變化身。四等流身也。問。既有自性及等流淺深不同。何皆名法身。答。具付豎義雖有不同名。付橫義皆是大日所具法身也。故皆名法身。問。有何文證乎。答。文證巨多也。依金剛頂分別聖位經。其文云。

自性及受用　　變化並等流　　佛德三十六　　皆同自性身　　並

【現代漢語翻譯】現代漢語譯本：問：為什麼世間眾生會生起煩惱而墮入三惡道？答：因為不明白煩惱即是菩提，所以才會產生迷惑而墮入惡道。明白煩惱即是菩提的人，就不會產生迷惑，因此可以即身成佛。問：憑什麼知道煩惱即是菩提？答：經文說『煩惱和菩提本體沒有差別』。又說：『往昔精進捨棄生死，卻不知道生死即是涅槃。』還有《無行經》說：『淫慾即是道，嗔恚和愚癡也是如此。』這樣的經文不止一處。問：既然真言行者可以即身成佛，那麼成佛的因是什麼？答：菩提心是因，大悲是根本，方便是究竟。

問：菩提心是因等等，每一句是什麼意思？答：菩提心是指純潔清凈的信心。大悲是指大慈大悲之心。方便是指究竟妙果和三密的根源。問：如果說純潔清凈的信心是菩提，那麼何時才能生起純潔清凈的信心？又如何生起慈悲的根本？又說究竟妙果是真實的菩提，為什麼又說是方便？答：修行者觀想自身中本有的阿字和月輪，就叫做純潔清凈的信心。又以慈悲利益眾生作為根本。又以萬行所成就的一切智智果，內在具備方便，所以向外尋求發起利益他人的方便之行，所以叫做方便。問：自心本有的秘密莊嚴藏是什麼？答：是自心所具備的本有的四種法身。問：四種法身是什麼？答：四種法身是：一、自性身，二、受用身，三、變化身，四、等流身。問：既然有自性身和等流身，有深淺不同，為什麼都叫做法身？答：從豎向的意義上說，雖然有不同，但從橫向的意義上說，都是大日如來所具備的法身。所以都叫做法身。問：有什麼經文可以證明嗎？答：經文很多。依據《金剛頂分別聖位經》，經文說：

『自性及受用，變化並等流，佛德三十六，皆同自性身。』

【English Translation】 English version: Question: Why do sentient beings in the world generate afflictions and fall into the three evil paths? Answer: Because they do not realize that afflictions are Bodhi (enlightenment), they generate delusion and fall into evil paths. Those who understand that afflictions are Bodhi do not generate delusion, and therefore can attain Buddhahood in this very life. Question: How do we know that afflictions are Bodhi? Answer: The scriptures say, 'The essence of afflictions and Bodhi is not different.' It also says, 'In the past, one diligently abandoned birth and death, but did not know that birth and death are Nirvana (liberation).' Furthermore, the Wu Xing Jing (Scripture of No Action) says, 'Lust is the path, and so are anger and ignorance.' There are many such passages. Question: Since Mantra practitioners can attain Buddhahood in this very life, what is the cause for attaining Buddhahood? Answer: The Bodhi-mind (bodhicitta) is the cause, great compassion is the root, and skillful means (upaya) are the ultimate.

Question: What is the meaning of each phrase, 'Bodhi-mind is the cause,' etc.? Answer: Bodhi-mind means pure and clear faith. Great compassion means the heart of great loving-kindness and great compassion. Skillful means refers to the ultimate wonderful fruit and the source of the three secrets (body, speech, and mind). Question: If pure and clear faith is Bodhi, when does pure and clear faith arise? And how does the root of compassion arise? And if the ultimate wonderful fruit is true Bodhi, why is it called skillful means? Answer: When a practitioner contemplates the inherent 'Ah' syllable (seed syllable of all dharmas) and the moon disc within their own body, it is called pure and clear faith. Furthermore, taking compassion to benefit sentient beings as the root. Moreover, the all-knowing wisdom fruit achieved through myriad practices inherently possesses skillful means, so one seeks outward to initiate the practice of benefiting others, hence it is called skillful means. Question: What is the inherent secret treasury of adornment in one's own mind? Answer: It is the inherent four Dharma-bodies (Trikaya) possessed by one's own mind. Question: What are the four Dharma-bodies? Answer: The four Dharma-bodies are: 1. Svabhavikakaya (Self-nature body), 2. Sambhogakaya (Enjoyment body), 3. Nirmanakaya (Emanation body), and 4. Nishyandakaya (Homogeneous body). Question: Since there are Svabhavikakaya and Nishyandakaya, with different depths, why are they all called Dharma-body? Answer: Although they are different in terms of their vertical meaning, in terms of their horizontal meaning, they are all Dharma-bodies possessed by Mahavairocana (the Great Sun Buddha). Therefore, they are all called Dharma-body. Question: Is there any scriptural proof? Answer: There are many scriptural proofs. According to the Vajrasekhara Sutra, Distinguishing the Holy Stages, the text says:

'Self-nature and Enjoyment, Emanation and Homogeneous, The thirty-six virtues of the Buddha, Are all the same as the Self-nature body.'

法界身總　　成三十七也

即身成佛義（終）（編者曰。已上異本即身成佛義總有六本。）

【現代漢語翻譯】現代漢語譯本：法界身總共成就三十七尊。

即身成佛義（終）（編者曰：以上不同的版本《即身成佛義》總共有六本。）

【English Translation】 English version: The Dharmadhatu body in its entirety accomplishes thirty-seven.

The Meaning of Attaining Buddhahood in This Very Body (End) (Editor's note: The above different versions of 'The Meaning of Attaining Buddhahood in This Very Body' total six versions.)