T77n2435顯密差別問答

《大正藏》第77卷No.2435

顯密差別問答（一一問答中重重問答且略之又此問答且依十住心論次第淺深論之）。

問。顯一乘密一乘顯密名異故一乘為異。亦一乘意同故一乘為同耶。答。顯密名異故一乘義理天地玄隔。一乘言同故顯密各各有一乘義也。　　問。顯密二種一乘如何天地玄隔歟。答。依十住心論者。顯一乘有四種。乃至有無盡一乘。又密一乘（亦名金剛一乘亦云真言）。有一種一乘。乃至有無盡一乘。秘密重重。橫豎無際限歟。　　問。就顯一乘豎論大分有四種者何歟。答。顯一乘四重四種一乘者。第一他緣大乘住心。有十義一乘。其十義者。一者引攝一類不定姓（二乘）。二者為任持所餘（地前菩薩）。三者法等故（真如）。四者無我等故。五者解脫等故（花障解脫）。六者姓不同故（二乘不定姓）。七者佛于有情同自體意樂故。八者二乘于佛得同自體意樂。同名菩薩得授記別故。九者化故（化二乘）。十者究竟故（無過此勝果故。法相宗以此十義成一乘義。但以三乘五乘為實一乘為權。故解深密經云。說五乘實一乘權說文）。問。就十義一乘五乘差別性真如一故云一乘。是已實不權。三乘人異。無我性空一云一乘。是等皆實。何故云一乘權三乘實歟。答。五乘差別我空一

三乘人異真如一名一乘是實。但五乘性異名一乘是無實。故說一乘權五乘實。非無理。一名一乘義。故慈恩釋云。依諸凈道清凈者。唯依第一無第二。故於其中立一乘。非有情性無差別（文）。　　問。大日經所說他緣乘法無我性。是解深密經所說第三時教非空非有中道理。若說非空非有理是已一乘。何云三乘教歟。答。解深密經第三時教說非空非有中道理是唯識依他諸法實性。佛說是理則一乘。聞者必有三乘五乘益。故名三乘教也。亦斷惑證理位差別故名菩薩教也。問。所聞理是一。所得益何異歟。答。所聞理無一三五乘相無相寂滅。聞者三乘五乘性異故。得三乘五乘益故。名三乘教也。問。何故所聞理一所得益異歟。答。所聞理一五乘姓異故得五乘益。如似甘雨是一味草木大小潤異。故稱普為乘教。名三乘教。當知他緣乘教是理一事異故。一乘理中有三乘益也。因之大日經疏第三明第二劫般若二乘共聞者。第二劫般若三乘機共聞有三乘各別益故也（以如上十義一乘真言宗為他緣大乘住心淺略一乘義。花嚴宗為大乘始教直進門一乘義。法花宗為名別義通一乘）。　　問。第二覺心不生心一乘義相云何歟。答。覺心不生一乘者。謂一切諸佛一切眾生心性法界如來藏理本來法爾。一心一味不生不滅不斷不常不去不來

【現代漢語翻譯】現代漢語譯本三乘人所證的真如（Tathata）只有一個，所以說一乘是真實的。但五乘人的根性不同，如果說一乘是真實的，那就沒有實際意義了。所以說一乘是方便之說，五乘才是真實的，這並非沒有道理。因為只有一個真如的意義，所以慈恩大師解釋說：『依靠各種清凈之道而得清凈的人，只依靠第一義諦，沒有第二種。所以在其中建立一乘，並非說有情眾生的根性沒有差別。』問：大日經（Mahavairocana Sutra）所說的他緣乘法（Paratantra-yana）的無我性（Anatta），是解深密經（Samdhinirmocana Sutra）所說的第三時教（Third Turning of the Wheel of Dharma）的非空非有（Neither Empty nor Existent）的中道（Madhyama）之理。如果說非空非有的道理已經是唯一的一乘，為什麼還說是三乘教法呢？答：解深密經第三時教所說的非空非有的中道之理，是唯識（Vijnanavada）所說的依他起性（Paratantra）諸法的實性（Reality）。佛陀所說的這個道理本身是一乘，但聽聞者會有三乘或五乘的利益，所以稱為三乘教法。也因為斷惑證理的位次有差別，所以也稱為菩薩教法。問：所聽聞的道理是同一個，所得的利益為什麼會有不同呢？答：所聽聞的道理本身沒有一乘、三乘、五乘的相狀，是寂滅的。但聽聞者的三乘、五乘根性不同，所以得到三乘、五乘的利益，因此稱為三乘教法。問：為什麼所聽聞的道理相同，所得的利益卻不同呢？答：所聽聞的道理相同，但五乘的根性不同，所以得到五乘的利益。就像甘甜的雨水只有一種味道，但草木的大小不同，得到的滋潤也不同。所以普遍地稱為乘教，也稱為三乘教。應當知道他緣乘教是道理相同，但事相不同，所以一乘的道理中包含著三乘的利益。因此，大日經疏（Mahavairocanasutrabhisambodhitantra）第三卷說明第二劫般若（Prajna）是二乘人共同聽聞的，第二劫般若是三乘根機的人共同聽聞的，但三乘人各有不同的利益。（以上述十種意義，一乘真言宗（Ekayana Shingon）為他緣大乘住心淺略的一乘義，華嚴宗（Huayan）為大乘始教直進門的一乘義，法華宗（Lotus Sutra School）為名別義通的一乘）。問：第二覺心不生心（Second thought of enlightenment does not arise）的一乘義相是什麼樣的呢？答：覺心不生的一乘，是指一切諸佛（Buddhas）和一切眾生的心性（Mind-nature）、法界（Dharmadhatu）、如來藏（Tathagatagarbha）的道理，本來就是如此。一心一味，不生不滅，不斷不常，不去不來。

【English Translation】 English version The True Thusness (Tathata) realized by the Three Vehicles is only one, so it is said that the One Vehicle is real. However, the natures of the Five Vehicles are different, and if the One Vehicle is said to be real, then it has no practical meaning. Therefore, it is said that the One Vehicle is an expedient teaching, and the Five Vehicles are real, which is not without reason. Because there is only one meaning of True Thusness, Cien Master explained: 'Those who attain purity by relying on various pure paths rely only on the First Principle, and there is no second. Therefore, the One Vehicle is established within it, not that the natures of sentient beings are not different.' Question: The Selflessness (Anatta) of the Other-dependent Vehicle (Paratantra-yana) Dharma mentioned in the Mahavairocana Sutra is the Middle Way (Madhyama) principle of Neither Empty nor Existent of the Third Turning of the Wheel of Dharma mentioned in the Samdhinirmocana Sutra. If it is said that the principle of Neither Empty nor Existent is already the only One Vehicle, why is it still called the Three Vehicle teaching? Answer: The principle of Neither Empty nor Existent of the Third Turning of the Wheel of Dharma in the Samdhinirmocana Sutra is the Reality of all phenomena of Other-dependent Nature (Paratantra) in Vijnanavada. The principle spoken by the Buddha is itself the One Vehicle, but the listeners will have the benefits of the Three Vehicles or the Five Vehicles, so it is called the Three Vehicle teaching. Also, because there are differences in the stages of cutting off delusions and realizing the principle, it is also called the Bodhisattva teaching. Question: The principle heard is the same, why are the benefits obtained different? Answer: The principle heard itself has no characteristics of One Vehicle, Three Vehicles, or Five Vehicles, and is quiescent. However, the natures of the listeners of the Three Vehicles and the Five Vehicles are different, so they obtain the benefits of the Three Vehicles and the Five Vehicles, hence it is called the Three Vehicle teaching. Question: Why is it that the principle heard is the same, but the benefits obtained are different? Answer: The principle heard is the same, but the natures of the Five Vehicles are different, so they obtain the benefits of the Five Vehicles. It is like sweet rain having only one taste, but the sizes of the grasses and trees are different, and the nourishment they receive is also different. Therefore, it is universally called the Vehicle teaching, and also called the Three Vehicle teaching. It should be known that the Other-dependent Vehicle teaching is the same in principle but different in phenomena, so the principle of the One Vehicle contains the benefits of the Three Vehicles. Therefore, the third volume of the Mahavairocanasutrabhisambodhitantra explains that the Prajna of the second kalpa is heard jointly by the people of the Two Vehicles, and the Prajna of the second kalpa is heard jointly by the people of the Three Vehicle capacities, but the people of the Three Vehicles each have different benefits. (Based on the above ten meanings, the One Vehicle Shingon (Ekayana Shingon) is the meaning of the One Vehicle of the Other-dependent Mahayana abiding mind, shallow and brief, the Huayan School is the meaning of the One Vehicle of the direct entry door of the Mahayana beginning teaching, and the Lotus Sutra School is the One Vehicle of different names but connected meanings). Question: What is the aspect of the One Vehicle meaning of the Second thought of enlightenment does not arise? Answer: The One Vehicle of the thought of enlightenment does not arise refers to the principle of the Mind-nature, Dharmadhatu, and Tathagatagarbha of all Buddhas and all sentient beings, which is originally so. One mind, one taste, neither arising nor ceasing, neither discontinuous nor constant, neither going nor coming.

不一不異遠離八妄無相第一義諦也。三論宗此八不正觀無相理名一乘。亦名佛性。亦名中道。此一乘義門以理內理外二門。釋事理法門。理內者真諦第一義諦也。理外者有為無為和合非一非異梨耶諸法乃至事理各別諸法也。若入理內第一義諦門。皆同不思議真不思議俗。故若入第一義諦真俗皆第一義諦。若入真諦皆真諦。若入俗諦皆俗諦也。具如十住心論第七說。又如三論玄義（一卷）大乘玄論（五卷）二諦章八不章佛性章明之。此覺心不生心一乘義門。論理是一相一寂理。論事則一相一種事。又行位次第粗細淺深經三大劫數至佛果故云菩薩教也。未明法界總持周遍圓融理事。故不及佛乘圓教也。以此覺心不生心一乘義理為三論宗。二諦中道一乘究竟義理。天臺四教之中為第三別教義理。花嚴五教之中為第三終教大乘義理也。此覺心不生心一乘理三乘共聞。或有三乘益故。名三乘教也。第三一道無為心一乘者。是法花一乘。以開三顯一開近顯遠妙法一乘為宗。此宗除法花餘一切諸經為隨他意教。法花為隨自意說。故法花云。十方佛土中唯有一乘法。無二亦無三。除佛方便說（文）。又云。正直舍方便但說無上道（文）。法花玄義云。當知花嚴兼。三藏但。方等對。般若帶。此經無兼但對帶。專是正真無上之道。故稱為

【現代漢語翻譯】現代漢語譯本：『不一不異』遠離八種虛妄，是『無相第一義諦』的境界。三論宗認為，這八種不正觀的『無相理』稱為『一乘』，也稱為『佛性』，也稱為『中道』。這個『一乘』的意義，通過『理內』和『理外』兩方面來解釋事理法門。『理內』指的是真諦（Paramārtha-satya，勝義諦），即第一義諦。『理外』指的是有為法、無為法和合的非一非異的阿賴耶識（Ālaya-vijñāna）等諸法，乃至事理各別的諸法。如果進入『理內』的第一義諦之門，一切都相同于不可思議的真和不可思議的俗。所以，如果進入第一義諦，真諦和俗諦（Saṃvṛti-satya，世俗諦）都是第一義諦；如果進入真諦，一切都是真諦；如果進入俗諦，一切都是俗諦。詳細內容見於《十住心論》第七卷的論述。又如《三論玄義》（一卷）、《大乘玄論》（五卷）、《二諦章》、《八不章》、《佛性章》等對此有所闡明。這個『覺心不生心』的一乘義門，從理上來說是『一相一寂理』，從事上來說則是『一相一種事』。又因為修行位次的粗細淺深，經歷三大阿僧祇劫（asaṃkhya-kalpa）才能證得佛果，所以說是菩薩教。因為沒有闡明法界（Dharmadhātu）總持周遍圓融的理事，所以不如佛乘圓教。以這個『覺心不生心』的一乘義理作為三論宗的二諦中道一乘究竟義理，在天臺四教中屬於第三『別教』的義理，在華嚴五教中屬於第三『終教』的大乘義理。這個『覺心不生心』的一乘理，三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）共同聽聞，或者對三乘有利益，所以也稱為三乘教。第三，『一道無為心』的一乘，是《法華經》的一乘。以『開三顯一』、『開近顯遠』的妙法一乘為宗旨。這個宗派認為，除了《法華經》以外的一切經典都是『隨他意教』，《法華經》是『隨自意說』。所以《法華經》說：『十方佛土中，唯有一乘法，無二亦無三，除佛方便說』。又說：『正直舍方便，但說無上道』。《法華玄義》說：『應當知道，《華嚴經》是兼說，《三藏經》是但說，《方等經》是對說，《般若經》是帶說，這部經沒有兼、但、對、帶，專門是正真無上之道，所以稱為……』

【English Translation】 English version: 'Neither one nor different' is to be far away from the eight delusions, which is the realm of 'Anutpāda-dharmakṣānti (non-origination of phenomena) and the ultimate truth'. The Sanlun School (Madhyamaka School) believes that the 'non-substantial principle' of these eight incorrect views is called 'Ekayāna (One Vehicle)', also called 'Buddha-nature', and also called 'Madhyamā-pratipadā (Middle Way)'. The meaning of this 'One Vehicle' is explained through the two aspects of 'principle within' and 'principle without' to interpret the Dharmas of phenomena and principle. 'Principle within' refers to Paramārtha-satya (ultimate truth), which is the first meaning of truth. 'Principle without' refers to the conditioned Dharmas, unconditioned Dharmas, and the non-one and non-different Ālaya-vijñāna (store consciousness) and other Dharmas, and even the various Dharmas that are different in phenomena and principle. If one enters the gate of the ultimate truth within the principle, everything is the same as the inconceivable truth and the inconceivable conventional. Therefore, if one enters the ultimate truth, both truth and conventional truth are the ultimate truth; if one enters the truth, everything is the truth; if one enters the conventional truth, everything is the conventional truth. Detailed content can be found in the discussion in the seventh volume of the Dashzhuxin Lun. Also, the Sanlun Xuanyi (one volume), the Dacheng Xuanlun (five volumes), the Erdi Zhang, the Babu Zhang, and the Foxing Zhang clarify this. This Ekayāna meaning of 'awakened mind, non-arising mind', in terms of principle, is the 'principle of one form and one quiescence', and in terms of phenomena, it is the 'one form and one kind of thing'. Moreover, because the stages of practice are coarse, subtle, shallow, and deep, it takes three great asaṃkhya-kalpas (innumerable eons) to attain Buddhahood, so it is said to be the Bodhisattva teaching. Because it does not explain the Dharmadhātu (Dharma Realm) which encompasses the total holding, pervasiveness, perfect fusion of phenomena and principle, it is not as good as the Buddha Vehicle perfect teaching. Taking this Ekayāna principle of 'awakened mind, non-arising mind' as the ultimate meaning of the Two Truths and the Middle Way of the Sanlun School, it belongs to the meaning of the third 'Separate Teaching' in the Tiantai Four Teachings, and it belongs to the meaning of the third 'Final Teaching' of the Mahayana in the Huayan Five Teachings. This Ekayāna principle of 'awakened mind, non-arising mind' is heard by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) together, or it is beneficial to the Three Vehicles, so it is also called the Three Vehicle teaching. Third, the Ekayāna of 'one path, non-active mind' is the Ekayāna of the Lotus Sutra. It takes the wonderful Dharma Ekayāna of 'opening the three to reveal the one' and 'opening the near to reveal the far' as its purpose. This school believes that all sutras other than the Lotus Sutra are 'teachings according to others' intentions', and the Lotus Sutra is 'speaking according to one's own intentions'. Therefore, the Lotus Sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no two or three, except for the Buddha's expedient speech'. It also says: 'Honestly abandoning expedients, only speaking of the unsurpassed path'. The Lotus Sutra Xuanyi says: 'It should be known that the Avatamsaka Sutra is inclusive, the Tripitaka Sutra is exclusive, the Vaipulya Sutra is contrasting, and the Prajna Sutra is accompanying. This sutra has no inclusion, exclusion, contrast, or accompaniment, it is exclusively the true and unsurpassed path, so it is called...'

妙法也（文）。釋簽云。法花已前皆曰隨他。故前教中雖並有融以兼帶故並屬隨他。未堪聞教名不救速。唯至今經開諸不融唯獨一融前使諸部同一妙法。出世意足（云云）。又法花玄義云。此妙法蓮花經者。本地甚深之奧藏也。文云。是法不可示。世間相常住。三世如來之所證得也。乃至妙者十界十如之法。此法即妙。此妙即法。無二無別故言妙也。又妙者自行權實之法妙也（文）。應知以超八圓妙為妙經一乘也。此中有四種一乘。所謂教一·行一·人一·理一是也。具如疏釋。乃至無量乘者。凡十方法界一切眾生心行本習不同無量無數。一一本習為法門主。一一各各具足橫豎一切圓德。一一各各周遍法界互相圓融。故釋簽云。各稱本習而入圓乘。本習不同圓乘非一。故經云。七寶大車其數無量（文）。凡十方法界所有一切眾生心行本習無數無量邊畔故。云無盡一乘也。又一一當位即是無始無終無近無遠本來常住頓極頓足圓頓速疾妙覺究竟最極醍醐之妙果佛智。故法花說云。正直舍方便但說無上道。因之真言三摩耶戒明於諸顯教最極醍醐之妙果也。十住心論第八說。于諸顯教是究竟。理智法身望真言門是則初門（文）。問。法花本地法身如來為一切眾生世世番番以種種方便種種權教。調伏調養一圓妙法機緣。今正直舍

【現代漢語翻譯】現代漢語譯本：妙法是也（文）。《釋簽》中說：『《法華經》之前都稱為隨他，所以之前的教法中，雖然也有融合，但因為是兼帶，所以都屬於隨他。』未堪聞教，名不救速。只有到了這部經，才開啟了各種不融合，唯獨只有一種融合，使之前的各部都同一于妙法，出世的意義才算圓滿（云云）。又《法華玄義》中說：『這部《妙法蓮華經》，是本地甚深的奧藏。』文中說：『此法不可示，世間相常住，三世如來之所證得也。』乃至妙者，十界十如之法，此法即妙，此妙即法，無二無別，故言妙也。又妙者，自行權實之法妙也（文）。應當知道，以超越八圓妙為妙經一乘。這其中有四種一乘，所謂教一、行一、人一、理一，具體內容如疏釋中所說。乃至無量乘者，凡十方法界一切眾生心行本習不同，無量無數。一一本習為法門主，一一各各具足橫豎一切圓德，一一各各周遍法界，互相圓融。所以《釋簽》中說：『各稱本習而入圓乘，本習不同，圓乘非一。』所以經中說：『七寶大車其數無量（文）。』凡十方法界所有一切眾生心行本習無數無量邊畔，所以說無盡一乘。又一一當位即是無始無終、無近無遠、本來常住、頓極頓足、圓頓速疾、妙覺究竟最極醍醐之妙果佛智。所以《法華經》說：『正直舍方便，但說無上道。』因此，真言三摩耶戒明於諸顯教最極醍醐之妙果也。《十住心論》第八說：『于諸顯教是究竟，理智法身望真言門是則初門（文）。』問：法華本地法身如來為一切眾生世世番番以種種方便種種權教，調伏調養一圓妙法機緣，今正直舍

【English Translation】 English version: 'Myoho' (Wording). The 'Shaku Sen' says: 'Everything before the Lotus Sutra is called 'Zui Ta' (dependent on others), so although there is fusion in the previous teachings, because it is incidental, it all belongs to 'Zui Ta'. Those who are not worthy to hear the teaching are not saved quickly. Only now, in this sutra, are all the non-fusions opened, and only one fusion exists, making all the previous parts the same as the 'Myoho' (Wonderful Law), and the meaning of appearing in the world is fulfilled (etc.).' Also, the 'Hokke Gengi' says: 'This 'Myoho Renge Kyo' (Wonderful Dharma Lotus Flower Sutra) is the profound treasure of the original land.' The text says: 'This Dharma cannot be shown, the world's appearance is constant, and it is attained by the Buddhas of the three worlds.' Even the 'Myo' (Wonderful) refers to the Dharma of the Ten Realms and Ten Factors. This Dharma is 'Myo', and this 'Myo' is Dharma, without two or differences, so it is called 'Myo'. Also, 'Myo' is the wonderful Dharma of self-practice of provisional and real (Wording).' It should be known that surpassing the eight perfect 'Myo' is the 'Myo' Sutra One Vehicle. There are four kinds of One Vehicle in this, namely, teaching one, practice one, person one, and principle one, as detailed in the commentary. Even the countless vehicles refer to the minds and practices of all sentient beings in the ten Dharma realms, which are different, countless, and innumerable. Each original practice is the master of the Dharma gate, and each fully possesses all the horizontal and vertical perfect virtues, and each pervades the Dharma realm, mutually harmonizing. Therefore, the 'Shaku Sen' says: 'Each enters the perfect vehicle according to their original practice, and the original practices are different, so the perfect vehicle is not one.' Therefore, the sutra says: 'The great seven-jeweled carriages are countless (Wording).' All sentient beings in the ten Dharma realms have countless and boundless original practices of mind and action, so it is called the endless One Vehicle. Moreover, each position is without beginning or end, without near or far, originally constant, instantly perfect and complete, perfectly sudden and swift, wonderfully enlightened, ultimately the most supreme, the wonderful fruit of the ultimate 'Daigo' (refined butter) Buddha wisdom. Therefore, the Lotus Sutra says: 'Honestly abandoning expedient means, only speaking of the unsurpassed path.' Therefore, the 'Shingon' (Mantra) 'Samaya' (Vow) precepts are clearer than all the exoteric teachings, the wonderful fruit of the ultimate 'Daigo'. The eighth chapter of the 'Jujushinron' (Treatise on the Ten Stages of Mind) says: 'It is the ultimate in all exoteric teachings, but the principle, wisdom, and Dharma body are only the initial gate when viewed from the 'Shingon' gate (Wording).' Question: The 'Hokke' (Lotus) original land Dharma body 'Nyorai' (Tathagata) uses various expedient means and provisional teachings to subdue and nurture the opportunity for the one perfect and wonderful Dharma for all sentient beings in every lifetime. Now, honestly abandoning

方便。但說無上道令一切眾生開示悟入佛之知見。故所說教法是本有本地妙覺果海智惠。初后皆是。今為所被機緣必有六即淺深明昧。以此妙法一乘。十住心論第八說入佛道初門。大日經疏釋初法明道。是六即位中開佛之知見十住位也。從此以後瑩四十一品昧明。更無明昧。究竟妙覺果海智惠無始本有佛智云何偏可云初法明道十住位歟。答。大日經所說心續生十住心分位淺深一一則是一句法門。故大日經所說第八住心如實知自心一句為法花一部始終六即因果四教五時總持妙法蓮花。故初住妙覺同爲一句法門。故初住妙覺通為真言入佛道初門也（此云。佛道者非顯教妙覺究竟佛道。指本有金剛界秘密莊嚴大日如來）。乃至此真如法身有真如受薰之極唱勝義無性之秘告時為極無自性心一句也。第四極無自性心一乘名花嚴一乘。此花嚴一乘宗中立三種一乘（一存三一乘。二遮三一乘亦名同教一乘。三直顯一乘。花嚴宗顯一乘為本）五種一乘（一八義十義等一乘。是大乘始教一乘。二佛性一乘。是終教一乘。三絕相一乘。是頓教一乘。四同教一乘。以三乘同一乘故。五別教一乘異三乘故名別教一乘。花嚴宗以別教一乘為宗也）。花嚴宗于第五別教一乘分因果二分以因分教為別教一乘。果分離教說故。離機根故果性不可說故唯證

【現代漢語翻譯】現代漢語譯本：方便。但說無上道，令一切眾生開示悟入佛之知見（指佛所具有的智慧和見解）。故所說教法是本有本地妙覺果海智惠（指本來就具有的、根源於自性的、達到究竟覺悟的智慧）。初后皆是。今為所被機緣必有六即淺深明昧（指眾生根器不同，對佛法的理解有深淺明暗的差別）。以此妙法一乘（指唯一能達到解脫的法門）。《十住心論》第八說入佛道初門。《大日經疏》釋初法明道。是六即位中開佛之知見十住位也。從此以後瑩四十一品昧明。更無明昧。究竟妙覺果海智惠無始本有佛智云何偏可云初法明道十住位歟。答。《大日經》所說心續生十住心分位淺深一一則是一句法門。故《大日經》所說第八住心如實知自心一句為《法華》一部始終六即因果四教五時總持妙法蓮花。故初住妙覺同爲一句法門。故初住妙覺通為真言入佛道初門也（此云。佛道者非顯教妙覺究竟佛道。指本有金剛界秘密莊嚴大日如來）。乃至此真如法身有真如受薰之極唱勝義無性之秘告時為極無自性心一句也。第四極無自性心一乘名花嚴一乘。此花嚴一乘宗中立三種一乘（一存三一乘。二遮三一乘亦名同教一乘。三直顯一乘。花嚴宗顯一乘為本）五種一乘（一八義十義等一乘。是大乘始教一乘。二佛性一乘。是終教一乘。三絕相一乘。是頓教一乘。四同教一乘。以三乘同一乘故。五別教一乘異三乘故名別教一乘。花嚴宗以別教一乘為宗也）。花嚴宗于第五別教一乘分因果二分以因分教為別教一乘。果分離教說故。離機根故果性不可說故唯證

【English Translation】 English version: Expedient means. But speaking of the unsurpassed path, it enables all sentient beings to awaken and enter the Buddha's knowledge and vision (referring to the wisdom and understanding possessed by the Buddha). Therefore, the teachings expounded are the inherent, fundamental, wonderful enlightenment, the ocean of fruition, and wisdom (referring to the wisdom that is originally possessed, rooted in one's own nature, and reaches ultimate enlightenment). Both the beginning and the end are like this. Now, due to the different capacities of those being taught, there must be varying degrees of depth and clarity in the Six Identities (referring to the differences in sentient beings' understanding of the Dharma). With this wonderful Dharma of the One Vehicle (referring to the only path that can lead to liberation), the eighth chapter of the Treatise on the Ten Abodes of Mind speaks of the initial gate to entering the Buddha's path. The Commentary on the Mahavairocana Sutra explains the initial Dharma illuminating the path. It is the stage of the Ten Abodes within the Six Identities where the Buddha's knowledge and vision are opened. From then on, the forty-one stages shine with clarity, and there is no more obscurity. Since the ultimate, wonderful enlightenment, the ocean of fruition, and wisdom are the beginningless, inherent Buddha-wisdom, how can it be said that it is merely the initial Dharma illuminating the path, the stage of the Ten Abodes? Answer: Each of the shallow and deep divisions of the Ten Abodes of Mind in the continuous arising of mind as described in the Mahavairocana Sutra is a single phrase of Dharma. Therefore, the phrase 'to truly know one's own mind' in the eighth abode of mind as described in the Mahavairocana Sutra is the Lotus Sutra, encompassing the Six Identities, cause and effect, the Four Teachings, and the Five Periods, the Dharani of the Wonderful Dharma Lotus Flower. Therefore, the initial abode and wonderful enlightenment are both a single phrase of Dharma. Therefore, the initial abode and wonderful enlightenment are both the initial gate to entering the Buddha's path through mantra (This means that the Buddha's path is not the ultimate Buddha's path of manifest teachings, but refers to the inherent Vajradhatu, the secret and adorned Mahavairocana Tathagata). Even to the point that this Dharmakaya of Suchness has the ultimate singing of Suchness receiving influence, the secret proclamation of ultimate meaninglessness, is the phrase 'mind of ultimate non-self-nature'. The One Vehicle of the fourth, the mind of ultimate non-self-nature, is called the One Vehicle of the Avatamsaka. Within this Avatamsaka One Vehicle school, three kinds of One Vehicle are established (1. The One Vehicle that retains the Three. 2. The One Vehicle that negates the Three, also called the Common Teaching One Vehicle. 3. The One Vehicle that directly reveals. The Avatamsaka school reveals the One Vehicle as the foundation). Five kinds of One Vehicle (1. The One Vehicle of Eight Meanings, Ten Meanings, etc. This is the One Vehicle of the initial teaching of the Mahayana. 2. The One Vehicle of Buddha-nature. This is the One Vehicle of the final teaching. 3. The One Vehicle of absolute non-duality. This is the One Vehicle of the sudden teaching. 4. The Common Teaching One Vehicle, because the Three Vehicles are the same as the One Vehicle. 5. The Distinct Teaching One Vehicle, because it is different from the Three Vehicles, it is called the Distinct Teaching One Vehicle. The Avatamsaka school takes the Distinct Teaching One Vehicle as its doctrine). The Avatamsaka school divides the fifth Distinct Teaching One Vehicle into two parts, cause and effect, taking the teaching of the cause part as the Distinct Teaching One Vehicle. Because the fruit is separated from the teaching, because it is separated from the capacity of the beings, because the nature of the fruit cannot be spoken of, therefore only realization.

相應故不可說也。乃至無盡一乘者十義無盡法門一門具足十十無盡性海圓明法界緣起中玄六相眾德。一一諸門亦復如是。此一切諸門十十無盡互為相即互相入。一一圓融各各主伴具足。十十無盡重重無盡。無窮無盡終離始終。故名無盡一乘也。花嚴性海圓明真如法界不守自性。隨緣十十無盡為宗。　　第五。密教一乘者。諸顯教所絕離妙覺果海本有內證同一體性故。亦名金剛一乘。此金剛一乘者。自性法界身心王本初不生堅固金剛同一體性旋火輪故。名同一體性金剛一乘。此同一體性金剛自性所成諸無法然輪圓三密天珠涉入遍虛空重重無礙過剎塵故。名秘密曼荼羅。此秘密曼荼羅中一尊一門同一體性金剛故。法然輪圓我三密故。一一諸尊名金剛一乘名秘密曼荼羅無窮無盡塵數不可說故。名無盡金剛一乘也。問。何故名金剛一乘秘密曼荼羅歟。答。諸顯教所絕離。最極醍醐究竟妙覺果海自性法身本有內證法爾常恒法然不壞堅固不動五智無際智盡虛空遍法界同一體性金剛故。名金剛一乘。此金剛一乘自性所成心王心數四種法身四種曼荼羅身塵數不可說無盡莊嚴藏微細法身各具五智無際智法然輪圓我三密天珠涉入遍虛空重重無盡過剎塵。佛智內證秘密曼荼羅非自性法身慈悲本誓神變加持者。十地等覺不得見聞。何況二乘凡

【現代漢語翻譯】現代漢語譯本：因此，它是不可言說的。乃至無盡一乘，具備十種無盡法門的意義：一門具足十十無盡的自性海，圓明法界緣起中的玄妙和六相眾德。每一個門也是如此。所有這些門，十十無盡，互相即入，每一個都圓融無礙，各自作為主伴而具足。十十無盡，重重無盡，無窮無盡，終離始終，所以稱為無盡一乘。華嚴自性海圓明真如法界不執守自性，隨緣十十無盡為宗旨。第五，密教一乘，是諸顯教所無法企及的，是妙覺果海本有的內證，同一體性，因此也稱為金剛一乘。這金剛一乘，自性法界身心王本初不生，堅固金剛同一體性，如旋火輪一般，所以名為同一體性金剛一乘。這同一體性金剛自性所成的諸法然輪圓三密，如天珠般涉入遍虛空，重重無礙，超越剎塵，所以名為秘密曼荼羅。這秘密曼荼羅中，一尊一門同一體性金剛，法然輪圓我三密，每一尊都名為金剛一乘，名為秘密曼荼羅，無窮無盡，塵數不可說，所以名為無盡金剛一乘。問：為何名為金剛一乘秘密曼荼羅？答：諸顯教所無法企及，是最極醍醐，究竟妙覺果海自性法身本有的內證，法爾常恒，法然不壞，堅固不動，五智無際智盡虛空遍法界同一體性金剛，所以名為金剛一乘。這金剛一乘自性所成的心王心數四種法身四種曼荼羅身，塵數不可說，無盡莊嚴藏微細法身，各具五智無際智法然輪圓我三密，如天珠般涉入遍虛空，重重無盡，超越剎塵。佛智內證的秘密曼荼羅，非自性法身慈悲本誓神變加持者，十地等覺都不得見聞，何況二乘凡夫？

【English Translation】 English version: Therefore, it is unspeakable. Even the Endless One Vehicle (Ekayana), possesses the meaning of ten endless Dharma doors: one door fully embodies the ten-ten endless self-nature sea, the perfect and bright Dharmadhatu arising from conditions, the profound mystery and the six characteristics of virtues. Each and every door is also like this. All these doors, ten-ten endlessly, interpenetrate and enter each other, each being perfectly integrated, each complete as both principal and subordinate. Ten-ten endlessly, layer upon layer endlessly, infinitely endlessly, ultimately departing from beginning and end, therefore it is called the Endless One Vehicle (Ananta Ekayana). The Avatamsaka (Huayan) self-nature sea, the perfect and bright True Thusness (Tathata) Dharmadhatu, does not cling to its own nature, following conditions with the ten-ten endless as its principle. Fifth, the Esoteric One Vehicle (Ekayana), is unattainable by all exoteric teachings, it is the inherent inner realization of the Wondrous Enlightenment Fruit Sea, of the same essence, therefore it is also called the Vajra One Vehicle (Vajrayana). This Vajra One Vehicle, the self-nature Dharmadhatu body-mind king is originally unborn, the firm Vajra is of the same essence, like a revolving fire wheel, therefore it is called the Same Essence Vajra One Vehicle. These Same Essence Vajra self-nature accomplished all Dharmata (Dharmadhatu) wheel complete three secrets, like heavenly pearls penetrating throughout empty space, layer upon layer without obstruction, surpassing countless lands, therefore it is called the Secret Mandala (Guhya-mandala). In this Secret Mandala, one deity, one door, is the same essence Vajra, the Dharmata wheel completes my three secrets, each and every deity is called the Vajra One Vehicle, called the Secret Mandala, infinitely endlessly, countless as dust and unspeakable, therefore it is called the Endless Vajra One Vehicle. Question: Why is it called the Vajra One Vehicle Secret Mandala? Answer: Unattainable by all exoteric teachings, it is the most supreme nectar, the ultimate Wondrous Enlightenment Fruit Sea self-nature Dharmakaya (Dharmakaya) inherent inner realization, naturally constant, naturally indestructible, firm and immovable, the five wisdoms (Panca-jnana) boundless wisdom exhausts empty space pervading the Dharmadhatu of the same essence Vajra, therefore it is called the Vajra One Vehicle. This Vajra One Vehicle self-nature accomplished mind-king mind-number four kinds of Dharmakaya four kinds of Mandala body, countless as dust, endless adornment treasury subtle Dharmakaya, each possessing the five wisdoms boundless wisdom Dharmata wheel completes my three secrets, like heavenly pearls penetrating throughout empty space, layer upon layer endlessly, surpassing countless lands. The Secret Mandala internally realized by Buddha wisdom, those who are not the self-nature Dharmakaya compassionate original vow divine transformation blessing, even the Tenth Ground Equal Enlightenment cannot see or hear, how much more so the Two Vehicles ordinary beings?

夫。故名秘密曼荼雖。乃至顯教終生究竟果位佛智。豎輪則顯密異故未證知。自心本有內證秘密曼荼羅必依本有法身教授。內證開時自能證知。故名秘密曼荼羅也。問。顯教終生究竟果位佛智未證知本有內證秘密曼荼羅者云何辨。顯密二教論說。如是絕離並約因位談。非謂果人也（文）。已云非謂果人。以知又終生究竟果位佛智可證知內證秘密也。何云顯教究竟位佛智不知內證歟。答。二教論不分顯密三身。但以總相三身約因果二位論顯密差別。故為因位人。應現佛身說法地前地上併名顯教。妙覺究竟果位人應說法名秘密教也。但十住心論豎約十住心教理。次第轉勝乘乘差別有淺深故。前住心果佛不知后住心。初心其次第轉勝如是故。故疏第三云。佛為十地說般若。九地非其境界（文）。論次第轉勝差別時。前位人不知后位人舉足下足故。何況十地等覺乃至權佛難思佛智說顯密二教差別時乎。顯教三身但不知密教三身境界。義理炳然也。　　問。顯教他用變化亦可爾。妙覺究竟法身如來云何不知密教三身歟。答。雖法身名字同顯密二教異故法身異也。問。顯密二教法身如何異歟。答。若依教門說相者。顯教所說妙覺究竟果海。理智不二一心萬德。恒沙法門體性本地常寂光。妙理性海圓明。不思議法界一心如來藏理為

【現代漢語翻譯】現代漢語譯本：夫。故名秘密曼荼羅（Guhyaman.d.ala，秘密壇城）。乃至顯教終生究竟果位佛智。豎輪則顯密異故未證知。自心本有內證秘密曼荼羅必依本有法身教授。內證開時自能證知。故名秘密曼荼羅也。問。顯教終生究竟果位佛智未證知本有內證秘密曼荼羅者云何辨。顯密二教論說。如是絕離並約因位談。非謂果人也（文）。已云非謂果人。以知又終生究竟果位佛智可證知內證秘密也。何云顯教究竟位佛智不知內證歟。答。二教論不分顯密三身。但以總相三身約因果二位論顯密差別。故為因位人。應現佛身說法地前地上併名顯教。妙覺究竟果位人應說法名秘密教也。但十住心論豎約十住心教理。次第轉勝乘乘差別有淺深故。前住心果佛不知后住心。初心其次第轉勝如是故。故疏第三云。佛為十地說般若。九地非其境界（文）。論次第轉勝差別時。前位人不知后位人舉足下足故。何況十地等覺乃至權佛難思佛智說顯密二教差別時乎。顯教三身但不知密教三身境界。義理炳然也。問。顯教他用變化亦可爾。妙覺究竟法身如來云何不知密教三身歟。答。雖法身名字同顯密二教異故法身異也。問。顯密二教法身如何異歟。答。若依教門說相者。顯教所說妙覺究竟果海。理智不二一心萬德。恒沙法門體性本地常寂光。妙理性海圓明。不思議法界一心如來藏理為

【English Translation】 English version: Indeed. Therefore, it is named Guhyaman.d.ala (Secret Mandala). Even the Buddha-wisdom of the ultimate fruition stage in exoteric teachings, due to the difference between exoteric and esoteric when viewed vertically, has not yet realized it. To realize the inherent, internally realized Secret Mandala of one's own mind, one must rely on the teachings of the inherent Dharmakaya (法身，Dharma body). When internal realization dawns, one can realize it oneself. Therefore, it is named Secret Mandala. Question: How can one distinguish that the Buddha-wisdom of the ultimate fruition stage in exoteric teachings has not realized the inherent, internally realized Secret Mandala? The treatise on the two teachings, exoteric and esoteric, says: 'Such separation is discussed in terms of the causal stage, not the fruition stage' (text). It has already been said 'not the fruition stage.' Knowing this, the Buddha-wisdom of the ultimate fruition stage can realize the internal secret. Why say that the Buddha-wisdom of the ultimate stage in exoteric teachings does not know the internal realization? Answer: The treatise on the two teachings does not distinguish the Trikaya (三身，three bodies) of exoteric and esoteric teachings. It only discusses the differences between exoteric and esoteric teachings in terms of the causal and fruition stages, using the general characteristics of the Trikaya. Therefore, it is for people in the causal stage. Manifesting the Buddha-body to teach the Dharma before and on the Bhumis (地，levels) is called exoteric teaching. The person in the stage of Wonderful Enlightenment and ultimate fruition teaching the Dharma is called esoteric teaching. However, the 'Ten Abodes of Mind' treatise vertically discusses the teachings and principles of the Ten Abodes of Mind. The differences between the vehicles gradually increase in superiority, with varying degrees of depth. Therefore, the Buddha of the previous Abode of Mind does not know the subsequent Abode of Mind. The initial mind gradually increases in superiority in this way. Therefore, the third commentary says: 'The Buddha teaches Prajna (般若，wisdom) to the Ten Bhumis; the Ninth Bhumi is not its realm' (text). When discussing the differences in the gradual increase in superiority, the person in the previous stage does not know the raising and lowering of the feet of the person in the subsequent stage. How much more so when discussing the differences between exoteric and esoteric teachings in terms of the inconceivable Buddha-wisdom of the Tenth Bhumi, Equal Enlightenment, and even provisional Buddhas? The Trikaya of exoteric teachings simply does not know the realm of the Trikaya of esoteric teachings. The meaning and principle are clear. Question: The transformation of others in exoteric teachings is also possible. How can the Tathagata (如來，Thus Come One) of Wonderful Enlightenment and ultimate Dharmakaya not know the Trikaya of esoteric teachings? Answer: Although the name Dharmakaya is the same, the Dharmakaya is different because the two teachings, exoteric and esoteric, are different. Question: How are the Dharmakayas of the two teachings, exoteric and esoteric, different? Answer: If one speaks of the characteristics according to the teachings, the ocean of ultimate fruition of Wonderful Enlightenment spoken of in exoteric teachings is the non-duality of reason and wisdom, the one mind with myriad virtues, the constant, quiescent light of the inherent nature of the countless Dharma-gates, the perfect and bright ocean of wonderful principle, and the principle of the Tathagatagarbha (如來藏，Tathagata-womb) of the inconceivable Dharmadhatu (法界，Dharma Realm) and one mind.

一大法身。此法身境界諸顯教稱歎。言斷心滅。唯佛與佛乃能究竟。乃至果性不可說。未說此法身本有內證四種法身四種曼荼羅三密平等輪圓具足重重不可說秘密莊嚴凈妙法身。今此真言秘教說諸顯教所絕離妙覺究竟法身本有內證秘密橫豎甚深無窮無盡秘密莊嚴法身故。永異說顯教法身也。　　問。法花開顯十方佛土中唯有一乘法。是法住法位世間相常住。真開示煩惱業苦三道即是法身（苦道）般若（煩惱）解脫（結業）三德秘藏智信具足信解終行不改凡夫即身成佛。其理可爾。今真言秘教所說四種法身顯教妙覺究竟本有內證秘密法身故。凡夫位不其分。云何為眾生名神通乘說即身成佛歟。答。法花真等至極大乘顯教。以言斷心滅無相不相一實中道實相妙理真如法身為究竟理。開顯十界因果唯是一佛乘。開示煩惱業苦三道法身般若解脫三德秘藏。令一切眾生證入無相寂滅法身理。以為究竟正覺。未說彼法身本有內證無盡莊嚴種種不思議秘密。今真言秘教豎論淺深。顯教妙覺如來不知。真言秘密。橫開秘密。十界因果十住心分位一一本來法爾。四種法身四種曼荼羅故究竟真實即身成佛。唯真言秘教所說也。故十住心論第一云。若能明察密號名字深開莊嚴秘藏。則地獄天堂佛性闡提煩惱菩提生死涅槃邊邪中正空有偏圓二

【現代漢語翻譯】現代漢語譯本：一大法身（Dharmakāya）。此法身境界，諸顯教稱歎，言斷心滅，唯佛與佛乃能究竟。乃至果性不可說。未說此法身本有內證四種法身、四種曼荼羅（Maṇḍala，壇城）、三密平等輪圓具足，重重不可說秘密莊嚴凈妙法身。今此真言秘教說諸顯教所絕離妙覺究竟法身本有內證秘密橫豎甚深無窮無盡秘密莊嚴法身故，永異於顯教所說法身也。問：法華（Saddharma Puṇḍarīka Sūtra）開顯十方佛土中唯有一乘法。是法住法位，世間相常住。真開示煩惱、業、苦三道即是法身（苦道）、般若（Prajñā，煩惱）、解脫（結業）三德秘藏，智信具足，信解終行不改，凡夫即身成佛，其理可爾。今真言秘教所說四種法身，顯教妙覺究竟本有內證秘密法身故，凡夫位不其分，云何為眾生名神通乘說即身成佛歟？答：法華真等至極大乘顯教，以言斷心滅、無相不相一實中道實相妙理真如法身為究竟理。開顯十界因果唯是一佛乘。開示煩惱、業、苦三道法身、般若、解脫三德秘藏，令一切眾生證入無相寂滅法身理，以為究竟正覺。未說彼法身本有內證無盡莊嚴種種不思議秘密。今真言秘教豎論淺深，顯教妙覺如來不知。真言秘密，橫開秘密。十界因果十住心分位一一本來法爾，四種法身、四種曼荼羅故究竟真實即身成佛。唯真言秘教所說也。故十住心論第一云：若能明察密號名字，深開莊嚴秘藏，則地獄天堂、佛性闡提、煩惱菩提、生死涅槃、邊邪中正、空有偏圓二

【English Translation】 English version: The Great Dharmakāya (法身, Body of the Dharma). This Dharmakāya realm is praised by all exoteric teachings, where words cease and the mind is extinguished, and only Buddhas can fully comprehend it. Even the nature of the fruit is indescribable. It has not been said that this Dharmakāya inherently possesses the four kinds of Dharmakāyas, the four kinds of Maṇḍalas (曼荼羅, sacred diagrams), and the complete and perfect Three Mysteries Equal Wheel, with layers upon layers of indescribable secret adornments and pure and wondrous Dharmakāya. Now, this mantra esoteric teaching speaks of the ultimate Dharmakāya of wondrous enlightenment, which is completely separate from all exoteric teachings, inherently possessing the secret, horizontal and vertical, profoundly deep, infinite, and inexhaustible secret adorned Dharmakāya. Therefore, it is eternally different from the Dharmakāya spoken of in exoteric teachings. Question: The Lotus Sūtra (法華, Saddharma Puṇḍarīka Sūtra) reveals that within the Buddha lands of the ten directions, there is only the One Vehicle Dharma. This Dharma abides in its Dharma position, and the phenomena of the world are eternally abiding. It truly reveals that the three paths of afflictions, karma, and suffering are the secret treasury of the three virtues of Dharmakāya (path of suffering), Prajñā (般若, wisdom, afflictions), and liberation (karma), complete with wisdom and faith. Faith and understanding remain unchanged until the end of practice, and ordinary beings can attain Buddhahood in this very life. This principle is acceptable. Now, the four kinds of Dharmakāyas spoken of in this mantra esoteric teaching are the ultimate, inherently possessed, secret Dharmakāya of wondrous enlightenment of the exoteric teachings. Since the position of ordinary beings is not divided, how can it be said to sentient beings of the Divine Power Vehicle that they can attain Buddhahood in this very life? Answer: The Lotus Sūtra is the ultimate Mahāyāna exoteric teaching of true Samādhi (等至, meditative absorption), which takes the Dharmakāya of true suchness, the wondrous principle of the one reality, the Middle Way, where words cease and the mind is extinguished, without form or non-form, as the ultimate principle. It reveals that the causes and effects of the ten realms are only the One Buddha Vehicle. It reveals the secret treasury of the three virtues of Dharmakāya, Prajñā, and liberation in the three paths of afflictions, karma, and suffering, enabling all sentient beings to realize the principle of the formless, quiescent Dharmakāya, taking it as the ultimate perfect enlightenment. It has not spoken of the inherent possession of endless adornments and various inconceivable secrets of that Dharmakāya. Now, this mantra esoteric teaching discusses the shallowness and depth vertically, which the Tathāgata (如來, Thus Come One) of wondrous enlightenment in the exoteric teachings does not know. The mantra secret opens up the secrets horizontally. The causes and effects of the ten realms and the ten stages of mind are all inherently and naturally so. Because of the four kinds of Dharmakāyas and the four kinds of Maṇḍalas, the attainment of Buddhahood in this very life is ultimately true. This is only spoken of in the mantra esoteric teaching. Therefore, the first chapter of the Treatise on the Ten Stages of Mind says: 'If one can clearly discern the secret names and deeply open the secret treasury of adornments, then hell and heaven, Buddha-nature and Icchantika (闡提, those without faith), afflictions and Bodhi (菩提, enlightenment), birth and death and Nirvāṇa (涅槃, liberation), biased and correct, emptiness and existence, partial and complete, two'

乘一乘皆是自心佛之名字。焉舍焉取（文）。又云。若豎論則乘乘差別淺深。橫觀則智智平等一味。惡平等者未得為得不同為同。善差別者分滿不二即離不謬。迷之者以藥夭命。達之者因藥得仙。迷悟在己。無執而到。有疾菩薩迷方狂子。不可不慎（文）。又大日經疏第一云。今就此宗謂。終如是道跡次第進修得住三平等處故名為句。即以平等身口意秘密加持為所入門。謂以身平等之密印語平等之真言心平等之妙觀為方便故。逮見加持受用身。如是加持受用身即是毗盧舍那遍一切身。遍一切身者即是行者平等智身。是故住此乘者以不行而行以不到而到。名為平等句。一切眾生皆入其中。而實無能入者無所入處。故名平等。平等法門則此經之大意也（文）。又云。經云皆同一味。所謂如來解脫味也。所以然者。一切眾生色心真相從本際已來常為是毗盧舍那平等智身。非是得菩提時強空諸法使成法界也。佛從平等心地開發無盡莊嚴藏大曼荼羅已還。用開發眾生平等心地無盡莊嚴大曼荼羅妙感妙應。皆不出阿字門。當知感應因緣所生方便亦復不出阿字（文）。以上論疏文意明一切眾生一切諸佛色心依正本來法爾本初不生即是法佛三密法界曼荼羅也。　　問。真言門菩薩斷三妄執行相如何。答。真言門菩薩斷三妄執時有二種

【現代漢語翻譯】現代漢語譯本：乘一乘，皆是自心佛之名字。焉舍焉取（文）。又云：若豎論則乘乘差別淺深，橫觀則智智平等一味。惡平等者未得為得，不同為同。善差別者分滿不二，即離不謬。迷之者以藥夭命，達之者因藥得仙。迷悟在己，無執而到。有疾菩薩，迷方狂子，不可不慎（文）。又《大日經疏》第一云：今就此宗謂，終如是道跡次第進修，得住三平等處故名為句。即以平等身口意秘密加持為所入門。謂以身平等之密印，語平等之真言，心平等之妙觀為方便故，逮見加持受用身。如是加持受用身即是毗盧舍那（Vairocana，光明遍照）遍一切身。遍一切身者即是行者平等智身。是故住此乘者以不行而行，以不到而到，名為平等句。一切眾生皆入其中，而實無能入者，無所入處。故名平等。平等法門則此經之大意也（文）。又云：經云皆同一味，所謂如來解脫味也。所以然者，一切眾生色心真相從本際已來常為是毗盧舍那（Vairocana，光明遍照）平等智身，非是得菩提時強空諸法使成法界也。佛從平等心地開發無盡莊嚴藏大曼荼羅（Mandala，壇城）已還，用開發眾生平等心地無盡莊嚴大曼荼羅（Mandala，壇城）妙感妙應，皆不出阿字門。當知感應因緣所生方便亦復不出阿字（文）。以上論疏文意明一切眾生一切諸佛色心依正本來法爾，本初不生即是法佛三密法界曼荼羅（Mandala，壇城）也。問：真言門菩薩斷三妄執行相如何？答：真言門菩薩斷三妄執時有二種。

【English Translation】 English version: Each and every vehicle is the name of the Buddha within one's own mind. Why abandon it? Why grasp at it? (Text). It is also said: If discussed vertically, the vehicles have differences in depth. If viewed horizontally, wisdom and wisdom are equal and of one flavor. Those who dislike equality treat what is not attained as attained, and what is different as the same. Those who are good at differentiating see division and fullness as not two, which means being separate without being mistaken. Those who are deluded shorten their lives with medicine, while those who are enlightened attain immortality through medicine. Delusion and enlightenment lie within oneself; arrive without attachment. A sick Bodhisattva, a confused physician, a mad child – one must be cautious (Text). Furthermore, the first volume of the Commentary on the Mahavairocana Sutra states: Now, according to this school, it is said that one progresses step by step along the path of such practices, ultimately dwelling in the three equalities, hence the name 'phrase'. That is, one enters through the secret blessings of equal body, speech, and mind. It means using the mudra (secret hand gesture) of equal body, the mantra (sacred utterance) of equal speech, and the wondrous contemplation of equal mind as means to attain the body that receives and enjoys blessings. Such a body that receives and enjoys blessings is Vairocana (光明遍照), pervading all bodies. The one who pervades all bodies is the practitioner's body of equal wisdom. Therefore, those who dwell in this vehicle are said to act without acting, and to arrive without arriving, which is called the 'phrase of equality'. All sentient beings enter into it, but in reality, there is no one who enters, and no place to enter. Hence, it is called equality. The Dharma gate of equality is the great meaning of this sutra (Text). It is also said: The sutra says that all are of the same flavor, which is the flavor of the Tathagata's (如來) liberation. The reason for this is that the true nature of all sentient beings' form and mind has always been the body of Vairocana's (光明遍照) equal wisdom from the very beginning. It is not that one forcibly empties all dharmas at the time of attaining Bodhi (菩提) to make them become the Dharma Realm. The Buddha, having developed the inexhaustible treasury of adornments, the great Mandala (壇城), from the ground of equal mind, then uses it to develop the wondrous response and interaction of the inexhaustible treasury of adornments, the great Mandala (壇城), in the equal mind of sentient beings, all of which do not go beyond the 'A' syllable gate. One should know that the skillful means arising from the causes and conditions of response and interaction also do not go beyond the 'A' syllable (Text). The meaning of the above commentaries and treatises clarifies that the form, mind, dependent, and proper aspects of all sentient beings and all Buddhas are originally and naturally so. The original non-arising is the Dharma Buddha's three secrets, the Dharma Realm Mandala (壇城). Question: How does a Bodhisattva (菩薩) in the Mantra (真言) school sever the three false attachments in practice? Answer: When a Bodhisattva (菩薩) in the Mantra (真言) school severs the three false attachments, there are two kinds.

行相。一者直觀自心凈菩提心頓度三妄。二者直修行真言三密頓度三妄超入凈菩提心門歟。　　問。直觀凈菩提心行相如何。答。真言門菩薩直觀菩提心者。直觀自心本不生際也。問。如何觀自心本不生際歟。答。自心念念起時于根塵識等陰界入。即陰求心離陰求心皆不可得相在亦不可得。如是觀故即時懸悟自心本不生際。于如來知見大菩提道中遠塵離垢得法眼凈。此即疏第一卷釋也。又云。今真言行者于初發心時直觀自心實相了知本不生。故即時人法戲論凈。若虛空成自然覺。不由他悟。當知此觀複名頓悟法門也。經云。秘密主。此菩薩凈菩提心門名初法明道。菩薩住此不久勤苦便得除一切蓋障三昧者。入佛智慧有無量方便門。今此宗直以凈菩提心為門。若入此門即是初入一切如來境界。乃至言法明者。以覺心本不生際其心凈住生大慧。光明普照無量法性見諸佛所行之道。故云法明道也（文）。又云。真言門菩薩凈菩提心得除蓋障三昧開佛知見故。見八萬四千煩惱實相成八萬四千寶聚門（文）。又云。何即知菩提心生。今佛告云。超百六十相續心即是凈菩提心（文）。又疏第二云。若以凈菩提心為出世間心。即是超越三劫瑜祇行（文）。此等釋文明真言行者直觀自心本有凈菩提心度三妄執行相。具如經疏明也。問

。真言行者直觀自心本不生頓斷三妄得除蓋障三昧開佛知見。是為究竟正覺為分正覺歟。答。真言行者初得除蓋障三昧開佛知見即與諸佛菩薩。同等住位是分正覺非究竟正覺。此分正覺是顯一乘初住位以上功德生。自行化他得不思議自在。是則真言行者中成就悉地分齊也。故疏第一云。若得此三昧者即與諸佛菩薩同等住。當知行人則是位同大覺也。以其自覺心故使得佛名。然非究竟妙覺大牟尼位。于如凈月雖體無增減。然亦明漸漸壞乃至第十五日方能動大海潮也（文）。第二直修行真言三密頓度三妄超入凈菩提心門者。今漸入直言行者。為求中成就悉地入本尊三摩地修行三密一生超入凈菩提心門。故疏第二云。今此諸菩薩直以真言為乘超入凈菩提心門。若見心明道時。諸菩薩無數劫中所修福慧自然具足（文）。又云。真言行者初入凈菩提心。雖未于無數阿僧祇劫具備普賢眾行滿足大悲方便。然此等功德皆已成就。何以故。即是毗盧舍那具體法身故。是以經云無量無數劫乃至智慧方便皆悉成就也（文）。又云。若常途諸論所明。證此心時即名為佛。是故舍利弗等一切聲聞緣覺盡其智力不能測量。經云所謂出過一切聲聞辟支佛地也。以行者得此心時即知釋迦牟尼凈土不毀見佛壽量長遠本地之身與上行等從地涌出諸菩薩會同

【現代漢語翻譯】現代漢語譯本：真言行者直接觀照自心本不生，頓然斷除三種虛妄，獲得除蓋障三昧（一種禪定），開啟佛的知見。這算是究竟正覺，還是分正覺呢？答：真言行者初次獲得除蓋障三昧，開啟佛的知見，就與諸佛菩薩同等安住于同一位置，這是分正覺，不是究竟正覺。這種分正覺是顯現一乘（唯一佛乘）初住位以上的功德所生。自行化他，獲得不可思議的自在。這就是真言行者中成就悉地（成就）的品位。所以《疏》第一卷說：『如果獲得這種三昧，就與諸佛菩薩同等安住。』應當知道修行人就是位同大覺（佛）。因為他自覺自心，所以能夠得到佛的名稱。然而並非究竟妙覺大牟尼（偉大的聖人）的地位。就像清凈的月亮，雖然本體沒有增減，但是光明也是漸漸增長，直到第十五日才能牽動大海潮。（文）第二，直接修行真言三密（身、語、意三密），頓然度脫三種虛妄，超越進入清凈菩提心門的人。現在是漸入直言行者，爲了求得中成就悉地，進入本尊三摩地（禪定），修行三密，一生超越進入清凈菩提心門。所以《疏》第二卷說：『現在這些菩薩直接以真言為乘，超越進入清凈菩提心門。如果見到心性光明的時候，諸菩薩無數劫中所修的福慧自然具足。』（文）又說：『真言行者初次進入清凈菩提心，雖然未于無數阿僧祇劫（極長的時間單位）具備普賢（菩薩名）的眾多修行，滿足大悲方便，然而這些功德都已經成就。為什麼呢？因為他就是毗盧舍那（佛名）具體法身（佛的真身）。』因此經中說，無量無數劫乃至智慧方便都全部成就。（文）又說：『如果按照通常的諸論所說，證得此心的時候就稱為佛。』因此舍利弗（佛陀弟子名）等一切聲聞（小乘佛教徒）緣覺（獨自覺悟者）用盡他們的智慧力量也不能測量。經中說，所謂超出一切聲聞辟支佛的境界。因為修行者得到此心的時候，就知道釋迦牟尼（佛名）凈土不毀，見到佛的壽命長遠，本地之身與上行等從地涌出的諸菩薩會合。

【English Translation】 English version: The practitioner of mantra directly observes that the original nature of their mind is unborn, instantly severing the three illusions, attaining the Samadhi of Removing Hindrances (a type of meditation), and opening the Buddha's knowledge and vision. Is this considered ultimate perfect enlightenment or partial perfect enlightenment? Answer: When a practitioner of mantra initially attains the Samadhi of Removing Hindrances and opens the Buddha's knowledge and vision, they dwell in the same position as all Buddhas and Bodhisattvas. This is partial perfect enlightenment, not ultimate perfect enlightenment. This partial perfect enlightenment is the manifestation of the merits arising from the first stage of abiding (初住位) or above in the One Vehicle (一乘, the single Buddha vehicle). By benefiting themselves and others, they attain inconceivable freedom. This is the level of accomplishment of Siddhi (成就, accomplishment) among mantra practitioners. Therefore, the first volume of the Commentary (疏) says: 'If one attains this Samadhi, they dwell in the same position as all Buddhas and Bodhisattvas.' It should be known that the practitioner is in a position equal to the Great Awakened One (大覺, Buddha). Because they are aware of their own mind, they are able to receive the name of Buddha. However, they are not in the position of the ultimate, wonderful, awakened Great Sage (大牟尼, great sage). Like the pure moon, although its essence does not increase or decrease, its light gradually increases, and only on the fifteenth day can it move the great ocean tide. (Text) Secondly, those who directly practice the three secrets of mantra (真言三密, the three secrets of body, speech, and mind), instantly liberate themselves from the three illusions, and transcend into the gate of pure Bodhi mind (凈菩提心門). Now, they are gradually entering the practitioners of direct speech. In order to seek the middle accomplishment of Siddhi, they enter the Samadhi (三摩地, meditation) of the principal deity (本尊), practice the three secrets, and transcend into the gate of pure Bodhi mind in one lifetime. Therefore, the second volume of the Commentary says: 'Now, these Bodhisattvas directly use mantra as a vehicle to transcend into the gate of pure Bodhi mind. If they see the light of the mind, the blessings and wisdom cultivated by the Bodhisattvas in countless kalpas (劫, eons) will naturally be complete.' (Text) It also says: 'When a practitioner of mantra initially enters the pure Bodhi mind, although they have not yet possessed the numerous practices of Samantabhadra (普賢, a Bodhisattva) in countless Asamkhya kalpas (阿僧祇劫, extremely long units of time) and fulfilled the expedient of great compassion, these merits have already been accomplished. Why? Because they are the concrete Dharmakaya (法身, the true body of the Buddha) of Vairocana (毗盧舍那, a Buddha).' Therefore, the Sutra says that countless kalpas, even wisdom and expedients, are all accomplished. (Text) It also says: 'If according to the usual commentaries, when one realizes this mind, they are called a Buddha.' Therefore, Sariputra (舍利弗, a disciple of the Buddha) and all Sravakas (聲聞, Hinayana Buddhists) and Pratyekabuddhas (緣覺, solitary realizers) cannot measure it with all their intellectual power. The Sutra says that it surpasses the realm of all Sravakas and Pratyekabuddhas. Because when the practitioner attains this mind, they know that the pure land of Sakyamuni (釋迦牟尼, a Buddha) is not destroyed, they see the Buddha's lifespan is long, and their local body joins the assembly of Bodhisattvas who emerge from the earth, such as Superior Practice (上行).

一處修對治道者雖跡鄰補處然不識一人。是故此事名為秘密。又此菩薩能於畢竟凈心中普集會十方法界諸佛菩薩。亦自能普詣十方供養諸善知識詢求正法。唯獨自明瞭。諸天世人莫能知。由此因緣複名秘密（文）。真言行者超入凈菩提心門知釋迦牟尼凈土不毀見佛壽量長遠本地之身集會十方法界諸佛菩薩位。是顯一乘初住以上位功德也。真言秘教是中成就悉地分齊也。上成就悉地果是毗盧舍那究竟位也。若證金剛薩埵位亦名上成就悉地。是同大日即身成佛故也。故菩提心論說。瑜伽中諸菩薩身皆同大毗盧舍那佛身。又大日經疏第三明。本跡俱不思議加持不二。輒從一門而入皆見心王也。疏第二文云。已嘆入真言門功德竟。然行者復以何法入此門耶。故經次云。所謂空性。空性即是自心等虛空性。上文無量如虛空。乃至正等覺顯現即俞此心也。乃至離眼耳鼻舌身意。已上一道無為心也。乃至極無自性心生。如是初心佛說成佛因。故於業煩惱解脫而業煩惱具依行者解脫一切業煩惱時即知一切業煩惱無非佛事。本自無有縛。令誰解脫耶。已上極無自性心花嚴別教一乘初住以上功德也。此等皆真言秘教中成就悉地分位功德也。雖一道無為心生極無自性心生功德不可思議微妙。從此以得瑩四十一品明昧證入妙覺果海極無自性心極

【現代漢語翻譯】現代漢語譯本：即使修行對治道的人，其修行之處鄰近彌勒菩薩（補處：指彌勒菩薩，將在未來成佛），卻也不認識一位真正的修行者。因此，這件事被稱為秘密。而且，這位菩薩能夠在究竟清凈的心中普遍供養十方法界所有的佛和菩薩。也能親自普遍前往十方，供養各位善知識，詢問求教正法。只有自己明白，諸天和世人都不能知曉。因為這個因緣，又被稱為秘密（文）。修習真言的行者，超越進入清凈菩提心之門，知道釋迦牟尼佛的凈土不會毀壞，見到佛的壽命長遠，以本地之身普遍供養十方法界諸佛菩薩的果位。這是彰顯一乘初住以上果位的功德。真言秘教是成就悉地（成就，成就一切事業）的分位。上成就悉地的果位是毗盧舍那佛（大日如來）的究竟果位。如果證得金剛薩埵（金剛持，密教菩薩）的果位，也稱為上成就悉地。這是等同於大日如來即身成佛的緣故。所以《菩提心論》說，瑜伽中的諸位菩薩的身都等同於大毗盧舍那佛的身。而且《大日經疏》第三卷闡明，本（本地）和跡（示現）都是不可思議的，加持不二。隨便從哪個法門進入，都能見到心王（指自性）。《疏》第二卷說：『已經讚歎了進入真言門的功德。然而行者又用什麼方法進入此門呢？』所以經文接著說：『所謂空性。』空性就是自心等同於虛空的體性。上文說的『無量如虛空』，乃至『正等覺顯現』，就是指這個心。乃至離開眼耳鼻舌身意，以上是一道無為心。乃至極無自性心生起。像這樣，最初發的心，佛說是成佛的因。所以在業和煩惱中解脫，而業和煩惱又完全依賴行者，解脫一切業和煩惱時，就知道一切業和煩惱無非是佛事。本來就沒有束縛，要讓誰解脫呢？以上是極無自性心，華嚴宗別教一乘初住以上的功德。這些都是真言秘教中成就悉地的分位功德。雖然一道無為心生起，極無自性心生起的功德不可思議微妙，從此得以瑩磨四十一品，從明到昧，證入妙覺果海，達到極無自性心的極致。

【English Translation】 English version: Although a practitioner who cultivates the path of antidotes dwells near Maitreya Bodhisattva (Bucha: Maitreya Bodhisattva, who will become a Buddha in the future), he does not recognize a single true practitioner. Therefore, this matter is called secret. Moreover, this Bodhisattva can universally make offerings to all Buddhas and Bodhisattvas in the ten directions of the Dharma realm with an ultimately pure mind. He can also personally and universally go to the ten directions to make offerings to all virtuous teachers, inquiring and seeking the correct Dharma. Only he himself understands, and the devas and people of the world cannot know. Because of this cause and condition, it is again called secret (text). A practitioner who practices mantra transcends and enters the gate of pure Bodhicitta, knows that the Pure Land of Shakyamuni Buddha will not be destroyed, sees that the Buddha's lifespan is long and far-reaching, and universally makes offerings to the Buddhas and Bodhisattvas of the ten directions of the Dharma realm with his original body. This is to reveal the merits of the stage above the initial dwelling of the One Vehicle. Esoteric mantra teachings are the divisions of achieving Siddhi (accomplishment, accomplishment of all undertakings). The fruit of the supreme achievement of Siddhi is the ultimate stage of Vairochana Buddha (Mahavairocana Buddha). If one attains the stage of Vajrasattva (Vajra-holder, esoteric Bodhisattva), it is also called the supreme achievement of Siddhi. This is because it is equivalent to Mahavairocana Buddha attaining Buddhahood in this very body. Therefore, the Bodhicitta Treatise says that the bodies of all Bodhisattvas in Yoga are equal to the body of Mahavairocana Buddha. Moreover, the third volume of the Commentary on the Mahavairocana Sutra clarifies that the original (original ground) and the manifested (manifestation) are both inconceivable, and the blessings are non-dual. Entering from any one Dharma gate, one can see the King of Mind (referring to self-nature). The second volume of the Commentary says: 'The merits of entering the mantra gate have already been praised. However, what method does the practitioner use to enter this gate?' Therefore, the sutra continues: 'So-called emptiness.' Emptiness is the nature of one's own mind being equal to space. The above-mentioned 'immeasurable like space', and even 'the manifestation of perfect enlightenment', refers to this mind. Even leaving the eyes, ears, nose, tongue, body, and mind, the above is the One Path of non-action. Even the arising of the extremely selfless mind. Like this, the initial mind that arises, the Buddha says is the cause of attaining Buddhahood. Therefore, one is liberated from karma and afflictions, and karma and afflictions completely depend on the practitioner. When one is liberated from all karma and afflictions, one knows that all karma and afflictions are none other than Buddha's activities. Originally there was no bondage, who is to be liberated? The above is the extremely selfless mind, the merits of the initial dwelling of the One Vehicle of the Distinct Teaching of the Avatamsaka School. These are all the merits of the divisions of achieving Siddhi in the esoteric mantra teachings. Although the arising of the One Path of non-action and the arising of the extremely selfless mind are inconceivable and subtle, from this one can polish the forty-one stages, from brightness to obscurity, realize and enter the ocean of the fruit of wonderful enlightenment, and reach the ultimate of the extremely selfless mind.

果佛。雖心佛究竟豎論乘乘差別有淺深。故未證妙覺果海本有內證秘密曼荼羅也。　　問。法花宗觀心釋云。王者自在義。地者心地義。或說。一切世間緣生諸法阿字本不生。或說。本跡雖異不思議一。花嚴宗託事顯法生解門說。顯上諸義可貴故立寶以樹之。顯上諸義自在故標王以顯之。此則諸法門也。或說法門緣起陀羅尼或說因果無二始終無礙與真言秘教深秘釋說阿字諸法本不生。或說本跡俱不思議加持不二。文言已同。顯密為同爲異歟。答。雖顯教觀心釋真言深秘釋文言是同義勢相似顯密二教玄殊淺略深秘懸隔也。夫顯教妙覺究竟果海心性法界皆說言斷心滅悉言果性不可說。以此絕言理印一切諸法說諸法本不生說本跡不二。又此離言心性法界緣起事法或說理事不二。或說因果無二或說相即圓融或說帝網無礙或說十十無盡主伴具足。故真言二字義說彼法花經說。隨他報身究竟應用平等自受法樂上教（文）。而未說言斷心滅自而所絕離妙覺果地本有內證深秘本初不生秘密曼荼羅三摩地法門。今此真言秘教大悲願故。以神變加持身顯示自然本有堅固金剛秘密法門也。　　問。顯密二教異故佛三身各別者。云何辨顯密二教論說應化開說名曰顯教法佛談話謂之密藏歟。若依顯密二教異顯三身密三身實異者。不可分應化說

【現代漢語翻譯】現代漢語譯本：關於佛果。即使從心、佛究竟的豎向角度來討論，乘與乘之間在理解上也有深淺的差別。因此，尚未證得妙覺果海（妙覺所證的圓滿境界，如大海般深廣無盡）本有的內在證悟的秘密曼荼羅（壇城，象徵宇宙真理的圖）。問：法華宗（天臺宗，以《法華經》為主要經典）的觀心釋（通過觀照內心來理解佛法）中說，『王者』是自在的意義，『地』是心地的意義。或者說，一切世間緣起諸法，『阿』字（梵文字母，代表宇宙本初）本不生。或者說，本跡（佛的本地和垂跡）雖異，不可思議地是一。華嚴宗（賢首宗，以《華嚴經》為主要經典）託事顯法生解門說，爲了彰顯上述諸義的可貴，所以立寶樹來象徵；爲了彰顯上述諸義的自在，所以標立『王』來顯明。這些都是諸法門。或者說法門緣起陀羅尼（總持，能總攝憶持佛法），或者說因果無二，始終無礙，這與真言秘教（密宗，以真言為主要修行方法）深秘的解釋，即『阿』字諸法本不生，或者說本跡俱不思議，加持不二，文句已經相同。那麼，顯教（公開宣說的佛教）和密教（秘密傳授的佛教）是相同還是相異呢？答：雖然顯教的觀心釋和真言深秘釋的文句相同，義理也相似，但顯教和密教在玄妙深奧程度上截然不同，淺顯和深秘之間有天壤之別。顯教認為，妙覺究竟的果海、心性法界，都應該斷心滅念，認為果性不可說。因此，用這種絕言的理來印證一切諸法，說諸法本不生，說本跡不二。又，這種離言的心性法界、緣起事法，或者說理事不二，或者說因果無二，或者說相即圓融，或者說帝網（因陀羅網，比喻事物間相互關聯）無礙，或者說十十無盡，主伴具足。所以，真言二字的意義，就像《法華經》所說，隨他報身（為教化他人而示現的佛身）究竟應用，平等自受法樂的上教（文）。但沒有說斷心滅念，沒有說絕離妙覺果地本有的內在證悟的深秘本初不生秘密曼荼羅三摩地（禪定，精神高度集中狀態）法門。現在，真言秘教因為大悲願的緣故，以神變加持身，顯示自然本有的堅固金剛秘密法門。問：如果顯教和密教不同，所以佛的三身（法身、報身、應身）各有區別，那麼，如何辨別顯教和密教的論述，認為應化身（為適應不同眾生而示現的佛身）的開示是顯教，法身佛（體現宇宙真理的佛身）的談話是密藏呢？如果依據顯教和密教的不同，認為顯教的三身和密教的三身確實不同，那麼，就不能把應化身份開來說了。

【English Translation】 English version: Regarding the Buddha-fruit. Even if we discuss the differences between vehicles from the vertical perspective of the ultimate attainment of mind and Buddha, there are still shallow and deep understandings. Therefore, one has not yet realized the inherent inner realization of the secret Mandala (a symbolic diagram representing the cosmos) of the Myo-gaku-kaikai (the ultimate state of enlightenment, vast and boundless like the ocean) . Question: In the Kanjin-shaku (commentary on contemplating the mind) of the Hokke-shu (Lotus school, based on the Lotus Sutra), it says, 'King' means freedom, and 'earth' means the mind-ground. Or it is said that all phenomena arising from conditions in the world, the letter 'A' (the first letter in Sanskrit, representing the origin of the universe) is originally unborn. Or it is said that although the Honjaku (original ground and manifested trace of the Buddha) are different, they are inconceivably one. The Kegon-shu (Flower Garland school, based on the Avatamsaka Sutra) uses the principle of 'relying on phenomena to reveal the Dharma' to explain that to show the preciousness of the above meanings, a jeweled tree is established to symbolize it; to show the freedom of the above meanings, a 'king' is marked to reveal it. These are all Dharma-gates. Or it is said that the Dharma-gate arises from the Dharani (a mnemonic device to retain teachings) , or it is said that cause and effect are not two, beginning and end are unobstructed, which is similar to the profound and secret explanation of the Shingon Mikkyo (Esoteric Buddhism, primarily using mantras) that the letter 'A' is originally unborn in all phenomena, or it is said that both Honjaku are inconceivably one, and empowerment is non-dual. The wording is already the same. Are the exoteric (publicly taught Buddhism) and esoteric (secretly transmitted Buddhism) the same or different? Answer: Although the wording of the Kanjin-shaku of exoteric Buddhism and the profound and secret explanation of Shingon is the same, and the meanings are similar, the two teachings of exoteric and esoteric are vastly different in their profoundness, and the shallow and the profound are worlds apart. Exoteric Buddhism believes that the ultimate fruit-sea of Myo-gaku, the nature of mind, and the Dharma-realm should all be about cutting off the mind and extinguishing thoughts, and that the nature of the fruit is inexpressible. Therefore, using this principle of absolute speech to seal all phenomena, it is said that all phenomena are originally unborn, and that Honjaku are non-dual. Also, this mind-nature Dharma-realm that transcends words, the arising of conditioned phenomena, or it is said that principle and phenomena are non-dual, or it is said that cause and effect are non-dual, or it is said that they are mutually inclusive and perfectly harmonious, or it is said that the Indra's net (a metaphor for interconnectedness) is unobstructed, or it is said that the ten tens are inexhaustible, and the main and accompanying are complete. Therefore, the meaning of the two words Shingon, as the Lotus Sutra says, follows the ultimate application of the Sambhogakaya (Buddha's reward body) to teach others, equally enjoying the Dharma-bliss of self-enjoyment. But it does not say to cut off the mind and extinguish thoughts, it does not say to transcend the inherent inner realization of the profound and secret original unborn secret Mandala Samadhi (a state of meditative consciousness) in the Myo-gaku fruit-ground. Now, because of the great compassionate vow, Shingon Mikkyo uses the miraculous transformation and empowerment of the body to reveal the naturally inherent, firm, Vajra secret Dharma-gate. Question: If the exoteric and esoteric teachings are different, and therefore the three bodies of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya) are different, then how can we distinguish the discourses of exoteric and esoteric Buddhism, believing that the teachings of the Nirmanakaya (Buddha's transformation body) are exoteric, and the teachings of the Dharmakaya Buddha (Buddha's body of truth) are esoteric? If, according to the difference between exoteric and esoteric Buddhism, the three bodies of exoteric Buddhism and the three bodies of esoteric Buddhism are indeed different, then the Nirmanakaya cannot be separated and discussed.

顯教法身說密教。亦三身皆同分顯密可云顯三身密三身也。若依二教論說者。顯密二教法身各別義立不成。乃至顯密三身各別義未分明。加之三身體是一。故不空罥索經云。三身一體皆平等毗盧舍那自性身（文）。又金剛仙論云。即三而一。即一而三。言三不傷其一。言一不壞其三（文）。付法傳云。法報應化體同用異（文）。又真言二字義云。三身一體故釋迦說法即法報說。法身說法是報化說可以意知（文）此等文中明三身體一。何顯密異故可云法身體各別歟。答。雖佛三身體一。普應機緣。就用論之隨自隨他相分所說教法顯密玄異也。因此任顯密二教所說淺略深秘之旨明顯密二教三身各別義。更就本地三身所論三身體別顯密三身差別義也。正為機緣所說二乘三乘顯一乘密一乘。依此等顯密經論有若干教之三身不同顯密淺略深秘重重差別耳。故請來錄云。法海一味隨機深淺五乘分鏕逐器頓漸。頓教之中有頓有密（文）。此文中已明法海一味隨機有頓漸有顯密。今就此顯密二教說相者。顯教淺略有重重不同密教深秘有重重無盡。秘中深秘秘秘中深秘等也。又顯教中有密益。密教中有顯益。又真言二字義云。問。如是三身一體為眾生說法時三身共說為當云何歟。答。以義言之可云共說各說。問。爾意何歟。答。三身一體

【現代漢語翻譯】現代漢語譯本顯教（顯宗）的法身（Dharmakāya，佛的絕對之身）理論與密教（密宗）的法身理論。同樣，三身（Trikāya，佛的三種身）在顯教和密教中既有相同之處，也有不同之處，因此可以說顯教有顯教的三身，密教有密教的三身。如果按照顯教和密教的理論來說，顯教和密教的法身各自成立的意義是不完整的。甚至顯教和密教的三身各自成立的意義也沒有明確區分。此外，三身體性是一體的。所以，《不空罥索經》（Amoghapāśakalparāja Sūtra）中說：『三身一體皆平等，毗盧舍那（Vairocana，光明遍照）自性身。』《金剛仙論》中說：『即三而一，即一而三。說三不損害其一，說一不破壞其三。』《付法傳》中說：『法、報、應、化，體同用異。』《真言二字義》中說：『三身一體，所以釋迦（Śākyamuni，釋迦牟尼）說法即是法身和報身說法，法身說法是報身和應身說法，可以意會。』這些經文都明確說明三身體性是一體的。為什麼顯教和密教會有不同，從而可以說法身體性各自不同呢？答：雖然佛的三身體性是一體的，但爲了普遍適應各種根器的眾生，就作用而言，根據自受用和他受用的不同，所說的教法有顯教和密教的玄妙差異。因此，根據顯教和密教所說的淺顯和深奧的宗旨，顯教和密教的三身各有不同的意義。更進一步，就本地三身所論，三身體性也有顯教和密教三身差別的意義。正是爲了適應不同根器的眾生，才有了二乘、三乘的顯教和一乘的密教。根據這些顯教和密教的經論，有若干教派的三身不同，顯教和密教有淺顯和深奧的重重差別。所以，《請來錄》中說：『法海一味，隨機深淺，五乘分流，逐器頓漸。頓教之中有頓有密。』這段文字已經明確說明法海的體性是一樣的，但根據眾生的根器，有頓悟和漸悟，有顯教和密教。現在就顯教和密教的教相來說，顯教淺顯，有重重不同；密教深奧，有重重無盡。有秘中深秘，秘秘中深秘等等。此外，顯教中有密益，密教中有顯益。《真言二字義》中說：『問：如果三身是一體的，為眾生說法時，是三身共同說法，還是怎樣呢？答：從義理上來說，可以說共同說法，也可以說各自說法。問：你的意思是？答：三身是一體的。

【English Translation】 English version The exoteric (Śūnyatā) school's explanation of Dharmakāya (法身, the absolute body of the Buddha) versus the esoteric (Tantric) school's explanation. Similarly, the Trikāya (三身, the three bodies of the Buddha) have both similarities and differences in exoteric and esoteric Buddhism. Therefore, one can say that exoteric Buddhism has its own Trikāya, and esoteric Buddhism has its own Trikāya. If we follow the theories of the two schools, the individual establishment of Dharmakāya in exoteric and esoteric Buddhism is incomplete. Even the individual establishment of the Trikāya in exoteric and esoteric Buddhism is not clearly distinguished. Furthermore, the nature of the three bodies is one. Therefore, the Amoghapāśakalparāja Sūtra (不空罥索經) says: 'The three bodies are one and equal, the Svabhāvakāya (自性身, the self-existent body) of Vairocana (毗盧舍那).' The Vajrasena-tarka (金剛仙論) says: 'They are three in one, and one in three. Saying three does not harm the one, and saying one does not destroy the three.' The Fu Fa Zhuan (付法傳) says: 'Dharma, Sambhogakāya (報身, the reward body), Nirmāṇakāya (應身, the emanation body), and Transformation, their essence is the same, but their functions are different.' The meaning of the two characters 'Zhen Yan' (真言, Mantra) says: 'The three bodies are one, so Śākyamuni's (釋迦) teaching is the teaching of Dharmakāya and Sambhogakāya, and the teaching of Dharmakāya is the teaching of Sambhogakāya and Nirmāṇakāya, which can be understood intuitively.' These texts clearly state that the nature of the three bodies is one. Why are exoteric and esoteric Buddhism different, so that one can say that the nature of Dharmakāya is different? Answer: Although the nature of the Buddha's three bodies is one, in order to universally adapt to beings of various capacities, in terms of function, according to the difference between self-enjoyment and other-enjoyment, the teachings spoken have the subtle differences between exoteric and esoteric Buddhism. Therefore, according to the superficial and profound tenets stated in exoteric and esoteric Buddhism, the three bodies of exoteric and esoteric Buddhism have different meanings. Furthermore, regarding the three bodies in their original state, the nature of the three bodies also has the meaning of the difference between the three bodies of exoteric and esoteric Buddhism. It is precisely to adapt to beings of different capacities that there are the exoteric teachings of the Two Vehicles and Three Vehicles, and the esoteric teachings of the One Vehicle. According to these exoteric and esoteric scriptures, the three bodies of several schools are different, and exoteric and esoteric Buddhism have layers of superficial and profound differences. Therefore, the Qing Lai Lu (請來錄) says: 'The ocean of Dharma is of one taste, according to the depth of the opportunity, the Five Vehicles diverge, following the vessel, sudden and gradual. Among the sudden teachings, there are sudden and secret.' This passage has clearly stated that the nature of the ocean of Dharma is the same, but according to the capacity of beings, there are sudden and gradual enlightenments, and there are exoteric and esoteric teachings. Now, regarding the teachings of exoteric and esoteric Buddhism, exoteric Buddhism is superficial and has layers of differences; esoteric Buddhism is profound and has endless layers. There are secret within secret, secret secret within secret, and so on. In addition, there is esoteric benefit in exoteric Buddhism, and there is exoteric benefit in esoteric Buddhism. The meaning of the two characters 'Zhen Yan' (真言) says: 'Question: If the three bodies are one, when teaching beings, do the three bodies teach together, or how? Answer: In terms of meaning, one can say that they teach together, and one can say that they teach separately. Question: What do you mean? Answer: The three bodies are one.'

故釋迦說法即報法說。法身說法是報化說。可以意知。三身土異機根不同。自受他受隨自隨他雖理相融非無深淺。顯密之旨可自覺之（文）。此文中明雖三身體是一。亦隨機緣利鈍有自受他受隨他隨自教主說法種種無量不同。故雖佛三身體一依所說顯密二教淺略深秘差別不同論佛三身。顯教佛三身皆但不知密教佛三身境界義理炳然。若信解顯密二教差別人不可疑惑歟。　　問。花嚴妙覺究竟果海果性不可說佛未證見真言內證果德曼荼羅者。何故辨顯密二教論說花嚴果性不可說即是密藏本分歟。答。于花嚴不可說果海有二義。一者釋迦醫王他受用身十身舍那所說花嚴不可說果海故。若取花嚴別教一乘。因分教所證果海時被攝自分所證妙覺果海故。雖證不可說果海佛猶未見聞真言內證三密故。是猶無明分位。乘乘差別淺深異故。二者花嚴等諸經都所絕離妙覺果海。佛始發真言行愿勝義三摩地菩提心時。為說真言內證三密故。以都諸顯教不可說所絕離妙覺果海說密藏本分也。辨顯密二教論云。至如彼百非侗遣四句皆亡。唯佛與佛乃能究盡。此宗他宗以此為極。此則顯教關楔。但真言藏家此以為入道初門（文）。此文意云。依大日經王等真言經說。顯教修行究竟妙覺果海佛果更始發真言菩提心為因。從此以後以三密方便修行

【現代漢語翻譯】現代漢語譯本因此，釋迦（Śākyamuni，能仁寂默）的說法即是報身佛（Saṃbhogakāya，報身）的說法。法身佛（Dharmakāya，法身）的說法是報身佛和化身佛（Nirmāṇakāya，化身）的說法。這可以通過理解得知。三身佛所處的佛土不同，所教化的眾生根器也不同。自受用（Sva-saṃbhoga，自受用）和他受用（Para-saṃbhoga，他受用），隨自意（隨自）和隨他意（隨他），雖然在理體上是相融的，但並非沒有深淺之分。顯教（Nītārtha，顯教）和密教（Neyārtha，密教）的宗旨可以自己覺察（文）。這段文字闡明，雖然三身佛的本體是一致的，但也會根據機緣和眾生的根器利鈍，有自受用、他受用、隨他意、隨自意等不同的教主說法，種種無量，各不相同。因此，雖然佛的三身本體是一致的，但依據所說的顯教和密教，在淺顯和深奧、秘密的差別上是不同的。論述佛的三身，顯教對佛的三身都不甚瞭解，但密教對佛的三身境界義理卻闡述得非常清楚。如果能相信和理解顯教和密教的差別，就不會有疑惑了吧。問：華嚴（Avataṃsaka，廣大不思議）的妙覺（Sublime Enlightenment，微妙的覺悟）是究竟的果海（Phala-samudra，果位的海洋），果性（Phala-prakṛti，果位的自性）不可說，佛尚未證見真言（Mantra，真言）內證的果德曼荼羅（Maṇḍala，壇城）。為什麼辨別顯教和密教時，卻說華嚴的果性不可說，就是密藏（Guhyasamāja，秘密集合）的本分呢？答：對於華嚴的不可說果海，有兩種含義。一是釋迦醫王（Śākyamuni，能仁寂默）的他受用身（Para-saṃbhogakāya，他受用身），十身舍那（Vairocana，光明遍照）所說的華嚴不可說果海。如果取華嚴別教一乘（Ekayāna，唯一乘），因分教（Hetu-paryāya，因位的教法）所證的果海，會被攝入自分所證的妙覺果海。因此，即使證得了不可說的果海，佛仍然沒有見聞真言內證的三密（Tri-guhya，身語意三密），這就像是無明（Avidyā，無明）的分位。乘（Yāna，乘）與乘的差別，有淺深的不同。二是華嚴等諸經都無法完全涵蓋的妙覺果海，佛最初發起真言行愿（Caryā-praṇidhāna，行愿）的勝義三摩地（Paramārtha-samādhi，勝義三摩地）菩提心（Bodhi-citta，菩提心）時，是爲了宣說真言內證的三密。因此，用所有顯教都無法完全涵蓋的不可說妙覺果海，來說明密藏的本分。辨顯密二教論說：『至於那百非（否定一切）和侗遣（超越一切），四句（四種邏輯判斷）都消失了，只有佛與佛才能徹底瞭解。顯教和外道都以此為最高境界。這只是顯教的門檻，但在真言藏家看來，這只是進入佛道的最初一步（文）。』這段文字的意思是說，依據大日經王（Mahāvairocana Sūtra，大日經）等真言經所說，顯教修行所達到的究竟妙覺果海佛果，是密教更進一步發起真言菩提心的因。從此以後，以三密方便進行修行。

【English Translation】 English version Therefore, Śākyamuni's (the Sage of the Śākya clan, the silent and solitary one) teaching is the teaching of the Saṃbhogakāya (the Enjoyment Body). The teaching of the Dharmakāya (the Dharma Body) is the teaching of the Saṃbhogakāya and the Nirmāṇakāya (the Emanation Body). This can be understood through contemplation. The Buddha-lands of the Trikāya (Three Bodies of the Buddha) are different, and the capacities of the beings they teach are also different. Sva-saṃbhoga (Self-enjoyment) and Para-saṃbhoga (Other-enjoyment), following one's own intention (following self) and following others' intentions (following others), although they are integrated in principle, are not without differences in depth. The tenets of Nītārtha (Exoteric teachings) and Neyārtha (Esoteric teachings) can be discerned by oneself (text). This passage clarifies that although the essence of the Trikāya is the same, there are various and countless different teachings of the teaching master based on the circumstances and the sharp or dull capacities of beings, such as Sva-saṃbhoga, Para-saṃbhoga, following others' intentions, and following one's own intention. Therefore, although the essence of the Buddha's Trikāya is the same, based on the Nītārtha and Neyārtha teachings that are spoken, there are differences in shallowness and depth, and secrecy. In discussing the Buddha's Trikāya, the Nītārtha teachings do not understand the Buddha's Trikāya very well, but the Neyārtha teachings explain the meaning and principles of the Buddha's Trikāya very clearly. If one can believe and understand the differences between the Nītārtha and Neyārtha teachings, there should be no doubts. Question: The Sublime Enlightenment (Sublime Enlightenment) of the Avataṃsaka (Flower Garland, vast and inconceivable) is the ultimate Phala-samudra (Ocean of Fruition), and the Phala-prakṛti (Nature of Fruition) is inexpressible. The Buddha has not yet witnessed the Guhya-mantra (Secret Mantra) internal realization of the Phala-guṇa Maṇḍala (Circle of Virtue). Why, when distinguishing between the Nītārtha and Neyārtha teachings, is it said that the inexpressible Nature of Fruition of the Avataṃsaka is the inherent share of the Guhyasamāja (Secret Assembly)? Answer: Regarding the inexpressible Ocean of Fruition of the Avataṃsaka, there are two meanings. First, the Para-saṃbhogakāya (Other-enjoyment Body) of Śākyamuni (the Sage of the Śākya clan, the silent and solitary one), the Healing King, and the inexpressible Ocean of Fruition of the Avataṃsaka spoken by the Daśakāya (Ten Bodies) Vairocana (Illuminating All). If one takes the Ekayāna (One Vehicle) of the Avataṃsaka Distinct Teaching, the Ocean of Fruition realized by the Hetu-paryāya (Causal Teachings) will be incorporated into the Sublime Enlightenment Ocean of Fruition realized by oneself. Therefore, even if one realizes the inexpressible Ocean of Fruition, the Buddha still has not seen or heard the Tri-guhya (Three Secrets of Body, Speech, and Mind) internally realized by the Guhya-mantra, which is like the state of Avidyā (Ignorance). The difference between Yāna (Vehicle) and Yāna has differences in depth. Second, the Sublime Enlightenment Ocean of Fruition that all the scriptures such as the Avataṃsaka cannot fully cover. When the Buddha first aroused the Bodhi-citta (Mind of Enlightenment) of the Paramārtha-samādhi (Supreme Samādhi) of Guhya-mantra Caryā-praṇidhāna (Conduct and Vow), it was to proclaim the Tri-guhya internally realized by the Guhya-mantra. Therefore, the inherent share of the Guhyasamāja is explained by the inexpressible Sublime Enlightenment Ocean of Fruition that all the Nītārtha teachings cannot fully cover. The Treatise on Distinguishing the Nītārtha and Neyārtha Teachings says: 'As for that hundred negations (negating everything) and transcendence (transcending everything), all four logical possibilities disappear, and only the Buddha and the Buddha can fully understand. The Nītārtha teachings and external paths both regard this as the highest state. This is only the threshold of the Nītārtha teachings, but in the view of the Guhya-mantra practitioners, this is only the first step into the Buddha-path (text).' The meaning of this passage is that, according to the Guhya-mantra scriptures such as the Mahāvairocana Sūtra (Great Sun Sutra), the ultimate Sublime Enlightenment Ocean of Fruition Buddha-fruit attained by the Nītārtha teachings is the cause for further arousing the Bodhi-citta of the Guhya-mantra. From then on, practice is carried out with the skillful means of the Tri-guhya.

證極究竟曼荼羅身。諸顯教不說三摩地菩提心故。諸顯教因果始終不發三摩地菩提心不修三密曼荼羅行。但至自心如實際以為究竟。未知自心如實際本有內證四種法身四種曼荼羅也。此諸顯教是隨他意教故。為因位人嘆究竟位。或嘆唯佛與佛乃能究盡。或說果性不可說等也。以如是所絕離究竟果位佛入本有果海內證曼荼羅為初心行者。故十住心論第一云。豎論則乘乘差別淺深者此意也。　　問。法花花嚴妙覺究竟以後更始發真言菩提心者。何故大師金剛界口決云。三乘究竟位佛證住一道清凈驚覺令知一乘究竟位（文）。此三乘第十地究竟佛是佛乘圓教初住位也。故疏第二斷第三重極細妄執凈菩提心生時。住權佛乘初住位人常途諸論證此心人為佛（文）。所所被驚覺者多見顯一乘初住位菩薩。爾者何可云妙覺究竟位始發真言菩提心歟。答。此十住心論意以法門差別智慧不同論次第淺深故。一一住心各各至究竟位發后教菩提心也。例如香象大師問答明。三乘極為佛而還入一乘也。此則常途明教權實法則也。更不可驚疑。但彼口決說。三乘極位佛蒙驚覺與一道無為人在初住位。蒙驚覺分位大同。而此位人極細妄執一分已斷。開佛知見見諸佛所行之道堪作秘密行阿阇梨。故蒙諸佛驚覺極無自性心生進金剛際也。若次第漸入者

【現代漢語翻譯】現代漢語譯本：證得極究竟的曼荼羅身（Mandala-kaya，壇城之身）。顯教沒有闡述三摩地（Samadhi，禪定）和菩提心（Bodhi-citta，覺悟之心），因此顯教從因到果始終不發起三摩地菩提心，也不修習三密（身口意）曼荼羅行。只是將自心如實觀照作為究竟。卻不知道自心如實觀照本就具有內在證悟的四種法身（Dharmakaya，佛的法性之身）和四種曼荼羅。這些顯教是隨順他人意趣的教法，所以為處於因位的人讚嘆究竟果位，或者讚歎只有佛與佛才能究竟證悟，或者說果性的不可言說等等。因為這樣就隔絕了以究竟果位的佛進入本有的果海，以內在證悟的曼荼羅作為初心修行者。所以《十住心論》第一說：『豎向論述，則乘（yana，乘，道路，方法）的差別有深淺』，就是這個意思。問：法華（Lotus Sutra）、華嚴（Avatamsaka Sutra）的妙覺（Supreme Enlightenment）究竟之後，再開始發起真言（Mantra，咒語）菩提心，這是為什麼呢？為什麼大師在《金剛界口決》中說：『三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）究竟位的佛，證入一道清凈，被驚覺而得知一乘（Ekayana，唯一佛乘）究竟位（文）』。這三乘第十地究竟的佛，是佛乘圓教（Perfect Teaching）初住位。所以疏（commentary）第二斷除第三重極細微的妄執，凈菩提心生起時，安住于權佛乘（Expedient Buddha Vehicle）初住位的人，常途的各種論典都證明此人為佛（文）。所被驚覺者多見於顯一乘初住位的菩薩。這樣的話，怎麼能說妙覺究竟位才開始發起真言菩提心呢？答：這《十住心論》的用意，是以法門差別和智慧不同來論述次第的淺深，所以每一個住心都各自到達究竟位，然後發起后教（Later Teachings）的菩提心。例如香象大師的問答表明，三乘的極致是佛，但最終還要進入一乘。這是常途闡明教法的權實法則，不必驚疑。只是那《口決》說，三乘極位的佛被驚覺，與一道無為的人在初住位被驚覺，分位大致相同。而這位初住位的人，極細微的妄執已經斷除了一部分，開啟了佛的知見，見到了諸佛所行之道，堪能作為秘密行的阿阇梨（Acharya，導師）。所以被諸佛驚覺，極無自性的心生起，進入金剛際（Vajra-dhatu，金剛界）。如果是次第漸入的話。

【English Translation】 English version: Attaining the ultimate Mandala-kaya (Mandala-kaya, Mandala Body). The Exoteric teachings do not expound on Samadhi (Samadhi, meditative absorption) and Bodhi-citta (Bodhi-citta, mind of enlightenment), therefore, from cause to effect, the Exoteric teachings never generate the Bodhi-citta of Samadhi, nor do they practice the Three Secrets (body, speech, and mind) Mandala practices. They merely regard contemplating one's own mind as it truly is as the ultimate. They do not know that contemplating one's own mind as it truly is inherently possesses the four Dharmakayas (Dharmakaya, Body of Dharma) and the four Mandalas of inner realization. These Exoteric teachings are teachings that follow the intentions of others, therefore, they praise the ultimate fruit position for those in the causal position, or praise that only Buddhas and Buddhas can ultimately realize, or say that the nature of the fruit is inexpressible, and so on. Because of this, they isolate the Buddha in the ultimate fruit position entering the inherent ocean of fruit, with the Mandala of inner realization as the initial practice for practitioners. Therefore, the first chapter of the Jūjūshinron (Treatise on the Ten Stages of Mind) says: 'Vertically speaking, the differences in the vehicles (yana, vehicle, path, method) have varying depths,' this is the meaning. Question: After the ultimate Supreme Enlightenment of the Lotus Sutra (Lotus Sutra) and Avatamsaka Sutra (Avatamsaka Sutra), why do they begin to generate the Mantra (Mantra, incantation) Bodhi-citta? Why does the master say in the Diamond Realm Oral Instructions: 'The Buddhas of the ultimate position of the Three Vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) enter the pure One Vehicle (Ekayana, One Buddha Vehicle), are awakened and know the ultimate position of the One Vehicle (text)'. The Buddhas of the ultimate tenth ground of these Three Vehicles are the initial dwelling position of the Perfect Teaching of the Buddha Vehicle. Therefore, the second commentary eliminates the third layer of extremely subtle clinging, when the pure Bodhi-citta arises, those who dwell in the initial dwelling position of the Expedient Buddha Vehicle, the various treatises of the usual path all prove that this person is a Buddha (text). Those who are awakened are mostly seen as Bodhisattvas in the initial dwelling position of the manifested One Vehicle. In that case, how can it be said that the Mantra Bodhi-citta is generated only after the ultimate Supreme Enlightenment? Answer: The intention of this Jūjūshinron is to discuss the depth of the sequence based on the differences in Dharma gates and wisdom, therefore, each dwelling mind reaches the ultimate position and then generates the Bodhi-citta of the Later Teachings. For example, the question and answer of Master Xiangxiang clarifies that the ultimate of the Three Vehicles is the Buddha, but they must ultimately enter the One Vehicle. This is the expedient and real principle of the usual path of teaching, there is no need to be surprised or doubtful. However, the Oral Instructions say that the Buddhas of the ultimate position of the Three Vehicles are awakened, and the person of non-action in the One Vehicle is awakened in the initial dwelling position, the divisions are largely the same. And this person in the initial dwelling position has already severed a portion of the extremely subtle clinging, opened the Buddha's knowledge and vision, seen the path walked by the Buddhas, and is capable of being an Acharya (Acharya, teacher) of secret practices. Therefore, being awakened by the Buddhas, the mind of extreme non-self arises and enters the Vajra-dhatu (Vajra-dhatu, Diamond Realm). If it is a gradual entry in sequence.

。經數數淺深乘乘差別各各教門妙覺究竟極位佛佛而入後後數門故。明究竟位已后升進也。若有超升機不可論次第宿因不定故。問。真言凈菩提心有異名歟。亦從名有論淺深歟。答。真言凈菩提心異名有其數。亦有從名論淺深差別。或有名義但通淺深也。問。真言凈菩提心異名何歟。答。真言凈菩提心名如實知自心亦名法明道亦名一道無為心亦名空性無境心亦名蓮花三昧（已上五種多分第八一道無為心名凈菩提心異名見也）。亦名極無自性心亦名虛空無垢菩提心（此中如實知自心虛空無垢名通淺深也。成皆通淺深也）。大日經疏第一云。經。秘密主云何菩提。謂如實知自心。即是開示如來功德寶所也（文）。（此文真言凈菩提心名如實知自心也）又云。今真言行者于初發心地直觀自心實相了知本不生故。即時人法戲論凈。若虛空成自然覺不由他悟。當知此觀複名頓悟法門也。經云。秘密主。此菩薩凈菩提心門名初法明道。菩薩住此修學不久勤苦便得除一切蓋障三昧者入佛智慧有無量方便門。今此宗直以凈菩提心為門。若入此門即是初入一切如來境界。法明者以覺心本不生際其心凈住生大慧光明普照無量法性見諸佛所行之道。故云法明道也。當知行人則是位同大覺也。以其自覺心故便得佛名。然非究竟妙覺大牟尼位（此

文明一道無為淺略也。深秘分滿不二為真言）。疏第二云。真言行者初入凈菩提心雖未于無數阿僧祇劫具備普賢眾行滿足大悲方便。然此等如來功德皆已成就。何以故。即是毗盧舍那具體法身故。是以經云。無量無數劫乃至智慧皆悉成就也。若常途諸論所明。證此心時即名為佛。是故舍利弗等一切聲聞緣覺盡其智力不能測量。經云所謂出過一切聲聞辟支佛地也。以行者得此心時即知釋迦牟尼凈土不毀見佛壽量長遠本地之身（文）。（已上嘆一道無為心凈菩提心功德也）然行者復以何法入此門耶。故經次云。所謂空性。空性即是自心等虛空性。上文無量如虛空乃至正等顯現即喻此心也。若前劫悟萬法唯心心外無法。今觀此心即是如來自然智亦是毗盧舍那遍一切身。以心如是故諸法亦如是。根塵皆入阿字門。故曰。離於根境影像不出常寂滅光故曰無相。以心實相智覺心之實相境。智皆是般若波羅蜜。故曰無境界。以此中十喻望前十喻。覆成戲論故曰越諸戲論。第三重微細百六十心煩惱業壽種除復有佛樹牙生。故曰等虛空無邊一切法。依此相續生既不壞因緣。即入法界。亦不動法界。即是緣起當知。因緣生滅即是法界生滅。法界不生滅即是因緣不生滅。故曰。離有為無為界。若如來出世若不出世諸法法爾如是住。故曰離諸造

【現代漢語翻譯】現代漢語譯本文明一道的『無為』是比較淺顯的。深奧秘密、圓滿不二才是真言（mantra）。《疏》第二卷說：『修持真言的行者最初進入清凈菩提心，即使尚未在無數阿僧祇劫中具備普賢菩薩的各種修行，圓滿大悲方便，但這些如來的功德都已經成就。』為什麼呢？因為這（清凈菩提心）就是毗盧舍那佛（Vairocana，宇宙根本佛）具體的法身。因此經中說：『無量無數劫乃至智慧都全部成就。』如果按照通常的論典所說，證悟此心時就稱為佛。所以舍利弗（Sariputra，智慧第一的佛陀弟子）等一切聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）用盡他們的智慧也無法測量。經中說，這被稱為超出一切聲聞、辟支佛（Pratyekabuddha，同緣覺）的境界。因為行者得到此心時，就知道釋迦牟尼（Sakyamuni，佛教創始人）凈土沒有毀壞，見到佛的壽命長遠，以及本地之身（根本之身）。』（以上讚歎一道無為心、清凈菩提心的功德）然而，行者又用什麼方法進入此門呢？所以經文接著說：『所謂空性。』空性就是自心等同虛空的性質。上文『無量如虛空乃至正等顯現』就是比喻此心。如果前劫悟到萬法唯心，心外無法，現在觀察此心就是如來自然智，也是毗盧舍那佛遍一切身。因為心是這樣，所以諸法也是這樣。根塵都進入阿字門（A字門，梵文字母A，代表宇宙萬物的本源）。所以說：『離開根境影像，不離開常寂滅光』，所以說是無相。以心實相智覺悟心的實相境，智都是般若波羅蜜（Prajnaparamita，智慧到彼岸）。所以說：『沒有境界』。用這其中的十個比喻與前面的十個比喻相比，又成了戲論，所以說：『超越各種戲論』。第三重微細百六十心煩惱業壽種消除，又有佛樹牙生。所以說：『等同虛空無邊一切法』。依靠此相續生，既不破壞因緣，就進入法界，也不動法界。這就是緣起，應當知道，因緣生滅就是法界生滅，法界不生滅就是因緣不生滅。所以說：『離開有為無為界』。無論如來出世還是不出世，諸法法爾如是住。所以說：『離開各種造作』。

【English Translation】 English version The 'non-action' (無為, wuwei) of the first level of civilization is relatively shallow. Profound secrets, completeness, and non-duality are the true mantra (真言, zhenyan). The second volume of the Commentary (疏, shu) says: 'Practitioners of mantra, upon initially entering the pure Bodhi mind (凈菩提心, jing putixin), even if they have not yet cultivated the various practices of Samantabhadra (普賢, Puxian) for countless asamkhya kalpas (阿僧祇劫, asengqi jie), fulfilling great compassion and skillful means, these Tathagata's (如來, Rulai) merits are already accomplished.' Why? Because this (pure Bodhi mind) is the concrete Dharmakaya (法身, fashen) of Vairocana (毗盧舍那, Pirushena). Therefore, the sutra says: 'Countless kalpas until wisdom is fully accomplished.' According to the usual commentaries, enlightenment of this mind is called Buddhahood. Therefore, Sariputra (舍利弗, Shelifu) and all Sravakas (聲聞, shengwen) and Pratyekabuddhas (緣覺, yuanjue) cannot measure it with all their wisdom. The sutra says that this is called surpassing all Sravakas and Pratyekabuddhas.' Because when the practitioner attains this mind, they know that Sakyamuni's (釋迦牟尼, Shijiamouni) Pure Land is not destroyed, and they see the Buddha's long lifespan and the original body.' (The above praises the merits of the one-way non-action mind and the pure Bodhi mind.) However, by what method does the practitioner enter this gate? Therefore, the sutra continues: 'So-called emptiness (空性, kongxing).' Emptiness is the nature of one's own mind being equal to space. The previous text, 'Immeasurable like space, even to the correct manifestation,' is a metaphor for this mind. If in a previous kalpa one realized that all dharmas are only mind, and there is no dharma outside the mind, now observing this mind is the Tathagata's natural wisdom, and it is also Vairocana Buddha pervading all bodies. Because the mind is like this, so are all dharmas. The roots and dusts all enter the 'A' syllable gate (阿字門, A zi men). Therefore, it is said: 'Leaving the images of roots and realms, not leaving the light of constant stillness and extinction,' so it is said to be without form. Using the wisdom of the mind's true nature to awaken to the realm of the mind's true nature, both wisdom and realm are Prajnaparamita (般若波羅蜜, Boreboluomi). Therefore, it is said: 'There is no realm.' Using the ten metaphors here compared to the previous ten metaphors, it becomes another play, so it is said: 'Transcending all plays.' In the third level, the subtle one hundred and sixty minds, afflictions, karma, lifespan seeds are eliminated, and the sprout of the Buddha tree grows. Therefore, it is said: 'Equal to space, boundless all dharmas.' Relying on this continuous arising, without destroying the causes and conditions, one enters the Dharmadhatu (法界, fajie) and does not move the Dharmadhatu. This is dependent origination; one should know that the arising and ceasing of causes and conditions is the arising and ceasing of the Dharmadhatu, and the non-arising and non-ceasing of the Dharmadhatu is the non-arising and non-ceasing of causes and conditions. Therefore, it is said: 'Leaving the realm of conditioned and unconditioned.' Whether the Tathagata appears in the world or not, all dharmas abide thus by their nature. Therefore, it is said: 'Leaving all fabrications.'

作。如般若中一切法趣眼是趣不過猶如百川趣海更無去處。是故當知眼即是第一實際。第一實際中眼尚不可得。何況趣不趣耶。眼耳鼻舌身意亦如是。故曰。離眼耳鼻舌身意（文）。已上諸文皆悉一道無為心凈菩提心釋也。天臺法花宗法門攝盡此一道無為心。具如十住心論第八卷（云云）。　　從此已下文釋極無自性心也。行者得如是微細慧時。觀一切染凈諸法。乃至少分猶如鄰虛無不從緣生者。從緣出者。即無自性。若無自性即是本不生。本不生即是心之實際。心實際亦復不可得。故曰極無自性心生也。此心望前二劫猶如蓮花盛敷。若望后二心即是果覆成種。故曰。如是初心佛說成佛因。故於業煩惱解脫而業煩惱具依。此中雲佛說者。世尊以十方三世佛為證言。以此一事因緣為眾生開凈知見。其道玄同也。行者解脫一切業煩惱時即知一切業煩惱無非佛事。本自無有縛。令誰解脫耶（文）。已上此文極無自性心凈菩提心釋也。此極無自性心一句法門攝盡花嚴宗法門也。法花圓教證初發心住位時頓斷法界三惑。一斷一切斷。一成一切成。得如來一身無量身初位具一切后位功德自然流入薩般若海。雖然因位論明晦至妙覺位究竟圓滿。經此位人一生登初住位十地究竟乃至一生入妙覺位（云云）。花嚴圓教十信滿心勝進分上

【現代漢語翻譯】現代漢語譯本：譬如《般若經》中說，一切法歸趣于眼，這種歸趣沒有超過的，就像百川歸海，再沒有其他去處。所以應當知道，眼就是第一實際。在第一實際中，眼尚且不可得，何況歸趣與不歸趣呢？眼、耳、鼻、舌、身、意也是如此。所以說：『離開眼、耳、鼻、舌、身、意。』以上這些經文都是對『一道無為心』、『清凈菩提心』的解釋。天臺宗的《法華經》法門完全包含這一道無為心，詳細內容見《十住心論》第八卷。從這裡開始的經文解釋『極無自性心』。修行者獲得如此微細的智慧時，觀察一切染凈諸法，乃至極小的部分，都像鄰近虛空一樣，沒有不是從因緣而生的。從因緣而出的，就是沒有自性。如果沒有自性，就是本來不生。本來不生就是心的實際。心的實際也是不可得的。所以說『極無自性心生』。這個心相對於前面的兩個劫，就像蓮花盛開。如果相對於後面的兩個心，就是果又成了種子。所以說：『如此初心，佛說成佛因。』因此在業和煩惱解脫的同時，業和煩惱也完全存在。這裡說『佛說』，是世尊以十方三世諸佛為證，以此一事因緣為眾生開啟清凈的知見，其道理玄妙相同。修行者解脫一切業煩惱時，就知道一切業煩惱無非是佛事，本來就沒有束縛，要讓誰解脫呢？以上這段經文是對『極無自性心』、『清凈菩提心』的解釋。這『極無自性心』一句法門完全包含華嚴宗的法門。《法華經》圓教證得初發心住位時，頓斷法界的三惑，一斷一切斷，一成一切成，得到如來一身無量身，初位具足一切后位功德，自然流入薩般若海（Sarvajna，一切智海）。雖然因位論說明顯與晦澀，但到妙覺位就究竟圓滿了。經過這個位次的人，一生就能登上初住位，十地究竟，乃至一生進入妙覺位。華嚴圓教十信滿心勝進分上

【English Translation】 English version: For example, in the Prajna Sutra, it says that all dharmas converge into the eye, and this convergence has no surpassing, just like hundreds of rivers flowing into the sea, with no other place to go. Therefore, it should be known that the eye is the very first reality (prathamāryasatya). In the first reality, the eye itself is unattainable, let alone convergence or non-convergence? The same applies to the eye, ear, nose, tongue, body, and mind. Therefore, it is said: 'Apart from the eye, ear, nose, tongue, body, and mind.' The above passages are all explanations of the 'one path of non-action mind' and the 'pure Bodhi mind'. The Tiantai school's Lotus Sutra Dharma gate completely encompasses this one path of non-action mind, as detailed in the eighth volume of the Treatise on the Ten Abiding Minds. The following text explains the 'utterly selfless mind' (atyanta-anātma-citta). When a practitioner attains such subtle wisdom, observing all defiled and pure dharmas, even the smallest part, is like being adjacent to emptiness, with nothing not arising from conditions. That which arises from conditions is without self-nature. If there is no self-nature, then it is fundamentally unborn. Fundamentally unborn is the reality of the mind. The reality of the mind is also unattainable. Therefore, it is said, 'the utterly selfless mind arises.' This mind, compared to the previous two kalpas, is like a lotus flower in full bloom. If compared to the latter two minds, the fruit becomes a seed again. Therefore, it is said: 'Such an initial mind, the Buddha said, is the cause of becoming a Buddha.' Therefore, while liberated from karma and afflictions, karma and afflictions are fully present. Here, 'the Buddha said' means that the World-Honored One (Bhagavan) uses the Buddhas of the ten directions and three times as evidence, using this one cause and condition to open up pure knowledge and vision for sentient beings, the principle of which is profound and the same. When a practitioner is liberated from all karma and afflictions, they know that all karma and afflictions are none other than Buddha-activities, fundamentally without bondage, so who is there to liberate? The above passage is an explanation of the 'utterly selfless mind' and the 'pure Bodhi mind'. This single Dharma gate of 'utterly selfless mind' completely encompasses the Huayan school's Dharma gate. When the Lotus Sutra's perfect teaching realizes the stage of initial aspiration abiding, it suddenly cuts off the three delusions of the Dharma realm, one cut is all cuts, one accomplishment is all accomplishments, attaining the Tathagata's (Tathāgata, 如來) one body and countless bodies, the initial stage fully possessing all the merits of the later stages, naturally flowing into the Sarvajna Sea (Sarvajna, 一切智海). Although the causal stage discusses clarity and obscurity, it is ultimately perfected at the stage of wondrous enlightenment. A person who passes through this stage can ascend to the initial abiding stage in one lifetime, ultimately reaching the ten grounds, and even enter the stage of wondrous enlightenment in one lifetime. The Huayan perfect teaching's tenth faith, full mind, superior progress portion

緣起。因分諸位功德皆得。一斷一切斷一成一切成。得如來一身無量心。三世諸佛平等智慧所化眾生能悉同等。雖然位位論明晦乃至第三生證入果海（云云）。大日經一道無為心極無自性心即身證初地。一生速登大覺十地。云秘密莊嚴心十地時一一皆是如來法然本有內證秘密。更無斷惑。例如起信論真如門（云云）。疏第四云。菩提心於一切法都無染著。即名蓮花三昧。住是三昧者乃至諸法空性亦不可得。所謂為諸佛大空故（文此文凈菩提心名蓮花三昧也）。疏第五云。若入此凈菩提心門則照見心明道。所謂古佛大菩提道。故云此殊勝愿道也。過去未來現在諸大心眾無不乘是寶乘直至道場。故云大心摩訶衍也（文）。此文明真言一道無為心直乘究竟位凈菩提心開（十住）示（十行）悟（十向）入（十地）佛知見（直至道場）也。四十位論明晦。是淺略一道無為心也。非秘密莊嚴心地位也。真言四十位一一位皆是如來內證同一體性。輪圓具足無盡莊嚴藏也。又云。凈菩提心實相印即是開佛知見。使得清凈也。有無悉超越者。即是從眾緣生不可思議中道。出過斷常非有非無。一切心量所不行處。故名無垢虛空金剛智印也（此文明得自性法身大日如來。本來無垢凈菩提心金剛智印開佛知見。有無悉超越者。一切心量所不行處

【現代漢語翻譯】現代漢語譯本緣起。因各位的功德而成就。斷一切則一切都斷，成一切則一切都成。獲得如來一身的無量心。過去、現在、未來三世諸佛以平等智慧所化度的眾生都能完全相同。雖然各位的階位論述了明與暗，甚至第三生就能證入果海（如是說）。《大日經》講到，一道無為心是極無自性的心，即身證得初地。一生迅速登上大覺十地。所謂『秘密莊嚴心』，在十地時，每一地都是如來法然本有的內證秘密，更沒有斷惑。例如《起信論》的真如門（如是說）。《疏》第四卷說：『菩提心對於一切法都沒有染著，就叫做蓮花三昧。』住于這種三昧的人，乃至諸法的空性也不可得。這就是所謂的爲了諸佛的大空。（這段文字說明凈菩提心名為蓮花三昧）。《疏》第五卷說：『如果進入這凈菩提心門，就能照見心明道。』這就是所謂的古佛大菩提道。所以說這是殊勝愿道。過去、未來、現在諸大心眾沒有不乘坐這寶乘直至道場的。所以說這是大心摩訶衍。（這段文字）。這段文字說明真言一道無為心直接乘坐到達究竟位，凈菩提心開啟（十住）、示現（十行）、領悟（十向）、進入（十地）佛的知見（直至道場）。四十位論述了明與暗，這是淺略的一道無為心，不是秘密莊嚴心的地位。真言四十位，每一位都是如來內證的同一體性，輪圓具足無盡莊嚴藏。又說：『凈菩提心實相印就是開啟佛的知見，使得清凈。』有與無都超越，就是從眾緣生不可思議的中道，出離斷常，非有非無，一切心量所不能到達的地方。所以叫做無垢虛空金剛智印。（這段文字說明獲得自性法身大日如來（Mahavairocana），本來無垢凈菩提心金剛智印開啟佛的知見，有與無都超越，是一切心量所不能到達的地方）。

【English Translation】 English version Origination. All merits are attained due to the virtues of each individual. Severing one thing severs everything; accomplishing one thing accomplishes everything. Attaining the immeasurable mind of the Tathagata's (如來) body. All sentient beings transformed by the equal wisdom of the Buddhas (佛) of the three times (past, present, and future) can be completely identical. Although the positions discuss clarity and obscurity, even in the third life, one can attain the ocean of fruition (as it is said). The Mahavairocana Sutra (大日經) speaks of the One Path of Non-Action Mind as the mind that is extremely devoid of self-nature, immediately realizing the first ground (初地) in this very body. In one lifetime, one swiftly ascends to the ten grounds (十地) of Great Enlightenment (大覺). The so-called 'Secret Adornment Mind' (秘密莊嚴心), at the time of the ten grounds, each ground is the inherent, naturally existing, inner realization secret of the Tathagata (如來), without further severing of delusions. For example, the Awakening of Faith in the Mahayana (起信論) discusses the Suchness Gate (真如門) (as it is said). The fourth volume of the Commentary (疏) says: 'The Bodhi Mind (菩提心) has no attachment to any dharma (法), and is called the Lotus Samadhi (蓮花三昧).' One who dwells in this samadhi (三昧) cannot even attain the emptiness of all dharmas. This is what is called the great emptiness for all Buddhas (佛). (This passage explains that the Pure Bodhi Mind is called the Lotus Samadhi). The fifth volume of the Commentary (疏) says: 'If one enters this gate of Pure Bodhi Mind, one will illuminate the mind and see the path.' This is what is called the Great Bodhi Path of the ancient Buddhas (古佛). Therefore, it is said that this is a supreme path of aspiration. All great minds of the past, future, and present invariably ride this precious vehicle directly to the Bodhimanda (道場). Therefore, it is said that this is the Great Mind Mahayana (摩訶衍). (This passage). This passage explains that the True Word (真言) One Path of Non-Action Mind directly rides to the ultimate position, the Pure Bodhi Mind opens (the Ten Dwellings 十住), reveals (the Ten Practices 十行), awakens (the Ten Dedications 十向), enters (the Ten Grounds 十地), and attains the Buddha's (佛) knowledge and vision (directly to the Bodhimanda 道場). The forty positions discuss clarity and obscurity, which is a shallow One Path of Non-Action Mind, not the position of the Secret Adornment Mind. Each of the forty positions of True Word is the same essence of the Tathagata's (如來) inner realization, a complete and perfect inexhaustible treasury of adornment. It is also said: 'The Pure Bodhi Mind Reality Seal (凈菩提心實相印) is the opening of the Buddha's (佛) knowledge and vision, enabling purity.' That which transcends existence and non-existence is the inconceivable Middle Way (中道) arising from dependent origination (眾緣生), going beyond permanence and annihilation, neither existent nor non-existent, a place where all mental measurements cannot reach. Therefore, it is called the Immaculate Void Vajra Wisdom Seal (無垢虛空金剛智印). (This passage explains that one attains the Dharmakaya (法身) of the self-nature, the Mahavairocana Tathagata (大日如來). The originally immaculate Pure Bodhi Mind Vajra Wisdom Seal opens the Buddha's (佛) knowledge and vision, transcending existence and non-existence, a place where all mental measurements cannot reach).

。故名無垢虛空金剛智印也）。　　問。大日經所說如實知自心亦名凈菩提心門。初法明道分際功德法門與顯教隨他意教法花經等所說妙法一乘初住已上功德義理分齊是為同爲不同。若同者顯密無差別。若異者如何引彼法花圓教當機人聞說開近顯遠登初住位人始知釋迦牟尼凈土不毀見佛壽量長遠本地之身文顯示今大日經證如實知自心凈菩提心人功德耶。答。此有同異二義。一同者。雖顯密二經異。如實知自心凈菩提心分位是同。所以者何。彼法花經名本地甚深奧藏。或名本地法身。或名平等大會或名妙法一乘。所說法門義理分齊與大日經所說如實知自心凈菩提心義理分齊是同。所以者何。大悲胎藏法界曼荼羅中觀音三摩地普現三昧淺略故云是同也。二異者。彼法花雖自心本地寂光證見。未說此本地寂光心地。不守自性故還復染凈熏。亦蒙真言諸佛驚覺知有內證金剛際秘密曼荼羅也。今大日經所說本地寂光心地不守自性故說受染凈熏亦蒙驚覺緣力聞有真言內證。此本地寂光究竟醍醐妙果心地知無自性故名極無自性心。故彼法花本地心未知極無自性心秘密莊嚴心。依能詮經論之。暫住其位無轉勝義。今大日經所說如實知自心凈菩提心是知真言行者自心有十重淺深分位故一道無為心生時見其分位微妙不可思議功德現前。亦

【現代漢語翻譯】（因此得名無垢虛空金剛智印）。問：大日經所說的『如實知自心』也稱為凈菩提心門。初法明道的分際功德法門，與顯教隨他意教的法華經等所說的妙法一乘、初住以上的功德義理分齊，是相同還是不同？如果相同，那麼顯教和密教就沒有差別。如果不同，那麼如何引導法華圓教的當機之人，聽聞開近顯遠，登上初住位的人，才開始知道釋迦牟尼凈土不毀，見到佛的壽量長遠，本地之身的文顯示？現在大日經所證的『如實知自心』凈菩提心人的功德又是什麼？答：這有相同和不同兩種意義。相同之處在於，雖然顯教和密教兩部經不同，但『如實知自心』凈菩提心的分位是相同的。為什麼這麼說呢？因為法華經名為本地甚深奧藏，或名本地法身，或名平等大會，或名妙法一乘。所說的法門義理分齊，與大日經所說的『如實知自心』凈菩提心義理分齊是相同的。為什麼這麼說呢？因為大悲胎藏法界曼荼羅中觀音三摩地普現三昧比較淺顯，所以說是相同的。不同之處在於，法華經雖然證見了自心本地寂光，但沒有說這個本地寂光心地。因為不守自性，所以還會受到染凈薰染，也蒙真言諸佛驚覺，知道有內證金剛際秘密曼荼羅。現在大日經所說的本地寂光心地，因為不守自性，所以說會受到染凈薰染，也蒙驚覺緣力，聽聞有真言內證。這個本地寂光究竟醍醐妙果心地，因為知道無自性，所以名為極無自性心。因此，法華經的本地心，未知極無自性心秘密莊嚴心。依據能詮經論來看，暫住其位，沒有轉勝的意義。現在大日經所說的『如實知自心』凈菩提心，是知道真言行者自心有十重淺深分位，所以一道無為心生起時，見到其分位微妙不可思議功德現前，也

【English Translation】 (Therefore, it is named the Immaculate Void Vajra Wisdom Seal). Question: The 'knowing one's own mind as it is' mentioned in the Mahavairocana Sutra is also called the Pure Bodhi Mind Gate. Are the meritorious Dharma gates that distinguish the initial Dharma and the path, and the meritorious meanings above the initial stage of dwelling in the One Vehicle of the Wonderful Dharma mentioned in the Lotus Sutra and other exoteric teachings that follow others' intentions, the same or different? If they are the same, then there is no difference between the exoteric and esoteric teachings. If they are different, then how can those who are ready for the perfect teaching of the Lotus Sutra be guided to hear about 'opening the near and revealing the far,' and those who have reached the initial stage of dwelling begin to know that Shakyamuni's Pure Land is not destroyed, see the Buddha's long lifespan, and the text reveals the body of the original ground? What is the merit of the person who realizes the 'knowing one's own mind as it is' and the Pure Bodhi Mind as attested to in the Mahavairocana Sutra? Answer: There are two meanings, the same and different. The same is that although the two sutras, exoteric and esoteric, are different, the stages of 'knowing one's own mind as it is' and the Pure Bodhi Mind are the same. Why is that? Because the Lotus Sutra is called the profound hidden treasure of the original ground, or the Dharma body of the original ground, or the assembly of equality, or the One Vehicle of the Wonderful Dharma. The meaning and distinctions of the Dharma gates it speaks of are the same as the meaning and distinctions of 'knowing one's own mind as it is' and the Pure Bodhi Mind spoken of in the Mahavairocana Sutra. Why is that? Because the Samadhi of Avalokiteshvara (Guanyin) and the Samadhi of Universal Manifestation in the Garbhadhatu Mandala of Great Compassion are shallow, so it is said to be the same. The difference is that although the Lotus Sutra witnesses the light of tranquil extinction of the original ground of one's own mind, it does not speak of this mind-ground of the light of tranquil extinction of the original ground. Because it does not guard its own nature, it is still subject to the defilement and purification of karma, and it is also awakened by the Buddhas of mantra, knowing that there is a secret Mandala of the Vajra realm of inner realization. Now, the mind-ground of the light of tranquil extinction of the original ground spoken of in the Mahavairocana Sutra, because it does not guard its own nature, it is said that it is subject to the defilement and purification of karma, and it is also awakened by the power of conditions, hearing that there is an inner realization of mantra. This mind-ground of the ultimate nectar-like wonderful fruit of the light of tranquil extinction of the original ground, because it knows that there is no self-nature, is called the mind of ultimate non-self-nature. Therefore, the original mind of the Lotus Sutra does not know the secret adorned mind of the mind of ultimate non-self-nature. According to the sutras and treatises that can explain it, it temporarily dwells in its position without the meaning of turning to superiority. Now, the 'knowing one's own mind as it is' and the Pure Bodhi Mind spoken of in the Mahavairocana Sutra is knowing that the mind of the mantra practitioner has ten levels of shallow and deep distinctions, so when the one-way unconditioned mind arises, one sees its subtle and inconceivable merits manifest before one, also

從此以後知極無自性心生本地果海法界緣起十玄六相十十無盡法門極無自性義理。從此以後亦更知有本有果德秘密曼陀羅。故雖一道無為心生分位是同。法花所說一道無為心與大日經所說一道無為心雲泥懸隔。住一道無為心未生后際心亦不得后際功德。住一道無為心位信解后際甚深功德智信具足故。真言行者一道無為心生已上通名真言信解地也。若住一道無為法愛不信有後際內證秘密曼荼羅者。不可名真言信解行地也。此大日經法花經如實知自心同異二義。住思能可分別之。　　問。花嚴經所說極無自性與大日經所說極無自性心同異如何。答。大日經花嚴經所說極無自性心有同有異。先同者。花嚴所說真如法界不守自性隨緣義與大日經所說極無自性心不守自性隨緣義是同。所以者何。大悲胎藏法界曼荼羅中普賢三摩地佛境界莊嚴三昧淺略故云同也。次異者。花嚴所說極無自性心是真言大日自性法界身為利益淺略機緣。且名花嚴教主十身舍那為淺略門機緣說。普賢三摩地佛境界莊嚴三昧淺略門也。是法界一門法王一識也。是狹也是淺也。故花嚴經中說性海圓明不思議法界不守自性。故唱十義無盡法門十玄緣起六相圓融十十無盡主伴具足乃至五教十宗六道因果順逆緣起無礙自在極無自性心。未說有大悲胎藏毗富羅法界無

【現代漢語翻譯】現代漢語譯本：從此以後，就能徹底瞭解極無自性心（本質上沒有固定不變的自性，隨緣而變化的心）所產生的本地果海（證悟的果報如大海般無邊無際）法界緣起（宇宙萬物相互依存的起源）十玄六相（華嚴宗的十種玄妙和六種相狀）十十無盡法門（重重無盡的修行法門）的極無自性義理。從此以後，也更加明白有本有果德秘密曼陀羅（具有根本和結果功德的秘密壇城）。因此，雖然都說是一道無為心（不執著、不造作的心），但其產生的境界和層次是不同的。《法華經》所說的一道無為心與《大日經》所說的一道無為心，有天壤之別。安住於一道無為心，如果未生起對未來果報的信心，也就無法獲得未來的功德。安住於一道無為心的修行者，如果能夠信解未來甚深的功德，具足智慧和信心，那麼真言行者（修持真言的修行者）從生起一道無為心開始，就可以通稱為真言信解地（對真言產生信解的階段）。如果安住於一道無為法，卻不相信有未來的內證秘密曼荼羅（內在證悟的秘密壇城），就不能稱為真言信解行地（真言信解的修行階段）。通過如實地瞭解《大日經》和《法華經》中自心的同異二義，仔細思考就能加以區分。問：華嚴經所說的極無自性與大日經所說的極無自性心，它們的相同和不同之處是什麼？答：大日經和華嚴經所說的極無自性心，有相同之處，也有不同之處。先說相同之處，華嚴經所說的真如法界（真實如是的宇宙本體）不守自性隨緣（不執著于自身特性，隨順因緣變化）的義理，與大日經所說的極無自性心不守自性隨緣的義理是相同的。為什麼這麼說呢？因為在大悲胎藏法界曼荼羅（以大悲為根本的胎藏界壇城）中，普賢三摩地（普賢菩薩的禪定）佛境界莊嚴三昧（佛境界的莊嚴禪定）比較淺顯，所以說是相同的。再說不同之處，華嚴經所說的極無自性心，是真言大日自性法界身（真言宗大日如來的自性法界身）爲了利益淺顯的機緣，暫且稱華嚴教主十身舍那（華嚴宗的教主，具有十種化身的盧舍那佛）為淺略的入門機緣而說的。普賢三摩地佛境界莊嚴三昧也是淺略的入門。這只是法界的一門，法王的一識，是狹隘的，也是淺顯的。所以華嚴經中說性海圓明（本性如大海般圓滿光明）不思議法界（不可思議的宇宙本體）不守自性。因此宣揚十義無盡法門（十種意義無窮無盡的法門），十玄緣起（十種玄妙的緣起），六相圓融（六種相狀圓滿融合），十十無盡主伴具足（重重無盡的主伴關係具足），乃至五教十宗（佛教的五種判教和十個宗派），六道因果順逆緣起無礙自在極無自性心。但沒有說到有大悲胎藏毗富羅法界（廣大無邊的以大悲為根本的胎藏界）。

【English Translation】 English version: From this point forward, one will fully understand the ultimate non-self-nature mind (the mind that inherently lacks a fixed, unchanging nature and changes according to conditions) that gives rise to the local fruit-ocean (the boundless rewards of enlightenment like a vast ocean), the Dharmadhatu origination (the origin of the interdependence of all things in the universe), the Ten Profound Gates and Six Characteristics (the ten mysteries and six characteristics of the Huayan school), and the inexhaustible Ten-Ten Dharma Gates (the infinitely layered practices) of the ultimate non-self-nature principle. From this point forward, one will also further understand the original and resultant virtue secret Mandala (the secret mandala possessing fundamental and consequential virtues). Therefore, although both speak of the One Vehicle of Non-Action Mind (a mind without attachment or fabrication), the realms and levels they produce are different. The One Vehicle of Non-Action Mind spoken of in the Lotus Sutra is as different as clouds and mud from the One Vehicle of Non-Action Mind spoken of in the Mahavairocana Sutra. Abiding in the One Vehicle of Non-Action Mind, if one does not generate faith in future rewards, one will not obtain future merits. The practitioner who abides in the One Vehicle of Non-Action Mind, if they can believe and understand the profound merits of the future, possessing both wisdom and faith, then the Mantra practitioner (the practitioner who practices mantras), from the moment they generate the One Vehicle of Non-Action Mind, can be generally called the Mantra Faith and Understanding Ground (the stage of generating faith and understanding in mantras). If one abides in the One Vehicle of Non-Action Dharma but does not believe in the future inner realization of the secret Mandala (the secret mandala of inner realization), one cannot be called the Mantra Faith and Practice Ground (the stage of mantra faith and practice). By truly understanding the two meanings of the sameness and difference of one's own mind in the Mahavairocana Sutra and the Lotus Sutra, careful contemplation will allow one to distinguish them. Question: What are the similarities and differences between the ultimate non-self-nature spoken of in the Huayan Sutra and the ultimate non-self-nature mind spoken of in the Mahavairocana Sutra? Answer: The ultimate non-self-nature mind spoken of in the Mahavairocana Sutra and the Huayan Sutra has similarities and differences. First, the similarity is that the principle of the True Thus Dharmadhatu (the true and real essence of the universe) spoken of in the Huayan Sutra, which does not adhere to its own nature and accords with conditions (does not cling to its own characteristics and adapts to changing conditions), is the same as the principle of the ultimate non-self-nature mind spoken of in the Mahavairocana Sutra, which does not adhere to its own nature and accords with conditions. Why is this so? Because in the Great Compassion Garbhadhatu Dharmadhatu Mandala (the Womb Realm Mandala based on great compassion), the Samantabhadra Samadhi (Samantabhadra Bodhisattva's meditation) Buddha realm adornment samadhi (the adornment samadhi of the Buddha realm) is relatively shallow, so it is said to be the same. Next, the difference is that the ultimate non-self-nature mind spoken of in the Huayan Sutra is the Dharma-body of the Self-Nature Dharmadhatu of the Mantra Mahavairocana (the Dharma-body of the Self-Nature Dharmadhatu of Mahavairocana Buddha in the Mantra school). In order to benefit shallow opportunities, it is temporarily said that the Huayan teaching master, the Ten-bodied Vairocana (Vairocana Buddha, the teaching master of the Huayan school, who has ten manifestations), is spoken of as a shallow entry point. The Samantabhadra Samadhi Buddha realm adornment samadhi is also a shallow entry point. This is only one gate of the Dharmadhatu and one consciousness of the Dharma King; it is narrow and shallow. Therefore, the Huayan Sutra says that the nature-ocean is perfectly bright (the inherent nature is as perfectly bright as the ocean), the inconceivable Dharmadhatu (the inconceivable essence of the universe) does not adhere to its own nature. Therefore, it proclaims the inexhaustible Ten Meanings Dharma Gates (the ten meanings of inexhaustible Dharma Gates), the Ten Profound Originations (the ten profound originations), the Six Characteristics of Perfect Harmony (the six characteristics of perfect harmony), the inexhaustible Ten-Ten with complete hosts and companions (the infinitely layered host-companion relationship is complete), and even the Five Teachings and Ten Schools (the five classifications of Buddhist teachings and the ten schools), the unobstructed and free ultimate non-self-nature mind of the Six Realms of Cause and Effect arising in accordance with and against conditions. But it does not mention the Great Compassion Garbhadhatu Vimaladhatu (the vast and boundless Womb Realm based on great compassion).

盡莊嚴藏曼荼羅海會三密平等勝義無性秘告極無自性心。今大日經為一道無為心生行者住自心本地寂光毗盧舍那遍一切處究竟真實智不進內證金剛際者。於時內證曼荼羅海會諸佛現前驚覺。知寂光心地無自性。知有內證金剛際極無自性心已生人信解秘密曼荼羅修行三密行法故。名真言信解行地。故花嚴所說極無自性心與大日經所說極無自性心天地玄殊。住思可深觀察之。　　問。花嚴無勝義無性秘告。如何得入秘密曼荼羅耶。答。雖無花嚴經他受用身隨他意因分可說普賢教故。雖無勝義無性秘告。證離言果海之後發真言菩提心可授真言果也。而然彼花嚴云。果海不談故不論果海行相。今大日經明其義故說升進行相也。　　問。真言十住心行者自心本來具足者。必淺深次第觀之入真言歟。為當直觀心王無垢金剛體歟。答。入心王法界諸眾生。有有漸入者有頓入者有超升者。若漸入者次第修行終入心王法界。則如唯顯教從小乘迴心入大乘從大乘進入顯一乘從顯一乘入金剛一乘者是也。若真言行者觀自心。亦從淺至深次第觀之。符順此為善機根淺深次第觀之。若頓入者直觀自心本有金剛際故。若證本源其上具足橫豎功德自然滿具足。故大日經第七云。若無勢力廣增益住法但觀菩提心。佛說此中具萬行滿足凈白能凈法（文

【現代漢語翻譯】現代漢語譯本：完全莊嚴的藏（蘊藏）曼荼羅海會的三密平等勝義，無自性秘密地告知那極其無自性的心。現在《大日經》認為，對於安住于自身本有寂光，遍一切處，究竟真實智，不前進內證金剛際的修行者來說，一道無為心（指不造作的心）自然生起。這時，內證曼荼羅海會的諸佛現前驚覺，知道寂光心地是無自性的，知道具有內證金剛際的極其無自性的心已經生起，人們因此信解秘密曼荼羅，修行身口意三密行法，所以稱為真言信解行地。因此，《華嚴經》所說的極其無自性的心與《大日經》所說的極其無自性的心，有著天壤之別，值得深入思考觀察。問：《華嚴經》沒有勝義無性秘密告知，如何能夠進入秘密曼荼羅呢？答：雖然《華嚴經》沒有，但從他受用身（Sambhogakāya）隨順他意的因分上，可以說有普賢（Samantabhadra）的教法。雖然沒有勝義無性秘密告知，但在證得離言果海之後，發起真言菩提心，也可以授予真言果位。然而，《華嚴經》說果海不談，所以不論果海的行相。現在《大日經》闡明其中的意義，所以說升進的行相。問：真言十住心的修行者，如果自心本來就具足，是否必須按照由淺入深的次第來觀修，才能進入真言呢？還是應當直接觀照心王（指心的主體）無垢金剛體呢？答：進入心王法界的眾生，有漸入的，有頓入的，有超升的。如果漸入的，次第修行，最終也能進入心王法界。這就好像顯教從小乘迴心入大乘，從大乘進入顯一乘，從顯一乘進入金剛一乘一樣。如果真言行者觀照自心，也應該從淺至深次第觀修，這樣符合善機根的淺深次第。如果頓入的，可以直接觀照自心本有的金剛際。如果證得本源，其上具足橫豎功德，自然圓滿具足。所以《大日經》第七卷說：『如果無勢力廣增益住法，但觀菩提心，佛說此中具萬行滿足凈白能凈法』。

【English Translation】 English version: The completely adorned T藏 (Womb) Mandala Sea Assembly's three secrets, equal ultimate meaning, secretly informs the extremely selfless mind. Now, the Mahavairocana Sutra considers that for practitioners who abide in their own inherent pure light, pervading all places, possessing ultimate true wisdom, and not advancing to the inner realization of the Vajra realm, a non-contrived mind naturally arises. At this time, the Buddhas of the inner realization Mandala Sea Assembly are awakened, knowing that the ground of the pure light mind is selfless, and knowing that the extremely selfless mind with the inner realization Vajra realm has already arisen. People therefore believe and understand the secret Mandala, practice the three secrets of body, speech, and mind, and are therefore called the stage of mantra faith, understanding, and practice. Therefore, the extremely selfless mind spoken of in the Avatamsaka Sutra and the extremely selfless mind spoken of in the Mahavairocana Sutra are vastly different, worthy of deep thought and observation. Question: The Avatamsaka Sutra does not have the secret instruction of ultimate meaning and selflessness, how can one enter the secret Mandala? Answer: Although the Avatamsaka Sutra does not have it, from the perspective of the Sambhogakāya (他受用身) following the intentions of others, it can be said that there is the teaching of Samantabhadra (普賢). Although there is no secret instruction of ultimate meaning and selflessness, after realizing the realm of the fruit beyond words, generating the mantra Bodhicitta, one can also be granted the mantra fruit. However, the Avatamsaka Sutra says that the realm of the fruit is not discussed, so the characteristics of the realm of the fruit are not discussed. Now, the Mahavairocana Sutra clarifies its meaning, so it speaks of the characteristics of ascending progress. Question: If the practitioner of the ten stages of mantra mind inherently possesses them, must they cultivate in a gradual order from shallow to deep in order to enter mantra? Or should they directly contemplate the stainless Vajra body of the mind-king (心王, the subject of the mind)? Answer: Among the sentient beings who enter the realm of the mind-king's Dharma, some enter gradually, some enter suddenly, and some ascend beyond. If they enter gradually, they cultivate in order and eventually enter the realm of the mind-king's Dharma. This is like the exoteric teaching turning from the Hinayana to enter the Mahayana, from the Mahayana entering the exoteric One Vehicle, and from the exoteric One Vehicle entering the Vajra One Vehicle. If the mantra practitioner contemplates their own mind, they should also cultivate in order from shallow to deep, which is in accordance with the gradual order of the good faculties. If they enter suddenly, they can directly contemplate the inherent Vajra realm of their own mind. If they realize the original source, it will be fully endowed with horizontal and vertical merits, naturally complete and fully endowed. Therefore, the seventh volume of the Mahavairocana Sutra says: 'If there is no power to broadly increase and abide in the Dharma, but contemplate the Bodhicitta, the Buddha said that within this are all practices fulfilled, pure white, and able to purify the Dharma.'

）。若超升者可知之。　　問。真言立十地名信解地亦名到修行地。於此十地或見一道無為十地或見極無自性十地或見真言十地也。如何分別之耶。答。于真言十地有三重住心義。俱名真言十地。故疏第二云。此經宗從凈菩提心以上十住地皆是信解中行。唯如來名究竟一切智地（文）。問。一道極無是可真言地前。未無明分位故。如何可同真言無垢十地耶。答。大日經所說一道無為心極無自性心秘密莊嚴心。是雖三重法門。義理淺深異。從一道無為心生。斷第三重百六十心等極細妄執得除蓋障三昧。已開佛知見。故明見諸佛所行之道深信解本有無垢菩提心修秘密曼荼羅行。故通三重名真言十地也。　　問。真言門菩薩觀凈菩提心門得法明道。斷第三重極細妄執開佛知見。已后十地修行之。為有細惑明昧為無明昧淺深耶。答。約淺略門。于凈菩提心已上十住地皆見八萬四千煩惱實相成八萬四千最聚門。乃至行者解脫一切業煩惱時即知一切業煩惱無非佛事。本自無有縛。令誰解脫耶。若得除蓋障三昧者。即與諸佛菩薩同等住。當知行人則是位同大覺也。以其自覺心故便得佛名。然非究竟妙覺大牟尼位。猶如凈月雖體無增減然亦明漸漸增乃至第十五日方能動大海潮也（文）。已上疏第一釋此文之中雲。明漸漸增。以知凈

【現代漢語翻譯】現代漢語譯本：如果超度的人可以知道這些。

問：真言宗設立十地，名為信解地，也稱為到修行地。在這十地中，或者見到一道無為十地，或者見到極無自性十地，或者見到真言十地。應該如何區分它們呢？

答：在真言十地中有三重住心的含義，都稱為真言十地。所以《疏》第二卷說：『此經的宗旨是從凈菩提心以上的十住地都是信解中的修行，只有如來才名為究竟一切智地。』

問：一道極無是在真言地之前，因為還沒有無明的分位，怎麼能和真言無垢十地相同呢？

答：《大日經》所說的一道無為心、極無自性心、秘密莊嚴心，雖然是三重法門，但義理的深淺不同。從一道無為心生起，斷除第三重一百六十心等極細微的妄執，得到除蓋障三昧（Samadhi，禪定）。已經開啟了佛的知見，所以能明見諸佛所行之道，深信並理解本有的無垢菩提心，修行秘密曼荼羅（Mandala，壇城）行。因此，這三重都通稱為真言十地。

問：真言門的菩薩觀察凈菩提心門而得法明道，斷除第三重極細微的妄執，開啟佛的知見之後，再進行十地的修行。是有細微的迷惑明昧，還是沒有明昧的深淺呢？

答：從淺略的方面來說，在凈菩提心以上的十住地，都能見到八萬四千煩惱的實相，成就八萬四千最聚門。乃至修行者解脫一切業和煩惱時，就知道一切業和煩惱無非是佛事，本來就沒有束縛，要讓誰解脫呢？如果得到除蓋障三昧的人，就與諸佛菩薩同等安住。應當知道修行人則是位同大覺。因為有自覺的心，所以便得到佛的名稱。然而並非究竟妙覺大牟尼（Mahāmuni，偉大的聖人）的果位。猶如清凈的月亮雖然本體沒有增減，但光明也漸漸增加，直到第十五日才能牽動大海的潮汐。

以上是《疏》第一卷解釋此文中的話，說：『光明漸漸增加。』因為知道清凈

【English Translation】 English version: If those who are being delivered to a better realm could know this.

Question: The Shingon (真言) school establishes ten stages (bhumi, 地), called the Stage of Faith and Understanding (信解地), also known as the Stage of Arriving at Practice (到修行地). Within these ten stages, one might see the Ten Stages of One Path of Non-Action (一道無為十地), or the Ten Stages of Utter Absence of Self-Nature (極無自性十地), or the Ten Stages of Shingon (真言十地). How should these be distinguished?

Answer: Within the Ten Stages of Shingon, there are three aspects of abiding mind, all of which are called the Ten Stages of Shingon. Therefore, the Commentary (疏) in the second volume says: 'The doctrine of this sutra is that from the Pure Bodhi Mind (凈菩提心) upwards, the ten dwelling stages are all practices within faith and understanding. Only the Tathagata (如來) is called the Ultimate All-Knowing Stage (究竟一切智地).'

Question: The One Path of Utter Absence (一道極無) is before the Shingon stage, because there is still a division of ignorance (無明). How can it be the same as the Immaculate Ten Stages of Shingon (真言無垢十地)?

Answer: The One Path of Non-Action Mind (一道無為心), the Utter Absence of Self-Nature Mind (極無自性心), and the Secret Adornment Mind (秘密莊嚴心) spoken of in the Mahavairocana Sutra (大日經), although they are three aspects of the Dharma (法), have different depths of meaning. From the One Path of Non-Action Mind arises the eradication of the third layer of extremely subtle clinging, such as the one hundred and sixty minds, and the attainment of the Samadhi (三昧) of Removing the Veil of Obstructions (除蓋障三昧). One has already opened the Buddha's knowledge and vision, and therefore clearly sees the path walked by all Buddhas, deeply believes in and understands the originally inherent Immaculate Bodhi Mind, and practices the Secret Mandala (曼荼羅) practice. Therefore, all three are commonly called the Ten Stages of Shingon.

Question: The Bodhisattva (菩薩) of the Shingon school observes the Pure Bodhi Mind gate and attains the Dharma, illuminating the path. After eradicating the third layer of extremely subtle clinging and opening the Buddha's knowledge and vision, they then practice the ten stages. Are there subtle obscurations of clarity and obscurity, or are there no depths of clarity and obscurity?

Answer: From the perspective of the superficial and abbreviated, in the ten dwelling stages above the Pure Bodhi Mind, one can see the actual form of the eighty-four thousand afflictions (煩惱), accomplishing the eighty-four thousand most gathered gates. Even when the practitioner liberates all karma (業) and afflictions, they will know that all karma and afflictions are none other than Buddha-activities, and that there is originally no bondage. Who is there to liberate? If one attains the Samadhi of Removing the Veil of Obstructions, they will dwell equally with all Buddhas and Bodhisattvas. One should know that the practitioner is in a position equal to the Great Enlightenment. Because of their self-aware mind, they attain the name of Buddha. However, it is not the ultimate, wondrously enlightened position of the Great Sage (Mahāmuni, 大牟尼). Just as the pure moon, although its essence does not increase or decrease, its light gradually increases until the fifteenth day, when it can move the tides of the great ocean.

The above is from the first volume of the Commentary, explaining the words: 'The light gradually increases.' Because of knowing the pure

菩提心已上十住地雖體達一切業煩惱實相不至妙覺大牟尼位以來猶有明昧淺深。于感見曼荼羅位位逾廣深至第十一地所見圓極也。故雖如理同體常圓有如量分位故論淺深耳。問。一道無為心極無自性心分位可爾。于真言十地者顯教妙覺究竟已后修行秘密十地也。如何可有明昧淺深耶。答。于真言十地存淺略時。所證轉深故。不證毗盧舍那位以來有甚深微細明昧淺深也。唯約深奧秘十地者。無明昧無淺深也。問。約深秘時一道極無更無明昧淺深。何真言耶。真言十地雖云淺略。顯教妙況究竟無惑已后修行真言三密十地故可無明昧淺深也。何于真言淺略十地可云有明昧淺深耶。答。顯教妙覺究竟已后修行真言故。望顯教真言十地是深秘也。雖然顯教妙況究竟已后法身所證轉深故不證秘密莊嚴毗盧舍那位以來論淺深耳。故疏第三云。就秘密中又漸次轉深。乃至佛為十地說般若。則九地非其境界。唯大毗盧舍那得名究竟阿阇梨也（文）。以知雖望顯教秘密十地望真言秘密有明昧有淺深。有次第有遷登。猶是顯教分際以為真言淺略。于真言深秘十地能入所入本有平等一味無相十地故。智智平等無細惑無明昧無次第淺深無高下無勝劣。於此深秘十地。言十者無盡莊嚴藏也。言地者本有無垢心地也。是法文也佛也。菩薩也。故秘藏記

【現代漢語翻譯】現代漢語譯本菩提心已經超越了十住地，即使體悟到一切業和煩惱的真實相狀，但在未達到妙覺大牟尼（Mahāmuni，偉大的聖者）的果位之前，仍然存在著明昧和深淺的差別。在感見曼荼羅（Mandala，壇城）時，隨著位次的提升，所見也愈加廣闊和深刻，直至第十一地，所見達到圓滿的極致。因此，雖然在理上是同體常圓，但由於有如量分位，所以才會有深淺的討論。問：一道無為之心，極其沒有自性的心，可以有分位的差別。那麼，對於真言（Mantra，咒語）十地來說，這是在顯教（Exoteric Buddhism）的妙覺究竟之後，才修行的秘密十地。怎麼還會有明昧和深淺的差別呢？答：在真言十地還處於淺略的階段時，所證悟的境界會逐漸加深。因此，在未證得毗盧舍那（Vairocana，大日如來）的果位之前，仍然存在著甚深和微細的明昧和深淺的差別。只有在探討深奧秘密的十地時，才沒有明昧和深淺的差別。問：如果探討深秘的境界，一道達到極致，不再有任何明昧和深淺的差別，那又是什麼真言呢？真言十地雖然說是淺略，但這是在顯教妙覺究竟、不再有疑惑之後，才修行的真言三密（身口意三密）十地，所以應該沒有明昧和深淺的差別。為什麼在真言淺略的十地中，還可以說有明昧和深淺的差別呢？答：正因為是在顯教妙覺究竟之後才修行真言，所以相對於顯教而言，真言十地是深秘的。雖然如此，在顯教妙覺究竟之後，法身（Dharmakāya，佛的法身）所證悟的境界會逐漸加深，所以在未證得秘密莊嚴毗盧舍那的果位之前，仍然可以討論深淺的差別。所以《疏》第三卷說：『在秘密之中，又有漸次轉深，乃至佛為十地說般若（Prajna，智慧），那麼九地就不是其境界，只有大毗盧舍那才能被稱為究竟阿阇梨（Acharya，導師）。』由此可知，雖然相對於顯教而言，秘密十地是深奧的，但相對於真言秘密而言，仍然有明昧、有深淺，有次第、有遷升。這仍然是顯教的分際，可以認為是真言的淺略。在真言深秘的十地中，能入和所入本來就是平等一味的，是無相的十地。智和智是平等的，沒有細微的迷惑，沒有明昧，沒有次第深淺，沒有高下勝劣。對於這深秘的十地，『十』指的是無盡莊嚴藏，『地』指的是本有的無垢心地。這就是法，是文，是佛，是菩薩。所以《秘藏記》中說……

【English Translation】 English version Even though the Bodhicitta (the mind of enlightenment) has surpassed the Ten Bhumis (Ten Stages of Bodhisattva), and even though one has realized the true nature of all karma and afflictions, until one reaches the state of Supreme Enlightenment Mahāmuni (Great Sage), there are still degrees of clarity and depth. In the perception of the Mandala (sacred diagram), the vision becomes broader and deeper with each stage, reaching its ultimate perfection at the Eleventh Bhumi. Therefore, although it is theoretically a constant and complete unity, there are discussions of depth due to the presence of measured stages. Question: The One Path of Unconditioned Mind, the mind that is utterly without self-nature, can have stages. Then, regarding the Ten Bhumis of Mantra (sacred utterance), these are the secret Ten Bhumis practiced after the ultimate enlightenment of Exoteric Buddhism. How can there still be degrees of clarity and depth? Answer: When the Ten Bhumis of Mantra are still in the preliminary stage, the realized state deepens progressively. Therefore, until one attains the state of Vairocana (the supreme Buddha), there are still profound and subtle degrees of clarity and depth. Only when discussing the profound and secret Ten Bhumis is there no clarity or depth. Question: If we discuss the deepest secrets, and the One Path reaches its ultimate, with no further clarity or depth, then what Mantra is it? Although the Ten Bhumis of Mantra are said to be preliminary, they are the Ten Bhumis of the Three Secrets (body, speech, and mind) practiced after the ultimate enlightenment of Exoteric Buddhism, when there are no more doubts. So, there should be no clarity or depth. Why can it be said that there are degrees of clarity and depth in the preliminary Ten Bhumis of Mantra? Answer: Precisely because Mantra is practiced after the ultimate enlightenment of Exoteric Buddhism, the Ten Bhumis of Mantra are profound and secret relative to Exoteric Buddhism. Even so, after the ultimate enlightenment of Exoteric Buddhism, the realization of the Dharmakāya (the body of truth) deepens progressively. Therefore, until one attains the state of Secretly Adorned Vairocana, we can still discuss degrees of depth. So, the third volume of the Commentary says: 'Within the secret, there is a gradual deepening, until the Buddha speaks of Prajna (wisdom) to the Ten Bhumis, then the Ninth Bhumi is not its realm, and only the Great Vairocana can be called the ultimate Acharya (teacher).' From this, we know that although the Secret Ten Bhumis are profound relative to Exoteric Buddhism, there are still clarity, depth, sequence, and progression relative to the Secret Mantra. This is still the boundary of Exoteric Buddhism and can be considered the preliminary stage of Mantra. In the profound and secret Ten Bhumis of Mantra, the entering and the entered are originally equal and of one taste, the Ten Bhumis are without form. Wisdom and wisdom are equal, there is no subtle delusion, no clarity or obscurity, no sequence of depth, no high or low, no superior or inferior. Regarding these profound and secret Ten Bhumis, 'Ten' refers to the inexhaustible treasury of adornment, and 'Bhumi' refers to the originally pure mind-ground. This is the Dharma, the text, the Buddha, and the Bodhisattva. Therefore, the Secret Treasury Record says...

云。地地遷登之義是顯教說也。密教十地是橫義也。初地與十地無高下故。言菩薩地者是心地也。法文也佛也菩薩也。凡異余乘如此（文）。　　問。于真言十地之上同時具足有一道極無真言三重義理耶。答。真言十地有淺略深秘故。同時具足三重義理故。於一一地位感得功德。自心等虛空性是一道無為心深住十緣生句。則極無自性心。本來無垢秘密曼荼羅。則是真言十地也。疏第二釋一道無為心云。第三重微細百六十心煩惱業壽種除。復有佛樹牙生故曰等虛空無邊。一切佛法依此相續生（文）。又疏第三釋極無自性心云。以此中道正觀。離有為無為界極無自性心生即是心佛顯現。故曰等覺句（文）。於此十地橫觀一一智智平等一味無淺深高下是名秘密莊嚴十地。故秘藏記云。密教所謂橫義也。初地與十地無高下。故乃至地地遷登是顯教所說之義今密教所說言菩薩地者。是心地也。法文也。佛也。菩薩也。凡異余乘（文）。以此秘藏記釋于真言地位。無粗細惑不論明昧。地地無高下位位無勝劣法。然本有秘密莊嚴內證十地可深信解。又疏第五釋真言地位云。寂滅有何次（文）。準例大乘地論。體真如地位唯亂不生一味無相地位隨順得入行相可信解之。但起論體真如地位於一相一寂一味無相心體理云寂滅有何次。於此

【現代漢語翻譯】現代漢語譯本：云：地地遷登之義是顯教的說法。密教的十地是橫向的意義。初地與十地沒有高下之分。所說的菩薩地，是指心地。法、文、佛、菩薩，凡是不同於其他乘的，都是如此（文）。問：在真言十地之上，是否同時具足有一道極無真言三重義理？答：真言十地有淺略深秘之分，所以同時具足三重義理。因此，在每一個地位都能感得功德。自心等同虛空的體性是一道無為心，深深安住於十緣生句，就是極無自性心。本來無垢的秘密曼荼羅，就是真言十地。《疏》第二解釋一道無為心說：『第三重微細的百六十心煩惱業壽種除滅，又如同佛樹生出新芽，所以說等同虛空無邊。一切佛法依此相續而生。』（文）又《疏》第三解釋極無自性心說：『用這中道正觀，離開有為無為的界限，生出極無自性心，就是心佛顯現。所以說等覺句。』（文）在這十地中，橫向觀察，每一個智智平等一味，沒有淺深高下，這叫做秘密莊嚴十地。所以《秘藏記》說：『密教所說的是橫向的意義。初地與十地沒有高下之分。乃至地地遷登是顯教所說的意義，現在密教所說，所說的菩薩地，是指心地。法、文、佛、菩薩，凡是不同於其他乘的。』（文）用這《秘藏記》來解釋真言的地位，沒有粗細的迷惑，不論明昧，地地沒有高下，位位沒有勝劣之法。然而本有的秘密莊嚴內證十地，可以深信理解。又《疏》第五解釋真言地位說：『寂滅有什麼次第？』（文）準照大乘《地論》，體真如的地位，唯有亂不生，一味無相的地位，隨順得入的行相可以信解。但《起論》體真如地位於一相一寂一味無相的心體理，說寂滅有什麼次第。於此

【English Translation】 English version: Cloud: The meaning of 'progressing through the stages' (地地遷登 zhī yì) is a teaching of the Exoteric school (顯教 xiǎnjiào). The Ten Grounds (十地 shí dì) of Esoteric Buddhism (密教 mìjiào) have a horizontal meaning. The first ground and the tenth ground are not higher or lower than each other. What is called the Bodhisattva Ground (菩薩地 púsà dì) refers to the mind-ground (心地 xīndì). Dharma (法 fǎ), Mantra (文 wén), Buddha (佛 fó), Bodhisattva (菩薩 púsà) are all different from other vehicles in this way (text). Question: Above the Ten Grounds of Mantra (真言十地 zhēnyán shí dì), are the threefold meanings of 'One Path, Utter Non-Being, and Mantra' simultaneously and completely present? Answer: The Ten Grounds of Mantra have shallow, profound, and secret aspects, so the threefold meanings are simultaneously and completely present. Therefore, in each ground, one can attain merit. One's own mind being equal to the nature of emptiness is the 'One Path of Non-Action Mind' (一道無為心 yīdào wúwéi xīn), deeply abiding in the 'Ten Conditioned Arising Sentences' (十緣生句 shí yuánshēng jù), which is the 'Utter Non-Self-Nature Mind' (極無自性心 jí wú zìxìng xīn). The originally stainless Secret Mandala (秘密曼荼羅 mìmì màntúluó) is the Ten Grounds of Mantra. The Commentary (疏 shū) in the second section explains the 'One Path of Non-Action Mind' by saying: 'The third layer of subtle one hundred and sixty mind afflictions, karma, and life seeds are removed, and like a Buddha tree sprouting new buds, it is said to be equal to the boundless emptiness. All Buddha-Dharma arises in succession based on this.' (text) Furthermore, the Commentary in the third section explains the 'Utter Non-Self-Nature Mind' by saying: 'Using this Middle Way Correct View (中道正觀 zhōngdào zhèngguān), leaving the realms of conditioned and unconditioned, the Utter Non-Self-Nature Mind arises, which is the manifestation of the Mind-Buddha. Therefore, it is called the Equal Enlightenment Sentence.' (text) In these Ten Grounds, observing horizontally, each wisdom is equal and of one flavor, without shallow or deep, high or low, this is called the Secretly Adorned Ten Grounds. Therefore, the Secret Treasury Record (秘藏記 mìzàng jì) says: 'What Esoteric Buddhism calls the horizontal meaning is that the first ground and the tenth ground are not higher or lower than each other. Even progressing through the stages is the meaning spoken of by the Exoteric school, but now in Esoteric Buddhism, what is called the Bodhisattva Ground refers to the mind-ground. Dharma, Mantra, Buddha, Bodhisattva are all different from other vehicles.' (text) Using this Secret Treasury Record to explain the position of Mantra, there are no coarse or subtle confusions, regardless of clarity or obscurity, the grounds are not higher or lower, the positions have no superior or inferior dharmas. However, the originally existing Secretly Adorned Inner Realization Ten Grounds can be deeply believed and understood. Furthermore, the Commentary in the fifth section explains the position of Mantra by saying: 'What order is there in Nirvana?' (text) According to the example of the Great Vehicle Treatise on the Grounds (大乘地論 Dàchéng Dìlùn), the position of the Essence of Suchness (體真如 tǐ zhēnrú) is only free from arising of confusion, and the position of One Flavor Without Characteristics (一味無相 yīwèi wúxiàng), the aspect of following and attaining entry can be believed and understood. However, the Treatise on the Arising of Faith (起論 Qǐlùn) places the Essence of Suchness Ground in the mind-body principle of One Characteristic, One Stillness, and One Flavor Without Characteristics, saying, 'What order is there in Nirvana?' In this

真言十地豎一一各各當位皆有十住心淺深重重因果依正色心理事。橫於十地一一各各當位本來法爾。皆是真言自性法身大日如來本有內證。出數廣多四種法身四種曼荼羅五智無際智。如是橫豎法然本有具足法爾常恒輪圓重重無盡重重無盡十地故。云寂滅有何次。是以總攝輪圓深秘智慧。深可信解之。永異諸顯教也。但雖真言深秘十地亦具淺略一分義故。豎有甚深極玄次第論粗細明昧也。問。雖云一一地位本有無垢心地智智平等一味。為無始惑障被覆弊。行者今依教門始行之。何無明昧耶。例如顯一乘人直行佛智慧登地住位時初發心時便成正覺。一斷一切斷一成一切成。猶地上論明晦。今真言秘教道理可爾。如何云真言地上無斷惑明昧耶。答。此自本教約束也。若斷惑證理次第隔歷圓融位位論明昧淺深。顯教三乘一乘位相約束也。今真言秘教一切眾生一切諸佛色心依正善惡因果迷悟染凈乃至一切大小顯密契經所說一切義理法門因果位相一一白體。皆是本來法爾自性法身大日如來心王一法無窮圓轉同一體性。金剛一一位皆秘密甚深轉輪圓無癡智印。若有秘密持者直示自性法身法然不壞同一體性秘密金剛輪圓具足重重無盡秘密曼荼羅。如教信解無所治惑無能治智。無位位次第無明昧淺深無能入人無所入理。純凈輪圓三密平等

【現代漢語翻譯】現代漢語譯本真言十地，豎向來看，每一個位次都對應著十住心的淺深重重、因果依正、色心理事。橫向來看，在十地中的每一個位次，本來就是如此。都是真言自性法身大日如來（Mahavairocana，宇宙的根本佛）本有的內在證悟。顯現出無數廣大的四種法身、四種曼荼羅（Mandala，壇城）、五智無際智。像這樣橫豎自然本有，具足法爾常恒輪圓，重重無盡的十地，所以說寂滅沒有次第。因此，總攝輪圓深秘智慧，深可信解，永遠不同於各種顯教。但即使真言深秘，十地也具有淺略的一部分意義，所以豎向有甚深極玄的次第，論述粗細明昧。問：雖然說每一個地位本有無垢心地，智智平等一味，但因為無始以來的迷惑障礙被覆蓋，修行者現在依照教門開始修行，為什麼沒有明昧呢？例如顯教一乘之人，直接以佛的智慧登地住位時，初發心時便成就正覺，一斷一切斷，一成一切成，就像地上論述明晦。現在真言秘教的道理可以這樣嗎？為什麼說真言地上沒有斷惑明昧呢？答：這是本教的約束。如果斷惑證理，次第隔歷圓融，位位論明昧淺深，這是顯教三乘一乘的位相約束。現在真言秘教，一切眾生、一切諸佛的色心依正、善惡因果、迷悟染凈，乃至一切大小顯密契經所說的一切義理法門因果位相，一一白體，都是本來法爾自性法身大日如來心王一法無窮圓轉同一體性。金剛一一位都是秘密甚深轉輪圓無癡智印。如果有秘密持者，直接顯示自性法身法然不壞同一體性秘密金剛輪圓具足重重無盡秘密曼荼羅。如教信解，無所治惑，無能治智，無位位次第，無明昧淺深，無能入人，無所入理，純凈輪圓三密平等。

【English Translation】 English version In the Mantrayana Ten Bhumis (Ten Stages of Bodhisattva Development), vertically, each position corresponds to the shallowness and depth of the Ten Abiding Minds, the causes and effects of dependent and independent existences, form, mind, principles, and affairs. Horizontally, in each position of the Ten Bhumis, it is inherently so by nature. All are the inherent inner realization of Mahavairocana (the fundamental Buddha of the universe), the Dharmakaya (Dharma Body) of the Mantrayana's self-nature. Manifesting countless vast Four Dharmakayas, Four Mandalas (sacred diagrams), and the boundless wisdom of the Five Wisdoms. Like this, horizontally and vertically, naturally inherent, complete with the Dharma's inherent constancy and completeness, the endlessly revolving Ten Bhumis, therefore it is said that Nirvana has no sequence. Therefore, it encompasses the complete and profound secret wisdom, which is deeply believable and understandable, forever different from all exoteric teachings. However, even though Mantrayana is profound and secret, the Ten Bhumis also possess a shallow and brief meaning, so vertically there is a profound and extremely mysterious sequence, discussing the coarseness, fineness, clarity, and obscurity. Question: Although it is said that each position inherently possesses a flawless mind-ground, with wisdom and knowledge being equal and of one flavor, but because of the obscuration of beginningless delusion, practitioners now begin to practice according to the teachings, why is there no clarity or obscurity? For example, a person of the exoteric One Vehicle, directly ascending to the position of abiding on the Bhumis with the wisdom of the Buddha, achieves perfect enlightenment at the moment of initial aspiration, cutting off one thing cuts off everything, accomplishing one thing accomplishes everything, just like discussing clarity and obscurity on the ground. Can the principles of the esoteric Mantrayana be like this? Why is it said that there is no cutting off of delusion or clarity and obscurity on the Mantrayana Bhumis? Answer: This is a constraint of this teaching itself. If cutting off delusion and realizing the truth, with sequential separation and harmonious integration, discussing clarity and obscurity, shallowness and depth in each position, this is the positional constraint of the exoteric Three Vehicles and One Vehicle. Now, in the esoteric Mantrayana, the form and mind, dependent and independent existences, good and evil causes and effects, delusion and enlightenment, purity and impurity of all sentient beings and all Buddhas, and even all the meanings, principles, Dharma gates, causes and effects positions spoken of in all the great and small exoteric and esoteric sutras, each and every white entity, are all inherently the Dharma's inherent self-nature Dharmakaya Mahavairocana's mind-king, one Dharma endlessly revolving and of the same essence. Each and every Vajra position is a secret, profound, revolving wheel, complete with the seal of non-deluded wisdom. If there is a secret holder, directly showing the self-nature Dharmakaya, naturally indestructible, of the same essence, the secret Vajra wheel complete with endlessly revolving secret Mandalas. Believing and understanding according to the teachings, there is no delusion to be cured, no wisdom to cure, no sequential positions, no clarity or obscurity, shallowness or depth, no one who can enter, no principle to enter, purely complete, the three secrets are equal.

法界曼荼羅無執三摩耶。如說修行者父母所生身速證大日位。不起于座。即密嚴圓土。故菩提心論云。今真言行人既破人法上執。雖能正見真實之智。或為無始間隔未能證於如來一切智智故。欲求妙道修持次第從凡入佛位者。即此三摩地者能達諸佛自性悟諸佛法身證法界體性智成大毗盧舍那佛自性身受用身變化身等流身。為行人未證故理宜修之。故大毗盧舍那經云。悉地從心生。如金剛瑜伽經說。一切義成就菩薩初坐金剛座取證無上道。遂蒙諸佛授此心地然能證果。凡今之人若心決定如教修行。不起于座三摩地現前。於是成就本尊之身。故大毗盧舍那經供養次第法雲。若無勢力廣增益。住法但觀菩提心。佛說此中具萬行滿足凈白純凈法也。此菩提心能包藏一切諸佛功德法故。若修證出現則為一切導師。若歸本則是密嚴土。不起于座能成一切佛事。贊菩提心曰。若人求佛惠通達菩提心。父母所生身速證大覺位（文）。又大日經疏第一云。今就此宗謂修如是道跡次第進修得住三平等處。故名為句。即以平等身口意秘密加持為所入門。謂以身平等之密印語平等之真言心平等之妙觀為方便故。逮見加持受用身。如是加持受用身即是毗盧舍那遍一切身。遍一切身者即是行者平等智身。是故住此乘者以不行而行以不到而到。而名為

平等句。一切眾生皆入其中而實無能入者無所入處。故名平等。平等法門則此經之大意也（文）。又十住心論第一云。若能明察密號名字深開莊嚴秘藏。則地獄天堂佛性闡提煩惱菩提生死涅槃邊邪中正空有偏圓二乘一乘皆是自心佛之名字。焉舍焉取。雖然知秘號者猶如驎角迷自心者既似牛毛。是故大慈說無量乘令入一切智。若豎論則乘乘差別淺深。橫觀則智智平等一味。惡平等者未得為得不同為同。善差別者分滿不二即離不謬。迷之者以藥夭命。達之者因藥得仙。迷悟在己。無執而到有疾菩薩迷方。狂子不可不慎（文）。問。疏第二云。然此經宗從初地得即入金剛寶藏。故花嚴十地經一一名言依阿阇梨所傳皆須作二種釋。一者淺略釋。二者深秘釋。若不達如是密號但依文說之。則因緣事相往涉於十住品。若解金剛頂十六大菩薩生自當證知也。此文意如何。答。此文中從初地得即入金剛寶藏者。入真言初地時。本初心地故。無地位遷登義。不論明昧自性法身大日如來本有無垢心地金剛寶藏。入此金剛寶藏十地。皆是如來內證法門也。故類例金剛頂十六大菩薩生。十六大菩薩生者是自性法身心王月輪法界本有內證功德也。圓滿此十六分功德云大日菩提月輪。若缺一分非月輪圓滿菩提心也。故證金剛薩埵位是證十六圓滿金剛

【現代漢語翻譯】現代漢語譯本：平等句。一切眾生都進入其中，但實際上沒有能進入者，也沒有所進入之處。因此名為平等。平等法門是此經的大意（文）。又《十住心論》第一云：『若能明察密號名字，深刻開啟莊嚴秘藏，則地獄天堂、佛性闡提（斷善根者）、煩惱菩提、生死涅槃、邊邪中正、空有偏圓、二乘一乘，皆是自心佛之名字。』焉舍焉取？雖然知秘號者猶如麟角，迷自心者既似牛毛。是故大慈說無量乘，令入一切智。若豎論則乘乘差別淺深，橫觀則智智平等一味。惡平等者未得為得，不同為同。善差別者分滿不二，即離不謬。迷之者以藥夭命，達之者因藥得仙。迷悟在己。無執而到有疾，菩薩迷方。狂子不可不慎（文）。問：疏第二云：『然此經宗從初地得即入金剛寶藏。故《華嚴十地經》一一名言依阿阇梨（梵語，意為導師）所傳皆須作二種釋。一者淺略釋，二者深秘釋。若不達如是密號但依文說之，則因緣事相往涉於十住品。若解金剛頂十六大菩薩生自當證知也。』此文意如何？答：此文中『從初地得即入金剛寶藏』者，入真言初地時，本初心地故，無地位遷登義。不論明昧，自性法身大日如來本有無垢心地金剛寶藏。入此金剛寶藏十地，皆是如來內證法門也。故類例金剛頂十六大菩薩生。十六大菩薩生者是自性法身心王月輪法界本有內證功德也。圓滿此十六分功德云大日菩提月輪。若缺一分非月輪圓滿菩提心也。故證金剛薩埵（梵語，意為勇猛有情）位是證十六圓滿金剛。 English version: The sentence of equality. All sentient beings enter into it, but in reality, there is no one who can enter, nor is there any place to enter. Therefore, it is called equality. The Dharma gate of equality is the main idea of this sutra (text). Furthermore, the first chapter of the Dasabhūmika-citta-śāstra states: 'If one can clearly discern the secret names and deeply unlock the adorned secret treasury, then hell and heaven, Buddha-nature and icchantika (those who have severed their roots of goodness), afflictions and bodhi (enlightenment), samsara (birth and death) and nirvana (liberation), biased and correct views, emptiness and existence, partial and complete, hinayana (small vehicle) and mahayana (great vehicle), all are names of the Buddha of one's own mind.' What should one abandon and what should one take? Although those who know the secret names are like unicorn horns, those who are deluded about their own minds are as numerous as cow hairs. Therefore, the Great Compassionate One speaks of countless vehicles to lead beings into all-knowing wisdom. If viewed vertically, the vehicles differ in depth; if viewed horizontally, the wisdoms are equal and of one flavor. Those who dislike equality treat what is not attained as attained, and what is different as the same. Those who appreciate differentiation understand that division and fullness are not two, and that separation is not error. Those who are deluded use medicine to shorten their lives, while those who are enlightened use medicine to attain immortality. Delusion and enlightenment lie within oneself. Reaching for non-attachment with attachment is a disease; even bodhisattvas (enlightenment beings) can lose their way. One must be cautious of madmen (text). Question: The second commentary states: 'This sutra's principle is that one enters the Vajra Treasury upon attaining the first bhumi (ground). Therefore, each name and word in the Dasabhūmika Sutra must be explained in two ways according to the transmission of the acharya (Sanskrit, meaning teacher): one is a superficial explanation, and the other is a profound and secret explanation. If one does not understand these secret names but only explains according to the text, then the causes and conditions will only relate to the Ten Abodes. If one understands the birth of the Sixteen Great Bodhisattvas of the Vajra Peak, one will naturally realize it.' What is the meaning of this passage? Answer: In this passage, 'entering the Vajra Treasury upon attaining the first bhumi' means that when entering the first bhumi of mantra (sacred utterance), it is because of the original mind-ground, and there is no meaning of ascending through stages. Regardless of clarity or obscurity, the inherent, dharmakaya (body of essence) Mahavairocana Tathagata's (the great sun thus-gone-one) original, stainless mind-ground is the Vajra Treasury. Entering this Vajra Treasury, the ten bhumis are all the Tathagata's inner realization Dharma gates. Therefore, it is analogous to the birth of the Sixteen Great Bodhisattvas of the Vajra Peak. The birth of the Sixteen Great Bodhisattvas refers to the inherent, inner realization merits of the self-nature dharmakaya, mind-king, moon-wheel, and dharmadhatu (realm of reality). The perfection of these sixteen merits is called the Mahavairocana Bodhi (great sun enlightenment) moon-wheel. If one merit is lacking, it is not a complete moon-wheel bodhicitta (enlightenment mind). Therefore, realizing the position of Vajrasattva (Sanskrit, meaning diamond being) is realizing the sixteen complete vajras (diamonds).

【English Translation】 English version: The sentence of equality. All sentient beings enter into it, but in reality, there is no one who can enter, nor is there any place to enter. Therefore, it is called equality. The Dharma gate of equality is the main idea of this sutra (text). Furthermore, the first chapter of the Dasabhūmika-citta-śāstra states: 'If one can clearly discern the secret names and deeply unlock the adorned secret treasury, then hell and heaven, Buddha-nature and icchantika (those who have severed their roots of goodness), afflictions and bodhi (enlightenment), samsara (birth and death) and nirvana (liberation), biased and correct views, emptiness and existence, partial and complete, hinayana (small vehicle) and mahayana (great vehicle), all are names of the Buddha of one's own mind.' What should one abandon and what should one take? Although those who know the secret names are like unicorn horns, those who are deluded about their own minds are as numerous as cow hairs. Therefore, the Great Compassionate One speaks of countless vehicles to lead beings into all-knowing wisdom. If viewed vertically, the vehicles differ in depth; if viewed horizontally, the wisdoms are equal and of one flavor. Those who dislike equality treat what is not attained as attained, and what is different as the same. Those who appreciate differentiation understand that division and fullness are not two, and that separation is not error. Those who are deluded use medicine to shorten their lives, while those who are enlightened use medicine to attain immortality. Delusion and enlightenment lie within oneself. Reaching for non-attachment with attachment is a disease; even bodhisattvas (enlightenment beings) can lose their way. One must be cautious of madmen (text). Question: The second commentary states: 'This sutra's principle is that one enters the Vajra Treasury upon attaining the first bhumi (ground). Therefore, each name and word in the Dasabhūmika Sutra must be explained in two ways according to the transmission of the acharya (Sanskrit, meaning teacher): one is a superficial explanation, and the other is a profound and secret explanation. If one does not understand these secret names but only explains according to the text, then the causes and conditions will only relate to the Ten Abodes. If one understands the birth of the Sixteen Great Bodhisattvas of the Vajra Peak, one will naturally realize it.' What is the meaning of this passage? Answer: In this passage, 'entering the Vajra Treasury upon attaining the first bhumi' means that when entering the first bhumi of mantra (sacred utterance), it is because of the original mind-ground, and there is no meaning of ascending through stages. Regardless of clarity or obscurity, the inherent, dharmakaya (body of essence) Mahavairocana Tathagata's (the great sun thus-gone-one) original, stainless mind-ground is the Vajra Treasury. Entering this Vajra Treasury, the ten bhumis are all the Tathagata's inner realization Dharma gates. Therefore, it is analogous to the birth of the Sixteen Great Bodhisattvas of the Vajra Peak. The birth of the Sixteen Great Bodhisattvas refers to the inherent, inner realization merits of the self-nature dharmakaya, mind-king, moon-wheel, and dharmadhatu (realm of reality). The perfection of these sixteen merits is called the Mahavairocana Bodhi (great sun enlightenment) moon-wheel. If one merit is lacking, it is not a complete moon-wheel bodhicitta (enlightenment mind). Therefore, realizing the position of Vajrasattva (Sanskrit, meaning diamond being) is realizing the sixteen complete vajras (diamonds).

薩埵位也。故云十六大生也。一一尊位必一一十六圓滿位故云大生。大者是一義也。如起信論說一法界大總相。文中一者龍樹釋云。如本論意一者是大義也。生者大空生也。雖十六法門差別。論體唯一月輪也。何況互相輪圓具足乎。若執一尊一位各別者已失體。一義亦壞輪圓義。問。雖有體一十六一一尊位亦一不備。豈圓滿月輪乎。若偏體一證薩埵位可十六圓滿。何云后十六產生正覺耶。答。云后十六產生正覺者。本來法爾十六圓滿月輪以名言為人訓其義相。故十六具備云正覺圓滿月輪也。若證人月輪法界者。無位位各別執證十六位體一也。若執位位各別者。終不證體一。月輪執位位各別故。亦先位位輪圓義理執位位各別故。又得后位時已舍前位執差別故。未得后位非體一故亦輪圓義不成。見位位各別。舍前不得后。故譬如世間人位登上位時舍下位。上位未得但信法本有可入平等法界月輪也。真言地位次第同時俱頓證之義如秘藏記釋見知之也。秘藏記云。或十六三昧一一次第證成與得一三昧十六同時證。念殊引越是十六頓證義（文）。此文中次第證者明十六圓滿功德也。同時證者明十六體一義輪圓具足義也。雖念殊引越有次第同時二義。俱同云頓證不可執次第漸入位位各別義也。演密鈔云。若修真言行者上此十六位時

【現代漢語翻譯】現代漢語譯本薩埵（Sattva，菩薩）位也是如此。所以說十六大生。每一尊位必定一一具備十六圓滿位，所以稱為大生。大，就是一體的意思。如同《起信論》所說的一法界大總相。文中『一』，龍樹（Nāgārjuna）解釋說，『如本論意，一者是大義也』。生，是大空所生。雖然有十六法門的差別，但其本體只有一個月輪。何況互相輪轉圓滿具足呢？如果執著於一尊一位各自 अलग，那就失去了本體，一體的意義也破壞了輪圓的意義。問：即使本體是一，十六一一尊位也不完備，怎麼能說是圓滿月輪呢？如果偏執于本體是一，證得薩埵位就可以十六圓滿，為什麼說后十六產生正覺呢？答：說后十六產生正覺，是說本來法爾（Dharmata，事物本來的樣子）十六圓滿的月輪，用名言來教導人，說明其意義和相狀。所以十六具備就稱為正覺圓滿月輪。如果證悟人月輪法界，就沒有位位各自 अलग的執著，證悟十六位本體是一。如果執著于位位各自 अलग，終究不能證悟本體是一。因為執著于位位各自 अलग的月輪，也先執著于位位輪圓的義理，執著于位位各自 अलग。而且得到后位時，已經捨棄了前位的執著，因為未得到后位，所以本體不是一，輪圓的意義也不成立。見到位位各自 अलग，捨棄前位就不能得到后位。所以譬如世間人，位登上位時捨棄下位，上位未得，但相信法本有，可以進入平等法界月輪。真言（mantra）地位次第同時俱頓證的意義，如《秘藏記》的解釋所見。《秘藏記》說：『或者十六三昧（Samadhi，禪定）一一次第證成，與得一三昧十六同時證。念殊引越是十六頓證義（文）。』這段文字中，次第證說明十六圓滿功德，同時證說明十六體一義，輪圓具足義。雖然念殊引越有次第同時二義，都同樣說是頓證，不可執著于次第漸入位位各自 अलग的意義。《演密鈔》說：『如果修真言行者，登上這十六位時』

【English Translation】 English version The position of a Sattva (Bodhisattva) is also like this. Therefore, it is said to be the sixteen great births. Each honored position must fully possess the sixteen complete positions, hence it is called a great birth. 'Great' means oneness. Just as the Awakening of Faith in the Mahayana says about the great totality of the One Dharma Realm. In the text, 'One' is explained by Nāgārjuna as, 'According to the meaning of this treatise, 'One' means the great principle.' 'Birth' is born from the great emptiness. Although there are differences in the sixteen Dharma gates, their essence is only one moon wheel. How much more so when they mutually revolve, complete and fully endowed? If one clings to each honored position as separate, then one loses the essence, and the meaning of oneness destroys the meaning of revolving completeness. Question: Even if the essence is one, the sixteen honored positions are not complete individually, how can it be said to be a complete moon wheel? If one clings to the essence being one, attaining the Sattva position can be sixteen-fold complete, why is it said that the latter sixteen generate perfect enlightenment? Answer: Saying that the latter sixteen generate perfect enlightenment means that the sixteen-fold complete moon wheel, which is originally naturally so (Dharmata, the way things are), is used with names and words to teach people, explaining its meaning and appearance. Therefore, being fully equipped with sixteen is called the perfect enlightenment complete moon wheel. If one realizes the moon wheel Dharma Realm of man, there is no clinging to each position being separate, realizing that the essence of the sixteen positions is one. If one clings to each position being separate, one will never realize the essence being one. Because one clings to the moon wheel with each position being separate, one also first clings to the principle of the revolving completeness of each position, clinging to each position being separate. Moreover, when one attains the latter position, one has already abandoned the clinging to the former position, because one has not attained the latter position, so the essence is not one, and the meaning of revolving completeness is not established. Seeing each position as separate, abandoning the former position, one cannot attain the latter position. Therefore, just like a person in the world, when one's position ascends to a higher position, one abandons the lower position. The higher position has not yet been attained, but believing that the Dharma is originally present, one can enter the equal Dharma Realm moon wheel. The meaning of the simultaneous and sudden realization of the stages of mantra (真言) is as seen in the explanation of the Secret Treasury Record (秘藏記). The Secret Treasury Record says: 'Or the sixteen Samadhis (三昧, meditation) are realized one by one in order, and with attaining one Samadhi, the sixteen are realized simultaneously. The difference in thought leading beyond is the meaning of the sixteen sudden realizations (text).' In this passage, gradual realization explains the sixteen complete merits, and simultaneous realization explains the meaning of the sixteen-fold oneness, the meaning of revolving completeness. Although the difference in thought leading beyond has the two meanings of gradual and simultaneous, both equally say sudden realization, one should not cling to the meaning of gradually entering each position separately. The Commentary on the Esoteric Sutra (演密鈔) says: 'If a practitioner of mantra ascends to these sixteen positions'

以十緣生句方便證得暗字大空三昧。即是解了金剛頂十六大菩薩產生等正覺。又此十六大菩薩生。若一一從菩薩說時有其十六行者。未度此時未得成佛。若能一生度。此即是一產生佛。都名一生則無十六之異故云十六大菩薩生也。又此十六菩薩皆從普賢薩埵心生（文）。此文中雲。真言行者上十六大菩薩位時。以十緣生句方便證得暗字大空三昧。無相惠解了十六大菩薩生。成等正覺者證見自性法身大空三昧智慧。以後諸位行相無斷惑無明昧無淺深無高下。位位因證見體一位位證得輪圓故云無十六之異也。又此十六大菩薩皆是從自性法身本有無垢大菩提心體性普賢薩埵心地生故。互為證見本有體一輪圓義理故。云證金剛薩埵位以後無斷惑無明昧無淺深無高下也又疏第三云。又令普現隨類身而言悉現如來身者。明本跡俱不思議加持不二。豈欲令獨一法界作種種形耶。行者如是解時。觀毗盧舍那與鬼畜等尊。其心平等無勝劣之想。輒從一門而入皆見心王。是故作佛事也。此文中雲。從一門而入皆見心王作佛事。證見心王以後證見余尊無斷惑無明昧更不云同顯教淺略位位斷惑證理次第淺深明昧各別之義。例如起信論宗依一心法明二種門。心生滅門明斷惑證理次第淺深。心真如門明唯理非事唯亂位地。若許二門機異者。可信解顯

【現代漢語翻譯】現代漢語譯本：通過十緣生句的方便，可以證得暗字大空三昧。這就是理解金剛頂十六大菩薩產生等正覺的道理。而且，這十六大菩薩的產生，如果一一從菩薩的角度來說，就有十六種行者。未度化時，他們尚未成佛。如果能夠一生度化，這就是一生而成佛。都稱為一生，就沒有十六種的差異，所以說十六大菩薩生。而且，這十六菩薩都是從普賢薩埵（指普遍賢善的有情）的心中產生的（文）。這段文字中說，真言行者到達十六大菩薩的位次時，通過十緣生句的方便，證得暗字大空三昧，以無相的智慧理解十六大菩薩的產生，成就等正覺，即是證見自性法身大空三昧的智慧。此後的各個位次的修行狀態，沒有斷惑，沒有無明，沒有深淺，沒有高下。各個位次因為證見本體，各個位次都證得圓滿，所以說沒有十六種的差異。而且，這十六大菩薩都是從自性法身本有的無垢大菩提心體性的普賢薩埵心地產生的，互相證見本有的同一體性，圓滿的義理，所以說證得金剛薩埵（指金剛界曼荼羅的中心主尊）位以後，沒有斷惑，沒有無明，沒有深淺，沒有高下。又疏第三中說，又令普遍顯現隨順各類眾生的身形，而顯現如來身，說明本源和示現都不可以思議，加持不二。難道是想要讓唯一的法界顯現種種不同的形狀嗎？修行者如果這樣理解，觀察毗盧舍那（指光明遍照）與鬼畜等尊，其心平等，沒有勝劣的想法，隨便從哪個門進入，都能見到心王。所以能夠成就佛事。這段文字中說，從一門進入都能見到心王，成就佛事。證見心王以後，證見其餘的尊，沒有斷惑，沒有無明，更不會像顯教那樣，在淺略的位次上，位位斷惑證理，次第有淺深，明昧各有不同。例如《起信論》宗依一心法，闡明二種門。心生滅門闡明斷惑證理的次第淺深，心真如門闡明唯有理而無事，唯有亂而無位地。如果允許二門有根機上的差異，就可以信解顯教的觀點了。

【English Translation】 English version: Through the skillful means of the ten causal arising sentences, one can attain the 'am' syllable great emptiness samadhi. This is understanding the generation of the sixteen great Bodhisattvas of the Vajra Peak and attaining complete enlightenment. Moreover, regarding the arising of these sixteen great Bodhisattvas, if each is spoken of from the perspective of a Bodhisattva, there are sixteen types of practitioners. Before being liberated, they have not yet attained Buddhahood. If one can liberate in one lifetime, this is attaining Buddhahood in one lifetime. All are called one lifetime, so there is no difference of sixteen, hence the saying 'sixteen great Bodhisattva births'. Furthermore, these sixteen Bodhisattvas all arise from the mind of Samantabhadra Bodhisattva (meaning universally virtuous being) (text). In this text, it says, 'When a mantra practitioner reaches the position of the sixteen great Bodhisattvas, through the skillful means of the ten causal arising sentences, they attain the 'am' syllable great emptiness samadhi, and with wisdom free from characteristics, understand the arising of the sixteen great Bodhisattvas, achieving complete enlightenment,' which is to say, witnessing the wisdom of the self-nature Dharmakaya great emptiness samadhi. Thereafter, the states of practice in all positions have no severing of delusions, no ignorance, no shallowness or depth, no high or low. Each position, because of witnessing the essence, each position attains complete perfection, hence the saying 'no difference of sixteen'. Moreover, these sixteen great Bodhisattvas all arise from the mind-ground of Samantabhadra Bodhisattva, which is the inherent, undefiled great Bodhi mind essence of the self-nature Dharmakaya, mutually witnessing the inherent oneness of essence, the meaning of complete perfection, hence the saying 'after attaining the position of Vajrasattva (referring to the central deity of the Vajra realm mandala), there is no severing of delusions, no ignorance, no shallowness or depth, no high or low'. Furthermore, the third commentary says, 'Moreover, causing universal manifestation in accordance with the forms of beings, and manifesting the body of the Tathagata, clarifies that the origin and manifestation are both inconceivable, and the blessings are non-dual. Is it intended to make the unique Dharmadhatu manifest in various forms?' If a practitioner understands in this way, observing Vairochana (referring to the one who illuminates everywhere) and deities such as ghosts and animals, their mind is equal, without thoughts of superiority or inferiority, and entering from any gate, they can see the mind-king. Therefore, they can accomplish Buddha-deeds. This text says, 'Entering from one gate, they can see the mind-king and accomplish Buddha-deeds.' After witnessing the mind-king, witnessing the remaining deities, there is no severing of delusions, no ignorance, and it is no longer said, as in the exoteric teachings, that in shallow positions, delusions are severed and principles are realized step by step, with varying degrees of shallowness and depth, clarity and obscurity. For example, the Awakening of Faith treatise relies on the One Mind Dharma, clarifying two gates. The mind of arising and ceasing clarifies the varying degrees of shallowness and depth in severing delusions and realizing principles, while the mind of Suchness clarifies that there is only principle and no phenomena, only confusion and no positions. If it is allowed that the two gates have differences in capacity, then one can believe and understand the views of the exoteric teachings.

密二機差別也。但起信論真如門以心體無念寂靜理直入法界也。今此真言秘教不爾。直以自性法身三密為門。故疏第一云。以自性法身三密為門為方便修行故逮見加持受用身。如是加持受用身即是毗盧舍那遍一切身。遍一切身者即是行者平等智身。是故住此乘者以不行而行以不到而到。而名為平等句。一切眾生皆入其中而實無能入者無所入處。故名平等。平等法門則此經之大意也（文）。又云。今此真言門菩薩若能不虧法則方便修行乃至於此生中逮見無盡莊嚴加持境界。非但現前而已若欲超升佛地即同大日如來亦可致也（文）。又云。經云。皆同一味。所謂如來解脫味也。所以然者。一切眾生色心實相從本際已來常為是毗盧舍那平等智身。是得菩提時強空諸法使成法界也。佛從平等心地開發無盡莊嚴藏大曼荼羅已。還用開發眾生平等心地無盡莊嚴藏大曼荼羅妙感妙應。皆不出阿字門。當知感應因緣所生身方便亦復不出阿字門。譬如大海中波濤相激迭為能所。然亦皆同一味。所謂鹹味也（文）。又疏第三云。汝今幸自有心。何不證耶。但當以此妙惠而作成就。不久自當成一切智也。上文金剛手直問毗盧舍那。云何得一切智智。佛亦直答。如實知自心。是名一切智智。今此中教授義亦同然。直舉無相菩提便即勤令修證。更

【現代漢語翻譯】現代漢語譯本：密教的兩種根機存在差別。但《起信論》的真如門以心體無念寂靜的道理直接進入法界。而現在的真言秘教不是這樣，直接以自性法身的三密為門。所以《疏》第一卷說：『以自性法身的三密為門，作為方便修行，因此能夠證見加持受用身。』這樣的加持受用身就是Vairochana（毗盧舍那，光明遍照）的遍一切身。遍一切身，就是行者平等智身。所以住在此乘的人，以不行而行，以不到而到，而名為平等句。一切眾生都進入其中，而實際上沒有能進入者，也沒有所入之處，所以名叫平等。平等法門就是這部經的大意（文）。又說：『現在的真言門菩薩如果能夠不違背法則，方便修行，乃至在此生中證見無盡莊嚴加持境界。』非但現在如此，如果想要超越提升到佛地，就可以和大日如來一樣。（文）又說：『經中說，都同一種味道，所謂如來解脫味。』之所以這樣，是因為一切眾生的色心實相，從本際以來，常常是Vairochana（毗盧舍那，光明遍照）的平等智身。這是得到菩提時，強行空掉諸法，使之成為法界。佛從平等心地開發無盡莊嚴藏大曼荼羅之後，還用它來開發眾生平等心地的無盡莊嚴藏大曼荼羅，微妙的感應都離不開阿字門。應當知道感應因緣所生的身，方便也離不開阿字門。譬如大海中的波濤相互激盪，迭為能所，然而也都是同一種味道，所謂鹹味。（文）又《疏》第三卷說：『你現在幸好有心，為什麼不去證悟呢？只要用這妙慧來作成就，不久自然會成就一切智。』上文金剛手直接問Vairochana（毗盧舍那，光明遍照）：『如何得到一切智智？』佛也直接回答：『如實地知道自己的心，就叫做一切智智。』現在這其中的教授義也同樣如此，直接舉出無相菩提，便立即勤奮地令人修證，不再...

【English Translation】 English version: There are differences in the two capacities of the esoteric teachings. However, the 'Suchness' gate of the 'Awakening of Faith' directly enters the Dharmadhatu through the principle of the mind-essence being free from thought and tranquil. The present esoteric teachings of mantra are not like this; they directly take the three mysteries of the self-nature Dharmakaya as the gate. Therefore, the first volume of the commentary says: 'Taking the three mysteries of the self-nature Dharmakaya as the gate, as a skillful means for practice, one can thereby attain the body of empowerment and enjoyment.' This body of empowerment and enjoyment is Vairochana's (毗盧舍那, Illuminating All) all-pervading body. The all-pervading body is the practitioner's body of equal wisdom. Therefore, those who abide in this vehicle, act without acting, arrive without arriving, and are called the 'equal phrase.' All sentient beings enter into it, yet in reality, there is no one who can enter, and no place to enter, hence it is called 'equality.' The Dharma gate of equality is the main idea of this sutra (text). It also says: 'If the Bodhisattvas of the present mantra gate can practice diligently without violating the precepts, they can attain the immeasurable adorned empowerment realm in this very life.' Not only is it like this in the present, but if they wish to transcend and ascend to the Buddha-ground, they can become like Mahavairocana Tathagata (大日如來, Great Sun Tathagata) (text). It also says: 'The sutra says, 'All are of the same flavor, namely, the flavor of the Tathagata's liberation.' The reason for this is that the true nature of the material and mental aspects of all sentient beings has always been Vairochana's (毗盧舍那, Illuminating All) body of equal wisdom from the very beginning. This is when one attains Bodhi, forcibly emptying all dharmas, making them become the Dharmadhatu. After the Buddha develops the immeasurable adorned treasury great mandala from the ground of equal mind, he also uses it to develop the immeasurable adorned treasury great mandala of the equal mind-ground of sentient beings. The subtle responses all do not go beyond the 'A' syllable gate. One should know that the body born from the conditions of response and interaction, as a skillful means, also does not go beyond the 'A' syllable gate. It is like waves in the great ocean, interacting and becoming the subject and object, yet they are all of the same flavor, namely, the salty flavor (text).' Furthermore, the third volume of the commentary says: 'You are fortunate to have a mind now, why not realize it? Just use this wonderful wisdom to accomplish it, and soon you will naturally attain all-knowing wisdom.' In the previous text, Vajrapani (金剛手, Diamond Hand) directly asked Vairochana (毗盧舍那, Illuminating All): 'How does one attain all-knowing wisdom?' The Buddha also directly answered: 'To truly know one's own mind is called all-knowing wisdom.' The meaning of the teachings here is also the same; directly pointing out the signless Bodhi, they immediately diligently urge people to cultivate and realize it, no longer...

無行位差別可以錯于其間。雖前品廣明諸相作種種名字莊嚴。至論心處意皆如是也（文）。此等文皆以甚秘釋為真言義。所證一切色心諸法一出一念。本來法爾即是本初不生法界曼荼羅三密平等盡虛空遍法界同一體性金剛智印。是則為真言義也秘釋重重甚深廣大永異諸顯教也。故金剛界決云。今真言宗直入直修直滿直證（文）。問。顯教諸經論多說因緣所生一切善惡因果色心依正諸法。或說本初不生。或說是法住法位世間相常住。或說一塵一念周遍法界。或說法界緣起陀羅尼圓融相即入。或說一門十十無盡一切諸門十十無盡互相圓融重重無盡如帝網垂殊。今真言秘教三密平等法界曼荼羅義如何差別耶。答。諸顯教經論說。因緣所生一切善惡因果色心依正乃至有漏無漏有為無為諸法。皆是全體一心。一心之外更無別法。心性不生常住。即是諸法不生常住。諸法緣起生滅即是心性緣起生滅。一切法界緣起陀羅尼圓融無盡亦是一心回輪無窮無盡。終至於妙覺果海心性法界法身本地性海圓明極理感嘆唯佛與佛乃能究盡。或言果性不可說未明果海極理內證秘密曼荼羅行相也。今真言秘教以顯教妙覺果海極理入真言本有金剛界大日曼荼羅佛智為初門。從此更始發秘密曼荼羅菩提心修三密平等秘密曼荼羅行證本有金剛界最極究竟曼荼

【現代漢語翻譯】現代漢語譯本無行位差別可以錯于其間。雖然前品廣泛闡明諸相，作出種種名字莊嚴，但說到心處，意皆如此（文）。這些文字都以甚深秘密來解釋真言的意義。所證悟的一切色法和心法，都出自一念。本來如此，就是本初不生法界曼荼羅三密平等，遍及虛空法界，同一體性的金剛智印。這就是真言的意義，秘密解釋重重甚深廣大，永遠不同於顯教。所以金剛界決說：『現在真言宗直入、直修、直滿、直證（文）。』問：顯教的諸經論大多說因緣所生的一切善惡因果、色心依正諸法，或者說本初不生，或者說是法住法位，世間相常住，或者說一塵一念周遍法界，或者說法界緣起陀羅尼圓融相即入，或者說一門十十無盡，一切諸門十十無盡，互相圓融重重無盡，如帝網垂珠。現在真言秘教的三密平等法界曼荼羅義，有什麼差別呢？答：諸顯教經論說，因緣所生的一切善惡因果、色心依正，乃至有漏無漏、有為無為諸法，都是全體一心。一心之外更無別法。心性不生常住，就是諸法不生常住。諸法緣起生滅，就是心性緣起生滅。一切法界緣起陀羅尼圓融無盡，也是一心回輪無窮無盡。最終達到妙覺果海，心性法界法身本地性海圓明極理，感嘆只有佛與佛才能究竟。或者說果性不可說，沒有闡明果海極理內證秘密曼荼羅的行相。現在真言秘教以顯教妙覺果海極理，進入真言本有金剛界大日曼荼羅（Mahavairocana Mandala）佛智為初門。從此開始發起秘密曼荼羅菩提心，修三密平等秘密曼荼羅行，證得本有金剛界最極究竟曼荼羅。

【English Translation】 English version There can be no difference in ranks or positions in between. Although the previous chapter extensively explains various forms, creating various names and adornments, when it comes to the mind, the meaning is the same (text). These texts all use profound secrets to explain the meaning of mantra (真言). All phenomena of form and mind that are realized originate from a single thought. This is inherently so, being the originally unborn Dharmadhatu Mandala (法界曼荼羅) of the Three Mysteries (三密) equality, pervading the entire space of the Dharma Realm, the Vajra (金剛) wisdom seal of the same nature. This is the meaning of mantra; the secret explanations are profoundly deep and vast, eternally different from the exoteric teachings. Therefore, the Vajradhatu (金剛界) decisively states: 'Now the Shingon (真言宗) school directly enters, directly practices, directly fulfills, and directly realizes (text).' Question: The exoteric sutras and treatises mostly speak of all good and evil causes and effects, phenomena of form and mind, dependent and independent, arising from conditions; or they speak of the originally unborn; or they speak of the Dharma abiding in its position, the worldly aspect being constant; or they speak of a single dust or thought pervading the Dharma Realm; or they speak of the Dharma Realm arising from conditions, the Dharani (陀羅尼) of perfect fusion entering; or they speak of one gate being ten times ten without end, all gates being ten times ten without end, mutually fusing, endlessly overlapping, like the jeweled net of Indra. Now, what is the difference in the meaning of the Three Mysteries equality Dharmadhatu Mandala in the esoteric Shingon teachings? Answer: The exoteric sutras and treatises say that all good and evil causes and effects, phenomena of form and mind, dependent and independent, even the defiled and undefiled, conditioned and unconditioned dharmas arising from conditions, are all entirely one mind. Outside of this one mind, there is no other dharma. The nature of mind is unborn and constant, which means that all dharmas are unborn and constant. The arising and ceasing of dharmas due to conditions is the arising and ceasing of the nature of mind due to conditions. All the perfect fusion and endlessness of the Dharmadhatu arising from conditions Dharani is also the endless turning of one mind. Ultimately, reaching the ocean of perfect enlightenment, the nature of mind, the Dharma Realm, the Dharma body's original nature, the perfect and clear ultimate principle, one exclaims that only Buddhas can fully comprehend it. Or they say that the nature of the fruit is inexpressible, not clarifying the aspect of the secret Mandala practice internally realized in the ultimate principle of the ocean of the fruit. Now, the esoteric Shingon teachings take the ultimate principle of the ocean of perfect enlightenment in the exoteric teachings and enter the originally existent Vajradhatu Mahavairocana Mandala Buddha wisdom as the initial gate. From this point, one begins to arouse the secret Mandala Bodhicitta (菩提心), cultivate the Three Mysteries equality secret Mandala practice, and realize the originally existent Vajradhatu most ultimate Mandala.

羅身也。　　問。雖云真言十地是一一自性法身內證功德本有無垢無盡莊嚴藏。今修證之真言行者已從無始本際厚被覆弊三妄。今雖修習自性法身三密于證諸位。雖設速疾十地滿足是可次第。雖云體性一味于體相功德法門差別。若得初地時心地體一故。餘位功德皆于初地雖云得之。未證得后位。豎論明昧餘位功德未明瞭。爾者雖證真言地位猶可有位位明昧也。如何可云真言地上無明昧差別。都道理未分明。如何可信解之耶。答。真言秘教實上根利智具所信解也。都性相差別執深人何信自性法身能所輪圓無盡秘密耶。夫于如來正教斷惑證理雖有無量門。大判有四重別。一者本來迷悟差別立所治惑論能治智。是初劫分際也。或始能治所治差別諸位法門次第遍學終迷悟染凈一味一相。則第二劫分際也。或初位具足后位功德互相圓融法無明昧。為除能入人慢執猶位位論明昧。則是第三劫分際也。故此等皆無明位分也。第四真言秘密諸位一一差別。橫觀本來法爾金剛實際智智平等一味金剛。又法然輪圓無礙無盡莊嚴藏一一諸位能入金剛所入金剛人金剛法金剛塵數不可說。而此金剛界十地本來法爾無明昧無淺深。以自性法身內證功德十地也。故教王經開題云。若約顯乘有一百差別。五十位各有能入智所入定故。約秘密乘豎位有一

【現代漢語翻譯】羅身也（Luoshen ye）。問：雖說真言十地是一一自性法身（Zixing Fashen，自性法身，Dharmakaya）內證功德本有無垢無盡莊嚴藏。今修證真言的行者，已從無始本際被厚厚的覆弊三妄所遮蔽。今雖修習自性法身三密，于證諸位時，雖說速疾十地滿足是可以次第達到的。雖說體性一味，但在體相功德法門上仍有差別。若得初地時，心地體一，所以餘位功德皆于初地雖說已得，但未證得后位。豎論明昧，餘位功德未明瞭。如此說來，雖證真言地位，仍然會有位位的明昧差別嗎？如何能說真言地上沒有明昧差別？道理未分明，如何能令人信解呢？答：真言秘教（Zhenyan Mijiao，真言密教，Esoteric Buddhism）實為上根利智之人所信解。若對性相差別執著很深的人，又怎能相信自性法身能所輪圓無盡的秘密呢？夫于如來正教，斷惑證理雖有無量門，大體上有四重差別。一者，本來迷悟差別，立所治惑，論能治智，是初劫分際也。或始能治所治差別，諸位法門次第遍學，終迷悟染凈一味一相，則是第二劫分際也。或初位具足后位功德，互相圓融，法無明昧，為除能入人慢執，猶位位論明昧，則是第三劫分際也。故此等皆無明位分也。第四，真言秘密諸位一一差別，橫觀本來法爾金剛實際智智平等一味金剛。又法然輪圓無礙無盡莊嚴藏一一諸位能入金剛所入金剛人金剛法金剛塵數不可說。而此金剛界（Jingangjie，金剛界，Diamond Realm）十地本來法爾無明昧無淺深。以自性法身內證功德十地也。故教王經開題云：若約顯乘有一百差別，五十位各有能入智所入定故。約秘密乘豎位有一

【English Translation】 Luoshen ye. Question: Although it is said that the Ten Bhumis of Mantra are the inherent, stainless, and inexhaustible adornment treasury of the inner realization of merit of the Dharmakaya (Zixing Fashen, 自性法身, Dharmakaya) of each and every self-nature. The practitioner who cultivates and realizes Mantra has been thickly covered and obscured by the three delusions since the beginningless origin. Now, although cultivating the three secrets of the Dharmakaya of self-nature, when realizing the various Bhumis, although it is said that the swift fulfillment of the Ten Bhumis can be achieved sequentially. Although it is said that the essence is of one flavor, there are still differences in the aspects, merits, Dharma gates. If one attains the first Bhumi, the mind-ground is one, so although it is said that the merits of the remaining Bhumis are all attained in the first Bhumi, one has not yet realized the later Bhumis. Discussing clarity and obscurity vertically, the merits of the remaining Bhumis are not clear. In this case, although one realizes the position of Mantra, will there still be differences in clarity and obscurity between the Bhumis? How can it be said that there is no difference in clarity and obscurity on the ground of Mantra? The reasoning is not clear, how can one believe and understand it? Answer: The secret teaching of Mantra (Zhenyan Mijiao, 真言密教, Esoteric Buddhism) is truly believed and understood by those with superior faculties and sharp wisdom. If one is deeply attached to the differences in characteristics and appearances, how can one believe in the endless secret of the Dharmakaya of self-nature, where the subject and object revolve perfectly? In the Buddha's correct teachings, although there are countless gates for cutting off delusions and realizing truth, there are generally four levels of difference. First, there is the difference between original delusion and enlightenment, establishing what is to be treated as delusion and discussing the wisdom that can treat it, which is the boundary of the initial kalpa. Or, starting with the difference between what can treat and what is to be treated, sequentially learning the Dharma gates of the various Bhumis, ultimately delusion, enlightenment, defilement, and purity are of one flavor and one aspect, which is the boundary of the second kalpa. Or, the merits of the later Bhumis are fully present in the initial Bhumi, mutually harmonizing, and the Dharma has no clarity or obscurity. To eliminate the arrogance and attachment of those who can enter, clarity and obscurity are still discussed between the Bhumis, which is the boundary of the third kalpa. Therefore, all of these are divisions of the position of ignorance. Fourth, the secret of Mantra is that each and every Bhumi is different. Horizontally observing, the original, natural, Vajra actual wisdom is equal in wisdom and of one flavor of Vajra. Moreover, the naturally revolving, unobstructed, and inexhaustible adornment treasury, each and every Bhumi, the Vajra that can enter, the Vajra that is entered, the person of Vajra, the Dharma of Vajra, the number of dust particles of Vajra are inexpressible. And these Ten Bhumis of the Diamond Realm (Jingangjie, 金剛界, Diamond Realm) are originally, naturally without clarity or obscurity, without shallowness or depth. They are the Ten Bhumis of the inner realization of merit of the Dharmakaya of self-nature. Therefore, the opening verse of the Sutra of the King of Teachings says: If according to the exoteric vehicle, there are one hundred differences, with each of the fifty positions having the wisdom that can enter and the samadhi that is entered. According to the esoteric vehicle, there is one vertical position.

百金剛義。又一一地位具能入所入故。約橫義有一百差別。五十位人各具能入所入故。復有一千金剛。一一地分十地故。復有微塵不可說不可說金剛差別（文）。顯教設雖眾生無始理具妄心即是開印如來一切智智。修證之行者已證入初地。而後后位位猶論明晦。是顯教隨他意約束也。今真言秘教如來本有內證十地與行者本有無垢十地本來法爾無純所異平等一味。故證初地后或云次第生此滿足或云后十六產生正覺。同是顯頓證之上功德圓滿義也。如顯教明昧頓證義勿領解之。真言秘教名頓覺成佛神通乘稱即身成佛直道。皆以自然本有內證深秘意可深信解之也。　　問。真言秘教所立十地是自性法身大日如來本有無垢心地十德故。證初地時頓證十地。是實可爾。而何大日經住心品說十地次第此生滿足。疏亦釋。此中次第者梵音。有不住義精進義遍行義。謂初發心欲入菩薩位故。於此真言法要方便修行得至初地。爾時以無所住進心不息。為滿第二地故。復依真言法要方便修行得入第三地。爾時以無所住進心不息。為滿第四地故。復依真言法要方便修行得入五地。如是次第乃至滿足十地。唯以一行一道而成正覺（文）。三摩地儀軌說。現世證得歡喜地后十六產生正覺（文）。理趣經開題說。若能受持思惟。不經三大劫十六大

【現代漢語翻譯】現代漢語譯本百金剛義：又因為每一個地位都具備能入和所入的緣故，從橫向意義上來說，有一百種差別。五十位修行者各自具備能入和所入的緣故，又有一千金剛。因為每一地又分為十地，所以又有微塵數不可說不可說的金剛差別（文）。顯教假設雖然眾生無始以來理性具備，但妄心即是開印如來一切智智。修行證悟的人，即使已經證入初地，但之後的地位仍然要討論明昧。這是顯教隨順他人意願的約束。現在真言秘教認為，如來本有的內證十地與修行者本有的無垢十地，本來就是自然而然，沒有絲毫差異，平等一味。所以證得初地后，或者說次第生起而滿足，或者說后十六產生就正覺。同樣是顯現頓悟證得之上的功德圓滿之義。如同顯教的明昧頓悟之義，不要錯誤理解。真言秘教名為頓覺成佛神通乘，稱為即身成佛的直道。都以自然本有的內證深秘之意，可以深信理解。問：真言秘教所立的十地，是因為自性法身大日如來（Mahavairocana，宇宙之光）本有無垢心地十德的緣故，證得初地時就頓證十地。這確實是這樣嗎？但是《大日經》（Mahavairocana Sutra）《住心品》說十地次第，在此生滿足。《疏》也解釋說：『此中次第者，梵音有不住義、精進義、遍行義。』意思是說，最初發心想要進入菩薩位，因此通過真言法要方便修行，得以到達初地。這時以無所住的精進心不停止，爲了圓滿第二地，又依靠真言法要方便修行，得以進入第三地。這時以無所住的精進心不停止，爲了圓滿第四地，又依靠真言法要方便修行，得以進入第五地。像這樣次第乃至滿足十地，唯以一行一道而成正覺（文）。《三摩地儀軌》說：『現世證得歡喜地后，十六產生正覺（文）。』《理趣經》（Adhyardhaśatikā Prajñāpāramitā Sūtra）開題說：『若能受持思惟，不經三大劫，十六大』

【English Translation】 English version The meaning of a hundred Vajras: Furthermore, because each and every stage possesses both the 'entering' and the 'entered,' there are a hundred distinctions in terms of horizontal meaning. Because each of the fifty practitioners possesses both the 'entering' and the 'entered,' there are also a thousand Vajras. Because each stage is further divided into ten stages, there are countless, inexpressible differences among the Vajras (text). Although the Exoteric teachings assume that sentient beings inherently possess reason from the beginningless past, the deluded mind is none other than the all-knowing wisdom of the Tathagata (Tathāgata, 'Thus Gone One') who opens the seal. Even if a practitioner has already attained the first Bhumi (Bhūmi, stage), subsequent stages still require discussion of clarity and obscurity. This is the constraint of the Exoteric teachings, which follow the intentions of others. Now, the Esoteric teachings of Shingon (Shingon, 'True Word') believe that the Tathagata's inherent inner realization of the ten Bhumis and the practitioner's inherent immaculate ten Bhumis are naturally the same, without any difference, equal and of one flavor. Therefore, after attaining the first Bhumi, it is said that either they arise sequentially and become complete, or they attain perfect enlightenment after sixteen lifetimes. Both are the meaning of complete merit and virtue above the sudden enlightenment attained. Do not misunderstand the meaning of clarity, obscurity, and sudden enlightenment in the Exoteric teachings. The Esoteric teachings of Shingon are called the sudden enlightenment Buddhahood, the miraculous vehicle, and the direct path to attaining Buddhahood in this very body. All of this can be deeply believed and understood through the natural, inherent, inner realization of profound secrets. Question: The ten Bhumis established by the Esoteric teachings of Shingon are due to the inherent immaculate mind-ground ten virtues of the self-nature Dharmakaya (Dharmakāya, 'Dharma Body') Mahavairocana (Mahavairocana, 'Great Sun') Tathagata, so when attaining the first Bhumi, one suddenly attains all ten Bhumis. Is this really the case? However, the 'Abiding Mind Chapter' of the Mahavairocana Sutra (Mahavairocana Sutra) says that the ten Bhumis are attained sequentially, fulfilling them in this lifetime. The commentary also explains: 'The sequence here, in Sanskrit, has the meanings of non-abiding, diligence, and pervasive practice.' It means that initially aspiring to enter the Bodhisattva (Bodhisattva, 'Enlightenment Being') position, one attains the first Bhumi through the expedient practice of the True Word Dharma essence. At this time, with a non-abiding, diligent mind that does not cease, in order to perfect the second Bhumi, one again relies on the expedient practice of the True Word Dharma essence to enter the third Bhumi. At this time, with a non-abiding, diligent mind that does not cease, in order to perfect the fourth Bhumi, one again relies on the expedient practice of the True Word Dharma essence to enter the fifth Bhumi. In this way, sequentially, one fulfills the ten Bhumis, attaining perfect enlightenment through one practice and one path alone (text). The Samadhi (Samādhi, 'Concentration') Ritual Manual says: 'After attaining the Joyful Bhumi in this lifetime, one attains perfect enlightenment after sixteen lifetimes (text).' The opening of the Adhyardhaśatikā Prajñāpāramitā Sūtra (Adhyardhaśatikā Prajñāpāramitā Sūtra) says: 'If one can receive, uphold, and contemplate, without going through three great kalpas (kalpa, 'aeon'), sixteen great'

生乃至現生證如來執金剛位（文）。又即身成佛義說。大機即身成佛。小機者后十六產生佛（文）。依此等文。真言地上可有次第轉勝也。若爾如何真言地上唯有頓證無斷惑義無次第明昧義可定判耶。答。于真言十地有淺略有深秘有漸入有頓入。有為凡夫立十地。有為聖者立十地。為證此等地位修三密行求悉地果有多不同或凡夫位修三密行求證初地。或欲究竟十地。皆隨機利頓順善根厚薄。此有頓入有漸入。有得淺略悉地有得深秘悉地雖有如是種種不同唯是大日如來真言行者本性無垢無住無相凈菩提心一行一道隨機普應也。應知真言行者淺略深秘次第頓證有相無相悉地唯是凈菩提心無窮迴轉也。故大日經住心品疏云。此品統論經之大意。所謂眾生自心品即是一切智智。如實可知名為一切智者。是故此教諸菩薩真語為門自心發菩提即心具萬行。釋心正等覺證心大涅槃發起心方便嚴凈心佛國。從因至果皆以無所住而住其心。故曰入真言門住心品也（文）。又疏第三云。上文金剛手直問毗盧舍那。云何得一切智智。佛亦直答。如實知自心是名一切智智。今此中教授義亦同。然直舉無相菩提。便即初令修證。更無行位差別可以錯于其間（文）。此等文意云。真言行者深住如實知自心無相一實凈菩提心。從因至果皆以無所住而恒

住其心。更無行位差別以錯于其間。是則三密平等體性。是名為究竟發菩提心。是為萬行大將幢旗。是為究竟大菩提。是為究竟大涅槃。是為法界體性心王。是為究竟真實無相法身。住此凈菩提心名住真言三摩耶戒。由住此三摩耶戒得成一切悉地。若離此凈菩提心戒得世間出世悉地者無有是處。但所引文云。次第此生滿足。或云。后十六產生正覺。或云十六大生者。以秘釋可知凈菩提心義理法門也。但偏執淺略如妄情所謂文言取義。是已違背自性法身大日如來雅意。非真言真實所行也。何況謂有十六生文。于真言秘密乘現世證得歡喜已后。若言有分段隔生粗生死。若言有變易因移果易細生死者。是非一道無為心亦非極無自性心。何況非秘密莊嚴心耶。是可三乘教意非真言秘教正覺。嗚呼不可指南之。真言學者深可思之。故十住心論第一云。豎論則乘乘差別淺深。橫觀則智智平等一味。惡平等者未得為得不同為同。善差別者分滿不二即離不謬。迷之者以藥夭命。達之者因藥得仙。迷悟在己。無執而到。有疾菩薩迷方狂子不可不慎（文）。問。大日經十地次第此生滿足說。三摩地儀軌現世證得歡喜地后十六產生正覺文。於此等說文真言盡解未分明。如何可決之耶。答。于真言地位淺略重重也。深秘重重也。隨教淺深地位行

【現代漢語翻譯】現代漢語譯本：安住於此心，更沒有修行位次的差別來混淆其中。這就是三密（身密、語密、意密）平等之體性，這被稱為究竟的發菩提心。這是萬行的大將旗幟，這是究竟的大菩提，這是究竟的大涅槃，這是法界體性的心王，這是究竟真實無相的法身。安住於此清凈菩提心，名為安住于真言三摩耶戒（誓言、平等）。由於安住於此三摩耶戒，得以成就一切悉地（成就、神通）。如果離開此清凈菩提心戒，而能獲得世間或出世間的悉地，那是絕不可能的。但所引用的經文說，『次第此生滿足』，或者說『后十六產生正覺』，或者說『十六大生』，這些都可以用秘密的解釋來理解清凈菩提心的義理法門。但如果偏執于淺顯的理解，像妄想那樣從字面意思去理解，那就是違背了自性法身大日如來（Mahavairocana）的本意，不是真言（mantra）真實的修行。更何況說有十六生的說法。在真言秘密乘現世證得歡喜之後，如果說還有分段隔生的粗生死，如果說還有變易因移果易的細生死，那是非一道無為心，也不是極無自性心，更何況不是秘密莊嚴心呢？這可以說是三乘教義，而不是真言秘教的正覺。唉，不可用手指來指明。真言學者應該深入思考。所以《十住心論》第一說：『豎論則乘乘差別淺深，橫觀則智智平等一味。惡平等者未得為得不同為同。善差別者分滿不二即離不謬。迷之者以藥夭命。達之者因藥得仙。迷悟在己。無執而到。有疾菩薩迷方狂子不可不慎。』（文）。

問：大日經（Mahavairocana Sutra）說十地次第此生滿足，三摩地儀軌說現世證得歡喜地后十六產生正覺，對於這些說法，真言的解釋還沒有完全明確，應該如何決斷呢？

答：在真言的地位中，有淺略的重重，也有深秘的重重。隨著教義的深淺，地位的修行也不同。

【English Translation】 English version: Abiding in this mind, there is no further differentiation of stages of practice to confuse it. This is the equal nature of the three secrets (body, speech, and mind), and it is called the ultimate arising of Bodhicitta (the mind of enlightenment). This is the great general's banner of myriad practices, this is the ultimate great Bodhi (enlightenment), this is the ultimate great Nirvana (liberation), this is the mind-king of the Dharma-realm's essence, this is the ultimate true formless Dharmakaya (Dharma body). Abiding in this pure Bodhicitta is called abiding in the mantra Samaya (vow, equality) precepts. By abiding in these Samaya precepts, one can accomplish all Siddhis (accomplishments, supernatural powers). If one could attain worldly or other-worldly Siddhis by abandoning these pure Bodhicitta precepts, that would be impossible. However, the quoted texts say, 'Gradually, this life is fulfilled,' or 'After sixteen lives, one attains perfect enlightenment,' or 'Sixteen great lives.' These can be understood through secret explanations of the Dharma-gate of pure Bodhicitta's meaning. But if one clings to a shallow understanding, like a delusionally taking the literal meaning of the words, that would be violating the original intention of the self-nature Dharmakaya Mahavairocana (大日如來), and it would not be the true practice of mantra. Moreover, to say that there is a 'sixteen lives' teaching, after one has attained joy in this life in the mantra secret vehicle, if one says that there is coarse birth and death with segmented lives, or if one says that there is subtle birth and death with transformation of cause and effect, then that is not the non-dual unconditioned mind, nor is it the extremely selfless mind, let alone the secret adorned mind. This can be said to be the teachings of the three vehicles, not the perfect enlightenment of the mantra secret teachings. Alas, it cannot be pointed out with a finger. Mantra practitioners should deeply contemplate this. Therefore, the first chapter of the Ten Stages of Mind says: 'Vertically speaking, the vehicles differ in depth, horizontally speaking, wisdoms are equal in one flavor. Those who dislike equality treat what is not attained as attained, and treat what is different as the same. Those who are good at differentiation see division and fullness as non-dual, and are immediately free from error. Those who are deluded use medicine to shorten their lives. Those who are enlightened use medicine to become immortals. Delusion and enlightenment are within oneself. Arrive without attachment. One must be cautious of a sick Bodhisattva or a mad child who is lost.' (Text).

Question: The Mahavairocana Sutra (大日經) says that the ten stages are fulfilled in this life, and the Samadhi ritual says that after attaining the Joyful Ground in this life, one attains perfect enlightenment after sixteen lives. Regarding these statements, the mantra explanation is not yet fully clear. How should one decide?

Answer: In the position of mantra, there are layers of shallowness and layers of profound secrecy. Depending on the depth of the teachings, the practice of the position also differs.

相不同也。若於十地初地已上經二大僧祇修萬行位位次第斷惑證理。初地已上受變易身故留煩惱障種子受分段身利益眾生。是他緣乘地位行相也。若於十地經二大僧祇具修萬行位位次第斷惑證理。初地已上受變易身並分分證法身。不由煩惱障種子以自在力應同眾生施與利益。是覺心不生十地行相也。若於十地證初住初地時。後後諸位功德皆悉證得。於後后位論其明昧。一生一身之上十地究竟。一時一念周遍十方法界普與不思議利益。是顯一乘十地行相也。已上三重皆是淺略行相也。今真言秘教十地皆是自性法身大日如來本來法爾內證功德也。是亦真言行者自心本有無垢如實知自心凈菩提心法爾所成十地也。今真言行者由三密加持速疾證得之時。能入所入無二平等。本來本有一味一際故。故疏第一云。謂以身平等之密印語平等之真言心平等之妙觀為方便故逮見加持受用身。如是加持受用身即是毗盧舍那遍一切身。此遍一切身者即是行者智力。是故住此乘者以不行而行以不到而到而名平等句。一切眾生皆入其中而實無能入者無所入處。故名平等。平等法門則此經之大意也（文）。又云。經云。皆一味所謂如來解脫味也。所以然者。一切眾生色心實相從本際已來常為是毗盧舍那平等智身。非是得菩提時強空諸法使成法界也佛

【現代漢語翻譯】現代漢語譯本相是不同的。如果在十地（Dashabhumi，菩薩修行的十個階段）的初地（Prathama-bhumi，歡喜地）以上，經過二大阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）修習萬行，在每個階段次第斷除迷惑，證得真理。初地以上菩薩接受變易身（轉化之身），所以保留煩惱障（Klesha-avarana，由煩惱產生的障礙）的種子，接受分段身（有生有死的身軀）來利益眾生。這是他緣乘（以外力為助的乘）地位的修行狀態。如果在十地經過二大阿僧祇劫具足修習萬行，在每個階段次第斷除迷惑，證得真理。初地以上菩薩接受變易身，並且分分證得法身（Dharmakaya，佛的真理之身）。不依靠煩惱障的種子，而是以自在力（不受限制的力量）應同眾生，施與利益。這是覺心不生十地（Anutpattika-dharma-kshanti-dashabhumi，對諸法不生不滅的領悟）的修行狀態。如果在十地證得初住（Prathama-sthiti，十信位的第一個階段）、初地時，之後各個階段的功德都全部證得。在之後各個階段討論其明昧（明瞭與不甚明瞭）。一生一身之上十地究竟（達到圓滿）。一時一念周遍十方法界（遍及所有宇宙），普遍給予不可思議的利益。這是顯示一乘（Ekayana，唯一的成佛之道）十地的修行狀態。以上三重都是淺略的修行狀態。現在真言秘教（Mantrayana，密宗）的十地都是自性法身（Svabhava-dharmakaya，自性清凈的法身）大日如來（Mahavairocana，宇宙的根本佛）本來法爾（自然而然）的內證功德。這也是真言行者自心本有、無垢如實地了知自心清凈菩提心（Bodhi-citta，覺悟之心）法爾所成的十地。現在真言行者由於身語意三密（Tri-guhya，身、語、意的秘密）的加持迅速證得之時，能入（修行者）與所入（所證悟的境界）無二平等。本來本有一味一際（同一真如的境界），所以《疏》第一卷說：『以身平等之密印（Mudra，手印）、語平等之真言（Mantra，咒語）、心平等之妙觀（Samadhi，禪定）為方便，所以能夠見到加持受用身（Sambhogakaya，報身）。』如此加持受用身就是毗盧舍那（Vairocana）遍一切身。這遍一切身就是行者的智力。所以住在此乘（Yana，乘，道路）的人，以不行而行，以不到而到，而名為平等句。一切眾生都進入其中，而實際上沒有能進入者，也沒有所進入之處。所以名為平等。平等法門就是此經的大意（文）。又說：『經中說：都是一味，所謂如來解脫味。』之所以這樣說，是因為一切眾生的色心實相（Rupa-citta-vastuta，物質和精神的真實狀態）從本際（根本的源頭）以來，常常是毗盧舍那平等智身（Samanta-bhadra-jnana-kaya，普賢的智慧之身）。不是在得到菩提（Bodhi，覺悟）時才勉強空掉諸法，使之成為法界（Dharmadhatu，宇宙的真實）。』佛

【English Translation】 English version The characteristics are different. If, from the first ground (Prathama-bhumi, Joyful Ground) of the Ten Grounds (Dashabhumi, ten stages of Bodhisattva practice) upwards, one cultivates myriad practices for two great Asankhyeya-kalpas (extremely long units of time), gradually cutting off delusions and realizing truth at each stage. Bodhisattvas above the first ground receive transformation bodies (changeable bodies), thus retaining the seeds of afflictive obscurations (Klesha-avarana, obstacles arising from afflictions) and receiving segmented bodies (bodies with birth and death) to benefit sentient beings. This is the characteristic of practice in the position of the Other-Powered Vehicle. If, in the Ten Grounds, one fully cultivates myriad practices for two great Asankhyeya-kalpas, gradually cutting off delusions and realizing truth at each stage. Bodhisattvas above the first ground receive transformation bodies and partially realize the Dharmakaya (Truth Body). They do not rely on the seeds of afflictive obscurations but use their unhindered power to respond to sentient beings and bestow benefits. This is the characteristic of practice in the Ten Grounds of Non-Arising of the Awakened Mind (Anutpattika-dharma-kshanti-dashabhumi, the realization of the non-arising and non-ceasing of all dharmas). If, in the Ten Grounds, when one realizes the first abode (Prathama-sthiti, the first stage of the Ten Faiths) and the first ground, one realizes all the merits of the subsequent stages. In the subsequent stages, one discusses their clarity and obscurity. In one lifetime and one body, one perfects the Ten Grounds. In one moment and one thought, one pervades the ten directions of the Dharma Realm (the entire universe), universally bestowing inconceivable benefits. This is the characteristic of practice in the Ten Grounds of the One Vehicle (Ekayana, the only path to Buddhahood). The above three are all superficial states of practice. Now, the Ten Grounds of the Secret Teachings of Mantrayana (密宗) are all the originally inherent, naturally occurring, internally realized merits of the Svabhava-dharmakaya (self-nature Dharmakaya) Mahavairocana (大日如來, the fundamental Buddha of the universe). These are also the Ten Grounds that Mantra practitioners inherently possess in their own minds, the stainless and truthful knowledge of their own pure Bodhi-citta (菩提心, the mind of enlightenment), naturally accomplished. Now, when Mantra practitioners quickly attain realization through the blessings of the three secrets (Tri-guhya, secrets of body, speech, and mind), the enterer (the practitioner) and the entered (the state of realization) are non-dual and equal. Originally, they are of one taste and one boundary (the state of the same Suchness). Therefore, the first volume of the Commentary says: 'Using the Mudra (手印, hand gesture) of equality of body, the Mantra (咒語, incantation) of equality of speech, and the Samadhi (禪定, meditation) of equality of mind as means, one can see the Sambhogakaya (報身, enjoyment body) of blessing and enjoyment.' This Sambhogakaya of blessing and enjoyment is Vairocana (毗盧舍那) pervading all bodies. This pervading all bodies is the wisdom power of the practitioner. Therefore, those who dwell in this Vehicle (Yana, path) act without acting, arrive without arriving, and are called the phrase of equality. All sentient beings enter into it, but in reality, there is no one who can enter, and there is no place to enter. Therefore, it is called equality. The Dharma gate of equality is the main meaning of this sutra (text).' It also says: 'The sutra says: All are of one taste, the so-called taste of Tathagata liberation.' The reason for this is that the true nature of the material and mental aspects (Rupa-citta-vastuta, the true state of matter and mind) of all sentient beings, from the very beginning, is always the Samanta-bhadra-jnana-kaya (普賢的智慧之身, the wisdom body of Samantabhadra) of Vairocana. It is not that one forcibly empties all dharmas at the time of attaining Bodhi (菩提, enlightenment) to make them become the Dharmadhatu (法界, the reality of the universe).' Buddha

從平等心地開發無盡莊嚴藏大曼荼羅已還用開發眾生平等心地無盡莊嚴藏大曼荼羅。妙感妙應皆不出阿字門。當知感應因緣所生方便亦復不出阿字門。譬如大海中波濤相激迭為能所。然亦皆同一味所謂鹹味也（文）。此文意云。毗盧舍那三密平等法界曼荼羅與行者三密平等法界曼荼羅本來法爾無二平等。妙感妙應皆不出阿字門故。當知感應因緣所生方便或佛身或菩薩二乘身或鬼畜等身亦復不出阿字凈菩提心門。真言行者信解如是真言實相印故。從初心至後心從因至果深住凈菩提心。則是頓覺成佛神通乘也。若離如是實相印。余皆愛見所生也。次第者凈菩提心不住義無所住義。次第者亦凈菩提恒不沉沒常精進義。又次第者遍行義。謂凈菩提心為萬行體故也。初地凈菩提心無始本初心地萬德所依萬德能生義也。第二地乃至十地者凈菩提心不住義萬德圓滿義也。此凈菩提心不住無相萬德中無斷惑無明昧無淺深無高下無前後無去來本來法爾。遠離一切戲論分別故。故疏第三云。如實知自心一切智智凈菩提心中更無行位差別可以錯于其間（文）。又現世證得歡喜地者。自性法身大日如來心王心地月輪法界無始無終無邊福智圓滿究竟常恒現前三世常恒自受法樂適悅歡喜故云現世證得歡喜地。又現世者是常恒義也。是即本初義也。又

后十六產生正覺者。後者甚深極玄義也。又後者謂十六生真正覺者甚深極玄指示語也。十六者是不住義圓滿義也。　　問。其不住義如何。答。凈菩提心月輪一法。謂金剛薩埵不住薩埵又金剛王也。謂金剛王不住金剛王又金剛愛也。乃至謂金剛拳又金剛薩埵也。亦謂十六又體一也。謂體一又十六也。十六不住體一不住。十六圓滿也體一圓滿也。生者是具足義也。謂凈菩提心具足不住圓滿義。是則真正覺也。又凈心月輪體性常圓是自利。十六次第亦利他也。自利利他本來法爾具足圓滿是真正覺又十六是心王功德。心王亦是十六體性。心王入心數。一一心數即是心數眾德皆備。心數入心王。十六心數智智平等一味無相心王。即心王即心數。心數即心王。故菩提心論云。瑜伽中諸菩薩身皆同大毗盧舍那佛身（文）。大日經疏第一云。心王所住之處必有塵沙心數以為眷屬。今者心王毗盧舍那成自然覺。爾時一切心數無不即入金剛界中成如來內證功德差別智印。如是智印唯佛與佛乃能持之。由此眾德悉皆一相一味到于實際故名集會。若少分未等一法未滿即不名一切集會也（文）。分別聖位經云。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（文）。私云。此文中皆同自性身者。三十六功德皆同心王自性

【現代漢語翻譯】現代漢語譯本：后十六產生正覺者。『後者』是指甚深極玄的意義。而且，『後者』是指十六生真正覺悟者的甚深極玄的指示語。『十六』是不住義和圓滿義。問：什麼是不住義？答：凈菩提心月輪一法，是指金剛薩埵不住于薩埵，也是金剛王。是指金剛王不住于金剛王，也是金剛愛。乃至是指金剛拳，也是金剛薩埵。也指十六，又是體一。是指體一，又是十六。十六不住，體一不住。十六圓滿，體一圓滿。『生』是具足義。是指凈菩提心具足不住圓滿義。這就是真正覺悟。而且，凈心月輪體性常圓是自利，十六次第也是利他。自利利他本來自然具足圓滿，是真正覺悟。而且，十六是心王功德，心王也是十六體性。心王入心數，每一個心數就是心數，眾德皆備。心數入心王。十六心數智智平等一味無相心王。即心王即心數，心數即心王。所以《菩提心論》說：『瑜伽中的諸菩薩身都同於大毗盧舍那佛身。』（文）《大日經疏》第一說：『心王所住之處必有塵沙心數以為眷屬。』現在心王毗盧舍那成就自然覺悟。這時一切心數無不立即進入金剛界中，成就如來內證功德差別智印。這樣的智印只有佛與佛才能持有。因此眾德全部都是一相一味到達實際，所以叫做。如果少部分未等，一法未滿，就不叫做一切。（文）《分別聖位經》說：『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。』（文）私下認為，此文中『皆同自性身』是指三十六功德都同於心王自性。

【English Translation】 English version: The latter sixteen generate perfect enlightenment. 'The latter' refers to the meaning of profound and extremely mysterious. Moreover, 'the latter' refers to the profound and extremely mysterious indicative words of the sixteen who generate true enlightenment. 'Sixteen' means non-abiding and perfect completeness. Question: What is the meaning of non-abiding? Answer: The one dharma of the pure Bodhicitta moon wheel refers to Vajrasattva not abiding in Sattva, and also Vajraraja (King of Vajra). It refers to Vajraraja not abiding in Vajraraja, and also Vajraraga (Vajra Love). Even refers to Vajramusti (Vajra Fist), and also Vajrasattva. It also refers to sixteen, and also the one essence. It refers to the one essence, and also sixteen. Sixteen does not abide, the one essence does not abide. Sixteen is perfect and complete, the one essence is perfect and complete. 'Generating' means complete possession. It refers to the pure Bodhicitta completely possessing the meaning of non-abiding and perfect completeness. This is true enlightenment. Moreover, the pure mind moon wheel's essence is always round, which is self-benefit, and the sixteen sequences are also benefiting others. Self-benefit and benefiting others are naturally complete and perfect, which is true enlightenment. Moreover, sixteen is the merit of the mind-king (citta-raja), and the mind-king is also the essence of sixteen. The mind-king enters the mental functions (citta-vrtti), each mental function is the mental function, and all virtues are complete. The mental functions enter the mind-king. The sixteen mental function wisdoms are equal, of one taste, without characteristics, the mind-king. That is, the mind-king is the mental functions, and the mental functions are the mind-king. Therefore, the Bodhicitta Treatise says: 'The bodies of all Bodhisattvas in Yoga are the same as the body of Mahavairocana Buddha.' (Text) The first volume of the Commentary on the Mahavairocana Sutra says: 'Wherever the mind-king dwells, there must be countless mental functions as its retinue.' Now the mind-king Vairocana achieves natural enlightenment. At this time, all mental functions immediately enter the Vajra realm, achieving the Tathagata's inner realization of the merit of the differentiated wisdom seal. Only Buddhas can hold such a wisdom seal. Therefore, all virtues are of one form and one taste, reaching actuality, so it is called . If a small part is not equal, and one dharma is not complete, it is not called everything. (Text) The Sutra on the Discrimination of Holy States says: 'The self-nature, enjoyment, transformation, and equal flow Buddha virtues, thirty-six are all the same as the self-nature body, and together with the Dharma realm body, they total thirty-seven.' (Text) I privately think that 'all the same as the self-nature body' in this text means that the thirty-six merits are all the same as the self-nature of the mind-king.

所成故云皆同自身（文）。又一一諸尊法身內證內性差別智印故云皆同自性身也。又金剛界禮懺云。如上金剛界大曼荼羅三十七尊並此法佛現證菩提內眷屬毗盧舍那互體（文）。應知十六大菩薩生地位皆同自性法身大日如來心王內證功德法身也。雖名一尊一位。橫豎圓德皆同大日若證一尊一位者必釋心王大日內證眾德皆悉現證。若證真言秘密金剛一乘初歡喜地以後。猶云有斷惑有明昧者。無有是處。故大日經疏第二廣引花嚴經解釋真言信解地云。然此經宗從初地得即入金剛寶藏（私云。金剛寶藏者本有無垢金剛一乘秘密曼荼羅也）。故花嚴十地經一一名言依阿阇梨所傳皆須作二種釋。一淺略釋。二深秘釋。若不達如是密號但依文說之。則因緣事相往涉於十住品。若解金剛頂十六大菩薩生自當證知也（文）。此釋文中明也。于真言十地作淺略深秘二釋。一者淺略。此淺略十地行相如花嚴十地行相說。二者深秘。此深秘釋如金剛頂十六大菩薩生也。若淺略十地行相依花嚴經意解釋。此者有二種行相差別。一者次第。二者圓融也。一次第者。位位次第遷登。位位時分經歷。是菩薩教位也。二圓融者。十地功德皆是法性緣起故。論體離一切戲論。諸位功德一一皆悉平等具足法界圓德。互相相即。互相相入。位位圓融。位位主伴

【現代漢語翻譯】現代漢語譯本：之所以說一切都與自身相同，是因為它們都是成就之物（文）。此外，每一位諸尊的法身都具有內在證悟和內在自性的差別智印，因此說它們都與自性身相同。此外，金剛界禮懺中說：『如上金剛界大曼荼羅三十七尊，以及此法佛現證菩提的內眷屬毗盧舍那互為一體（文）。』應當知道，十六大菩薩的生地位都與自性法身大日如來的心王內證功德法身相同。雖然名為一尊一位，但橫豎圓滿的功德都與大日如來相同，如果證得一尊一位，必定能顯現心王大日如來的內證眾德。如果證得真言秘密金剛一乘初歡喜地以後，還說有斷惑、有明昧，那是不可能的。所以《大日經疏》第二廣引《華嚴經》解釋真言信解地時說：『然而此經的宗旨是從初地開始就能進入金剛寶藏（私云：金剛寶藏是本有無垢金剛一乘秘密曼荼羅）。』所以《華嚴十地經》中每一個名言，都必須根據阿阇梨（Acharya，導師）所傳授的，作兩種解釋：一是淺略的解釋，二是深秘的解釋。如果不瞭解這些密號，只是按照字面意思解釋，那麼因緣事相就會停留在十住品。如果理解金剛頂十六大菩薩的生起，自然就能證知（文）。』這段解釋文很明確地說明了，對於真言十地要作淺略和深秘兩種解釋。一是淺略的解釋，這種淺略的十地行相，就像《華嚴經》中十地行相所說的那樣。二是深秘的解釋，這種深秘的解釋就像金剛頂十六大菩薩的生起一樣。如果淺略的十地行相按照《華嚴經》的意義來解釋，那麼這其中有兩種行相的差別：一是次第，二是圓融。一次第是指位位次第遷登，位位時分經歷，這是菩薩的教位。二圓融是指十地的功德都是法性緣起，所以從本體上來說，它遠離一切戲論。諸位的功德一一都平等具足法界圓滿的功德，互相相即，互相相入，位位圓融，位位主伴。

【English Translation】 English version: It is said that everything is the same as oneself because they are all accomplished (text). Furthermore, each of the deities' Dharmakayas possesses the inner realization and the differential wisdom seal of inner nature, hence it is said that they are all the same as the Svabhavakaya (self-nature body). Moreover, in the Vajradhatu (Diamond Realm) repentance ritual, it is said: 'The thirty-seven deities of the above Vajradhatu Mahamandala (great mandala), together with this Dharma Buddha's inner retinue Vairochana (the Illuminator), who manifests and realizes Bodhi (enlightenment), are mutually one body (text).' It should be known that the birth positions of the Sixteen Great Bodhisattvas are all the same as the Svabhava Dharmakaya (self-nature Dharma body) of Mahavairochana (Great Illuminator) Tathagata's (Thus Come One) mind-king's inner realization of meritorious Dharmakaya. Although named as one deity, one position, the horizontal and vertical perfect virtues are all the same as Mahavairochana. If one realizes one deity, one position, one will surely manifest the mind-king Mahavairochana's inner realization of all virtues. If, after realizing the initial Joyful Ground of the Mantra Secret Vajra One Vehicle, it is still said that there is severance of delusion and obscurity, that is not possible. Therefore, the second part of the Commentary on the Mahavairochana Sutra extensively quotes the Avatamsaka Sutra (Flower Garland Sutra) to explain the Mantra's Ground of Faith and Understanding, saying: 'However, the doctrine of this Sutra is that from the initial ground, one immediately enters the Vajra Treasury (privately saying: the Vajra Treasury is the originally existing stainless Vajra One Vehicle Secret Mandala).' Therefore, in the Avatamsaka Ten Grounds Sutra, each and every term must be interpreted in two ways according to what is transmitted by the Acharya (teacher): one is a shallow and brief explanation, and the other is a deep and secret explanation. If one does not understand these secret designations and only explains according to the literal meaning, then the causal conditions and phenomena will remain in the Ten Abodes chapter. If one understands the arising of the Sixteen Great Bodhisattvas of the Vajrasekhara (Diamond Peak), one will naturally realize it (text).' This explanatory text clearly states that for the Mantra Ten Grounds, there should be two kinds of explanations: shallow and brief, and deep and secret. One is shallow and brief; this shallow and brief aspect of the Ten Grounds is explained as the aspect of the Ten Grounds in the Avatamsaka Sutra. The other is deep and secret; this deep and secret explanation is like the arising of the Sixteen Great Bodhisattvas of the Vajrasekhara. If the shallow and brief aspect of the Ten Grounds is explained according to the meaning of the Avatamsaka Sutra, then there are two kinds of differences in aspect: one is sequential, and the other is harmonious and integrated. One, sequential, refers to the gradual ascent through each position, experiencing each position in time; this is the teaching position of the Bodhisattva. Two, harmonious and integrated, refers to the fact that the merits of the Ten Grounds are all arising from the nature of Dharma, so in essence, it is free from all conceptual constructs. The merits of all positions are equally complete with the perfect virtues of the Dharma realm, mutually interpenetrating, mutually entering, each position harmonious and integrated, each position as both principal and subordinate.

。具足位位功德十十無盡也。位位初中后皆圓融自在十玄六相不思議法界十地。於此十地圓融位今為行者依論明昧猶有次第行布也。雖有次第行布必證初地。一生一身之上十地究竟。更于位位無經時分劫數。又全無分段隔生。亦無變易因移果易義。本來法爾法性圓融位故。此不思議圓滿十地行相。行者解脫一切業煩惱時。即知一切業煩惱無非佛事。本自無有縛。令誰解脫耶。如是雖云甚深不可說十地行相。望真言秘教十地行相。此淺略行相猶是顯教分齊也。當知真言深秘十地是一一位皆當體法然輪圓三密平等四種法身四種曼荼羅天珠涉入遍虛空重重無礙過剎塵十地行相也。是正為真言十地行相也。故上根利智人以內證深秘智信可住真言十緣生句也。故秘藏記云。地地遷登是顯教義。密教地位是橫義也。初地與十地無高下故。地者心也法文也佛也菩薩也。凡異余乘也（文）。私云。深信大師解釋不可疑惑真言地上無明昧淺深無遷登高下義理也。若不達深秘釋不知密號。但依文說之。則因緣事相往涉顯教義門。若爾顯密雜亂髮心辟越。有疾菩薩迷方狂子不可不慎（云云）。嘉應元年六月十二日書寫了。尊云。　　寶圓勘了自嘉應元年至於正和二年百四十四年也。寶圓傳領之。

顯密差別問答（下帖依十住心

【現代漢語翻譯】現代漢語譯本：具足各個階段的功德，十十無盡。各個階段的初、中、后都圓融自在，具備十玄、六相的不思議法界和十地。在這圓融的十地階段，現在為修行者依據論典闡明，雖然還有次第行布，但必定證得初地。在一生一身之上，十地究竟圓滿，更在各個階段沒有經歷時間、分劫。又完全沒有分段隔生，也沒有變易因移果易的說法。本來就是如此，法性圓融的階段。這不可思議圓滿的十地行相，修行者解脫一切業和煩惱時，就知道一切業和煩惱無非是佛事，本來就沒有束縛，要讓誰解脫呢？像這樣，雖然說甚深不可說的十地行相，但與真言秘教的十地行相相比，這淺略的行相仍然是顯教的範疇。應當知道真言深秘的十地，是一一位都當體法然，輪圓三密平等，具備四種法身和四種曼荼羅，天珠涉入遍佈虛空，重重無礙，超過剎塵的十地行相。這正是真言十地的行相。所以上根利智的人，以內證深秘的智慧，信可安住于真言十緣生句。所以《秘藏記》說：『地地遷登是顯教義，密教地位是橫義。』初地與十地沒有高下之分。地，就是心，就是法文，就是佛，就是菩薩，與其他的乘不同（文）。私下認為，要深信大師的解釋，不要疑惑真言地上沒有明昧淺深，沒有遷登高下的義理。如果不通達深秘的解釋，不知道密號，只是按照文字來說，那麼因緣事相就會牽涉到顯教的義門。如果這樣，顯密雜亂，發心偏頗，就會成為有病的菩薩，迷路的狂子，不可不謹慎（云云）。嘉應元年六月十二日書寫完畢。尊云。寶圓勘校，從嘉應元年到正和二年，共一百四十四年。寶圓傳領了。顯密差別問答（下帖依據《十住心》）

【English Translation】 English version: Fully possessing the merits of each stage, ten times ten without end. The beginning, middle, and end of each stage are all perfectly integrated and free, possessing the inconceivable Dharmadhatu of the Ten Mysteries and Six Characteristics, and the Ten Bhumis (Ten Grounds, stages of Bodhisattva development). In this perfectly integrated stage of the Ten Bhumis, now for practitioners, based on the treatises, it is clarified that although there is still a sequential progression, one will surely attain the First Bhumi. Upon one lifetime and one body, the Ten Bhumis are ultimately perfected, and in each stage, there is no experience of time or kalpas (aeons). Furthermore, there is completely no segmented rebirth, nor is there the saying of changing causes and altering effects. It is inherently so, the stage of Dharmata (the nature of reality) being perfectly integrated. This inconceivable and perfect aspect of the Ten Bhumis is that when practitioners are liberated from all karma and afflictions, they will know that all karma and afflictions are none other than Buddha-activities, originally without bondage, so who needs liberation? Like this, although it is said to be the profoundly unspeakable aspect of the Ten Bhumis, compared to the Ten Bhumis of Esoteric Buddhism, this shallow aspect is still within the realm of Exoteric Buddhism. It should be known that the profoundly secret Ten Bhumis of Esoteric Buddhism are that each and every one is inherently Dharmata, the wheel is round, the Three Mysteries (body, speech, and mind) are equal, possessing the Four Dharmakayas (bodies of the Buddha) and the Four Mandalas (sacred diagrams), the heavenly jewels interpenetrate and pervade empty space, layer upon layer without obstruction, surpassing the Ten Bhumis of countless lands. This is precisely the aspect of the Ten Bhumis of Esoteric Buddhism. Therefore, people of superior faculties and sharp wisdom, with inner realization of profound secret wisdom, can believe and abide in the ten conditions for arising of mantra. Therefore, the Hizoki (Secret Treasury Record) says: 'Progressing from ground to ground is the meaning of Exoteric Buddhism; the position of Esoteric Buddhism is horizontal.' The First Bhumi and the Tenth Bhumi have no high or low distinction. Bhumi (ground) is mind, is Dharma-text, is Buddha, is Bodhisattva, different from other vehicles (text). Privately, I believe that one should deeply trust the Master's explanation, not doubting that on the ground of mantra, there is no clarity or obscurity, no shallowness or depth, no progression or highness or lowness in meaning. If one does not understand the profound secret explanation, does not know the secret name, and only speaks according to the text, then the conditions and phenomena will involve the meaning of Exoteric Buddhism. If so, Exoteric and Esoteric are mixed up, the aspiration is biased, and one will become a sick Bodhisattva, a lost madman, one must be careful (etc.). Completed writing on the twelfth day of the sixth month of the first year of Jiaying. Venerable Yun. Baoyuan collated, from the first year of Jiaying to the second year of Zhenghe, a total of one hundred and forty-four years. Baoyuan inherited it. Questions and Answers on the Differences Between Exoteric and Esoteric Buddhism (the following post is based on the Ten Abiding Minds)

論次第淺深且論之）。

問。真言地位無地地遷登者何。即身成佛義云少機者次第經十六產生佛。是豎義也。大機者即身不經十六產生佛。是橫義。所以遲速各殊。此釋文已云小機次第經十六產生佛故是遲也。仍小機不即身成佛。以知次第經歷后十六產生佛也。爾者何可云無地地遷登初后無高下乎。答。十六大菩薩生位有二義。一者同時證。二者次第證。同時證者。頓悟行者直證自心本有法界總持心王體性故。體上十六功德自然證得故。云同時證。是為真言即身成佛也。次第證者。漸悟行者十六功德次第證得成正覺故。且雖云成佛不云即身成佛。雖十六次第證得。無明昧無淺深也。問。雖十六次第證無明昧無淺深意如何。答。十六是心王一法生故。十六一一心王無異故。聖位經云。佛德三十六皆同自性身（文）。私云。皆同自性身者。是心王自性所成故。名皆同自性身也。又金剛界禮懺云。金剛界曼荼羅三十七尊並此諸佛現證菩提內眷屬毗盧舍那互體（文）。又菩提心論云。瑜伽中諸菩薩身者皆同大毗盧舍那佛身（文）。又大日經疏第一云。由此眾德悉皆一相一味到于實際故名集會。若少分未等一法未滿。即不名一切集會也（文）。已真言經論中或說皆同自性身。或說皆同大毗盧舍那。或說毗慮舍那互體。或說

【現代漢語翻譯】現代漢語譯本（關於次第的深淺，我們來討論一下）。

問：真言的地位沒有次第遷升的說法，這是為什麼呢？『即身成佛』的意義中說，根器小的修行者需要次第經歷十六生才能成佛，這是豎向的說法。根器大的修行者可以即身不經十六產生佛，這是橫向的說法。所以成佛的遲速各有不同。這段解釋文字已經說了，根器小的修行者次第經歷十六生才能成佛，所以是遲緩的。因此，根器小的修行者不能即身成佛，可以知道他們需要次第經歷后十六生才能成佛。如果是這樣，怎麼能說沒有次第遷升，初后沒有高下之分呢？答：十六大菩薩的生位有兩種意義。一是同時證得，二是次第證得。同時證得是指頓悟的修行者直接證得自心本有的法界總持心王（指本覺之心）的體性，因此在體性上十六種功德自然證得，所以稱為同時證得。這就是真言即身成佛的含義。次第證得是指漸悟的修行者次第證得十六種功德而成就正覺，雖然說是成佛，但不說是即身成佛。雖然十六種功德是次第證得，但無明（指迷惑）的消除沒有深淺之分。問：雖然十六種功德是次第證得，但無明的消除沒有深淺之分，這是什麼意思呢？答：十六種功德是心王（指本覺之心）一法所生，十六種功德一一與心王沒有差異。聖位經中說：『佛的三十六種功德都與自性身相同』（文）。我私下認為，『都與自性身相同』，是因為這些功德都是心王的自性所成就的，所以稱為『都與自性身相同』。另外，金剛界禮懺中說：『金剛界曼荼羅（指壇城）的三十七尊，以及這些諸佛現證菩提的內眷屬，都與毗盧舍那（Vairochana，意為光明遍照）互為一體』（文）。菩提心論中說：『瑜伽（Yoga，意為相應）中的諸菩薩身，都與大毗盧舍那佛身相同』（文）。大日經疏第一中說：『由於各種功德都達到同一相、同一味，到達實際，所以稱為。如果少部分沒有平等，一種法沒有圓滿，就不能稱為一切』（文）。真言經論中，或者說都與自性身相同，或者說都與大毗盧舍那相同，或者說毗盧舍那互為一體，或者說

【English Translation】 English version (Let's discuss the shallowness and depth of the sequence).

Question: Why is it said that there is no gradual progression in the stages of mantra? The meaning of 'becoming a Buddha in this very body' states that those with lesser faculties require sixteen lifetimes to become a Buddha, which is a vertical progression. Those with greater faculties can become a Buddha in this very body without going through sixteen lifetimes, which is a horizontal progression. Therefore, the speed of attaining Buddhahood varies. The commentary already states that those with lesser faculties require sixteen lifetimes to become a Buddha, so it is slow. Thus, those with lesser faculties cannot become a Buddha in this very body; it is understood that they need to go through sixteen lifetimes to become a Buddha. If that is the case, how can it be said that there is no gradual progression, and that there is no difference in height between the beginning and the end? Answer: The stages of the sixteen great Bodhisattvas have two meanings. One is simultaneous attainment, and the other is gradual attainment. Simultaneous attainment refers to the practitioner of sudden enlightenment directly realizing the inherent nature of their own mind, the totality-holding mind-king (referring to the originally enlightened mind) of the Dharma realm. Therefore, the sixteen merits are naturally attained in the essence, so it is called simultaneous attainment. This is the meaning of becoming a Buddha in this very body in mantra. Gradual attainment refers to the practitioner of gradual enlightenment gradually attaining the sixteen merits and achieving perfect enlightenment. Although it is said to be becoming a Buddha, it is not said to be becoming a Buddha in this very body. Although the sixteen merits are gradually attained, there is no difference in depth or shallowness in the elimination of ignorance (referring to delusion). Question: Although the sixteen merits are gradually attained, what does it mean that there is no difference in depth or shallowness in the elimination of ignorance? Answer: The sixteen merits are born from the one Dharma of the mind-king (referring to the originally enlightened mind), and each of the sixteen merits is no different from the mind-king. The Sutra of Holy Stages says: 'The thirty-six virtues of the Buddha are all the same as the self-nature body' (text). I privately think that 'all the same as the self-nature body' is because these merits are all accomplished by the self-nature of the mind-king, so they are called 'all the same as the self-nature body.' Also, the Vajradhatu (Diamond Realm) Repentance says: 'The thirty-seven deities of the Vajradhatu Mandala (referring to the mandala), and these inner retinue of Buddhas who have manifested and realized Bodhi, are all mutually one with Vairochana (meaning 'illuminating everywhere')' (text). The Treatise on the Bodhi Mind says: 'The bodies of all the Bodhisattvas in Yoga (meaning 'correspondence') are all the same as the body of the Great Vairochana Buddha' (text). The first volume of the Commentary on the Mahavairocana Sutra says: 'Because all kinds of virtues reach the same form and the same taste, reaching reality, it is called . If a small part is not equal, and one Dharma is not complete, it cannot be called everything' (text). In the mantra sutras and treatises, it is sometimes said that they are all the same as the self-nature body, or that they are all the same as the Great Vairochana, or that Vairochana is mutually one, or that

由此眾德悉皆一相一味到于實際。應知自性法身心王自性所成十六大菩薩皆同大毗盧舍那故。十六位皆同無明昧無淺深。真言經論說文明白。敢不可疑惑耳。　　問。真言經論已說。瑜伽諸菩薩者皆同大毗盧舍那故。十六實無異執全無明昧更無淺深亦無高下。雖然現世證得歡喜地后十六產生正覺。行相未明。如何可明瞭乎。答。以真言三密行法晝夜四時（初夜后夜半夜日中）精進修行。以橫智智平等一相一味無礙輪圓實智現世證得歡喜地（此云歡喜地者非顯教歡喜地。是真言秘教歡喜地也）。頓集一阿僧祇劫福智資糧。眾多如來所加持故。乃至十地等覺具薩波若證本有內證十六圓滿月輪三摩地菩提心成究竟最上正覺故。云現世證得歡喜地后十六產生正覺。現世證得歡喜地以去無多生隔生。一生一身之上至究竟故亦是名即身成佛。故一本即身成佛義引現世證得歡喜地后十六產生正覺文為真言即身成佛證據也。又出生義云。真言秘教削地位之漸階開等妙頓旨（文）。問。真言地上無明昧者。如何大日經疏第一云。得除蓋障三昧開佛智見位同大覺也。以其自覺心故便得佛名。然非究竟妙覺大牟尼位。猶如凈月雖體無增減然亦明漸漸增乃至十五日方能動大海潮也（文）。此釋文中已云凈月體無增減明漸漸增。以知真言地上可

【現代漢語翻譯】現代漢語譯本由此，所有這些功德悉皆達到一相一味的實際境界。應當知曉，自性法身心王（自性所成的佛的心）與自性所成的十六大菩薩，都與大毗盧舍那（Mahavairocana，宇宙的本初佛）相同。因此，這十六個位階都沒有無明，沒有迷惑，沒有深淺之分。真言經論對此已經說得很明白，切莫疑惑。問：真言經論已經說了，瑜伽（Yoga，相應）諸菩薩都與大毗盧舍那相同，因此這十六個位階實際上沒有差別，完全沒有無明和迷惑，更沒有深淺高下之分。雖然如此，現在證得歡喜地（Pramudita，菩薩十地之第一地）之後，需要十六生才能成正覺，這個過程的行相還不清楚，如何才能明白呢？答：通過真言三密（身、口、意三密）的行法，晝夜四時（初夜、后夜、半夜、日中）精進修行，以橫智（超越性的智慧）的平等一相一味無礙輪圓實智，現在證得歡喜地（這裡說的歡喜地，不是顯教的歡喜地，而是真言秘教的歡喜地）。迅速積累一個阿僧祇劫（asamkhya-kalpa，極長的時間單位）的福智資糧。因為眾多如來的加持，乃至十地（菩薩十地）等覺（與佛等同的覺悟）具足薩波若（sarvajna，一切智），證得本有的內證十六圓滿月輪三摩地（samadhi，禪定），菩提心（bodhicitta，覺悟之心）成就究竟最上正覺。所以說現在證得歡喜地之後，需要十六生才能成正覺。現在證得歡喜地之後，沒有多少生的間隔，在一生一身之上達到究竟，因此也叫做即身成佛。所以一本《即身成佛義》引用『現在證得歡喜地之後，需要十六生才能成正覺』這句話，作為真言即身成佛的證據。又《出生義》說：真言秘教削減地位的漸進階梯，開啟等妙的頓悟宗旨。問：真言地上沒有無明和迷惑，為什麼《大日經疏》第一卷說：『得除蓋障三昧（Sarvanivaranaviskambhin，除一切蓋障菩薩）開佛智見，位同大覺』？因為其自覺之心，便可得到佛的名稱。然而並非究竟妙覺大牟尼（mahamuni，偉大的聖人）的地位，猶如清凈的月亮雖然本體沒有增減，但是光明漸漸增加，乃至十五日才能撼動大海潮。（文）這段解釋文中已經說了清凈的月亮本體沒有增減，光明漸漸增加，由此可知真言地上可能...

【English Translation】 English version Thus, all these merits completely attain the actual state of one form and one taste. It should be known that the self-nature Dharmakaya Mind-King (the mind of the Buddha formed by self-nature) and the sixteen great Bodhisattvas formed by self-nature are all the same as Mahavairocana (the primordial Buddha of the universe). Therefore, these sixteen stages have no ignorance, no delusion, no shallowness or depth. The mantra sutras and treatises have explained this very clearly, so there should be no doubt. Question: The mantra sutras and treatises have already said that the Yoga (correspondence) Bodhisattvas are all the same as Mahavairocana, so these sixteen stages actually have no difference, completely no ignorance and delusion, and even more no shallowness, depth, height, or lowness. Although this is the case, after attaining the Joyful Ground (Pramudita, the first of the ten Bodhisattva grounds) in this life, it takes sixteen lifetimes to attain perfect enlightenment. The characteristics of this process are not yet clear. How can it be understood? Answer: Through the practice of the three secrets (body, speech, and mind) of mantra, diligently cultivate day and night, at all four times (early night, late night, midnight, midday), with the unobstructed, perfect, and true wisdom of the horizontal wisdom (transcendental wisdom) of equality, one form, and one taste, one attains the Joyful Ground in this life (the Joyful Ground mentioned here is not the Joyful Ground of the exoteric teachings, but the Joyful Ground of the esoteric mantra teachings). Quickly accumulate the resources of merit and wisdom of one asamkhya-kalpa (an extremely long unit of time). Because of the blessings of many Tathagatas, even the ten grounds (the ten Bodhisattva grounds) and equal enlightenment (enlightenment equal to the Buddha) possess Sarvajna (omniscience), attain the inherent inner realization of the sixteen complete mandala samadhi (meditative absorption), and the Bodhicitta (mind of enlightenment) achieves ultimate and supreme perfect enlightenment. Therefore, it is said that after attaining the Joyful Ground in this life, it takes sixteen lifetimes to attain perfect enlightenment. After attaining the Joyful Ground in this life, there is not much separation between lifetimes, and one attains ultimate enlightenment in one lifetime and one body, so it is also called attaining Buddhahood in this very body. Therefore, the book 'The Meaning of Attaining Buddhahood in This Very Body' quotes the sentence 'After attaining the Joyful Ground in this life, it takes sixteen lifetimes to attain perfect enlightenment' as evidence for the mantra's attainment of Buddhahood in this very body. Furthermore, the 'Meaning of Birth' says: The esoteric mantra teachings reduce the gradual steps of the stages and open up the sudden and wonderful purpose of equality. Question: If there is no ignorance or delusion on the mantra grounds, why does the first volume of the 'Commentary on the Mahavairocana Sutra' say: 'Attaining the Sarvanivaranaviskambhin Samadhi (the Bodhisattva who removes all obstacles) opens the wisdom and vision of the Buddha, and the position is the same as the Great Enlightenment'? Because of its self-aware mind, one can obtain the name of Buddha. However, it is not the position of the ultimate and wonderful Great Sage (mahamuni), just like the pure moon, although its essence does not increase or decrease, its light gradually increases, and only on the fifteenth day can it shake the great ocean tide. (Text) This explanation has already said that the essence of the pure moon does not increase or decrease, but its light gradually increases. From this, it can be known that the mantra grounds may...

有明昧也。又疏第三云。以此中道正釋離有為無為界極無自性心生。即是心佛顯現故曰正等覺句。以深修觀察故如入大海漸次轉深乃至毗盧舍那以上上智觀方能盡源底。故曰漸次大乘生句（文）。又此文中巳云如入大海漸次轉深。以知真言地上可有淺深也。又疏第三云。就秘密中又漸次轉深乃至佛為十地說般若。則九地非其境界。唯大毗盧舍那得名究竟阿阇梨也（文）。又此文中已云九地菩薩不知十地境界。又云有因位果位差別名毗盧舍那究竟阿阇梨故。以知真言地上可有地地淺深有因果差別也。如何可云真言地上無明昧無淺深無因果差別乎。答。真言地前地上是異顯教也。夫真言地前者是豎義也。地上是橫義也。問。真言地前地上橫豎義如何。答。依十住心論者。前九種住心皆是因皆是地前也。第十即果即地上也。豎論次第淺深皆是真言地前行相也。橫觀智智平等即地上行相也。　　問。真言行者從初心入大空三昧觀三密平等。雖然未證三密諦理以來更無地上功德。豈此人可名地上菩薩乎。答。真言行者雖未證三密諦理。若入大空三昧觀三密平等時者。是修自性法身所行故超過十地。故經說超過十地也。何況現世證得真言歡喜地入金剛薩埵正位者即同大毗盧舍那也。故論說瑜伽中諸菩薩身皆同大毗盧舍那佛身。疏

【現代漢語翻譯】現代漢語譯本有明昧之分。又《疏》第三卷說，以這中道正確地解釋了脫離有為和無為界限的極無自性心生起。這便是心佛顯現，所以稱為『正等覺』。因為深入地修習觀察，就像進入大海一樣，逐漸轉深，乃至用毗盧舍那（Vairocana，意為光明遍照）以上上的智慧觀察，才能窮盡根源。所以稱為『漸次大乘生』。這段文字中已經說了，就像進入大海一樣，逐漸轉深。由此可知，在真言的修行道路上，是有深淺層次的。又《疏》第三卷說，在秘密法中，又逐漸轉深，乃至佛為十地菩薩說般若。那麼九地菩薩就不是其境界。只有大毗盧舍那才能被稱為究竟的阿阇梨（Ācārya，意為導師）。這段文字中已經說了，九地菩薩不知道十地菩薩的境界。又說有因位和果位的差別，所以稱為毗盧舍那究竟阿阇梨。由此可知，在真言的修行道路上，是有地地深淺，有因果差別的。怎麼能說真言的修行道路上沒有明昧，沒有深淺，沒有因果差別呢？答：真言地前和地上是不同於顯教的。真言地前是豎義，地上是橫義。問：真言地前和地上的橫豎之義是什麼？答：依據《十住心論》，前九種住心都是因，都是地前。第十種就是果，就是地上。豎向論述次第深淺，都是真言地前的修行狀態。橫向觀察智智平等，就是地上的修行狀態。問：真言行者從最初發心進入大空三昧，觀察三密平等。即使還沒有證得三密諦理，也沒有地上的功德，難道這個人可以稱為地上菩薩嗎？答：真言行者即使沒有證得三密諦理，如果進入大空三昧，觀察三密平等的時候，就是修習自性法身所行的境界，所以超過了十地。所以經中說超過十地。何況現在證得真言歡喜地，進入金剛薩埵（Vajrasattva，意為金剛勇識）正位的人，就等同於大毗盧舍那。所以論中說，瑜伽中的諸菩薩身都等同於大毗盧舍那佛身。《疏》

【English Translation】 English version There is clarity and obscurity. Furthermore, the third fascicle of the Commentary states: 'Using this Middle Way to correctly explain the arising of the mind that is free from inherent nature, transcending the realms of conditioned and unconditioned existence. This is the manifestation of the mind-Buddha, hence the phrase 'Perfect Enlightenment'. Because of deep cultivation and observation, like entering the great ocean, gradually becoming deeper, until with the supreme wisdom of Vairocana (meaning 'the one who illuminates everywhere') one can exhaustively explore the source. Therefore, it is called 'Gradual Mahayana Birth'.' This passage already states that it is like entering the great ocean, gradually becoming deeper. From this, it can be known that on the path of Mantra practice, there are levels of depth. Furthermore, the third fascicle of the Commentary states: 'Within the secret teachings, it gradually becomes deeper, until the Buddha speaks the Prajna to the Bodhisattvas of the Ten Bhumis (stages of enlightenment). Then the ninth Bhumi is not its realm. Only the Great Vairocana can be called the ultimate Acharya (meaning 'teacher').' This passage already states that the Bodhisattvas of the ninth Bhumi do not know the realm of the tenth Bhumi. It also says that there are differences between the causal stage and the resultant stage, hence the name Vairocana, the ultimate Acharya. From this, it can be known that on the path of Mantra practice, there are levels of depth from Bhumi to Bhumi, and there are differences between cause and effect. How can it be said that on the path of Mantra practice there is no clarity or obscurity, no depth, and no difference between cause and effect? Answer: The stage before the Mantra ground and the ground itself are different from the exoteric teachings. The stage before the Mantra ground is a vertical meaning, and the ground itself is a horizontal meaning. Question: What is the horizontal and vertical meaning of the stage before the Mantra ground and the ground itself? Answer: According to the Treatise on the Ten Stages of Mind, the first nine types of mind-dwelling are all causes, all before the ground. The tenth is the result, which is the ground itself. Vertically discussing the order of depth, all are the states of practice before the Mantra ground. Horizontally observing the equality of wisdom and wisdom, is the state of practice on the ground. Question: A Mantra practitioner, from the initial aspiration, enters the Great Empty Samadhi, observing the equality of the Three Mysteries. Even if they have not yet realized the ultimate truth of the Three Mysteries, and do not have the merits of the ground, can this person be called a Bodhisattva on the ground? Answer: Even if a Mantra practitioner has not yet realized the ultimate truth of the Three Mysteries, if they enter the Great Empty Samadhi and observe the equality of the Three Mysteries, they are cultivating the realm of practice of the self-nature Dharmakaya (Dharma Body), so they surpass the Ten Bhumis. Therefore, the Sutra says they surpass the Ten Bhumis. Moreover, those who now attain the Joyful Ground of Mantra and enter the correct position of Vajrasattva (meaning 'Diamond Being'), are equal to the Great Vairocana. Therefore, the Treatise says that the bodies of all Bodhisattvas in Yoga are equal to the body of the Great Vairocana Buddha. Commentary

明心王心數諸尊皆同一相一味皆悉集會也。真言秘教證初地時同究竟妙覺大日位更無淺深差別降故。云從初地得入金剛寶藏也。　　問。真言秘教現世證得歡喜。見道以後皆同大毗盧舍那無明昧無淺深者。何疏第一釋。得除蓋障三昧開佛知見入法明道知自心本不生生大惠光明普照無量法性見諸佛所行之道便得佛名。然非究竟妙覺大牟尼位。如凈月明漸漸增。如此釋文者。真言地上猶不同大牟尼。須有明昧。如何可云皆同大毗盧舍那無明昧淺深乎。又疏第三釋。就秘密中漸次轉深。乃至佛為十地說般若。則九地非其境界。如此釋者。真言地上可有淺深也。地地有知不知差別。故又云如入大海漸次轉深。又云所見曼荼羅逾深逾廣。如此等釋者。真言地上必可有明昧淺深地地遷登也。如何可云無明昧無淺深乎。答。于真言地上真言經論或宣無淺深或說皆同一味。或章疏釋有明昧示有淺深。是大疑惑也。今此重明可決之也。夫于真言十地從本以來有明昧淺深有地地遷登。是地前行相也。雖轉深轉妙是修生轉勝次第深秘故。猶是遮情義也。真言十地者是自性法身本有無垢心地法文即是行者本有無垢內證曼荼羅也。本來法爾無明昧無淺深。智智平等一相一味也。故大日經疏第一云。如來種種三業皆至第一實際妙極之境。身等於語

【現代漢語翻譯】現代漢語譯本：明心王心數諸尊皆同一相一味皆悉圓滿。真言秘教證初地時同究竟妙覺大日如來（Mahavairocana）位，更無淺深差別，降故。云從初地得入金剛寶藏也。問：真言秘教現世證得歡喜，見道以後皆同大毗盧舍那（Mahavairocana），無明昧無淺深者。何疏第一釋：『得除蓋障三昧，開佛知見，入法明道，知自心本不生，生大惠光明普照無量法性，見諸佛所行之道，便得佛名。然非究竟妙覺大牟尼（Mahamuni）位，如凈月明漸漸增。』如此釋文者，真言地上猶不同大牟尼（Mahamuni），須有明昧。如何可云皆同大毗盧舍那（Mahavairocana）無明昧淺深乎？又疏第三釋：『就秘密中漸次轉深，乃至佛為十地說般若。』則九地非其境界。如此釋者，真言地上可有淺深也。地地有知不知差別。故又云如入大海漸次轉深。又云所見曼荼羅（Mandala）逾深逾廣。如此等釋者，真言地上必可有明昧淺深地地遷登也。如何可云無明昧無淺深乎？答：于真言地上，真言經論或宣無淺深，或說皆同一味，或章疏釋有明昧示有淺深，是大疑惑也。今此重明可決之也。夫于真言十地，從本以來有明昧淺深，有地地遷登，是地前行相也。雖轉深轉妙，是修生轉勝次第深秘故，猶是遮情義也。真言十地者，是自性法身本有無垢心地法文，即是行者本有無垢內證曼荼羅（Mandala）也。本來法爾無明昧無淺深，智智平等一相一味也。故大日經疏第一云：『如來種種三業皆至第一實際妙極之境，身等於語。』

【English Translation】 English version: The minds of the Mind King and the multitude of honored ones are all of the same form and flavor, all completely perfect. When the Mantra Secret Teaching is realized at the stage of the first Bhumi (ground), it is the same as the position of the ultimate and wonderful enlightenment of Mahavairocana (Great Sun Buddha), without any difference in depth or shallowness, hence the descent. It is said that from the first Bhumi, one can enter the Vajra Treasury. Question: The Mantra Secret Teaching realizes joy in this life, and after seeing the Path, all are the same as Mahavairocana (Great Sun Buddha), without ignorance, darkness, shallowness, or depth. What does the first explanation of the commentary say? 'One obtains the Samadhi (state of meditative consciousness) of removing the covering obstacles, opens the Buddha's knowledge and vision, enters the Dharma's bright path, knows that one's own mind is originally unborn, generates great wisdom, light universally illuminates limitless Dharma nature, sees the path walked by all Buddhas, and then obtains the name of Buddha. However, it is not the ultimate and wonderful enlightenment of Mahamuni (Great Sage), like the pure moonlight gradually increasing.' According to this explanation, even on the Mantra ground, it is still different from Mahamuni (Great Sage), and there must be ignorance and darkness. How can it be said that all are the same as Mahavairocana (Great Sun Buddha), without ignorance, darkness, shallowness, or depth? Furthermore, the third explanation of the commentary says: 'Within the secret, it gradually becomes deeper, until the Buddha speaks of Prajna (wisdom) for the ten Bhumis.' Then the ninth Bhumi is not its realm. According to this explanation, there can be shallowness and depth on the Mantra ground. Each Bhumi has differences in knowing and not knowing. Therefore, it is also said that it is like entering the great ocean, gradually becoming deeper. It is also said that the Mandala (sacred diagram) seen becomes deeper and wider. According to these explanations, there must be ignorance, darkness, shallowness, and depth on the Mantra ground, and one ascends through the Bhumis. How can it be said that there is no ignorance, darkness, shallowness, or depth? Answer: On the Mantra ground, the Mantra Sutras and treatises either proclaim no shallowness or depth, or say that all are of the same flavor, or the commentaries explain that there is ignorance and darkness, indicating shallowness and depth, which is a great doubt. Now, this re-explanation can resolve it. In the ten Bhumis of Mantra, from the beginning, there has been ignorance, darkness, shallowness, and depth, and there has been ascension through the Bhumis, which is the behavior before the Bhumis. Although it becomes deeper and more wonderful, it is because the cultivation generates a more excellent and profound secret order, it is still the meaning of concealing emotions. The ten Bhumis of Mantra are the original, stainless, mind-ground Dharma texts of the self-nature Dharmakaya (body of essence), which are the practitioner's original, stainless, inner-realized Mandala (sacred diagram). Originally, by nature, there is no ignorance, darkness, shallowness, or depth, and wisdom and wisdom are equal, of the same form and flavor. Therefore, the first commentary of the Mahavairocana Sutra says: 'The Tathagata's (Buddha) various three karmas all reach the first actual, wonderful, and ultimate realm, the body is equal to speech.'

語等於心。猶如大海遍一切處同一鹹味故云平等也。今就此宗謂修如是道跡次第進修得住三平等處故名句。即以平等身口意秘密加持為所入門。謂以身平等之密印語平等之真言心平等之妙觀為方便故逮見加持受用身。如是加持受用身即是毗盧舍那遍一切身。遍一切身者即是行者平等智身。是故住此乘者以不行而行以不到而到。而名為平等句。一切眾生皆入其中。實無能入者無處入處故名平等。平等法門則此經之大意也（文）。又云。行者以此三密方便自凈三業即為如來三密之所加持。乃至於能此生滿足地波羅蜜。不復經歷劫數。備修諸對治行。若乘神通人于發意頃便至所詣。不得云發意間。云何得到。神通相爾不應生疑。則此經深旨也（文）。若人入法佛三密無。不窮盡橫豎義理。神通乘相如所引文不應生疑。都瑜伽中一切菩薩亦復如是。故菩提心論云。瑜伽中諸菩薩同大毗盧舍那佛身。又大日經第三云。又令普現隨類身。而言悉現如來身者。明本跡俱不思議加持不二。豈欲令獨一法界作種種形耶。行者如是解時。觀毗盧舍那與鬼畜生等尊其心平等。無勝劣之想。輒從一門而入皆見心王。是故作佛事也（文）。應知現世證得歡喜地以去諸位地地無明昧勝劣高下淺深也。但一道無為心生極無自性心生。真言門菩薩斷極細

【現代漢語翻譯】現代漢語譯本：語等於心。猶如大海遍一切處同一鹹味，故云平等也。現在就此宗派來說，修習這樣的道跡次第進修，得以安住于身、口、意三平等之處，所以名為『句』。即以平等的身口意秘密加持作為入門的方法。意思是，以身平等的密印、語平等的真言、心平等的妙觀作為方便，從而獲得加持受用身。這樣的加持受用身就是毗盧舍那（Vairocana，意為光明遍照）的遍一切身。遍一切身，就是修行者平等智身。因此，安住於此乘的人，以不行而行，以不到而到，而被稱為平等句。一切眾生都進入其中，實際上沒有能入者，也沒有可入之處，所以名為平等。平等法門就是這部經的大意（文）。又說，修行者以此身、口、意三密方便，自身清凈三業，即為如來三密之所加持，乃至能夠此生滿足地波羅蜜（Bhumi-paramita，意為地波羅蜜多），不再經歷劫數，備修各種對治之行。如果憑藉神通的人，在發意頃刻之間便到達所要到達的地方，不要疑惑發意之間如何能夠到達。神通的相就是這樣，不應該產生懷疑。這就是這部經的深刻旨意（文）。如果有人進入法佛三密，沒有不窮盡橫豎義理的。神通乘的相，如所引用的經文，不應該產生懷疑。都瑜伽（Yoga，意為相應）中的一切菩薩也是這樣。所以《菩提心論》說，瑜伽中的諸菩薩與大毗盧舍那佛身相同。又《大日經》第三卷說，『又令普現隨類身』，而說『悉現如來身』，說明本跡俱不思議，加持不二。難道是要讓獨一法界作出種種形狀嗎？修行者這樣理解時，觀察毗盧舍那與鬼畜生等，尊重其心平等，沒有勝劣之想，隨便從一門而入，都能見到心王。所以能夠做佛事（文）。應當知道，現世證得歡喜地以後，各個位地都沒有無明昧、勝劣、高下、淺深。只是一道無為心生，極無自性心生。真言門菩薩斷極細。

【English Translation】 English version: Speech is equal to mind. Just as the great ocean has the same salty taste everywhere, hence it is called equality. Now, according to this school, cultivating such a path, progressing step by step, one can abide in the three equalities of body, speech, and mind, hence it is called a 'phrase'. That is, using the secret empowerment of equal body, speech, and mind as the method of entry. It means using the mudra (hand gesture) of body equality, the mantra (sacred utterance) of speech equality, and the wonderful contemplation of mind equality as means to attain the empowered body. Such an empowered body is Vairocana's (meaning 'shining everywhere') all-pervading body. The all-pervading body is the practitioner's body of equal wisdom. Therefore, those who abide in this vehicle proceed without proceeding, arrive without arriving, and are called the phrase of equality. All sentient beings enter into it, but in reality, there is no one who can enter, and no place to enter, hence it is called equality. The Dharma gate of equality is the main idea of this sutra (text). Furthermore, it says, 'When a practitioner uses these three secrets of body, speech, and mind as skillful means to purify their three karmas, they are empowered by the three secrets of the Tathagata (meaning 'Thus Gone One'), and can even fulfill the Bhumi-paramita (meaning 'Perfection of the Ground') in this lifetime, without having to go through kalpas (eons) and cultivate various antidotal practices. If one relies on supernatural powers, they can reach their destination in an instant of intention. Do not doubt how they can arrive in an instant of intention. The nature of supernatural powers is such, and doubt should not arise. This is the profound meaning of this sutra (text).' If someone enters the three secrets of the Dharma Buddha, there is nothing that they do not exhaustively understand in terms of horizontal and vertical meanings. The aspect of the supernatural power vehicle, as quoted in the sutra, should not be doubted. All Bodhisattvas in the Yoga (meaning 'union') are also like this. Therefore, the Bodhicitta Shastra (Treatise on the Mind of Enlightenment) says, 'The Bodhisattvas in Yoga are the same as the body of the Great Vairocana Buddha.' Furthermore, the third volume of the Mahavairocana Sutra says, 'Also, causing them to universally appear in bodies according to their kind,' and says, 'All appear as the bodies of the Tathagata,' clarifying that the origin and traces are both inconceivable, and the empowerment is non-dual. Is it intended to make the singular Dharma realm take on various forms? When practitioners understand in this way, they observe Vairocana and ghosts and animals, respecting their minds equally, without thoughts of superiority or inferiority, and entering from any gate, they can see the King of the Mind. Therefore, they can perform Buddha activities (text). It should be known that after attaining the Joyful Ground in this lifetime, all subsequent grounds have no ignorance, dullness, superiority, inferiority, height, depth, or shallowness. There is only one path of non-action, and the mind of extreme non-self-nature arises. Bodhisattvas of the Mantra gate sever the most subtle.

妄執故。必堪作秘密行阿阇梨。故雖云凈菩提心以上十住地名真言信解行地名到修行地。所證轉深故轉深轉妙。而豎論甚深極玄限是豎義故。猶是真言淺略。擬對顯教故。真言菩薩法明道生開佛知見名佛。云猶如凈月明漸漸增者。于真言門菩薩一道無為心生位人論明昧也。極無自性心生得度第三劫。等虛空心無邊智慧甚深般若已作秘密行阿阇梨。此真言菩薩九地不知十地。是極無自性心生所證轉深故。猶豎論其深。是真言淺略則顯教分齊也。又云如入海轉深。又于所見曼荼羅云逾深逾廣等。例之可知。當知論粗細次第斷道。是小乘三乘等遮情教門斷惑證理行相也。又直因凈菩提心照明諸法故。少用功力便得除蓋障三昧。見八萬四千煩惱實相。成八萬四千寶聚門。初發心時便成正覺得如來一身無量身。初位得后位功德。猶論明昧。是法花等顯一乘教相也。或已開凈知見照法性圓融解脫一切業煩惱時。即知一切業煩惱無非佛事。本自無有縛令誰解脫耶。一斷一切斷一成一切成。在於一地普攝一切諸地功德。因果無二始終無礙。猶明從微至粗階位漸次有次第行布等是真言淺略花嚴等顯一乘表德教門斷惑證理行相也。今真言秘教金剛一乘表德教門曰能治道品。是一一行者本有內證秘密金剛智印論所治惑障。即一一諸佛法然自性

【現代漢語翻譯】現代漢語譯本：因為有虛妄的執著。所以必定能夠成為秘密行的阿阇梨（Acharya，導師）。因此，即使說從清凈菩提心以上的十住地（Dasabhumi，菩薩修行的十個階段）稱為真言信解行地，稱為到達修行地。所證悟的境界越深，就越深奧微妙。但如果縱向地論述甚深極玄的境界，因為是縱向的定義，仍然是真言的淺略之處。這是爲了比擬顯教的緣故。真言菩薩以法明道生開佛知見，被稱為佛。說『猶如凈月光明漸漸增加』，這是在真言門中，菩薩在無為心生位的人論述明昧。極無自性心生得度第三劫。等同虛空的心，無邊的智慧，甚深的般若（Prajna，智慧），已經可以作為秘密行的阿阇梨。這位真言菩薩在第九地時，還不知道第十地的境界。這是因為極無自性心生所證悟的境界越深。仍然縱向地論述其深奧，這是真言的淺略之處，也是顯教的範圍。又說『如入海越深』。又對於所見的曼荼羅（Mandala，壇城）說『越深越廣』等等，可以類推得知。應當知道，論述粗細次第斷道，是小乘、三乘等遮情教門斷惑證理的修行狀態。又因為直接用清凈菩提心照明諸法，所以稍微用功就能得到除蓋障三昧（Samadhi，禪定），見到八萬四千煩惱的真實相狀，成就八萬四千寶聚門。初發心時就成就正覺，如同如來一身無量身，初位得到后位的功德，仍然論述明昧。這是法華等顯一乘的教相。或者已經開啟清凈知見，照見法性圓融，解脫一切業煩惱時，就知道一切業煩惱無非佛事。本來就沒有束縛，要讓誰解脫呢？一斷一切斷，一成一切成。在一地普遍攝取一切諸地的功德，因果無二，始終無礙。仍然論述從微至粗的階位，漸次有次第的行布等等，這是真言淺略，華嚴等顯一乘表德教門斷惑證理的修行狀態。現在真言秘教金剛一乘表德教門說能治道品，是一位修行者本有的內證秘密金剛智印，論述所要治理的惑障，即一一諸佛法然自性。

【English Translation】 English version: Due to clinging to false perceptions, one is certainly qualified to act as a secret practice Acharya (teacher). Therefore, even though it is said that the ten Bhumis (Dasabhumi, ten stages of Bodhisattva's practice) above the pure Bodhicitta (mind of enlightenment) are called the stages of Mantra belief, understanding, and practice, and are called the stages of reaching practice, the more profound the realization, the deeper and more subtle it becomes. However, if one discusses the extremely profound and mysterious realm in a vertical manner, because it is a vertical definition, it is still a superficial aspect of Mantra. This is to compare with the exoteric teachings. A Mantra Bodhisattva who opens the Buddha's knowledge and vision through the Dharma, the path of enlightenment, is called a Buddha. Saying 'like the pure moonlight gradually increasing' refers to the discussion of clarity and obscurity by a person in the stage of arising of the non-active mind of a Bodhisattva in the Mantra path. The third kalpa (aeon) is attained through the arising of the mind of ultimate non-self-nature. A mind equal to the void, boundless wisdom, and profound Prajna (wisdom) is already qualified to act as a secret practice Acharya. This Mantra Bodhisattva, at the ninth Bhumi, does not yet know the realm of the tenth Bhumi. This is because the realization attained through the arising of the mind of ultimate non-self-nature becomes more profound. Still discussing its depth in a vertical manner is a superficial aspect of Mantra and also the scope of the exoteric teachings. It is also said 'like entering the sea, the deeper it gets.' Furthermore, regarding the Mandala (sacred diagram) seen, it is said 'the deeper, the wider,' and so on, which can be inferred by analogy. It should be known that discussing the coarse and fine order of cutting off the path is the practice state of cutting off delusions and realizing truth in the Hinayana, Triyana, and other teachings that negate emotions. Furthermore, because one directly illuminates all Dharmas with the pure Bodhicitta, one can easily attain the Samadhi (meditative state) of removing obstacles, see the true nature of the eighty-four thousand afflictions, and accomplish the eighty-four thousand treasure-gathering gates. At the initial arising of the mind, one attains perfect enlightenment, like the immeasurable bodies of the Tathagata in one body. Attaining the merits of the later stages in the initial stage still involves discussing clarity and obscurity. This is the teaching aspect of the Ekayana (one vehicle) as taught in the Lotus Sutra. Or, when one has already opened the pure knowledge and vision, illuminated the perfect and harmonious nature of Dharma, and liberated all karmic afflictions, one knows that all karmic afflictions are none other than Buddha activities. Originally, there was no bondage, so who needs liberation? Cutting off one thing cuts off everything; accomplishing one thing accomplishes everything. In one Bhumi, one universally gathers the merits of all Bhumis. Cause and effect are not two, and there is no obstruction from beginning to end. Still discussing the gradual order of stages from subtle to coarse, with gradual and orderly arrangement, etc., is a superficial aspect of Mantra and the practice state of cutting off delusions and realizing truth in the expressive teachings of the Ekayana, such as the Avatamsaka Sutra. Now, the esoteric teachings of Mantra, the Vajrayana Ekayana expressive teachings, say that the qualities of the path that can cure are the inherent, internal, secret Vajra wisdom seal of a practitioner, discussing the afflictions to be cured, which are the self-nature of all Buddhas and Dharmas.

三摩地密印標識也。何舍何取哉。故十住心論第一云。苦哉末學逃大虛于小室。偷鳴鐘手掩耳。惡水愛火。舍心愛色。若能明察密號名字深開莊嚴秘藏。則地獄天堂佛性闡提煩惱菩提生死涅槃邊邪中正空有遍圓二乘一乘皆是自心佛之名字。焉舍焉取。乃至迷之者以藥夭命。達之者因藥得仙。迷悟在己。無執而到。有疾菩薩迷方狂子不可不慎（文）。此釋文中明煩惱菩提生死涅槃邊邪中正空有偏圓一切善惡迷悟染凈色心依正諸法悉皆自心佛之秘號也。秘號之下一切善惡事理即是一一自性法身內證三摩地。又真言行者本有金剛智印焉舍焉取。唯不知秘密為迷若信解秘密為斷惑也。　　問。真言初歡喜地以上無斷惑無明昧者。何大日經疏第十五引寶炬陀羅尼經百心成佛歡喜等十地為真言十地。云此十心轉復光顯離垢也。乃至第十地亦有十心。即是凡百心一一轉勝可準知也（文）。此地位中已云十心轉復光顯離垢。乃至云凡有百心一一轉勝。真言地上可云有斷惑有明昧也。何云真言地上無斷惑無明昧乎。答。于真言十地有淺略有深秘。淺略十地論斷惑詮明昧是則真言淺略十地也。擬對顯教故云顯教分齊也。真言深秘十地者。於前淺略十地之中一一示深秘故云真言深秘十地。是名真言真實十地也。故秘藏記云。地地遷登是顯教

地位也。真言地位無初后淺深差別。一一秘密法文凡異余乘（文）。又疏云。百心成佛是寶炬陀羅尼經所說甚深微細（文）。私云其深細微者。有重重淺略有重重深秘之中。深秘秘秘中深秘乃至十六門釋義十六玄門等無盡旋陀羅尼義故也。　　問。秘藏記所說三妄十地有淺略深秘乎。答。其三妄十地有重重淺略有重重微細深秘也。　　問。秘藏記三妄十地說文如何。答。秘藏記云。越世間三妄執出世間心生。三妄執貪瞋癡。開者百六十心乃至八萬塵勞。越三妄執越三僧祇劫是即十地究竟也。過此修上上方便斷微細妄執至佛果。故經曰此四分之一度于信解（文）。於此文中大有二門。一者淺略門三妄十地。二者深秘門三妄十地也。第一淺略三妄十地門。問曰。真言三妄執者是五根本煩惱百六十隨煩惱粗細極細三妄執也。何但貪瞋癡三毒云三妄執乎。答。貪瞋癡皆通粗細極細三妄。故三毒云三妄無失。問。貪瞋癡三毒如何通三重妄執乎。答。貪瞋癡皆通人執相應起法執相應起無明相應起故通三重妄執也。問。大日經並疏云五根。本煩惱五度數成百六十隨煩惱。今云貪嗔癡開者成百六十乃至八萬三毒與五根本本數已不同。如何同云成百六十乎。答。五根本五度數之成百六十。故貪一煩惱起時有百六十。乃至疑煩惱起時亦

【現代漢語翻譯】現代漢語譯本：地位也是這樣。真言的地位沒有先後淺深的差別。每一個秘密法文都與其他的乘（教法）不同（原文）。此外，《疏》中說：『百心成佛是《寶炬陀羅尼經》所說的甚深微細（原文）。』我個人認為，這深細微之處，有重重的淺略，也有重重的深秘。在深秘的秘秘之中，還有深秘，乃至十六門釋義、十六玄門等無盡的旋陀羅尼的意義。問：秘藏記所說的三妄十地有淺略和深秘之分嗎？答：這三妄十地有重重的淺略，也有重重的微細深秘。問：秘藏記中關於三妄十地的說法是怎樣的？答：秘藏記中說：『超越世間的三妄執，生出世間的心。三妄執指的是貪、嗔、癡。展開來說，就是百六十心，乃至八萬塵勞。超越三妄執，就是超越三僧祇劫，這就是十地的究竟。』超過這個階段，修習上上的方便，斷除微細的妄執，才能達到佛果。所以經中說：『這四分之一度于信解（原文）。』在這段文字中，包含著兩大門：一是淺略門的三妄十地，二是深秘門的三妄十地。首先是淺略的三妄十地門。問：真言的三妄執指的是五根本煩惱、百六十隨煩惱、粗細極細的三妄執。為什麼只說貪、嗔、癡這三毒是三妄執呢？答：貪、嗔、癡都貫通粗細極細的三妄，所以說三毒是三妄執並沒有錯。問：貪、嗔、癡這三毒如何貫通三重妄執呢？答：貪、嗔、癡都貫通人執相應而起、法執相應而起、無明相應而起，所以貫通三重妄執。問：《大日經》和《疏》中說，五根本煩惱和五度數構成百六十隨煩惱。現在說貪嗔癡展開來說構成百六十乃至八萬，三毒與五根本煩惱的本數已經不同了，怎麼還能同樣說是構成百六十呢？答：五根本煩惱和五度數構成百六十。所以貪這一煩惱生起時，就有百六十，乃至疑煩惱生起時也是如此。

【English Translation】 English version: Such is the case with the stages as well. The stages in Shingon (真言, mantra) do not have differences in terms of before and after, shallowness and depth. Each and every secret Dharma text is different from other vehicles (乘, yanas) (text). Furthermore, the commentary (疏, commentary on the Mahavairocana Sutra) says: 'Attaining Buddhahood through the hundred minds is the profound and subtle teaching spoken of in the Bao Ju Tuo Luo Ni Jing (寶炬陀羅尼經, Jewel Torch Dharani Sutra) (text).' I personally believe that within this profound and subtle aspect, there are layers of shallowness and layers of profound secrecy. Within the deepest secrets of the secrets, there are even deeper secrets, extending to the meanings of the sixteen gates of interpretation, the sixteen profound gates, and the endless revolving Dharani meanings. Question: Do the three illusions and ten stages mentioned in the Mizang Ji (秘藏記, Records of the Secret Treasury) have distinctions of shallowness and profound secrecy? Answer: These three illusions and ten stages have layers of shallowness and layers of subtle profound secrecy. Question: How does the Mizang Ji describe the three illusions and ten stages? Answer: The Mizang Ji says: 'Transcending the three illusions of the mundane world gives rise to the mind of transcending the world. The three illusions refer to greed, hatred, and delusion. Expanding on this, there are one hundred and sixty minds, and even eighty-four thousand defilements. Transcending the three illusions means transcending three asamkhya kalpas (三僧祇劫, countless eons), which is the ultimate attainment of the ten stages.' Beyond this stage, one cultivates the supreme expedient means, cutting off subtle illusions to reach Buddhahood. Therefore, the sutra says: 'This one-fourth is delivered through faith and understanding (text).' Within this passage, there are two major aspects: first, the shallow aspect of the three illusions and ten stages; second, the profoundly secret aspect of the three illusions and ten stages. First, the shallow aspect of the three illusions and ten stages. Question: The three illusions in Shingon refer to the five fundamental afflictions, the one hundred and sixty secondary afflictions, and the three illusions of coarse, subtle, and extremely subtle nature. Why only mention greed, hatred, and delusion as the three poisons and call them the three illusions? Answer: Greed, hatred, and delusion all pervade the three illusions of coarse, subtle, and extremely subtle nature. Therefore, it is not wrong to call the three poisons the three illusions. Question: How do the three poisons of greed, hatred, and delusion pervade the three layers of illusions? Answer: Greed, hatred, and delusion all pervade the illusions arising from attachment to self, the illusions arising from attachment to phenomena, and the illusions arising from ignorance, thus pervading the three layers of illusions. Question: The Mahavairocana Sutra (大日經, Great Sun Sutra) and its commentary state that the five fundamental afflictions and the five degrees constitute the one hundred and sixty secondary afflictions. Now it is said that greed, hatred, and delusion expand to form one hundred and sixty, even eighty-four thousand. The original number of the three poisons is different from the five fundamental afflictions. How can it still be said that they constitute one hundred and sixty? Answer: The five fundamental afflictions and the five degrees constitute one hundred and sixty. Therefore, when the affliction of greed arises, there are one hundred and sixty, and the same is true when the affliction of doubt arises.

有六十。故三毒一一開時云有百六十也。問。五根本煩惱五度數成百六十方如何。答。疏云。此五根本煩惱初再數為十第二再數成二十第三再數成四十第四再數成八十。第五再數成百六十心故云一二三四五。再數成百六十心也。以眾生煩惱心常依二法（私云。二法者貪無貪嗔無嗔乃至疑無疑等也）。不得中道故。隨事異名。輒分為二（私云。隨事異名者隨六塵境事起心愛色惡色愛聲惡聲。亦瞋色喜色瞋聲喜聲。如是事事有有無邊執不得中道故云隨事異名輒分為二也）。問。五度再數成百六十意如何。答。一切眾生無明一念心性無始以來根本十煩惱隨煩惱二十乃至八萬塵勞皆悉具足。一一根本隨惑緣起一念貪心起時本來具足相應種類而有貪無貪嗔無嗔等十煩惱。故云初再數為十也。第二再數成二十者。嗔煩惱起時。嗔具足前貪無貪等十。無嗔具前貪無貪等十。故云第二再數成二十也。第三再教成四十者。癡煩惱起時。癡具前二十。無癡具前二十。故云第三再教成四十也。第四再教成八十者。慢煩惱起時。慢具前四十。無慢具前四十。故云第四再教成八十也。第五再教成百六十者。疑煩惱起時。疑具前八十。無疑具前八十。故云第五再教成百六十也。又疑為始逆教至貪亦同成百六十也。五根本煩惱皆圓始終次第無定。但五

【現代漢語翻譯】現代漢語譯本有六十。所以說三毒（貪嗔癡）一一展開時，就有百六十種煩惱。問：五根本煩惱（貪嗔癡慢疑）經過五次遞增計算，如何能達到一百六十種？答：疏文中說，這五根本煩惱第一次重複計算為十，第二次重複計算成二十，第三次重複計算成四十，第四次重複計算成八十，第五次重複計算成一百六十種心，所以說一、二、三、四、五，重複計算成一百六十種心。因為眾生的煩惱心總是依賴於兩種對立的法（我個人理解，這兩種法指的是貪與無貪、嗔與無嗔，乃至疑與無疑等等），不能達到中道，所以隨著事物而產生不同的名稱，就分為兩種（我個人理解，隨著事物而產生不同的名稱，指的是隨著六塵境界的事物而生起愛色、惡色、愛聲、惡聲，也嗔色、喜色、嗔聲、喜聲。像這樣，事事都有無邊的執著，不能達到中道，所以說隨著事物而產生不同的名稱，就分為兩種）。問：五次遞增計算成一百六十種煩惱，是什麼意思？答：一切眾生無明（對事物真相的迷惑）的一念心性，從無始以來就具足根本十煩惱（根本煩惱指貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），隨煩惱（由根本煩惱派生出來的煩惱）二十，乃至八萬四千塵勞（各種煩惱的總稱）。每一個根本煩惱和隨煩惱緣起，一念貪心生起時，本來就具足相應的種類，而有貪、無貪、嗔、無嗔等十種煩惱。所以說第一次重複計算為十。第二次重複計算成二十，指的是嗔煩惱生起時，嗔具足前面的貪、無貪等十種煩惱，無嗔具足前面的貪、無貪等十種煩惱。所以說第二次重複計算成二十。第三次重複計算成四十，指的是癡煩惱生起時，癡具足前面的二十種煩惱，無癡具足前面的二十種煩惱。所以說第三次重複計算成四十。第四次重複計算成八十，指的是慢煩惱生起時，慢具足前面的四十種煩惱，無慢具足前面的四十種煩惱。所以說第四次重複計算成八十。第五次重複計算成一百六十，指的是疑煩惱生起時，疑具足前面的八十種煩惱，無疑具足前面的八十種煩惱。所以說第五次重複計算成一百六十。而且從疑開始逆向推算到貪，也同樣能形成一百六十種煩惱。五根本煩惱都是圓融貫通的，始終次第沒有定數，只是這五種

【English Translation】 English version There are sixty. Therefore, when the three poisons (greed, hatred, and delusion) are each unfolded, it is said that there are one hundred and sixty afflictions. Question: How do the five fundamental afflictions (greed, hatred, delusion, pride, and doubt) multiplied five times result in one hundred and sixty? Answer: The commentary says, 'These five fundamental afflictions are counted again for the first time to make ten, counted again for the second time to make twenty, counted again for the third time to make forty, counted again for the fourth time to make eighty, and counted again for the fifth time to make one hundred and sixty minds.' Therefore, it is said that one, two, three, four, and five, counted again, make one hundred and sixty minds. Because the minds of sentient beings are always dependent on two dharmas (in my private understanding, the two dharmas refer to greed and non-greed, hatred and non-hatred, and even doubt and non-doubt, etc.), they cannot attain the Middle Way. Therefore, according to the different names of things, they are divided into two (in my private understanding, the different names of things refer to the arising of love for color, aversion to color, love for sound, aversion to sound, also hatred for color, joy in color, hatred for sound, joy in sound, according to the six sense objects. Like this, everything has boundless attachments, unable to attain the Middle Way, so it is said that according to the different names of things, they are divided into two). Question: What is the meaning of counting five times to make one hundred and sixty? Answer: The one thought of ignorance (delusion about the true nature of things) in the minds of all sentient beings, from beginningless time, is fully endowed with the ten fundamental afflictions (fundamental afflictions refer to greed, hatred, delusion, pride, doubt, self-view (Sakkāya-diṭṭhi), extreme view (Antagāhika-diṭṭhi), wrong view (Micchā-diṭṭhi), view of holding to views (Diṭṭhi-parāmāsa), and view of holding to precepts (Sīlabbata-parāmāsa)), twenty secondary afflictions (Upakkilesa), and even eighty-four thousand dust-like afflictions (a general term for all kinds of afflictions). Each fundamental affliction and secondary affliction arises dependently. When a thought of greed arises, it is originally fully endowed with corresponding kinds, and there are ten afflictions such as greed, non-greed, hatred, and non-hatred. Therefore, it is said that counting again for the first time makes ten. Counting again for the second time to make twenty refers to when the affliction of hatred arises, hatred is fully endowed with the previous ten afflictions such as greed and non-greed, and non-hatred is fully endowed with the previous ten afflictions such as greed and non-greed. Therefore, it is said that counting again for the second time makes twenty. Counting again for the third time to make forty refers to when the affliction of delusion arises, delusion is fully endowed with the previous twenty afflictions, and non-delusion is fully endowed with the previous twenty afflictions. Therefore, it is said that counting again for the third time makes forty. Counting again for the fourth time to make eighty refers to when the affliction of pride arises, pride is fully endowed with the previous forty afflictions, and non-pride is fully endowed with the previous forty afflictions. Therefore, it is said that counting again for the fourth time makes eighty. Counting again for the fifth time to make one hundred and sixty refers to when the affliction of doubt arises, doubt is fully endowed with the previous eighty afflictions, and non-doubt is fully endowed with the previous eighty afflictions. Therefore, it is said that counting again for the fifth time makes one hundred and sixty. Moreover, starting from doubt and counting backwards to greed, it can also form one hundred and sixty afflictions. The five fundamental afflictions are all perfectly interconnected, and the order is not fixed, but these five

中隨起為始為終。五度再教成百六十亦復如是。故貪具百六十嗔具百六十。乃至疑具百六十。有五種百六十也。此百六十具貪時。此百六十皆成貪種類。具嗔時此百六十皆成嗔種類。如是五種百六十種類義內各別也。故標貪嗔癡云百六十乃至八萬意可知。問。今舉貪嗔癡為粗細極細三重妄執意如何。答。舉貪嗔癡三毒為十地所斷三重妄執。淺略深秘俱有甚深標趣也。問。貪嗔癡淺略意趣如何。答。入初歡喜地證虛空無垢菩提心為因句時。斷一切貪慾愛染戲論分別。從第二地至第七地證大悲為根句時。斷慈悲違背瞋恚細妄執。入八九十地證方便為究竟時。斷不思議善巧智相違愚癡極細妄執。過此修上上方便斷微細妄執至佛果。故經曰四分之一度于信解。謂之淺略次第行相。此三毒三妄執一念妄心起時俱時有之。問。一念妄心起時貪嗔癡三妄執一時俱起方如何。答。若就一道無為心者。根塵相對一念心起即空即假即中。云何即空。謂此緣起一念心起。不自生不他生不共生不無因生。是故無主無主即空。云何即假。謂無主而生即假。云何即中。不出法性故也。亦若根若塵若心並是法界並是如來藏並是中道並是實相。此一念心不縱不橫不可思議。此心即是如來自然智亦是毗盧舍那遍一切身。當知己心具一切佛法。非但己爾。佛

及眾生亦復如是。故花嚴云。心佛及眾生是三無差別（文）。又介爾有心具足橫豎法界所有三千諸法。此橫豎諸法盡虛空遍法界百界千如三千世間一塵一念一一皆悉具足。一一週遍法界互相圓融。譬如虛室千光互相不礙。如是圓融法界唯是我一念心。故弘決云。又後學者縱知內心具三千法不知我心遍彼三千。彼彼三千互遍亦爾。茍順凡情生內外見。應照理體本無四性心佛及眾生是三無差別（文）。釋簽云。一念凡心已有理性三密相海。一塵報色同在本理毗盧舍那。方乃名為三無差別（文）。又云。各稱本習而入圓乘。習不同圓乘非一（文）。本習不同圓乘非一者釋七寶大車其數無量。圓乘者明開佛智見具一切佛法也。當知此一念心論假具足橫豎法界假。論空法界即空。論中一念不動法界即中。故云一假一切假一空一切空一中一切中。此三論互相即互圓融不縱不橫。此曰圓一心三觀。於此三觀一心不覺即空愛有偏執。彼法界貪慾。不知即假違背大悲。是法界瞋恚。不知不覺即中不思議實相無明。是法界愚癡。此三論不縱不橫不思議中道實相不知不覺。是微細妄執是佛智所斷也。此三諦一諦。非三非一。不縱不橫。一心三觀頓斷法界三惑。證圓初住位時。我一念心具足橫豎法界圓德周遍法界施不思議化用。故釋簽云。當知

【現代漢語翻譯】現代漢語譯本眾生也是如此。《華嚴經》說：『心、佛及眾生，是三無差別。』又說，微小的心念具足橫遍、豎窮法界所有的三千諸法。這橫遍、豎窮諸法，遍及盡虛空、遍法界，百界千如，三千世間，一塵一念，一一都具足。一一週遍法界，互相圓融。譬如空屋千光，互相不妨礙。如此圓融的法界，唯是我一念心。所以《弘決》說：『後來的學習者即使知道內心具有三千法，卻不知道我的心遍及那三千法，那三千法互相遍及也是如此。如果順從凡夫的情感，產生內外之見，就應該照見理體的本來面目，沒有四性。心、佛及眾生，是三無差別。』《釋簽》說：『一念凡心已經具有理性的三密相海，一塵報色也同樣在本理毗盧舍那（Vairocana，意為光明遍照）。』這才叫做三無差別。《釋簽》又說：『各自依照本來的習性而進入圓乘（圓滿的教法）。習性不同，圓乘並非唯一。』本習不同，圓乘並非唯一，這是解釋七寶大車，其數量是無量的。圓乘，是說明開啟佛的智慧，見到具足一切佛法。應當知道這一念心，如果從假的角度來說，是具足橫遍、豎窮法界的假。如果從空的角度來說，法界即是空。如果從中道的角度來說，一念不動的法界即是中。所以說，一假一切假，一空一切空，一中一切中。這三種理論互相即是，互相圓融，不縱不橫。這叫做圓一心三觀。在這三觀一心之中，不覺悟就是空，貪愛有，產生偏執，就是法界的貪慾。不知道即是假，違背大悲，就是法界的瞋恚。不知道不覺悟即是中，不可思議的實相無明，就是法界的愚癡。這三種理論不縱不橫，不可思議的中道實相，不知道不覺悟，是微細的妄執，是佛的智慧所要斷除的。這三諦（空諦、假諦、中諦）是一諦，非三非一，不縱不橫。一心三觀頓然斷除法界的三惑（見思惑、塵沙惑、無明惑），證得圓教初住位的時候，我一念心具足橫遍、豎窮法界的圓滿功德，周遍法界，施展不可思議的化用。所以《釋簽》說，應當知道

【English Translation】 English version Sentient beings are also like this. Therefore, the Huayan Sutra says: 'Mind, Buddha, and sentient beings are three without difference.' Furthermore, a tiny thought possesses all the three thousand dharmas of the horizontally and vertically pervading dharmadhatu (Dharmadhatu, the realm of reality). These horizontally and vertically pervading dharmas extend throughout the exhaustible space and the entire dharmadhatu, the hundred realms and thousand suchnesses, the three thousand worlds. Each dust and each thought fully possesses everything. Each one pervades the entire dharmadhatu, interpenetrating and harmonizing with each other. It is like a thousand lights in an empty room, not obstructing each other. Such a perfectly harmonized dharmadhatu is solely my one thought. Therefore, the Hongjue says: 'Later learners, even if they know that the inner mind possesses three thousand dharmas, do not know that my mind pervades those three thousand dharmas, and that those three thousand dharmas also pervade each other. If they follow the emotions of ordinary beings and give rise to internal and external views, they should illuminate the original face of the principle body, which has no four natures. Mind, Buddha, and sentient beings are three without difference.' The Shiqian says: 'A single ordinary thought already possesses the three secret ocean of characteristics of the principle, and a single dust of retribution-form is also in the fundamental principle Vairocana (Vairocana, meaning 'illuminating everywhere').' Only then is it called three without difference. The Shiqian also says: 'Each enters the yuan cheng (Yuan Cheng, perfect vehicle) according to their inherent habits. If the habits are different, the yuan cheng is not one.' The inherent habits are different, and the yuan cheng is not one; this explains the seven-jeweled great carriage, the number of which is immeasurable. The yuan cheng explains the opening of the Buddha's wisdom and seeing the complete possession of all Buddha-dharmas. It should be known that this one thought, from the perspective of provisionality, possesses the provisionality of the horizontally and vertically pervading dharmadhatu. From the perspective of emptiness, the dharmadhatu is emptiness. From the perspective of the middle way, the dharmadhatu of one thought without movement is the middle. Therefore, it is said that one provisional is all provisional, one emptiness is all emptiness, one middle is all middle. These three theories are mutually identical and mutually harmonizing, neither vertical nor horizontal. This is called the perfect one-mind three contemplations. Within this one-mind of three contemplations, non-awakening is emptiness, craving for existence gives rise to attachment, which is the greed of the dharmadhatu. Not knowing is provisionality, going against great compassion is the hatred of the dharmadhatu. Not knowing and not awakening is the middle, the inconceivable real mark of ignorance is the delusion of the dharmadhatu. These three theories, neither vertical nor horizontal, the inconceivable middle way real mark, not knowing and not awakening, are subtle clinging, which is to be severed by the Buddha's wisdom. These three truths (emptiness, provisionality, and the middle way) are one truth, neither three nor one, neither vertical nor horizontal. The one-mind three contemplations suddenly sever the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance) of the dharmadhatu. When one attains the initial dwelling position of the perfect teaching, my one thought possesses the perfect virtues of the horizontally and vertically pervading dharmadhatu, pervades the entire dharmadhatu, and manifests inconceivable transformations. Therefore, the Shiqian says, it should be known that

身土一念三千故。成道時稱此本理。一身一念遍於法界（文）。證初位時即得后位功德。猶于位位瑩妙昧盡一生一身究竟十地。乃至證入究竟妙覺果海。是為一道無為心度三妄行相也。若就極無自性心者。一念貪心起時。此身體性是離言性海圓明不思議。法界不可說其體性。但約其用。十義無盡十玄緣起六相圓融主伴具足故。彼能障惑亦如是也。如法界一得一切得此煩惱亦。斷一切斷也。故花嚴五教章云。若依圓教一切煩惱不可說其體性。但約其用即甚深廣大。以所障法一即一切具足主伴等故。彼能障惑亦如是也。是故不分使習現種。但如法界一得一切得故。是煩惱亦一斷一切斷也。故普賢品明一障一切障小相品明一斷一切斷者是此義也。又此斷惑分齊準上下經文有四種。一約證謂十地中斷。二約位謂十住以去斷。三約行謂十信終心斷。四約實謂無可斷。以本來清凈故。廣如經說（文）。證圓教初住位時。初發心住便成正覺。一斷一切斷一成一切成。即因果無二始終無礙。於一一位即是菩薩即是佛也。又疏第二云。行者解脫一切業煩惱時。即知一切業煩惱無非佛事（文）。而猶于位位瑩其明昧。一生一身究竟十地。乃至第三生證入果海。此極無自性心斷三妄證十地行相也。問。秘密莊嚴心三妄十地義如何乎。答。秘密

【現代漢語翻譯】現代漢語譯本因身土一念具足三千世間，所以在成道時稱頌此根本之理。一身一念遍佈整個法界（文）。證得初位時，便已獲得後續位次的功德。如同在各個位次上磨礪，直至一生一世徹底領悟十地。乃至最終證入究竟圓滿的妙覺果海。這就是以一道無為之心來度脫三種虛妄行相的道理。如果就極無自性心而言，當一念貪心生起時，此身體的體性是離言語的性海，圓滿光明不可思議。法界的體性不可言說，只能就其作用而言。十義無盡、十玄緣起、六相圓融，主伴關係完備。因此，那些能夠障礙我們的迷惑也是如此。如同法界一即一切，獲得一個就獲得一切，此煩惱也是如此，斷除一個就斷除一切。所以《華嚴五教章》說：『如果依據圓教，一切煩惱的體性不可言說，只能就其作用而言，它是甚深廣大的。因為所障礙的法一即一切，具足主伴等關係。』那些能夠障礙我們的迷惑也是如此。因此，不區分使、習、現、種（四種煩惱），如同法界一即一切，獲得一個就獲得一切，所以煩惱也是斷除一個就斷除一切。所以《普賢品》闡明『一障一切障』，《小相品》闡明『一斷一切斷』，就是這個道理。此外，斷除迷惑的層次，依據上下經文有四種：一是約證，指在十地中逐漸斷除；二是約位，指從十住位開始斷除；三是約行，指在十信位的終點斷除；四是約實，指實際上無可斷除，因為本來就是清凈的。詳細內容如經文所說（文）。證得圓教初住位時，初發心住便成就正覺。一斷一切斷，一成一切成，即因果無二，始終沒有障礙。在每一個位次上，既是菩薩，也是佛。此外，《疏》第二卷說：『修行者解脫一切業和煩惱時，就知道一切業和煩惱無非是佛事。』（文）然而仍然在各個位次上磨礪其光明與晦暗，一生一世徹底領悟十地，乃至第三生證入果海。這就是極無自性心斷除三種虛妄，證得十地的行相。問：秘密莊嚴心（Guhyālaṃkāra-citta）的三妄十地之義是什麼呢？答：秘密

【English Translation】 English version Because one thought of body and land encompasses three thousand worlds, this fundamental principle is praised at the time of enlightenment. One body and one thought pervade the entire Dharmadhatu (text). Upon attaining the initial stage, one already acquires the merits of subsequent stages. It is like polishing at each stage until one fully comprehends the ten Bhumis (stages of a Bodhisattva) in one lifetime. And ultimately, one enters the ultimate and perfect ocean of enlightenment. This is the principle of using the one and only non-active mind to liberate from the three kinds of illusory actions. If we consider the mind of ultimate non-self-nature, when a thought of greed arises, the nature of this body is the sea of nature beyond words, perfectly luminous and inconceivable. The nature of Dharmadhatu is indescribable; it can only be discussed in terms of its function. The ten meanings are inexhaustible, the ten profound origins arise, the six characteristics are perfectly integrated, and the principal and subordinate relationships are complete. Therefore, those delusions that can obstruct us are also like this. Just as the Dharmadhatu is one and all, obtaining one is obtaining all, this affliction is also like this, eliminating one is eliminating all. Therefore, the 『Huayan Five Teachings Chapter』 says: 『If based on the perfect teaching, the nature of all afflictions is indescribable; it can only be discussed in terms of its function, and it is profound and vast. Because the obstructed Dharma is one and all, complete with principal and subordinate relationships.』 Those delusions that can obstruct us are also like this. Therefore, there is no distinction between the four kinds of afflictions (tendencies, habits, manifestations, and seeds). Just as the Dharmadhatu is one and all, obtaining one is obtaining all, so eliminating one affliction is eliminating all afflictions. Therefore, the 『Universal Worthy Chapter』 clarifies 『one obstruction is all obstructions,』 and the 『Minor Characteristics Chapter』 clarifies 『one elimination is all eliminations,』 which is this principle. Furthermore, the levels of eliminating delusions, according to the upper and lower scriptures, are four types: First, in terms of attainment, it refers to gradual elimination in the ten Bhumis; second, in terms of stages, it refers to elimination starting from the ten Abodes (ten stages of faith); third, in terms of practice, it refers to elimination at the end of the ten stages of faith; fourth, in terms of reality, it refers to actually nothing to eliminate, because it is originally pure. Detailed content is as the scriptures say (text). When attaining the initial Abode of the perfect teaching, the initial aspiration for enlightenment is achieved. One elimination is all eliminations, one achievement is all achievements, that is, cause and effect are not two, and there is no obstruction from beginning to end. At each stage, one is both a Bodhisattva and a Buddha. Furthermore, the second volume of the 『Commentary』 says: 『When a practitioner is liberated from all karma and afflictions, he knows that all karma and afflictions are none other than Buddha's work.』 (text) However, one still polishes its luminosity and obscurity at each stage, fully comprehending the ten Bhumis in one lifetime, and ultimately entering the ocean of enlightenment in the third lifetime. This is the aspect of the mind of ultimate non-self-nature eliminating the three illusions and attaining the ten Bhumis. Question: What is the meaning of the three illusions and ten Bhumis of the Guhyālaṃkāra-citta (secretly adorned mind)? Answer: Secret

莊嚴心三妄十地有淺深略有深秘也。問。淺略三妄十地義如何乎。答。貪初地斷。嗔七地斷。癡八九十地斷。微細三妄佛地斷。是淺略也。問。貪嗔癡三妄十地如是斷如是斷義理如何乎。答。貪嗔癡三妄十地如是斷如是證義理是真言法爾三妄十地義也。問。真言法爾三妄十地義者是可深秘。云何云淺略乎。答。雖真言法爾義為機示故隨緣為淺略也。問。貪心法然隨緣義如何。答。迷自心本有無垢無染金剛智印緣起現前貪心即是本初不生無垢無染實際不可得故。現第一重金剛手等諸內眷屬。迷自心本有大悲萬行緣起現前瞋恚即本際畢竟空故。現第二重摩訶薩埵大眷屬。迷自心本有普門方便緣起現前愚癡即阿字本不生遠離諸戲論故。現第三重一切眾生喜見隨類之身。此三妄三點三句本來法爾。有一念心。不縱不橫究竟真實。佛菩提自證之德現八葉中胎藏身。又根塵相對一念心起即空即假即中三法無定相名不思議幻。故迷即空無相菩提為貪。不知即假大悲萬行為嗔。不覺即中方便為究竟為癡。此三點三句心有一念心明見十緣生句實相。即是十地究竟也。如實豎知十住心義理橫見塵數四種曼荼羅。故云四分之一度于信解也。故大日經疏第三云。若於一念心中明見十緣生義。則上窮無盡法界下極無盡眾生界。其中一切心相皆能了

【現代漢語翻譯】現代漢語譯本莊嚴心三妄十地有淺顯和深奧之分，略而言之，也有深奧的秘密。問：淺顯的三妄十地之義是什麼？答：貪在初地斷除，嗔在七地斷除，癡在八、九、十地斷除，微細的三妄在佛地斷除。這是淺顯的說法。問：貪、嗔、癡這三種妄念在十地中如此斷除的義理是什麼？答：貪、嗔、癡這三種妄念在十地中如此斷除、如此證悟的義理，是真言法爾的三妄十地之義。問：真言法爾的三妄十地之義應該是深奧的，為什麼說是淺顯的呢？答：雖然真言法爾之義是為適應根機而示現的，所以隨順因緣而說是淺顯的。問：貪心法然隨緣之義是什麼？答：迷惑于自心本有的無垢無染金剛智印（Vajra-jñāna-mudrā），因緣生起而顯現貪心，這貪心即是本初不生、無垢無染的實際，不可得故。顯現第一重金剛手（Vajrapāṇi）等諸內眷屬。迷惑于自心本有的大悲萬行，因緣生起而顯現嗔恚，這嗔恚即是本際畢竟空故。顯現第二重摩訶薩埵（Mahāsattva）大眷屬。迷惑于自心本有的普門方便，因緣生起而顯現愚癡，這愚癡即是阿字本不生，遠離諸戲論故。顯現第三重一切眾生喜見隨類之身。這三妄、三點、三句本來法爾。有一念心，不縱不橫，究竟真實。佛菩提自證之德顯現於八葉中胎藏身。又，根塵相對，一念心起，即空、即假、即中，三法無定相，名為不可思議幻。所以，迷惑于即空無相菩提而為貪，不知即假大悲萬行而為嗔，不覺即中方便為究竟而為癡。這三點、三句心有一念心，明見十緣生句實相，即是十地究竟也。如實豎知十住心義理，橫見塵數四種曼荼羅（Maṇḍala）。故云四分之一度于信解也。故《大日經疏》第三云：『若於一念心中明見十緣生義，則上窮無盡法界，下極無盡眾生界，其中一切心相皆能了。』

【English Translation】 English version The Adorned Mind's Three Illusions and Ten Grounds have both shallow and profound aspects, and even in brief, there are deep secrets. Question: What is the meaning of the shallow Three Illusions and Ten Grounds? Answer: Greed is severed at the first ground, anger at the seventh ground, ignorance at the eighth, ninth, and tenth grounds, and subtle Three Illusions at the Buddha ground. This is the shallow explanation. Question: What is the meaning of severing greed, anger, and ignorance, the Three Illusions, in the Ten Grounds in this way? Answer: The meaning of severing and realizing greed, anger, and ignorance, the Three Illusions, in the Ten Grounds in this way is the 'Tathata' (法爾, suchness) of Mantra, the meaning of the Three Illusions and Ten Grounds. Question: If the meaning of the 'Tathata' of Mantra, the Three Illusions and Ten Grounds, is profound, why is it called shallow? Answer: Although the meaning of the 'Tathata' of Mantra is shown according to the capacity of beings, it is considered shallow because it follows conditions. Question: What is the meaning of greed arising naturally and following conditions? Answer: Being deluded about the inherent, stainless, and undefiled Vajra-jñāna-mudrā (金剛智印, diamond wisdom seal) of one's own mind, greed arises due to conditions, but this greed is originally unborn, stainless, and undefiled in reality, and thus unattainable. It manifests the first layer of Vajrapāṇi (金剛手, thunderbolt-bearing) and other inner retinue. Being deluded about the inherent great compassion and myriad practices of one's own mind, anger arises due to conditions, but this anger is ultimately empty in its essence. It manifests the second layer of Mahāsattvas (摩訶薩埵, great beings) and their great retinue. Being deluded about the inherent universal skillful means of one's own mind, ignorance arises due to conditions, but this ignorance is the unborn 'A' (阿) character, free from all fabrications. It manifests the third layer of beings appearing in forms pleasing to all, according to their kind. These Three Illusions, Three Points, and Three Phrases are originally 'Tathata'. With a single thought, neither longitudinal nor transverse, ultimately real. The self-realized virtue of Buddha's Bodhi manifests as the Garbhadhātu (胎藏身, womb realm) in the eight-petaled lotus. Furthermore, when the senses and objects interact, a single thought arises, which is emptiness, provisional existence, and the middle way simultaneously. These three dharmas have no fixed form and are called inconceivable illusion. Therefore, being deluded about the emptiness and formlessness of Bodhi leads to greed, not knowing the provisional existence of great compassion and myriad practices leads to anger, and not realizing the skillful means of the middle way as ultimate leads to ignorance. This single thought of the Three Points and Three Phrases clearly sees the true aspect of the ten interdependent origination phrases, which is the ultimate of the Ten Grounds. Truly knowing the meaning of the Ten Abiding Minds vertically, and horizontally seeing the countless four types of Maṇḍalas (曼荼羅, sacred diagrams). Therefore, it is said that one-fourth is attained through faith and understanding. Thus, the third volume of the Commentary on the Mahāvairocana Sūtra states: 'If one clearly sees the meaning of the ten interdependent origination phrases in a single thought, then one can fully understand all aspects of the mind within the boundless Dharma Realm above and the boundless realm of sentient beings below.'

了覺知。以皆從緣起即空即假即中。故曰如實遍知一切心相（文）。已上真言三妄十地淺略義也。此十緣生一念心即是法爾三點三句。遠離於因緣如實相智生故。證見胎藏四重曼荼羅即身成佛。是四分之一度于信解證第十一地也。得無上悉地不論升進明昧。即真言深秘三妄十地義也。又一念貪心中見胎藏界曼荼羅金剛界曼荼羅乃至無盡法界曼荼羅。見嗔中法界曼荼羅亦復如是。癡中亦復如是。如見一地中法曼荼羅見一切地中曼荼羅亦復如是。如見一塵中曼荼羅一切塵中亦復如是。此則三妄十地秘中深秘也。問。一眾生唸唸塵塵中法界曼荼羅即是為一切眾生一切諸佛同一體性曼荼羅為當爲一切眾生一切諸佛各別曼荼羅乎。答。一佛一生有胎藏界金剛界等法界曼荼羅。盡空遍法界一切諸佛一切眾生亦復如是。故教王經開題云。大覺具根本五智十六智及三十七智乃至塵數佛智。斯乃一佛一眾生之德也（文）。此一切諸佛一切眾生唸唸塵塵中所有法界曼荼羅皆如帝網垂珠涉入輪圓周遍虛空重重無盡。故十住心論第一云。如是自他四法身法然輪圓。我三密天珠涉入遍虛空。重重無礙過塵剎（文）。　　已上真言三妄十地秘秘中深秘也。　　問。一念一塵之中見法界曼荼羅意如何。答。本有無念無垢密嚴依正。一念是法界曼荼

【現代漢語翻譯】現代漢語譯本：爲了覺知。因為一切都從緣起，即空、即假、即中。所以說如實遍知一切心相（文）。以上是關於真言三妄十地的淺略解釋。這十緣生的一念心就是法爾三點三句。遠離於因緣，如實相智生起，因此證見胎藏四重曼荼羅，即身成佛。這是四分之一的進度，度過信解證第十一地。得到無上悉地，不論升進或明昧。這就是真言深秘三妄十地的意義。又，在一念貪心中見到胎藏界曼荼羅（Garbhadhatu Mandala）、金剛界曼荼羅（Vajradhatu Mandala），乃至無盡法界曼荼羅。在嗔心中見到法界曼荼羅也是如此。在癡心中也是如此。如見到一地中的法曼荼羅，見到一切地中的曼荼羅也是如此。如見到一塵中的曼荼羅，一切塵中也是如此。這就是三妄十地秘中深秘的含義。問：一個眾生唸唸塵塵中的法界曼荼羅，是與一切眾生一切諸佛同一體性的曼荼羅，還是為一切眾生一切諸佛各別的曼荼羅呢？答：一佛一生有胎藏界、金剛界等法界曼荼羅。盡虛空遍法界的一切諸佛一切眾生也是如此。所以教王經開題說：『大覺具根本五智、十六智及三十七智，乃至塵數佛智。』這乃是一佛一眾生的功德（文）。這一切諸佛一切眾生唸唸塵塵中所有的法界曼荼羅，都如帝網垂珠，涉入輪圓，周遍虛空，重重無盡。所以十住心論第一說：『如是自他四法身法然輪圓。我三密天珠涉入遍虛空。重重無礙過塵剎（文）。』以上是真言三妄十地秘秘中深秘的含義。問：在一念一塵之中見到法界曼荼羅，是什麼意思？答：本有無念無垢密嚴依正。一念是法界曼荼羅。

【English Translation】 English version: For the sake of awareness. Because everything arises from dependent origination, which is emptiness, provisionality, and the Middle Way. Therefore, it is said to truly and completely know all aspects of the mind (text). The above is a brief explanation of the Three Illusions and Ten Grounds of Mantra. This single thought arising from the ten causes is the naturally occurring three points and three phrases. By being apart from causes and conditions, true and real wisdom arises, thus witnessing the Womb Realm Fourfold Mandala (Garbhadhatu Mandala), and attaining Buddhahood in this very body. This is one-fourth of the progress, passing through the eleventh ground of faith, understanding, and realization. Attaining supreme siddhi, regardless of advancement or obscurity. This is the meaning of the profound secret of the Three Illusions and Ten Grounds of Mantra. Furthermore, in a single thought of greed, one sees the Womb Realm Mandala, the Diamond Realm Mandala (Vajradhatu Mandala), and even the endless Dharma Realm Mandala. Seeing the Dharma Realm Mandala in a thought of anger is also the same. It is also the same in a thought of delusion. Just as seeing the Dharma Mandala in one ground, seeing the Mandala in all grounds is also the same. Just as seeing the Mandala in one dust mote, it is the same in all dust motes. This is the secret within the secret of the Three Illusions and Ten Grounds. Question: Is the Dharma Realm Mandala in the thoughts and dust motes of a single sentient being the same in essence as the Mandala of all sentient beings and all Buddhas, or is it a separate Mandala for each sentient being and each Buddha? Answer: One Buddha in one lifetime has the Dharma Realm Mandala such as the Womb Realm and the Diamond Realm. All Buddhas and all sentient beings throughout the empty Dharma Realm are also like this. Therefore, the opening of the Sutra of the King of Teachings says: 'The Greatly Awakened One possesses the fundamental Five Wisdoms, the Sixteen Wisdoms, and the Thirty-seven Wisdoms, even the Buddha Wisdoms as numerous as dust motes.' This is the merit of one Buddha and one sentient being (text). All the Dharma Realm Mandalas in the thoughts and dust motes of all these Buddhas and all sentient beings are like the jewels hanging in the net of Indra, entering the roundness of the wheel, pervading the empty space, endlessly layered. Therefore, the first chapter of the Treatise on the Ten Abiding Minds says: 'Thus, the Dharma body of self and others naturally revolves in a wheel. My three secrets, like heavenly jewels, enter and pervade the empty space. Layer upon layer, without obstruction, passing through countless lands (text).' The above is the secret within the secret of the Three Illusions and Ten Grounds of Mantra. Question: What is the meaning of seeing the Dharma Realm Mandala in a single thought and a single dust mote? Answer: Originally, there is the pure and undefiled Pure Land of Mystic Adornment, both the supporting and the supported. A single thought is the Dharma Realm Mandala.

羅。一塵即法界曼荼羅也。今凡夫妄想故唸唸執人法執。不觀念念中法界曼荼羅不念塵塵中法界曼荼羅故。無有出離生死期焉。今發真言菩提心欲證法界曼荼羅者。歷緣（歷緣者行住坐臥語默作作是也）。對境（對境者對色聲等六境是也）唸唸可觀我本有無垢三業體（體者六大是也）相（相者四種曼荼羅）用也（用者身口意三密平等也）。具釋如即身成佛義。凡大小權實顯密之中發菩提心來證處者必觀證處義理。故菩提心論云。如人貪名官者發求名官心修理名官行。若貪財寶者發求財寶心而後成其志。所以求菩提者發菩提心修菩提行（文）。　　問。雖可唸唸觀察法界曼荼羅。所起唸唸塵塵皆是妄念妄境。如何可觀法界曼荼羅乎。答。善惡無記三性緣起一念心即如實能知而勿隨妄。必見自心法界曼荼羅也。故大日經住心品疏第一云。此品統論經之大意。所謂眾生自心品即是一切智智。如實了知名為一切智者（文）。又菩提心論云。妄心若起。知而勿隨妄。若息時心原空寂。萬德斯具妙用無窮（文）。　　問。緣起唸唸三性心品頓悟直觀行相如何。答。大日經約有法執人廣明經蘊處界等諸法求心不可得。今信解真言凈菩提心故無體執人。但唸唸緣起心品直觀。論有從異生羝羊妄想有乃至秘密莊嚴內證本有無盡三摩地

【現代漢語翻譯】現代漢語譯本羅（La）：一微塵即是法界曼荼羅（Dharmadhatu Mandala）的體現。現在凡夫因為妄想，唸唸執著於人法二執，不觀想念念中的法界曼荼羅，不觀想微塵中的法界曼荼羅，所以沒有脫離生死的期限。現在發起真言菩提心，想要證得法界曼荼羅的人，經歷各種因緣（經歷各種因緣指的是行住坐臥、言語沉默、一切作為），面對各種境界（面對各種境界指的是面對色聲等六境），唸唸都可以觀想我本有的無垢三業之體（體指的是六大），相（相指的是四種曼荼羅），用（用指的是身口意三密平等）。詳細解釋如同『即身成佛』的意義。凡是大小乘、權實教、顯密教之中，發起菩提心來證悟的人，必定要觀想所證悟處的義理。所以《菩提心論》說：『如同有人貪圖名位官職，就發起求名位官職的心，修行求名位官職的行為；如果貪圖財寶，就發起求財寶的心，然後成就他的志向。所以求菩提的人，發起菩提心，修菩提行。』問：即使可以唸唸觀察法界曼荼羅，所生起的唸唸微塵都是妄念妄境，如何可以觀想法界曼荼羅呢？答：善惡無記這三種性質緣起的一念心，如果能夠如實地知曉而不隨從妄念，必定能見到自心法界曼荼羅。所以《大日經住心品疏》第一說：『此品總論經的大意，所謂眾生自心品就是一切智智，如實了知就名為一切智者。』《菩提心論》又說：『妄心如果生起，知曉它而不隨從妄念；如果妄心止息時，心原本空寂，萬德具備，妙用無窮。』問：緣起唸唸三性心品的頓悟直觀的行相是怎樣的？答：《大日經》針對有法執的人，廣泛闡明經中的蘊、處、界等諸法，求心不可得。現在因為信解真言清凈菩提心，所以沒有對實體的執著。只是唸唸緣起心品直觀。論中說有從異生羝羊妄想有，乃至秘密莊嚴內證本有無盡三摩地（Samadhi）。

【English Translation】 English version La (羅): A single mote of dust is the Mandala (曼荼羅) of the Dharmadhatu (法界). Now, ordinary people, due to delusional thoughts, cling to the dualistic attachments of self and phenomena in every thought. They do not contemplate the Dharmadhatu Mandala in each thought, nor do they contemplate the Dharmadhatu Mandala in each mote of dust. Therefore, there is no end to their cycle of birth and death. Now, those who awaken the Mantra Bodhicitta (真言菩提心), desiring to realize the Dharmadhatu Mandala, experience all conditions (experiencing all conditions refers to walking, standing, sitting, lying down, speaking, being silent, and all actions). Facing all circumstances (facing all circumstances refers to facing the six sense objects of form, sound, etc.), in every thought, they can contemplate the originally inherent, immaculate essence of their three karmas (三業) (essence refers to the six great elements), its form (form refers to the four kinds of Mandalas), and its function (function refers to the equality of the three mysteries of body, speech, and mind). A detailed explanation is like the meaning of 'attaining Buddhahood in this very body'. In all teachings, whether of the Great Vehicle or Small Vehicle, provisional or real, exoteric or esoteric, those who awaken Bodhicitta to attain enlightenment must contemplate the meaning and principles of the place of enlightenment. Therefore, the Bodhicitta Treatise (菩提心論) says: 'Like a person greedy for fame and official position, they awaken the desire for fame and official position and cultivate the actions to obtain fame and official position. If they are greedy for wealth and treasures, they awaken the desire for wealth and treasures and then fulfill their aspirations. Therefore, those who seek Bodhi awaken Bodhicitta and cultivate Bodhi practices.' Question: Even if one can contemplate the Dharmadhatu Mandala in every thought, all the thoughts and motes of dust that arise are delusional thoughts and delusional realms. How can one contemplate the Dharmadhatu Mandala? Answer: The single thought of arising, conditioned by the three natures of good, evil, and neutral, if one can truly know it without following delusion, one will surely see the Dharmadhatu Mandala of one's own mind. Therefore, the first chapter of the Commentary on the Mind-Dwelling Chapter of the Mahavairocana Sutra (大日經) says: 'This chapter discusses the general meaning of the Sutra. The mind-essence of sentient beings is the all-knowing wisdom. Truly knowing it is called the all-knowing one.' The Bodhicitta Treatise also says: 'If a delusional mind arises, know it without following delusion. If the delusional mind ceases, the mind is originally empty and still, possessing all virtues and infinite wonderful functions.' Question: What is the aspect of the sudden enlightenment and direct contemplation of the mind-essence of the three natures arising from conditions in every thought? Answer: The Mahavairocana Sutra, for those who have attachment to phenomena, extensively explains the aggregates, entrances, realms, and other phenomena in the Sutra, seeking the mind but finding it unattainable. Now, because of faith and understanding in the pure Bodhicitta of Mantra, there is no attachment to substance. One simply directly contemplates the mind-essence arising from conditions in every thought. The treatise says there is from the delusional existence of a heterodox sheep, up to the secret and adorned, inner realization of the originally inherent, inexhaustible Samadhi (三摩地).

功德諸門。一法不缺本來皆備則盡其性相。論空則畢竟不生。論中則自性法身心王以三法無定相故不思議幻。故疏第三云。空則畢竟不生。有則盡其性相。中即舉體皆常。以三法無定相故名為不思議幻（文）。又云。若於一念心中明見十緣生義。則上窮無盡法界下極無盡眾生界。其中一切心相皆能了了覺知。以皆從緣起即空即假即中。故曰。如實遍知一切心相（文）。又疏第十八云。樂欲勤求正遍知句者。知心無量即知身無量。知身無量即成智無量。知智無量知眾生無量。證眾生無量知虛空無量證而得此也。秘密主。心無量四無量而得已成正等覺。即知眾生無量。知眾生無量即得知虛空界無量。秘密主。以心無量而得四種無量。謂除心餘身智眾生虛空也（文）。已上所引三文意云。今行者緣起一念心有即法界有。空即法界空。中即法界自體不縱不橫。三法無定相信解深住十緣生句。無戲論分別者。即是本初不生法界曼荼羅。是名真言如實知自心亦名真言凈菩提心。如是念念觀察勇猛精進。一生見法界曼荼羅乃至證心王大日位。即身成佛乎。問。真言行者所修行法多入本尊三摩地修三平等觀。先成有相悉地。真言悉地本來法爾即事真故。即有相悉地得無相悉地。如何今云唸唸起心如實觀察見法界曼荼羅即身成佛乎。答。

【現代漢語翻譯】現代漢語譯本功德的各種門徑。如果任何一法都不缺少，本來就完全具備，那麼就能窮盡它的體性和現象。如果從空性的角度來說，它畢竟不生。如果從中道的角度來說，自性法身心王以三種法沒有固定的相狀，所以是不可思議的幻化。所以《疏》第三卷說：『空則畢竟不生，有則窮盡它的體性和現象，中即全體都是常。因為三種法沒有固定的相狀，所以稱為不可思議的幻化。』又說：『如果在一念心中明瞭地見到十緣生（Hetu-pratyaya，因緣）的意義，那麼上至無盡的法界，下至無盡的眾生界，其中一切心相都能清楚地覺知。因為一切都從因緣生起，即是空、即是假、即是中。』所以說：『如實地普遍知曉一切心相。』又《疏》第十八卷說：『樂於希求完全正確的遍知這一句，意思是知心無量，即知身無量；知身無量，即成就智慧無量；知智慧無量，即知眾生無量；證得眾生無量，即知虛空無量，證得之後才能得到這些。秘密主（Guhyapati），心無量，四無量才能得到，已經成就正等覺，即知眾生無量。知眾生無量，即得知虛空界無量。秘密主，以心無量而得到四種無量，所謂除了心之外的身、智、眾生、虛空。』以上所引用的三段文字的意思是說，現在修行者緣起一念心，有即法界有，空即法界空，中即法界自體不縱不橫。三種法沒有固定的相狀，相信理解深入地安住於十緣生句，沒有戲論分別的人，就是本初不生的法界曼荼羅（Mandala，壇城）。這叫做真言（Mantra，咒語），如實地知曉自己的心也叫做真言凈菩提心（Bodhi-citta，菩提心）。像這樣唸唸觀察，勇猛精進，一生就能見到法界曼荼羅，乃至證得心王大日（Mahavairocana，毗盧遮那佛）的果位，即身成佛嗎？問：真言行者所修行的法大多進入本尊三摩地（Samadhi，禪定），修習三平等觀，先成就了有相悉地（Siddhi，成就）。真言悉地本來就是法爾如是，即事即真，所以有相悉地可以得到無相悉地。為什麼現在說唸唸起心，如實觀察就能見到法界曼荼羅，即身成佛呢？答：

【English Translation】 English version The various gates of merit. If no single dharma is lacking, and all are originally fully possessed, then one can exhaust its nature and phenomena. If speaking from the perspective of emptiness, it ultimately does not arise. If speaking from the perspective of the Middle Way, the self-nature Dharmakaya (Dharmakāya, 法身), mind-king, because the three dharmas have no fixed characteristics, it is an inconceivable illusion. Therefore, the third volume of the Commentary says: 'Emptiness ultimately does not arise, existence exhausts its nature and phenomena, the Middle Way is entirely constant. Because the three dharmas have no fixed characteristics, it is called an inconceivable illusion.' It also says: 'If in a single thought one clearly sees the meaning of the ten Hetu-pratyaya (Hetu-pratyaya, 因緣), then up to the endless Dharma Realm and down to the endless realm of sentient beings, all mental phenomena within can be clearly perceived. Because all arise from conditions, they are emptiness, they are provisional, they are the Middle Way.' Therefore, it is said: 'Truly and universally know all mental phenomena.' Also, the eighteenth volume of the Commentary says: 'The phrase 'joyfully desiring and diligently seeking perfect and complete knowledge' means knowing the mind is immeasurable, which means knowing the body is immeasurable; knowing the body is immeasurable, which means achieving wisdom is immeasurable; knowing wisdom is immeasurable, which means knowing sentient beings are immeasurable; realizing sentient beings are immeasurable, which means knowing space is immeasurable, and only after realizing this can one obtain these. Guhyapati (Guhyapati, 秘密主), the mind is immeasurable, the four immeasurables can be obtained, and one has already achieved perfect enlightenment, which means knowing sentient beings are immeasurable. Knowing sentient beings are immeasurable, which means knowing the realm of space is immeasurable. Guhyapati, with the immeasurable mind, one obtains the four kinds of immeasurables, namely the body, wisdom, sentient beings, and space, apart from the mind.' The meaning of the three passages quoted above is that now the practitioner arises a single thought, existence means the Dharma Realm exists, emptiness means the Dharma Realm is empty, the Middle Way means the Dharma Realm's self-nature is neither vertical nor horizontal. The three dharmas have no fixed characteristics, believing and understanding deeply dwelling in the ten Hetu-pratyaya phrases, those without discursive elaborations are the originally unborn Dharma Realm Mandala (Mandala, 壇城). This is called Mantra (Mantra, 咒語), truly knowing one's own mind is also called Mantra pure Bodhi-citta (Bodhi-citta, 菩提心). Observing in this way thought after thought, being courageous and diligent, in one lifetime one can see the Dharma Realm Mandala, and even realize the position of the mind-king Mahavairocana (Mahavairocana, 毗盧遮那佛), achieving Buddhahood in this very life? Question: The practices that Mantra practitioners cultivate mostly enter the Samadhi (Samadhi, 禪定) of the principal deity, cultivating the three equal views, first achieving the conditioned Siddhi (Siddhi, 成就). Mantra Siddhi is originally naturally so, that is, the event is true, so the conditioned Siddhi can obtain the unconditioned Siddhi. Why is it said now that arising thoughts thought after thought, truly observing, one can see the Dharma Realm Mandala and achieve Buddhahood in this very life? Answer:

入本尊三摩地修四時行。猶是真言頓悟行之中漸次修行之儀式也。行者三業本來法爾自性法身三密故。唸唸觀察三密實際。是密教中頓悟行相也。故金剛界義決云。私云。此定者是無識身等持也。問曰。入此定者有何利益。答曰。若內識散亂外塵所牽。議隨諸塵起種種妄見。隨見隨念即為無量諸垢之所纏縛。以是內緣淪溺生死。以此定而止息之。又問曰。此定唯止識不起。不起與世塵而相和合。如諸佛境界出世實相百千三昧出入自在動不動等入有不有入無不無。有無常一。一即無量。無量即一。而復熾然廣大建立常住不礙不沒。如是智用勝妙功德自他利行雲何得之。答曰。前之定門漸學大乘及小乘等。及於外道同遊由此定。小乘以之為畢竟。外道不深各各有異。漸學大乘者以為方便息攀緣故。若頓入者亦不由之。一切色塵為佛事故。色相境界智所轉故。智性無礙無量用故。若怖于塵境愛樂空寂智無所用。愚拙之深細也。如此之徒類非一。　　問。顯教多明為地前二乘凡夫現變化身說三乘教。為地上菩薩現百葉千葉五乃至不可說葉等臺上盧舍那佛他受用身說顯一乘。若有機緣者。地前二乘凡夫能信入之。妙覺果海理智不二。心王一大法身遍一切處。萬法體性唯證相應故。為他不可說其狀相。今真言秘教如何云明究竟妙

【現代漢語翻譯】現代漢語譯本入本尊三摩地（Samadhi，禪定）修四時行，這仍然是真言（Mantra）頓悟行中漸次修行的儀式。修行者的身、口、意三業本來就是法爾（Dharma，佛法）自性法身的三密，所以唸唸觀察三密的實際，這是密教中頓悟的行相。所以《金剛界義決》說：『私下認為，此定是無識身等持。』問：入此定者有什麼利益？答：如果內識散亂，被外塵所牽引，意識隨著諸塵而生起種種虛妄見解，隨著見解和念頭，就被無量諸垢所纏縛。因此，由於內在的因緣而沉溺於生死輪迴。用此禪定可以止息這些。又問：此定只是止息意識不起，不起意識與世間塵埃相和合，如同諸佛境界，出世間的真實相，百千三昧出入自在，動與不動等，入于有非有，入于無非無，有無常一，一即無量，無量即一，而且熾盛廣大，建立常住而不受阻礙，不消失。這樣的智慧作用，殊勝微妙的功德，自利利他的行為，如何才能獲得？答：之前的禪定之門，是漸次學習大乘和小乘等，以及與外道共同遊歷由此禪定。小乘以此為究竟，外道不深入，各自有差異。漸學大乘的人認為這是方便，爲了止息攀緣。如果頓悟的人，也不需要經過這些。一切色塵都是爲了佛事，色相境界被智慧所轉化，智慧的體性沒有阻礙，有無量的作用。如果害怕塵境，喜愛空寂，智慧就無所用，這是愚笨膚淺的。像這樣的人不止一類。問：顯教多說明為地前二乘凡夫現變化身，說三乘教。為地上菩薩現百葉、千葉、五乃至不可說葉等臺上盧舍那佛（Vairocana Buddha，光明遍照佛）他受用身，說顯一乘。如果有機緣，地前二乘凡夫能夠信入。妙覺果海理智不二，心王一大法身遍一切處，萬法體性唯有證悟才能相應，所以無法為他人說出它的狀態和相貌。現在真言秘教如何說明究竟妙覺？

【English Translation】 English version Entering the Samadhi (concentration) of the principal deity and practicing the four periods of conduct is still a gradual practice within the sudden enlightenment practice of Mantra. The practitioner's body, speech, and mind are originally the three mysteries of the Dharma (law) nature Dharmakaya (Dharma body), so constantly observing the reality of the three mysteries is the aspect of sudden enlightenment in Esoteric Buddhism. Therefore, the 'Vajradhatu Meaning Resolution' says: 'Privately, this Samadhi is the equanimity of the unconscious body.' Question: What are the benefits of entering this Samadhi? Answer: If the inner consciousness is scattered and drawn by external dust, consciousness arises with various false views according to the dust, and with views and thoughts, one is entangled by countless defilements. Therefore, due to internal causes, one is immersed in the cycle of birth and death. This Samadhi can stop these. Question: This Samadhi only stops the arising of consciousness, and the arising of consciousness does not harmonize with the dust of the world, like the realm of the Buddhas, the true aspect of transcendence, the freedom of entering and leaving hundreds of thousands of Samadhis, movement and non-movement, entering into existence and non-existence, entering into non-existence and non-non-existence, existence and non-existence are constant and one, one is immeasurable, immeasurable is one, and it is flourishing and vast, establishing permanence without obstruction or disappearance. How can such wisdom, wonderful merits, and self-benefiting and other-benefiting actions be obtained? Answer: The previous gate of Samadhi is the gradual learning of Mahayana and Hinayana, and traveling together with external paths through this Samadhi. Hinayana takes this as the ultimate, and external paths do not delve deeply, each having its own differences. Those who gradually learn Mahayana consider this a convenience to stop clinging. Those who enter suddenly do not need to go through these. All forms of dust are for the sake of Buddhist affairs, and the realm of form is transformed by wisdom, so the nature of wisdom is unobstructed and has immeasurable uses. If one is afraid of the realm of dust and loves emptiness and tranquility, wisdom is useless, which is a deep and superficial foolishness. There is more than one type of person like this. Question: The Exoteric teachings mostly explain that the transformation bodies are manifested for the Sravakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas) and ordinary people before the Bhumis (stages), and the Three Vehicle teachings are taught. For the Bodhisattvas on the Bhumis, the Sambhogakaya (enjoyment body) of Vairocana Buddha (the Buddha of radiant light) on the platform with hundreds, thousands, five, or even unspeakable leaves is manifested, and the One Vehicle is taught. If there is an opportunity, the Sravakas and Pratyekabuddhas and ordinary people before the Bhumis can believe and enter. The wonderful enlightenment fruit sea of principle and wisdom is not two, the mind-king, the great Dharmakaya, pervades all places, and the nature of all dharmas can only correspond with enlightenment, so its state and appearance cannot be described to others. How does the Esoteric teachings explain the ultimate wonderful enlightenment?

覺法身如來說法乎。答。真言秘教諸顯教所絕離。妙覺果海本有理智不二一大法身心王內性內證無極盡義理法門。隨一一法門義理顯現四種法身四種曼荼羅身。如帝網垂珠。互相輪圓具是。重重無盡心王名能加持無相法身。此心王無相法身現加持受用身名所加持身。能加持心王住所加持身。所加持身住能加持心。能加持所加持能所二住不二無相也。如心王現所加持身。心數一一法門亦現所加持身。能所二住不二無相也。故如能加持無相法身所加持身亦名無相法身。如心王大日名無相法身。心數諸尊亦同名無相法身。此義疏中所所釋之。此心王心數尊毗盧舍那互體輪圓具足曼荼羅身故說皆同自性身。亦明皆同無盡莊嚴藏。此能加持所加持義者今為人明其義理故似今建立。而實是無始無終法爾常恒四種法身四種曼荼羅身也。故十住心論第一云。如是自他四法身法然輪圓。我三密天珠涉入遍虛空。重重無礙過剎塵（文）。自受法樂故無始無終法爾恒說三平等句法門。此真言內證法門非大日如來所作。何況菩薩二乘凡夫乎。唯是自然本有秘密曼荼羅三密平等也。大日經疏第一釋云。無始無終亦無去來。即此實相之日月明常住湛若虛空無時分修短之異（文）。　　問。自性法身秘密曼荼羅自受法樂說法。辯顯密二教論已說等覺

【現代漢語翻譯】現代漢語譯本：問：覺法身（Dharmakāya）如來說法嗎？答：真言（mantra）秘教諸顯教所絕離。妙覺果海本有理智不二一大法身心王內性內證無極盡義理法門。隨一一法門義理顯現四種法身（four kinds of Dharmakāya），四種曼荼羅身（four kinds of Mandala body）。如帝網垂珠，互相輪圓具是。重重無盡心王名能加持無相法身。此心王無相法身現加持受用身名所加持身。能加持心王住所加持身。所加持身住能加持心。能加持所加持能所二住不二無相也。如心王現所加持身。心數一一法門亦現所加持身。能所二住不二無相也。故如能加持無相法身所加持身亦名無相法身。如心王大日（Mahāvairocana）名無相法身。心數諸尊亦同名無相法身。此義疏中所釋之。此心王心數尊毗盧舍那（Vairocana）互體輪圓具足曼荼羅身故說皆同自性身。亦明皆同無盡莊嚴藏。此能加持所加持義者今為人明其義理故似今建立。而實是無始無終法爾常恒四種法身四種曼荼羅身也。故十住心論第一云。如是自他四法身法然輪圓。我三密天珠涉入遍虛空。重重無礙過剎塵（文）。自受法樂故無始無終法爾恒說三平等句法門。此真言內證法門非大日如來所作。何況菩薩二乘凡夫乎。唯是自然本有秘密曼荼羅三密平等也。大日經疏第一釋云。無始無終亦無去來。即此實相之日月明常住湛若虛空無時分修短之異（文）。問：自性法身秘密曼荼羅自受法樂說法。辯顯密二教論已說等覺

【English Translation】 English version: Question: Does the Awakened Dharmakāya (body of the Dharma) speak the Dharma? Answer: The esoteric teachings of mantra (true words) are completely separate from all exoteric teachings. The originally inherent, non-dual wisdom of the perfectly enlightened ocean of fruition is the ultimate, limitless, and exhaustive Dharma gate of principle within the mind-king of the great Dharmakāya. With each Dharma gate, the meaning and principle manifest as the four kinds of Dharmakāya and the four kinds of Mandala body. Like the jewels hanging in Indra's net, they are mutually complete and perfectly round. The infinitely layered mind-king is called the 'able to bless' formless Dharmakāya. This formless Dharmakāya of the mind-king manifests the enjoyment body that is blessed, which is called the 'blessed body'. The mind-king that is able to bless resides in the blessed body. The blessed body resides in the mind that is able to bless. The 'able to bless' and the 'blessed' are non-dual and formless. Just as the mind-king manifests the blessed body, each and every Dharma gate of the mental functions also manifests the blessed body. The 'able to bless' and the 'blessed' are non-dual and formless. Therefore, just as the 'able to bless' is the formless Dharmakāya, the 'blessed body' is also called the formless Dharmakāya. Just as the mind-king Mahāvairocana (Great Sun Buddha) is called the formless Dharmakāya, all the deities of the mental functions are also called the formless Dharmakāya. This meaning is explained in the commentary. The mind-king and the deities of the mental functions, Vairocana, are mutually embodied, complete, and perfectly round Mandala bodies, therefore it is said that they all share the same self-nature body. It also clarifies that they all share the same inexhaustible treasury of adornment. The meaning of 'able to bless' and 'blessed' is now established to clarify its meaning and principle. But in reality, it is the beginningless, endless, naturally constant four kinds of Dharmakāya and four kinds of Mandala body. Therefore, the first chapter of the Treatise on the Ten Stages of Mind states: 'Thus, the four Dharmakāyas of self and other are naturally complete and perfectly round. My three secrets (body, speech, and mind) and heavenly jewels penetrate all of space. Layer upon layer, without obstruction, surpassing countless lands.' Because of the self-enjoyment of the Dharma bliss, the three equal phrases of the Dharma gate are eternally spoken without beginning or end. This inner realization Dharma gate of mantra is not created by Mahāvairocana Tathagata. How much less so by Bodhisattvas, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), or ordinary beings? It is only the naturally inherent, secret Mandala, the equality of the three secrets. The first chapter of the Commentary on the Mahāvairocana Sutra explains: 'Without beginning or end, also without coming or going. This very reality is like the sun and moon, constantly abiding, clear and still like space, without differences in time or duration.' Question: The self-nature Dharmakāya, the secret Mandala, speaks the Dharma through self-enjoyment of Dharma bliss. The discussion on the exoteric and esoteric teachings has already explained equal enlightenment.

十地不能入室。何況二乘凡夫誰得升堂（文）。爾者法身如來境界因位人不得見聞。云何大日教主等真言秘教流佈閻浮提內乎。答。金剛薩埵為慈悲利生現他受用身於閻浮提內廣宣流佈也。　　問。大日教王等真言經中實行菩薩二乘凡夫終不見聞歟為當有秘密機得見聞乎。答。真言秘教非秘密機非佛神變加持者。等覺十地不得見聞。若有秘密機凡夫得見聞之。何況地上菩薩秘密機就乎。問。雖秘密機未斷盡惑障位人何可得見聞果海內證秘密乎。答。雖凡夫位內證秘密乘急者必依佛神變加持力得見聞之也。故大日經疏第一云。然此自證三菩提出過一切心地現覺諸法本初不生。是處言語盡竟心行亦寂。若離如來威神之力則雖十地菩薩尚非其境界。況餘生死中人。爾時世尊往昔大悲願故而作是念。若我但住如是境界。則諸有情不能以是蒙益。是故住于自在神力加持三昧普為一切眾生示種種諸趣所喜見身說種種性慾所宜聞法隨種種心行開觀照門。然此應化非從毗盧舍那佛身或語或意生。於一切時處起滅邊際俱不可得。譬如幻師以咒術力加持藥草能現種種未曾有事五情所對悅可眾心。若舍加持然後隱沒。如來金剛之幻亦復如是。緣謝則滅。機興則生。即事而真。無有終盡。故曰神力加持經（文）。文意可知之。問。

【現代漢語翻譯】現代漢語譯本：十地菩薩都不能進入（毗盧遮那佛的）內室，更何況是聲聞、緣覺二乘以及凡夫，誰能夠登上法堂（聽法）呢？（按照你的說法，）法身如來（Dharmakāya-tathāgata）的境界，因位的修行人是無法見聞的。那麼，大日教主（Mahāvairocana）等真言秘教（mantra）是如何流佈在閻浮提（Jambudvīpa）之內的呢？答：金剛薩埵（Vajrasattva）爲了慈悲利益眾生，示現他受用身（saṃbhogakāya），所以在閻浮提內廣為宣揚流佈。問：大日教王（Mahāvairocana）等真言經（mantra）中，實行的菩薩、二乘、凡夫最終都不能見聞嗎？還是說存在某種秘密的機緣可以得見聞呢？答：真言秘教如果不是秘密的機緣，不是佛的神變加持，即使是等覺菩薩和十地菩薩都無法見聞。如果存在秘密的機緣，凡夫也可以得見聞。更何況是地上菩薩，秘密的機緣就更容易獲得了。問：即使存在秘密的機緣，尚未斷盡惑障的人，怎麼可能得見聞果海（phalasamudra）內的內證秘密呢？答：即使是凡夫的地位，內證秘密乘（guhyayāna）如果遇到緊急情況，必定依靠佛的神變加持力而得見聞。所以《大日經疏》第一卷說：『然而這自證的三菩提（bodhi），超越一切心地，顯現覺悟諸法本初不生。在這個境界中，言語窮盡，心行也寂滅。如果離開如來的威神之力，即使是十地菩薩也無法達到這個境界，更何況是其餘生死中的人。』爾時世尊（Bhagavan）因為往昔的大悲願力，所以這樣想：『如果我只是安住于這樣的境界，那麼一切有情眾生就不能從中受益。』因此安住于自在神力加持三昧（samādhi），普遍為一切眾生示現種種諸趣所喜見的化身，說種種眾生所適宜聽聞的法，隨著種種心行開啟觀照之門。然而這些應化身並非從毗盧舍那佛（Vairocana）的身、語、意所生，在一切時處，起滅邊際都不可得。譬如幻術師以咒術力加持藥草，能夠顯現種種未曾有之事，五情所對，悅可眾心。如果捨棄加持，然後就會隱沒。如來的金剛之幻也是如此。緣分消謝就會滅，機緣興起就會生。即事而真，沒有終盡。』所以說神力加持經（的緣故）。文中的意思可以理解。問：

【English Translation】 English version: Even the Bodhisattvas of the Ten Grounds cannot enter the inner chamber (of Vairocana Buddha), let alone the Śrāvakas and Pratyekabuddhas of the Two Vehicles and ordinary beings, who can ascend the Dharma hall (to listen to the Dharma)? (According to your statement,) the realm of the Dharmakāya-tathāgata is beyond the perception of those in the causal stage of practice. How then are the mantras and esoteric teachings of Mahāvairocana and others propagated within Jambudvīpa? Answer: Vajrasattva, out of compassion to benefit sentient beings, manifests his Sambhogakāya, and thus widely proclaims and disseminates the teachings within Jambudvīpa. Question: In the mantra scriptures of Mahāvairocana and others, are the practicing Bodhisattvas, those of the Two Vehicles, and ordinary beings ultimately unable to see or hear them? Or is there some secret opportunity to see and hear them? Answer: If the esoteric teachings of mantras are not due to a secret opportunity or the miraculous empowerment of the Buddha, even Bodhisattvas of Near-Perfect Enlightenment and the Ten Grounds cannot see or hear them. If there is a secret opportunity, ordinary beings can also see and hear them. Moreover, for Bodhisattvas on the grounds, secret opportunities are even easier to obtain. Question: Even with a secret opportunity, how can those who have not yet severed all obscurations see or hear the inner realization secrets within the ocean of fruition (phalasamudra)? Answer: Even in the position of an ordinary being, if one encounters an urgent situation in the inner realization Guhyayāna, one will certainly rely on the miraculous empowerment of the Buddha to see and hear them. Therefore, the first volume of the Commentary on the Mahāvairocana Sūtra says: 'However, this self-realized Bodhi transcends all states of mind, revealing the original non-arising of all phenomena. In this realm, words are exhausted, and mental activities are also extinguished. If one departs from the majestic power of the Tathāgata, even Bodhisattvas of the Ten Grounds cannot reach this realm, let alone ordinary beings in the cycle of birth and death.' At that time, the Bhagavan, due to his past great vows of compassion, thought: 'If I only abide in such a realm, then all sentient beings will not be able to benefit from it.' Therefore, he abides in the Samādhi of empowerment through his power of self-mastery, universally manifesting various forms that are pleasing to all sentient beings, speaking the Dharma that is suitable for all sentient beings to hear, and opening the gates of contemplation according to their various mental activities. However, these manifested bodies are not born from the body, speech, or mind of Vairocana Buddha, and their arising, extinction, and boundaries are unattainable at all times and places. For example, a magician, through the power of mantras, empowers medicinal herbs to manifest various unprecedented events, pleasing the minds of all who perceive them with their five senses. If the empowerment is relinquished, then they will disappear. The Vajra illusion of the Tathāgata is also like this. When the conditions cease, it vanishes; when the opportunity arises, it appears. It is true in the very event, without end.' Therefore, it is said to be due to the empowerment of miraculous power. The meaning of the text can be understood. Question:

花嚴別教一乘於法爾常恒花嚴世界一一塵道之中塵數不可說諸佛聖眾（諸佛者皆是十身舍那也。聖眾者普賢等諸大菩薩也）。集會無始無終說法。與大日教王等真言經。於密嚴法界宮中心王心數無盡剎塵秘密曼荼羅海會皆悉集會法爾常恒說三平等句法門有何差別乎。答。彼花嚴別教一乘花藏世界說法。入法世界皆是普賢因人感見分齊。非妙覺果海境界。從此性海圓明妙覺果海大一身十佛自境界（十佛者一無著佛。安住世間成正覺故。二愿佛。愿出生故。三業報佛。信成就故。諸行皆成。且就一信。四住持佛。隨世間不斷絕故。五化佛。不捨大悲大願力化用故。六法界佛。於一切處無不至故。七心佛。善安住故。八三昧佛。成就無量功德無可著故。九性佛。善決之故。十如意佛。以普覆故。此十佛唯正報也）。于圓教初住以上乃至十地等覺菩薩普賢因人集會之中應現十身舍那身（十身者。一圓土身。二眾生身。三聲聞身。四緣覺身。五菩薩身。六佛身。七智身。八法身。九虛空身。十法界身。此十身遍依正也）。為普賢因人說十義無盡（十義者一教義即。攝一乘三乘乃至五乘等一切教義。二理事即。攝一切理事。三解行即。攝一切解行。四因果即。攝一切因果。五人法即。攝一切人法。六分齊境位即。攝一切分齊境位。

【現代漢語翻譯】現代漢語譯本《華嚴別教一乘》認為，在法爾常恒的華嚴世界中，每一個微塵都包含著不可計數的諸佛聖眾（諸佛指的是十身盧舍那佛，聖眾指的是普賢等大菩薩）。這些諸佛聖眾無始無終地說法，這與《大日教王經》等真言經，在密嚴法界宮中心王心數無盡剎塵秘密曼荼羅海會中，法爾常恒地說三平等句法門，有什麼區別呢？回答是：《華嚴別教一乘》在華藏世界說法，進入法界，都是普賢菩薩因位之人所能感應見到的分齊，並非妙覺果海的境界。而從自性海圓明妙覺果海大一身十佛的自境界（十佛指的是：一、無著佛，安住世間成就正覺；二、愿佛，因願力而生；三、業報佛，因信成就，諸行皆成，且就一信而言；四、住持佛，隨順世間不斷絕；五、化佛，不捨大悲大願力化用；六、法界佛，於一切處無所不在；七、心佛，善於安住；八、三昧佛，成就無量功德無可執著；九、性佛，善於決斷；十、如意佛，以普覆一切。這十佛唯是正報），于圓教初住以上乃至十地等覺菩薩普賢因位之人中，應現十身盧舍那佛身（十身指的是：一、圓土身；二、眾生身；三、聲聞身；四、緣覺身；五、菩薩身；六、佛身；七、智身；八、法身；九、虛空身；十、法界身。這十身遍及依報和正報）。為普賢因位之人說十義無盡（十義指的是：一、教義即，涵蓋一乘、三乘乃至五乘等一切教義；二、理事即，涵蓋一切事和理；三、解行即，涵蓋一切理解和修行；四、因果即，涵蓋一切因和果；五、人法即，涵蓋一切人和法；六、分齊境位即，涵蓋一切分齊境位。

【English Translation】 English version The 'Huayan Separate Teaching One Vehicle' states that within the Dharma-Nature Constant Huayan World, each dust particle contains an incalculable number of Buddhas and Holy Assemblies (the Buddhas refer to the Ten-Body Vairocana Buddha, and the Holy Assemblies refer to Samantabhadra and other great Bodhisattvas). These Buddhas and Holy Assemblies expound the Dharma without beginning or end. What is the difference between this and the True Word Sutras such as the 'Mahavairocana Sutra,' which, within the Secret Solemn Dharma Realm Palace, at the heart of the Mind-King, in the countless lands of secret Mandala assemblies, constantly expound the Three Equality Sentence Dharma-door? The answer is: The 'Huayan Separate Teaching One Vehicle' expounds the Dharma in the Huazang World, entering the Dharma Realm, all of which is the realm that can be perceived by those in the causal position of Samantabhadra, and not the realm of the Wonderful Enlightenment Fruit-Sea. From the Self-Nature Sea, Perfect Brightness, Wonderful Enlightenment Fruit-Sea, Great One-Body Ten Buddhas' self-realm (the Ten Buddhas refer to: 1. Non-Attachment Buddha, abiding in the world and attaining Right Enlightenment; 2. Vow Buddha, born from the power of vows; 3. Karma-Retribution Buddha, because faith is accomplished, all actions are accomplished, focusing on one faith; 4. Sustaining Buddha, following the world without ceasing; 5. Transformation Buddha, not abandoning the power of great compassion and great vows for transformation; 6. Dharma-Realm Buddha, present everywhere; 7. Mind Buddha, skillfully abiding; 8. Samadhi Buddha, accomplishing immeasurable merits without attachment; 9. Nature Buddha, skillfully deciding; 10. Wish-Fulfilling Buddha, covering all universally. These Ten Buddhas are only the direct reward), among those in the causal position of Samantabhadra, from the Initial Abiding of the Perfect Teaching up to the Tenth Ground Equal Enlightenment Bodhisattvas, the Ten-Body Vairocana Buddha body manifests (the Ten Bodies refer to: 1. Perfect Land Body; 2. Sentient Being Body; 3. Sravaka Body; 4. Pratyekabuddha Body; 5. Bodhisattva Body; 6. Buddha Body; 7. Wisdom Body; 8. Dharma Body; 9. Empty Space Body; 10. Dharma Realm Body. These Ten Bodies pervade both the dependent and direct rewards). For those in the causal position of Samantabhadra, the Ten Meanings Without End are expounded (the Ten Meanings refer to: 1. Teaching Meaning Identity, encompassing all teachings, from the One Vehicle, Three Vehicles, up to the Five Vehicles; 2. Principle-Phenomena Identity, encompassing all phenomena and principles; 3. Understanding-Practice Identity, encompassing all understanding and practice; 4. Cause-Effect Identity, encompassing all causes and effects; 5. Person-Dharma Identity, encompassing all persons and dharmas; 6. Division-Boundary Realm-Position Identity, encompassing all division-boundary realm-positions.

七師弟法智即。攝一切師弟智。八主伴依正即。攝一切主伴依正。九隨生根欲示現即。攝一切隨生根欲示現。十逆順體用自在等即。攝一切逆順體用自在等。此等十門為首能各總攝一切法成無盡也。亦以十門擇前十義以顯無盡。十門者。一同時具足相應門。二一多相容不同門。三諸法相即自在門。四因陀羅微細境界門。五微細相容安立門。六秘密隱顯俱成門。七諸藏能雜具德門。八十世隔法成門。九唯心迴轉善成門。十託事顯法生解門。此十門一一義理具釋如五教章中卷明。五教章云。此上十門等解釋及上本文十義等皆悉同時會融成一法界緣起具德門普賢境界。諦觀察余時但在大解大行大見聞心中。然此十門隨一門中即攝余門無不皆盡。應以六相方便而會通之。上來所明並是略顯別教一乘緣起義耳文。問。以六相方便而會通之方如何。答。五教章說六相圓融頌曰。一即具多名總相。多即非一是別相。多類自同成於總。各體別異顯于同。一多緣起理妙成。壞住自法常不作。唯智境界非事識。以此方便會一乘雲云）。十玄緣起（十玄緣起者十義十門緣起自在）。六相圓融（六相者。一總相。二別相。三同相。四異相。五成相。六壞相。圓融義如偈次明）。無礙法門（八十經疏云。問。有何因緣令此諸法得有如是混融無礙。

【現代漢語翻譯】現代漢語譯本七、師弟法智即（師弟法智：師父、弟子之間的法則和智慧），攝一切師弟智。八、主伴依正即（主伴依正：主要和次要的，依靠和正確的），攝一切主伴依正。九、隨生根欲示現即（隨生根欲示現：隨著產生根源的慾望而顯現），攝一切隨生根欲示現。十、逆順體用自在等即（逆順體用自在：逆境和順境，本體和作用，自在等等），攝一切逆順體用自在等。此等十門為首，能各自總攝一切法，成就無盡之義。亦以十門選擇前述十義，以顯現無盡之理。十門者：一、同時具足相應門。二、一多相容不同門。三、諸法相即自在門。四、因陀羅微細境界門（因陀羅微細境界：帝釋天細微的境界）。五、微細相容安立門。六、秘密隱顯俱成門。七、諸藏能雜具德門。八、十世隔法成門。九、唯心迴轉善成門。十、託事顯法生解門。此十門一一義理，具釋如《五教章》中卷所明。《五教章》云：『此上十門等解釋，及上本文十義等，皆悉同時會融，成一法界緣起具德門，普賢境界。諦觀察，余時但在大解、大行、大見聞心中。』然此十門，隨一門中，即攝余門，無不皆盡。應以六相方便而會通之。上來所明，並是略顯別教一乘緣起義耳文。問：以六相方便而會通之，方如何？答：《五教章》說六相圓融頌曰：『一即具多名總相，多即非一是別相，多類自同成於總，各體別異顯于同，一多緣起理妙成，壞住自法常不作，唯智境界非事識，以此方便會一乘雲云）。十玄緣起（十玄緣起者：十義十門緣起自在）。六相圓融（六相者：一、總相。二、別相。三、同相。四、異相。五、成相。六、壞相。圓融義如偈次明）。無礙法門（《八十經疏》云：問：有何因緣，令此諸法得有如是混融無礙？

【English Translation】 English version 7. 'Teacher-disciple Dharma wisdom is,' (Teacher-disciple Dharma wisdom: the laws and wisdom between teacher and disciple) encompasses all teacher-disciple wisdom. 8. 'Principal-secondary reliance and correctness is,' (Principal-secondary reliance and correctness: the main and the secondary, reliance and correctness) encompasses all principal-secondary reliance and correctness. 9. 'Following-arising root desire manifestation is,' (Following-arising root desire manifestation: manifesting according to the desire arising from the root source) encompasses all following-arising root desire manifestation. 10. 'Reverse-forward substance-function self-mastery etc. is,' (Reverse-forward substance-function self-mastery: adverse and favorable circumstances, substance and function, self-mastery, etc.) encompasses all reverse-forward substance-function self-mastery, etc. These ten gates, taking the lead, can each comprehensively encompass all dharmas, achieving the meaning of inexhaustibility. Also, use the ten gates to select the preceding ten meanings to reveal the principle of inexhaustibility. The ten gates are: 1. The Gate of Simultaneous Perfection and Correspondence. 2. The Gate of One and Many Inter-accommodating Difference. 3. The Gate of Dharmas Inter-penetrating and Being at Ease. 4. The Gate of Indra's Subtle Realm (Indra's Subtle Realm: the subtle realm of the Lord of Gods). 5. The Gate of Subtle Inter-accommodation and Establishment. 6. The Gate of Secret and Manifest Co-accomplishment. 7. The Gate of Various Treasures Capable of Mixing and Possessing Virtues. 8. The Gate of Dharmas Accomplishing Across Ten Lifetimes. 9. The Gate of Mind-Only Reversal and Good Accomplishment. 10. The Gate of Relying on Events to Reveal Dharma and Generate Understanding. The meaning of each of these ten gates is fully explained in the middle volume of the 'Five Teachings Chapter.' The 'Five Teachings Chapter' says: 'These explanations of the above ten gates, and the ten meanings of the above text, all simultaneously converge and blend, forming one Dharma Realm Origination Possessing Virtue Gate, the realm of Samantabhadra. Observe carefully; at other times, it is only in the mind of great understanding, great practice, great seeing, and great hearing.' However, these ten gates, within any one gate, encompass all the other gates, without exception. One should use the expedient of the six characteristics to understand them. What has been explained above is only a brief manifestation of the meaning of the Distinct Teaching One Vehicle Origination. Question: How does one use the expedient of the six characteristics to understand them? Answer: The 'Five Teachings Chapter' says in the verse on the perfect fusion of the six characteristics: 'One is that which possesses many, called the total characteristic; many are not one, called the separate characteristic; many categories are the same, forming the total; each entity is different, revealing the same; the principle of one and many origination is wonderfully accomplished; destruction and abiding are the self-nature of dharmas, constantly not made; only the realm of wisdom, not the knowledge of affairs; use this expedient to understand the One Vehicle, etc.' The Ten Profound Origination (The Ten Profound Origination: the origination of the ten meanings and ten gates being at ease). The Perfect Fusion of the Six Characteristics (The six characteristics: 1. Total characteristic. 2. Separate characteristic. 3. Same characteristic. 4. Different characteristic. 5. Accomplishing characteristic. 6. Destroying characteristic. The meaning of perfect fusion is explained in the following verse). The Unobstructed Dharma Gate (The 'Eighty Sutra Commentary' says: Question: What is the cause and condition that allows these dharmas to have such a mixed and unobstructed state?

答。因廣難陳。略提十類。一唯心所現故。二法無定性故。三緣起相由故。四法性融通故。五如幻夢故。六如顯像故。七因無限故。八佛證窮故。九甚深用故。十神通解脫故。十中隨一即能令彼諸法渾融無礙云云）。是說因人智惠分齊故名顯一乘。能化教主名他受用身。雖花藏世界法爾常恒說法。猶是因分可說普賢境界也。非妙覺果海說法儀式也。顯一乘明妙覺果海。唯證相應故離教說故離機根故不可說故也。但真言秘教妙覺果海心王無相法身（中臺）。自性所成（八葉）。心數大日內眷屬（第一重）。大悲大眷屬（第二重）。普門方便聖眾（第三重）。塵數不可說不可說心王心數四種法身四種曼荼羅無始無終法爾常恒為自受法樂說三密平等金剛一乘甚深秘密也。　　問。顯一乘妙覺果海何故云離教說離機根乎。答。顯一乘妙覺果海二義故不可說。一者理智不二一心之理體離言說相離心緣相唯證相應故不可說也。二者妙覺果海功德智惠唯佛能測量因人不能測量。唯證相應故不可說也。故五教章第一云。性海果分當是不可說義。何以故。不與教相應故。即十佛自境界也。故地論云。因分可說果分不可說者是也（文）。又五教章中捲雲。若癡智一切不可說如上果分也。乃至若癡智即不論緣起。乃至但因位窮滿者勝進即沒

【現代漢語翻譯】現代漢語譯本：回答：因為內容廣泛難以陳述，所以簡略地提出十類：一、一切法都是唯心所現；二、法沒有固定的自性；三、諸法依緣起而相互依存；四、法性是融通無礙的；五、一切法如幻如夢；六、一切法如顯現的影像；七、因是無限的；八、佛的證悟是究竟的；九、佛的甚深作用；十、神通解脫。這十類中隨便哪一類，都能使那些法渾然融合，沒有障礙等等。這是因為針對不同人的智慧程度而說的，所以稱為顯一乘。能夠教化的教主稱為他受用身。雖然華藏世界本來就是常恒說法，但仍然是因位，可以說普賢（Samantabhadra）的境界。不是妙覺果海的說法儀式。顯一乘說明妙覺果海，唯有證悟才能相應，所以遠離教說，因為遠離眾生的根機，所以不可說。但是真言秘教的妙覺果海，心王無相法身（中臺，Central Platform of the Womb Realm Mandala），自性所成（八葉，Eight Petals of the Lotus），心數大日內眷屬（第一重，First Layer），大悲大眷屬（第二重，Second Layer），普門方便聖眾（第三重，Third Layer），塵數不可說不可說的心王心數四種法身四種曼荼羅，無始無終，本來就是常恒地為自己享受法樂，宣說三密平等金剛一乘甚深秘密。問：顯一乘妙覺果海為什麼說是遠離教說，遠離眾生的根機呢？答：顯一乘妙覺果海因為有兩個原因所以不可說：一是理智不二，一心之理體，遠離言說之相，遠離心緣之相，唯有證悟才能相應，所以不可說。二是妙覺果海的功德智慧，只有佛才能測量，因位的人不能測量，唯有證悟才能相應，所以不可說。所以《五教章》第一篇說：『性海果分應當是不可說的意義。為什麼呢？因為不與教法相應。』這就是十佛的自境界。所以《地論》說：『因位可以說，果位不可說』就是這個意思。又《五教章》中卷說：『如果癡智一切都不可說，就像上面的果位一樣。』乃至如果癡智就不論緣起，乃至只有因位窮盡圓滿，勝進就消失了。

【English Translation】 English version: Answer: Because it is vast and difficult to fully describe, I will briefly present ten categories: 1. All dharmas are manifestations of mind; 2. Dharmas have no fixed self-nature; 3. Dharmas arise interdependently; 4. The nature of dharmas is all-pervasive and unobstructed; 5. All dharmas are like illusions and dreams; 6. All dharmas are like manifested images; 7. Causes are infinite; 8. The Buddha's enlightenment is ultimate; 9. The Buddha's profound function; 10. Supernatural powers and liberation. Any one of these ten categories can cause those dharmas to merge harmoniously without obstruction, and so on. This is spoken according to the different levels of people's wisdom, so it is called the 'Revealed One Vehicle' (顯一乘). The teaching master who is able to teach is called the 'Reward Body for Others' (他受用身). Although the Flower Treasury World (花藏世界) inherently and constantly expounds the Dharma, it is still the stage of cause, and the realm of Samantabhadra (普賢) can be spoken of. It is not the Dharma-expounding ceremony of the Ocean of Perfect Enlightenment (妙覺果海). The 'Revealed One Vehicle' explains the Ocean of Perfect Enlightenment, which can only be corresponded to through realization, so it is apart from teaching, because it is apart from the faculties of sentient beings, so it cannot be spoken of. However, in the esoteric teachings of True Words (真言), the Ocean of Perfect Enlightenment, the Mind-King Dharmakaya without form (中臺, Central Platform of the Womb Realm Mandala), self-natured (八葉, Eight Petals of the Lotus), the inner retinue of the Mind-Number Mahavairocana (大日) (第一重, First Layer), the great compassionate retinue (第二重, Second Layer), the universally accessible expedient sages (第三重, Third Layer), the countless and inexpressible Mind-Kings and Mind-Numbers, the Four Dharmakayas and Four Mandalas, without beginning or end, inherently and constantly, for oneself to enjoy the Dharma bliss, expounding the profound secret of the Three Mysteries Equality Vajra One Vehicle. Question: Why is it said that the 'Revealed One Vehicle' and the Ocean of Perfect Enlightenment are apart from teaching and apart from the faculties of sentient beings? Answer: The 'Revealed One Vehicle' and the Ocean of Perfect Enlightenment cannot be spoken of for two reasons: First, principle and wisdom are not two, the principle of the One Mind, apart from the appearance of words, apart from the appearance of mental conditions, only realization can correspond to it, so it cannot be spoken of. Second, the merits and wisdom of the Ocean of Perfect Enlightenment can only be measured by the Buddha, and people in the stage of cause cannot measure it, only realization can correspond to it, so it cannot be spoken of. Therefore, the first chapter of the 'Five Teachings Chapter' says: 'The nature-sea and the fruit-division should be the meaning of unspeakable. Why? Because it does not correspond to the teachings.' This is the self-realm of the Ten Buddhas. Therefore, the 'Treatise on the Land' says: 'The stage of cause can be spoken of, the stage of fruit cannot be spoken of,' that is the meaning. Also, the middle volume of the 'Five Teachings Chapter' says: 'If ignorance and wisdom are all unspeakable, like the fruit-division above.' Even if ignorance and wisdom do not discuss dependent origination, even if only the stage of cause is exhausted and fulfilled, the superior progress will disappear.

于果海中也。為是證境界故不可說耳（文）。此等文意云。理智不二一心如來藏體性獨不緣起。由無礙智作故如無礙理性自在無窮緣起。故章上文云。但為生智顯理故說去來等義耳。若癡智一切不可說如上果分者。即其事也（文）。又離說念無念。佛智所證理不與教相應唯證相應。故云離教說離機根因人不能測量故唯證相應故不可說也。問。顯一乘妙覺果海理智不二一大法身離言說相離心緣相不與教相應故言不說法者。何故辨顯密二教論說。若依瓔珞經毗盧舍那是理法身盧舍那則智法身釋迦名化身。然則是金剛頂經所談毗盧舍那佛自受用身所說內證自覺聖智法者。此則理智法身之境界也乎。已顯教云不與教相應果性不可說。今真言秘教顯教所絕離。妙覺果海本有無垢法然本初理智不二自性受用法身如來所說名真言秘教。若云說法者。云何不思議如量智所說云隨他意教名顯一乘。不思議如理智境界唯證相應故云不可說乎。答。顯教證入離諸說念萬德體性理智不二一心徹底名妙覺究竟如來。是名真正覺也。以此正覺分齊真言秘教入金剛界大日曼荼羅佛道為初門授本有金剛界三摩地菩提心戒。從此作秘密修行阿阇梨以三密方便信解修行證極究竟曼荼羅身。故十住心論第八云。于諸顯教是究竟理智法身。望真言門是則初門（文

【現代漢語翻譯】現代漢語譯本：在果海之中也是如此。因為這是證悟的境界，所以無法用言語表達（文）。這些文字的意思是說，理智不二，一心如來藏的體性是獨立的，不依賴因緣而生起。由於無礙智慧的作用，就像無礙的理性一樣，自在無窮地緣起。所以《章》的上文說：『只是爲了生起智慧，顯明真理，才說過去、未來等意義。』如果癡和智一切都不可說，就像上面的果分一樣，那就是這種情況（文）。此外，離開言說、念頭和無念，佛智所證悟的真理不與教義相應，只與證悟相應。所以說離開教義的言說，因為離開根機，不是一般人能夠理解和測量的，所以只有證悟才能相應，因此不可說。問：既然顯宗說一乘妙覺果海的理智不二，一大法身，離開言語的表達，離開心意的攀緣，不與教義相應，所以說不說法，那麼為什麼還要辨別顯教和密教的論說呢？如果按照《瓔珞經》所說，毗盧舍那（Vairocana，光明遍照）是理法身，盧舍那（Locana，眼）是智法身，釋迦（Śākyamuni，能仁寂默）是化身。那麼《金剛頂經》所談的毗盧舍那佛的自受用身所說的內證自覺聖智法，就是理智法身的境界嗎？既然顯教說不與教義相應，果性不可說，那麼現在真言密教所顯示的，是顯教所無法企及的，離開妙覺果海的本有無垢法然，本初理智不二的自性受用法身如來所說的，名為真言密教。如果說說法，那麼為什麼不可思議的如量智所說，卻說是隨順他人意願的教義，名為顯一乘？不可思議的如理智境界，只有證悟才能相應，所以說不可說嗎？答：顯教證入，離開一切言說和念頭，萬德體性的理智不二一心徹底，名為妙覺究竟如來。這就是真正的覺悟。以此正覺的範圍，真言密教進入金剛界大日曼荼羅（Vajradhātu Mahāvairocana Mandala，金剛界大日如來壇城），以佛道為入門，授予本有的金剛界三摩地菩提心戒。從此作為秘密修行，阿阇梨（Ācārya，導師）以三密方便，信解修行，證得極究竟的曼荼羅身。所以《十住心論》第八說：『對於各種顯教來說，這是究竟的理智法身，但對於真言門來說，這只是入門。』（文）

【English Translation】 English version: It is also in the fruit ocean. Because it is the realm of realization, it cannot be expressed in words (text). The meaning of these texts is that the nature of the non-dual principle and wisdom, the one mind Tathāgatagarbha (Tathāgatagarbha, the womb of the Buddhas), is independent and does not arise from conditions. Because of the function of unobstructed wisdom, it arises freely and infinitely like unobstructed reason. Therefore, the text above the chapter says: 'It is only to generate wisdom and reveal the truth that the meanings of past, future, etc., are spoken of.' If ignorance and wisdom are all unspeakable, like the fruit division above, then that is the case (text). Furthermore, apart from speech, thought, and non-thought, the truth realized by the Buddha's wisdom does not correspond to doctrine, but only to realization. Therefore, it is said to be apart from doctrinal speech, because it is apart from the capacity of beings and cannot be understood or measured by ordinary people, so only realization can correspond, and therefore it is unspeakable. Question: Since the exoteric teachings say that the non-duality of principle and wisdom in the ocean of the wonderful enlightenment fruit of the One Vehicle, the great Dharmakāya (Dharmakāya, the body of the law), is apart from verbal expression, apart from mental clinging, and does not correspond to doctrine, so it is said that it does not teach the Dharma, then why is it necessary to distinguish between the discourses of the exoteric and esoteric teachings? If, according to the Inga-Sutra, Vairocana (Vairocana, the one who illuminates everywhere) is the principle Dharmakāya, Locana (Locana, the eye) is the wisdom Dharmakāya, and Śākyamuni (Śākyamuni, the capable and silent one) is the transformation body, then is the inner realization of self-aware sacred wisdom Dharma spoken of by the Sambhogakāya (Sambhogakāya, the body of enjoyment) of Vairocana Buddha in the Vajrasekhara Sutra the realm of the principle and wisdom Dharmakāya? Since the exoteric teachings say that it does not correspond to doctrine and the nature of the fruit cannot be spoken of, then what the esoteric teachings now reveal is beyond the reach of the exoteric teachings, apart from the original pure Dharma nature of the wonderful enlightenment fruit ocean, the original non-duality of principle and wisdom, the self-nature Sambhogakāya Tathāgata (Tathāgata, thus-gone one) speaks of, which is called the esoteric teachings of mantra. If it is said to teach the Dharma, then why is it said that what is spoken of by the inconceivable immeasurable wisdom is the doctrine that follows the wishes of others, called the exoteric One Vehicle? The inconceivable realm of principle and wisdom only corresponds to realization, so why is it said to be unspeakable? Answer: The exoteric teachings enter into realization, apart from all speech and thought, the complete non-duality of principle and wisdom in the nature of all virtues, is called the wonderful and ultimate Tathāgata. This is true enlightenment. Within the scope of this true enlightenment, the esoteric teachings enter the Vajradhātu Mahāvairocana Mandala (Vajradhātu Mahāvairocana Mandala, the mandala of Mahāvairocana Buddha in the Diamond Realm), taking the Buddha's path as the entrance, and bestow the original Vajradhātu Samadhi Bodhicitta (Bodhicitta, the mind of enlightenment) precepts. From this, as a secret practice, the Ācārya (Ācārya, teacher) uses the skillful means of the three mysteries, believes, understands, practices, and realizes the ultimate Mandala body. Therefore, the eighth chapter of the Treatise on the Ten Stages of Mind says: 'For all the exoteric teachings, this is the ultimate principle and wisdom Dharmakāya, but for the esoteric teachings, this is only the entrance.' (text)

）。又三摩耶戒云。是空性則所謂一道清凈真如法界之理也。于顯教最極醍醐之妙果也。于秘密從此發極無自性心。是故佛言。如是初心佛說成佛因。從此以後始發真言門秘密曼荼羅心。是名究竟發心。從此以後以三密方便修行證極究竟曼荼羅身（文）。十住心論第八云。謂無相虛空相及非青非黃等言。並是明法身真言如一道無為之真理。佛說此名初法明道。智度名入佛道初門。言佛道者指金剛界宮大日曼荼羅佛。于諸顯教是究竟理智法身。望真言門是則初門（文）。此釋文中明初法明道法身真如一道無為之真理。于諸顯教是究竟理智法身。望真言門是則初門。言極無自性心者。此一道無為真如法身蒙驚覺緣力更進金剛際心也。故十住心論第九云。又極無自性心明真如法身蒙驚覺緣力更進金剛際（文）。又三昧耶戒中已明極無自性心生以後發秘密曼荼羅心。明知法花花嚴妙覺果海理智法身遍一切處三身十身十十無盡身三種世間舉體一大法身摩訶毗盧舍那依驚覺緣力進金剛際秘密曼荼羅名極無自性心也。　　問。一道無為真如法身與極無自性真如法身為同爲異乎。答。有同有異。所謂同者。心王理智法身遍一切處。三種世間舉體是同也。此法身真如不守自性故受染法凈法熏。變易分段。細粗生死上上去去下下來來緣起

【現代漢語翻譯】現代漢語譯本：此外，三摩耶戒（Samaya vows，誓言）中說，空性即所謂的一道清凈真如法界之理，這是顯教中最極醍醐（supreme nectar，至高的甘露）的妙果。在秘密教中，由此生起極無自性心。因此佛說，這樣的初心是佛說成佛之因。從此以後，才開始進入真言門（mantra path，密咒道）的秘密曼荼羅（secret mandala，秘密壇城）之心，這被稱為究竟發心。從此以後，以三密（three mysteries，身語意三密）方便修行，證得極究竟曼荼羅身（文）。《十住心論》（Ten Stages of Mind）第八卷說，所謂的『無相虛空相』以及『非青非黃』等說法，都是闡明法身（Dharmakaya，法身）真言如一道無為的真理。佛說這名為初法明道，智度（wisdom，智慧）稱之為入佛道的初門。所說的佛道，指的是金剛界宮（Vajradhatu Palace，金剛界宮殿）的大日曼荼羅佛（Mahavairocana Buddha，大日如來）。在各種顯教中，這是究竟的理智法身。相對於真言門來說，這只是初門（文）。這段解釋文中闡明了初法明道法身真如一道無為的真理，在各種顯教中，這是究竟的理智法身。相對於真言門來說，這只是初門。所說的極無自性心，是指這一道無為的真如法身蒙受驚覺緣力，更進一步達到金剛際心（Vajra realm mind，金剛界之心）。所以《十住心論》第九卷說，『又極無自性心，闡明真如法身蒙受驚覺緣力，更進一步達到金剛際』（文）。此外，三昧耶戒（Samaya vows，誓言）中已經闡明，在極無自性心生起之後，才能發起秘密曼荼羅心。明確地說明了法華（Lotus Sutra，法華經）、華嚴（Avatamsaka Sutra，華嚴經）的妙覺果海理智法身遍一切處，三身（three bodies，法報化三身）十身（ten bodies，十身）十十無盡身，三種世間舉體一大法身摩訶毗盧舍那（Mahavairocana，大日如來）依靠驚覺緣力，進入金剛際秘密曼荼羅，名為極無自性心。問：一道無為真如法身與極無自性真如法身是相同還是相異呢？答：有相同之處，也有相異之處。所謂相同之處，是指心王理智法身遍一切處，三種世間舉體是相同的。此法身真如不守自性，所以會受到染法和凈法的薰染，產生變易分段，細粗生死，上上下下，來來去去的緣起。

【English Translation】 English version: Furthermore, the Samaya vows state that emptiness is the principle of the one path of pure Suchness-Dharmadhatu (true nature of reality), which is the supreme nectar of the wonderful fruit in exoteric Buddhism. In esoteric Buddhism, from this arises the mind of ultimate non-self-nature. Therefore, the Buddha said that such an initial mind is the cause of attaining Buddhahood, as taught by the Buddha. From then on, one begins to enter the secret mandala mind of the mantra path, which is called the ultimate mind of awakening. From then on, one cultivates with the skillful means of the three mysteries and attains the ultimate mandala body (text). The eighth volume of the Ten Stages of Mind states that the so-called 'formless emptiness' and 'neither blue nor yellow' and other statements all clarify the Dharmakaya mantra as the truth of the one path of non-action. The Buddha said that this is called the initial Dharma-illumination path, and wisdom calls it the initial gate to entering the Buddha's path. The Buddha's path refers to the Mahavairocana Buddha of the Vajradhatu Palace. In all exoteric teachings, this is the ultimate principle-wisdom Dharmakaya. Compared to the mantra path, this is only the initial gate (text). This explanation clarifies that the initial Dharma-illumination path, the Dharmakaya Suchness, is the truth of the one path of non-action. In all exoteric teachings, this is the ultimate principle-wisdom Dharmakaya. Compared to the mantra path, this is only the initial gate. The mind of ultimate non-self-nature refers to this one path of non-action, the Dharmakaya Suchness, receiving the power of awakening conditions and further advancing to the Vajra realm mind. Therefore, the ninth volume of the Ten Stages of Mind states, 'Moreover, the mind of ultimate non-self-nature clarifies that the Dharmakaya Suchness receives the power of awakening conditions and further advances to the Vajra realm' (text). Furthermore, the Samaya vows have already clarified that after the mind of ultimate non-self-nature arises, one can initiate the secret mandala mind. It clearly explains that the wonderful enlightenment fruit-ocean principle-wisdom Dharmakaya of the Lotus Sutra and Avatamsaka Sutra pervades all places, the three bodies, ten bodies, and the ten-ten inexhaustible bodies. The entire body of the three realms is the one great Dharmakaya Mahavairocana, relying on the power of awakening conditions, enters the Vajra realm secret mandala, which is called the mind of ultimate non-self-nature. Question: Are the one path of non-action Suchness-Dharmakaya and the Suchness-Dharmakaya of ultimate non-self-nature the same or different? Answer: There are similarities and differences. The similarity is that the mind-king principle-wisdom Dharmakaya pervades all places, and the entire body of the three realms is the same. This Dharmakaya Suchness does not guard its own nature, so it is influenced by defiled and pure dharmas, resulting in changes, divisions, subtle and coarse life and death, ascending and descending, and the arising of coming and going.

現前。並蒙真言秘密曼荼羅諸佛驚覺愿求秘密曼荼羅。是異也。真如法身有此二義名真言極無自性心。故十住心論第九云。諸法無自性。去卑取尊故有真如受熏之極唱勝義無性秘告（文）。是極無自性心真如法身之義也。故一道無為心一切善惡因果依正迷悟染凈諸法皆悉妙法一乘真如法身開題為宗。極無自性心真如法身之義不守自性隨緣為宗。二宗之義已異。一道極無二種住心差別顯然不可疑惑。　　問。天臺法花宗明自心本有心王心地現三身四身十法界因果依正本來法爾十界互動具足彼彼三千周遍圓融。又花嚴圓教別教一乘明心佛眾生三無差別三種世間總為自心性海圓明與法界緣起因果理事不二。又一一互相相即相入重重無盡如帝網垂珠。是真言曼荼羅義如何有差別乎。答。法花圓教說十方法界。百界千如三千世間乃至一塵一念一一互相盡虛空遍法界周遍圓融。又妙覺果海本地寂光理智不二。三身即一不縱不橫。一乘實相名妙法蓮花。是為一切諸法本源。此本地法身法界緣起四昧（四味者一乳味。是花嚴也。二酪味。阿含也。三生蘇味。方等經也。四熟蘇味。般若經是也）三教（三教者三藏教通教別教圓教是也）三乘五乘七方便（七方便者兩教二乘三教菩薩）九法界（九法界者地獄界乃至菩薩界等也）。皆悉妙法

【現代漢語翻譯】現代漢語譯本：現前，並蒙真言秘密曼荼羅諸佛驚覺，愿求秘密曼荼羅，這是不同的。真如法身有此二義，名為真言極無自性心。故《十住心論》第九云：『諸法無自性，去卑取尊故有真如受熏之極唱勝義無性秘告（文）。』這是極無自性心真如法身之義。故一道無為心，一切善惡因果依正迷悟染凈諸法，皆悉妙法一乘真如法身，開題為宗。極無自性心真如法身之義，不守自性隨緣為宗。二宗之義已異，一道極無二種住心差別，顯然不可疑惑。

問：天臺法華宗明自心本有心王心地現三身（Trikaya，報身、應身、法身）四身（自性身、受用身、變化身、同類身）十法界（Ten realms，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）因果依正本來法爾，十界互動具足，彼彼三千周遍圓融。又華嚴圓教別教一乘明心佛眾生三無差別，三種世間（眾生世間、器世間、智正覺世間）總為自心性海圓明，與法界緣起因果理事不二。又一一互相相即相入重重無盡如帝網垂珠。是真言曼荼羅義，如何有差別乎？

答：法華圓教說十方法界，百界千如三千世間，乃至一塵一念一一互相盡虛空遍法界周遍圓融。又妙覺果海本地寂光理智不二，三身即一不縱不橫，一乘實相名妙法蓮華，是為一切諸法本源。此本地法身法界緣起四昧（四味者一乳味。是華嚴也。二酪味。阿含也。三生蘇味。方等經也。四熟蘇味。般若經是也）三教（三教者三藏教通教別教圓教是也）三乘五乘七方便（七方便者兩教二乘三教菩薩）九法界（九法界者地獄界乃至菩薩界等也），皆悉妙法。

【English Translation】 English version: Present before us, and receiving the enlightened awakening of all Buddhas in the Shingon (True Word) secret Mandala (sacred diagram), desiring the secret Mandala. This is different. The Dharmakaya (body of truth) of Suchness (Tathata) has these two meanings, named the Shingon mind of ultimate non-self-nature. Therefore, the ninth chapter of the 'Treatise on the Ten Stages of Mind' says: 'All dharmas (phenomena) are without self-nature. Abandoning the inferior and taking the superior, there is the ultimate proclamation of Suchness receiving influence, secretly announcing the meaning of ultimate non-nature (text).' This is the meaning of the mind of ultimate non-self-nature, the Dharmakaya of Suchness. Therefore, the one path of non-action mind, all good and evil causes and effects, dependent and independent, delusion and enlightenment, defilement and purity, all dharmas are wonderful dharmas, the One Vehicle (Ekayana) Dharmakaya of Suchness, opening the topic as the principle. The meaning of the mind of ultimate non-self-nature, the Dharmakaya of Suchness, does not adhere to self-nature but takes conditioned arising as the principle. The meanings of the two principles are already different. The one path has absolutely no difference in the two kinds of abiding minds, which is clearly beyond doubt.

Question: The Tiantai (Tendai) Lotus school elucidates that the inherent mind has the mind-king, the mind-ground manifests the Trikaya (three bodies: Dharmakaya, Sambhogakaya, Nirmanakaya), the four bodies (Svabhavikakaya, Sambhogakaya, Nirmanakaya, and Samanakaya), the Ten Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), causes and effects, dependent and independent, originally and naturally so. The ten realms interpenetrate and are fully complete, the three thousand realms are universally pervasive and perfectly integrated. Furthermore, the Huayan (Kegon) perfect teaching, distinct teaching, and One Vehicle elucidate that the mind, Buddha, and sentient beings are without difference, the three kinds of worlds (sentient beings' world, the world of objects, the world of wisdom and correct enlightenment) are all the complete and bright sea of the self-nature mind, and the arising of conditions in the Dharmadhatu (realm of reality), causes and effects, principle and phenomena are non-dual. Moreover, each and every one mutually interpenetrates and enters into each other, endlessly layer upon layer like the jewels hanging in Indra's net. How is the meaning of the Shingon Mandala different from this?

Answer: The Lotus perfect teaching speaks of the ten directions of the Dharmadhatu, the hundred realms and thousand suchnesses, the three thousand worlds, even a single mote of dust or a single thought, each and every one mutually exhausts space and pervades the Dharmadhatu, universally pervasive and perfectly integrated. Furthermore, the wonderful enlightenment fruit sea, the original ground of tranquil light, principle and wisdom are non-dual, the three bodies are one, neither vertical nor horizontal, the One Vehicle reality is named the Wonderful Dharma Lotus Flower, which is the origin of all dharmas. This original ground Dharmakaya, the conditioned arising of the Dharmadhatu, the four Samadhi flavors (the four flavors are: 1. Milk flavor, which is Huayan. 2. Curd flavor, which is Agama. 3. Raw butter flavor, which is Vaipulya Sutra. 4. Cooked butter flavor, which is Prajna Sutra) the three teachings (the three teachings are Tripitaka teaching, common teaching, distinct teaching, perfect teaching) the three vehicles, the five vehicles, the seven expedients (the seven expedients are the two teachings and the two vehicles, the three teachings and the Bodhisattva) the nine realms (the nine realms are the hell realm up to the Bodhisattva realm), all are wonderful dharmas.

一佛乘開顯。近成釋迦即本地久成三身即一不縱不橫釋迦開顯。為究竟教。故真言三摩耶戒云。于顯教最極醍醐之妙果也。于秘密從此發極無自性心（文）。十住心論第八云。于諸顯教是究竟理智法身。望真言門是則初門。大日世尊及龍猛菩薩並是皆明說。不須疑惑（文）。今于諸顯教之中究竟真實最極醍醐味教。法花之中未說本地寂光理中內證秘密四種法身四種曼荼羅身三密平等三部四重諸尊五智無際智輪圓無礙重重無盡橫豎無窮秘密甚深內證法門。又花嚴圓教妙覺所覺證本有性海圓明不思議法界不守自性法界緣起陀羅尼十義無盡十玄緣起六相圓融十十無盡為究竟法門。為普賢因人說之。其當機者一生一身十地究竟乃至三生證入果海為究竟不思議教。未說妙覺果海內證四種法身四種曼荼羅三密平等重重無盡不可說不可說秘密法門故。若干內證法門不覺不知故。猶是無明分位普賢性海一門內證不覺不知。何況胎藏界十三大院金剛界十八會乃至十方無盡法界海中橫豎無盡重重不可說無窮無盡秘密法門不知不覺故。無明重云重重未晴。應知花嚴妙覺果海如來自門為究竟果佛。望真言門猶是因人。故大日經說。如是初心佛說成佛因（文）。十住心論云。望前顯教極果於后秘心初心。初發心時便成正覺宜其然也。初心佛其德不

【現代漢語翻譯】現代漢語譯本一佛乘的開顯。近成釋迦（近期成就的釋迦牟尼佛）即是本地久成三身（法身、報身、應身）即一，不縱不橫，釋迦（釋迦牟尼佛）開顯，是為究竟之教。故真言三摩耶戒說：『于顯教是最極醍醐之妙果也。于秘密從此發極無自性心。』（文）《十住心論》第八云：『于諸顯教是究竟理智法身，望真言門是則初門。大日世尊及龍猛菩薩並是皆明說，不須疑惑。』（文）今于諸顯教之中，究竟真實最極醍醐味之教，法華經中未說本地寂光理中內證秘密四種法身（自性法身、受用身、變化身、等流身），四種曼荼羅（大曼荼羅、三昧耶曼荼羅、法曼荼羅、羯磨曼荼羅）身三密平等，三部（佛部、蓮花部、金剛部）四重諸尊，五智（法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智）無際智輪圓無礙，重重無盡橫豎無窮秘密甚深內證法門。又華嚴圓教妙覺所覺證本有性海圓明不思議法界，不守自性法界緣起陀羅尼十義無盡，十玄緣起六相圓融，十十無盡為究竟法門。為普賢因人說之。其當機者一生一身十地究竟，乃至三生證入果海為究竟不思議教。未說妙覺果海內證四種法身，四種曼荼羅三密平等重重無盡不可說不可說秘密法門故。若干內證法門不覺不知故，猶是無明分位普賢性海一門內證不覺不知。何況胎藏界十三大院金剛界十八會，乃至十方無盡法界海中橫豎無盡重重不可說無窮無盡秘密法門不知不覺故，無明重云重重未晴。應知華嚴妙覺果海如來自門為究竟果佛，望真言門猶是因人。故大日經說：『如是初心佛說成佛因。』（文）《十住心論》云：『望前顯教極果於后秘心初心，初發心時便成正覺宜其然也。初心佛其德不'

【English Translation】 English version The revelation of the One Buddha Vehicle. The recently enlightened Shakyamuni (Shakyamuni Buddha who recently attained enlightenment) is the same as the eternally enlightened Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), which are one, neither vertical nor horizontal. Shakyamuni (Shakyamuni Buddha) reveals this as the ultimate teaching. Therefore, the True Word Samaya Precept states: 'In the exoteric teachings, it is the most supreme and wonderful fruit of ghee. In the esoteric, from this arises the mind of utter non-self-nature.' (Text) The eighth chapter of the Treatise on the Ten Stages of Mind states: 'In all the exoteric teachings, it is the ultimate Dharmakaya of reason and wisdom. Looking from the perspective of the True Word school, it is merely the initial gate. The Great Sun World-Honored One (Mahavairocana) and the Bodhisattva Nagarjuna both clearly explain this, so there is no need for doubt.' (Text) Now, among all the exoteric teachings, this is the ultimate, true, and most supreme teaching of ghee-like flavor. The Lotus Sutra does not speak of the inner realization of the secret Four Dharmakayas (Svabhavikakaya, Sambhogakaya, Nirmanakaya, Nishyanda-kaya) within the realm of the eternally abiding light of the original ground, the Four Mandalas (Mahamandala, Samayamandala, Dharmamandala, Karmamandala), the equality of the Three Mysteries (body, speech, mind), the various deities of the Three Families (Buddha family, Lotus family, Vajra family) and Four Layers, the unobstructed circle of the Wheel of Wisdom of the Five Wisdoms (Dharmadhatujnana, Adarshajnana, Samatajnana, Pratyavekshanajnana, Krityanushthanajnana), the infinitely profound inner realization Dharma gate that is endlessly layered, horizontally and vertically infinite. Furthermore, the Huayan perfect teaching realizes the original nature-ocean of the wonderful enlightenment, the inconceivable Dharmadhatu, the Dharmadhatu that does not adhere to self-nature, the inexhaustible ten meanings of the arising of the Dharani of Dependent Origination, the perfect interpenetration of the Six Aspects, and the endlessness of the ten tens as the ultimate Dharma gate. It is spoken for the sake of the cause-person of Samantabhadra (Universal Worthy). Those who are receptive to it will, in one lifetime and one body, completely realize the ten stages, and even in three lifetimes, attain the ocean of fruition as the ultimate inconceivable teaching. It does not speak of the inner realization of the Four Dharmakayas within the ocean of fruition of wonderful enlightenment, the Four Mandalas, the equality of the Three Mysteries, and the endlessly layered, inexpressible, secret Dharma gates. Because one is unaware and ignorant of these inner realization Dharma gates, one remains in the state of ignorance, unaware and ignorant of the inner realization of the single gate of the Samantabhadra (Universal Worthy) nature-ocean. How much more so is one unaware and ignorant of the endlessly layered, inexpressible, infinitely boundless secret Dharma gates within the Thirteen Great Courts of the Womb Realm and the Eighteen Assemblies of the Diamond Realm, and even within the horizontally and vertically infinite ocean of the Dharmadhatu of the ten directions? Because of this unawareness and ignorance, the heavy clouds of ignorance remain unlifted. One should know that the Huayan wonderful enlightenment fruit-ocean, the Tathagata's (Thus Come One) gate, is the ultimate fruit-Buddha, but from the perspective of the True Word school, it is still a cause-person. Therefore, the Mahavairocana Sutra states: 'Thus, the Buddha speaks of the initial mind as the cause of attaining Buddhahood.' (Text) The Treatise on the Ten Stages of Mind states: 'Looking at the ultimate fruit of the preceding exoteric teachings, the initial mind of the subsequent esoteric mind, it is fitting that one attains perfect enlightenment at the moment of first arousing the mind. The virtue of the initial mind Buddha is not'

思議。萬德始顯。一心稍現證此心時。知三種世間即我身覺十個量等亦我心。盧舍那佛始成道時。第二七日與普賢等諸大菩薩等廣談此義。是即所謂花嚴經也（文）。又云。善無畏三藏說此極無自性心一句悉攝花嚴教盡。所以者何。花嚴大意原始要終。明真如法界不守自性隨緣之義（文）。又云。極無自性心明真如法身蒙驚覺緣力更進金剛際（文）。又秘藏寶鑰云。九種住心無自性轉深轉妙。皆是因真言秘教法身說秘密金剛最勝真（文）。以上所引文意明。法花得妙覺果海本意寂無理智法本開顯果海以還。法界緣起因果依正諸法本跡殊不思議一。未說妙覺果海本有內證秘密曼荼羅三密。花嚴以妙覺果海圓明法界顯示果海以還。法界緣起細粗諸法事事圓融因果無二。未說妙覺果海本有內證四種法身四種曼荼羅三密平等法門也。故真言二字義云。彼法花經隨他報身究竟應用平等自受法樂教。此秘密教隨自法身究竟法爾宛然自受法樂（文）。此文中應用自受法樂教者。彼法花中雖三身相即隨他報身如來以妙覺果海寂光理智不二法身為法本開顯果海緣起現前諸法。與果海法身本跡不二平等。一味妙法為究竟教。故云應用平等自受法樂教。而未說妙覺果海自然本有秘密曼荼羅。此真言。秘教諸顯教所絕離。妙覺果海自然本有四種

【現代漢語翻譯】現代漢語譯本：不可思議。萬德開始顯現。當一心稍微顯現並證悟此心時，便知三種世間（指眾生世間、器世間、智正覺世間）即是我身，覺悟十個量等（指佛的十種力量）也是我心。盧舍那佛（Vairocana Buddha，報身佛）最初成道時，在第二十七日與普賢（Samantabhadra）等諸大菩薩等廣泛談論此義。這就是所謂《華嚴經》。（文）又說，善無畏三藏（Śubhakarasiṃha，唐代密宗大師）說『此極無自性心』一句，全部攝盡《華嚴經》的教義。為什麼呢？《華嚴經》的大意從原始到終結，闡明真如法界（Dharmadhatu）不守自性，隨緣的意義。（文）又說，『極無自性心』闡明真如法身（Dharmakaya）蒙受驚覺的緣力，更進一步到達金剛際。（文）又《秘藏寶鑰》說，九種住心（指凡夫到佛的九種心境）無自性，轉深轉妙，都是因為真言（Mantra）秘教法身（Dharmakaya）說秘密金剛最勝真。（文）以上所引文意表明，《法華經》得到妙覺果海（指佛果的境界）的本意是寂靜無理智，從法本開顯果海以後，法界緣起（Pratītyasamutpāda）的因果依正諸法，其本跡殊勝不可思議之一。未說妙覺果海本有的內證秘密曼荼羅（Mandala）三密（指身、語、意三密）。《華嚴經》以妙覺果海圓明法界，顯示果海以後，法界緣起的細微粗顯諸法事事圓融，因果無二。未說妙覺果海本有的內證四種法身（指自性身、受用身、變化身、等流身），四種曼荼羅三密平等法門。所以真言二字的意義是，《法華經》隨他報身（Sambhogakaya）究竟應用平等自受法樂教。此秘密教隨自法身究竟法爾宛然自受法樂。（文）此文中『應用自受法樂教』是指，《法華經》中雖三身相即，隨他報身如來以妙覺果海寂光理智不二法身為法本，開顯果海緣起現前諸法，與果海法身本跡不二平等，一味妙法為究竟教。所以說應用平等自受法樂教。而未說妙覺果海自然本有的秘密曼荼羅。此真言秘教是諸顯教所絕離的。妙覺果海自然本有四種

【English Translation】 English version: Inconceivable. The myriad virtues begin to manifest. When the one mind slightly appears and realizes this mind, one knows that the three realms (referring to the sentient beings realm, the physical realm, and the realm of wisdom and enlightenment) are my body, and the ten powers (referring to the ten powers of a Buddha) are also my mind. When Vairocana Buddha (the Sambhogakaya Buddha) initially attained enlightenment, on the twenty-seventh day, he extensively discussed this meaning with Samantabhadra and other great Bodhisattvas. This is what is called the 'Avatamsaka Sutra' (text). It is also said that Śubhakarasiṃha said that the phrase 'this mind of ultimate non-self-nature' completely encompasses the teachings of the 'Avatamsaka Sutra'. Why? The main idea of the 'Avatamsaka Sutra', from beginning to end, clarifies the meaning of the Dharmadhatu not adhering to self-nature but following conditions (text). It is also said that 'the mind of ultimate non-self-nature' clarifies that the Dharmakaya, receiving the power of awakening conditions, further advances to the Vajra realm (text). Also, the 'Secret Treasure Key' says that the nine stages of dwelling mind (referring to the nine states of mind from ordinary beings to Buddhas) are without self-nature, becoming deeper and more wonderful, all because the Mantra secret teaching Dharmakaya speaks of the secret Vajra supreme truth (text). The meaning of the above-quoted texts shows that the original intention of the 'Lotus Sutra' in attaining the wonderful enlightenment fruit sea (referring to the state of Buddhahood) is stillness without reason and wisdom. From the Dharma source revealing the fruit sea onwards, the cause and effect, dependent and independent dharmas of Dharmadhatu origination, their original traces are one of the inconceivable. It does not speak of the inherent inner realization secret Mandala three secrets (referring to the three secrets of body, speech, and mind) of the wonderful enlightenment fruit sea. The 'Avatamsaka Sutra' uses the wonderful enlightenment fruit sea to illuminate the Dharmadhatu, showing that after the fruit sea, the subtle and coarse dharmas of Dharmadhatu origination are perfectly integrated in every aspect, and cause and effect are not two. It does not speak of the inherent inner realization of the four Dharmakayas (referring to the Svabhavikakaya, Sambhogakaya, Nirmanakaya, and Nishyanda-Buddha), the four Mandalas, and the three secrets of equal Dharma methods of the wonderful enlightenment fruit sea. Therefore, the meaning of the two words 'Mantra' is that the 'Lotus Sutra' follows the Sambhogakaya to ultimately apply the equal self-enjoyment Dharma bliss teaching. This secret teaching follows the Svabhavikakaya to ultimately naturally self-enjoy Dharma bliss (text). In this text, 'applying the equal self-enjoyment Dharma bliss teaching' refers to the fact that although the three bodies are identical in the 'Lotus Sutra', the Tathagata, following the Sambhogakaya, uses the wonderful enlightenment fruit sea, the stillness and light, reason and wisdom non-dual Dharmakaya as the Dharma source, revealing the fruit sea origination present dharmas, and the fruit sea Dharmakaya's original traces are non-dual and equal, the one flavor of wonderful Dharma is the ultimate teaching. Therefore, it is said to apply the equal self-enjoyment Dharma bliss teaching. But it does not speak of the naturally inherent secret Mandala of the wonderful enlightenment fruit sea. This Mantra secret teaching is what all exoteric teachings are separated from. The wonderful enlightenment fruit sea naturally has four kinds of

法身四種曼荼羅身法爾常恒演說隨自法身法爾宛然自受法樂內證三密金剛一乘甚深秘密。云隨自法身究竟法爾宛然自受法樂也。　　問。理智不二一心如來藏心性法界為妙覺究竟極果義是三乘教義也。何故云顯一乘密一乘同以之為極果乎。答。三乘教理智不二一心一相一寂第一義諦為極果。彼顯一乘圓教理智不二心性法界本來具足一切善惡因果依正色心染凈。一塵一念一一橫豎功德智惠具足一一體性眾德盡虛空遍法界。一一圓融相即相入主伴具足重重無盡。為顯一乘理智不二一心如來藏故。一塵名頓定法界。一念稱頓極實相也。此秘密金剛一乘顯一乘雲圓融自在極果言斷心滅。極理內性內證秘密四種法身四種曼荼羅身三密平等五智無際智一塵一念本來法爾輪圓具足天珠涉入遍虛空重重無礙過剎塵終無限極。名秘密金剛一乘理智不二一心也。此理智不二一心者。豎論有十重淺深。橫論重重當位一一皆悉智智平等一味一際證密曼荼羅也。論極粗異生羝羊住心依正此位一塵一念本來法爾秘密曼荼羅。若人入此密惠住十緣生句。不改凡身證大日位。不起于座密嚴圓土。論極惡阿鼻依正。此阿鼻依正一塵一念本來法爾秘密曼荼羅也。信解之為佛。不信為凡夫。亦見之聞之不信者為無慚無愧人。不了自心內證秘密者名為外道。故

【現代漢語翻譯】現代漢語譯本：法身（Dharmakaya，佛的法性之身）的四種曼荼羅身，其法則本然常恒地演說著隨順於自身法性的道理，本然地安然自得地享受著法樂，內在證悟三密（身、語、意）的金剛一乘，是甚深秘密。請問，什麼是隨順自身法性，究竟地本然安然自得地享受法樂呢？問：理智不二、一心如來藏、心性法界，作為妙覺究竟的極果，這些意義也是三乘（聲聞乘、緣覺乘、菩薩乘）教義所包含的。為什麼說顯一乘和密一乘都將這些作為極果呢？答：三乘教義中，理智不二、一心一相一寂的第一義諦被認為是極果。而顯一乘的圓教則認為，理智不二的心性法界本來就具足一切善惡因果、依正色心染凈。一塵一念，一一橫豎的功德智慧，都具足於一體的體性之中，眾多的功德遍滿虛空法界。一一圓融相即相入，主伴具足，重重無盡。這是因為顯一乘要闡明理智不二的一心如來藏。一塵就被稱為頓定法界，一念就被稱為頓極實相。這秘密金剛一乘，顯一乘說的是圓融自在的極果，說的是斷心滅。極理內性內證的秘密四種法身、四種曼荼羅身，三密平等，五智無際智，一塵一念本來法爾輪圓具足，天珠涉入遍虛空，重重無礙過剎塵，終無限極。這被稱為秘密金剛一乘的理智不二一心。這理智不二一心，豎向來說有十重淺深，橫向來說重重當位，一一都是智智平等一味一際，證得秘密曼荼羅。從最粗淺的異生羝羊住心依正來說，這個位次的一塵一念本來就是法爾秘密曼荼羅。如果有人進入這密慧，安住於十緣生句，不改變凡身就能證得大日如來之位，不起于座就能到達密嚴圓土。從極惡的阿鼻地獄依正來說，這阿鼻地獄的依正一塵一念本來就是法爾秘密曼荼羅。相信並理解它就是佛，不相信就是凡夫。即使見到聽到也不相信的人，就是無慚無愧之人。不瞭解自己內心證悟的秘密的人，就被稱為外道。所以說。

【English Translation】 English version: The four kinds of Mandala bodies of Dharmakaya (法身, the Dharma-nature body of Buddha), whose laws naturally and constantly expound the principle of following one's own Dharma-nature, naturally and serenely enjoying the Dharma bliss, and internally realizing the Vajra One Vehicle of the three secrets (body, speech, and mind), is a profound secret. May I ask, what is following one's own Dharma-nature, ultimately and naturally serenely enjoying the Dharma bliss? Question: The non-duality of reason and wisdom, the one mind Tathagatagarbha (如來藏, the womb of the Tathagata), the Dharma-realm of mind-nature, as the ultimate fruit of wonderful enlightenment, these meanings are also contained in the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Why is it said that both the Exoteric One Vehicle and the Esoteric One Vehicle take these as the ultimate fruit? Answer: In the teachings of the Three Vehicles, the non-duality of reason and wisdom, the one mind, one form, one silence, and the ultimate truth of the first meaning are considered the ultimate fruit. However, the perfect teaching of the Exoteric One Vehicle believes that the Dharma-realm of mind-nature, which is the non-duality of reason and wisdom, originally possesses all good and evil causes and effects, the dependent and the proper, the colored and the mental, the defiled and the pure. One dust and one thought, each and every horizontal and vertical merit and wisdom, are all possessed in the nature of one entity, and numerous merits pervade the entire space of the Dharma-realm. Each and every one is perfectly integrated, interpenetrating, with the main and the accompanying fully present, endlessly layered. This is because the Exoteric One Vehicle wants to elucidate the Tathagatagarbha of the one mind that is the non-duality of reason and wisdom. One dust is called the instant determination of the Dharma-realm, and one thought is called the instant ultimate reality. This secret Vajra One Vehicle, the Exoteric One Vehicle speaks of the perfect and free ultimate fruit, and speaks of the cessation of mind and extinction. The secret four kinds of Dharmakaya, the four kinds of Mandala bodies, the equality of the three secrets, the boundless wisdom of the five wisdoms, one dust and one thought are originally naturally complete with the wheel, the heavenly pearl enters and pervades the empty space, endlessly unobstructed, passing through countless dust particles, ultimately without limit. This is called the one mind of the non-duality of reason and wisdom of the secret Vajra One Vehicle. This one mind of the non-duality of reason and wisdom, vertically speaking, has ten levels of depth, and horizontally speaking, each and every position is equally wise, with one taste and one boundary, realizing the secret Mandala. From the perspective of the crudest sentient beings, the mind dwelling of the ram, the dependent and the proper, one dust and one thought in this position are originally the naturally secret Mandala. If someone enters this secret wisdom and dwells in the ten conditions of arising, without changing the ordinary body, they can realize the position of Mahavairocana Buddha (大日如來), and without rising from the seat, they can reach the perfect land of Guhyasamaja (密嚴圓土). From the perspective of the extremely evil Avici Hell (阿鼻地獄), the dependent and the proper, one dust and one thought of this Avici Hell are originally the naturally secret Mandala. Believing and understanding it is the Buddha, not believing is the ordinary person. Even those who see and hear but do not believe are shameless and unashamed people. Those who do not understand the secret of their own inner realization are called heretics. Therefore it is said.

疏第十一云。有慚愧羞恥者成就秘密之行（文）。又第十二云（凡一切不了內證秘密法者皆是外道也文）。問。以佛神變加持力為極密機說三密法者。顯教隨他意說法有何差別乎。答。顯密二教能說教主所說教法差別不同。住思能可分別之也。夫諸顯教大乘之中理（理者心體性。名理法身）智（智者覺性。名智法身）。不二一心如來藏名第一義諦。亦名如理智境界。是則法界恒沙諸法體性。今此體性或嘆果性不可說。或稱離教說離機根。此理智不二一心如來藏理所現三種世間十界因果色心依正名事法性名如量智境界。顯一乘教於此事法性或說本來法爾十界互具周遍圓融一切大小權實橫豎義理法門具足。名妙法一乘。或說十義無盡十玄六相名花嚴一乘。諸顯一乘此理智不二一大法身妙覺果海稱果性不可說。言第一義諦中無能說無可說也。但真言秘教諸顯教所絕離。妙覺果海自然本有理智不二一心一大法身心王名無相法身。此無相法身有無盡秘密法門義理內性內證。此無盡內證法門名心數也。此心王現自受用身心數一一大智性現金剛手等無盡大智眷屬。大悲性現無盡觀音彌勒等大眷屬。普門方便善巧性現無盡隨類喜見之身。此心王心數四重聖眾一一具足四種法身四種曼荼羅身。此心王心數諸尊法然輪圓具足天珠涉入遍虛空

【現代漢語翻譯】現代漢語譯本疏第十一云：『有慚愧羞恥者成就秘密之行。』（文）又第十二云：『凡一切不了內證秘密法者皆是外道也。』（文）問：以佛神變加持力為極密，機說三密法者，顯教隨他意說法有何差別呢？答：顯教和密教在能說教主、所說教法上的差別是不同的，仔細思考是可以分辨的。顯教大乘之中，理（理是指心體性，名為理法身）和智（智是指覺性，名為智法身）不二的一心如來藏，名為第一義諦，也名為如理智境界。那麼法界恒河沙數諸法的體性，現在這個體性或者讚歎果性不可說，或者稱離教說、離機根。這個理智不二的一心如來藏理所顯現的三種世間、十界因果、色心依正，名為事法性，名為如量智境界。顯教一乘對於這個事法性，或者說本來法爾，十界互具，周遍圓融，一切大小權實橫豎義理法門具足，名為妙法一乘；或者說十義無盡、十玄六相，名為華嚴一乘。諸顯教一乘，這個理智不二的一大法身妙覺果海，稱果性不可說，說第一義諦中無能說，無可說。但是真言密教是諸顯教所絕離的。妙覺果海自然本有的理智不二一心一大法身心王，名為無相法身。這個無相法身有無盡秘密法門義理內性內證。這個無盡內證法門名為心數。這個心王顯現自受用身，心數一一的大智性，顯現金剛手（Vajrapani，執金剛菩薩）等無盡大智眷屬；大悲性顯現無盡觀音（Avalokiteśvara，觀世音菩薩）、彌勒（Maitreya，彌勒菩薩）等大眷屬；普門方便善巧性顯現無盡隨類喜見之身。這個心王心數四重聖眾，一一具足四種法身、四種曼荼羅身。這個心王心數諸尊法然輪圓，具足天珠涉入遍虛空。

【English Translation】 English version The eleventh fascicle of the commentary states: 'Those who have shame and a sense of disgrace accomplish secret practices.' (Text). The twelfth fascicle also states: 'All those who do not understand the inner realization of secret Dharma are externalists.' (Text). Question: If the Three Secrets Dharma is taught through the Buddha's (Buddha, 覺者) miraculous power and blessing as the ultimate secret, what is the difference between the Exoteric teachings' (顯教) teaching according to others' intentions? Answer: The difference between the Exoteric and Esoteric teachings (密教) lies in the teaching master who can speak and the Dharma that is taught. It can be distinguished through careful consideration. In the Great Vehicle (大乘) of the Exoteric teachings, the non-duality of principle (理, the essence of the mind, called the Dharma-body of Principle) and wisdom (智, the nature of awareness, called the Dharma-body of Wisdom), the One Mind Tathagatagarbha (如來藏, Buddha-nature), is called the First Principle Truth (第一義諦), also known as the realm of Suchness-Wisdom. Thus, the nature of all Dharmas in the Dharma-realm (法界) as numerous as the sands of the Ganges River, this nature either praises the ineffability of the fruit-nature or claims to be apart from teachings and faculties. This non-dual One Mind Tathagatagarbha, the three realms manifested by principle, the ten realms of cause and effect, form and mind, support and reward, are called the nature of phenomena, and are called the realm of Wisdom commensurate with phenomena. The One Vehicle (一乘) of the Exoteric teachings either says that this nature of phenomena is originally and naturally endowed, that the ten realms mutually contain each other, are universally pervasive and perfectly integrated, and that all great and small, provisional and real, horizontal and vertical meanings and Dharma-gates are complete, and is called the Wondrous Dharma One Vehicle; or it says that the ten meanings are inexhaustible, the ten mysteries and six characteristics are called the Flower Garland One Vehicle (花嚴一乘). The One Vehicle of the Exoteric teachings, this non-dual Great Dharma-body, the ocean of wondrous enlightenment fruit, claims that the fruit-nature is ineffable, saying that in the First Principle Truth there is no one who can speak and nothing that can be spoken. However, the True Word Esoteric teachings (真言密教) are separate from all Exoteric teachings. The naturally inherent non-dual principle and wisdom of the ocean of wondrous enlightenment fruit, the One Mind Great Dharma-body Mind-King, is called the Formless Dharma-body. This Formless Dharma-body has endless secret Dharma-gates, meanings, inner nature, and inner realization. These endless inner realization Dharma-gates are called mind-numbers. This Mind-King manifests the self-enjoyment body, and each mind-number's great wisdom nature manifests endless great wisdom retinues such as Vajrapani (金剛手, the Bodhisattva who holds the vajra); the nature of great compassion manifests endless great retinues such as Avalokiteśvara (觀音, the Bodhisattva of Compassion) and Maitreya (彌勒, the Future Buddha); the nature of universal skillful means manifests endless bodies that are pleasing to see according to their kind. This Mind-King's mind-number fourfold assembly of sages, each fully possesses the four Dharma-bodies and the four Mandala bodies. This Mind-King's mind-number deities naturally and completely possess the wheel of Dharma, and the heavenly jewels interpenetrate and pervade empty space.

重重無礙過剎塵。故十住論第一云。如是自他四法身法然輪圓。我三密天珠涉入遍虛空重重無礙過剎塵（文）。此心王心數名能加持無相法身。所加持所現種種法門身名所加持身。此能加持心王心數住所加持身。此所加持法門身住能加持心性。能所二住不二相故。所加持身亦名無相法身。此能所二住義理法門談義味故。似今建立而實無始無終法爾常恒。故大日經說。遠離於因緣知空等虛空如實相智生（文）。具如十住心論第十說。此無相法身所加持身境界本有無垢無礙智境界甚深微細故。諸顯教名內證智境界。或說唯佛與佛乃能究盡。或說果性不可說。或稱離教說離機根。或嘆十地等覺不能入室也。如是密嚴海會聖眾本來法爾離三世相離去來相自受法樂故。法爾常恒說金剛一乘其深三平等法門。是名真言秘教。此密嚴海會四種曼荼聖眾大悲願故。以神變加持力法爾常恒說法儀式不改不變。現秘密金剛幻身為厚殖善根頓大秘密機緣說三密平等四種曼荼羅重重無盡秘密法門。名教王經大日經等真言經也。故大日經疏第一云。然此自證三菩提出過一切心地。現覺諸法本初不生。是處言語盡竟心行亦寂。若離如來威神之力。則雖十地菩薩尚非其境界。況餘生死中人。爾時世尊往昔大悲願故而作是念。若我但住如是境界。則諸有

【現代漢語翻譯】現代漢語譯本重重無礙，超越無數剎土微塵。所以《十住論》第一卷說：『如此自他四法身（自性身、受用身、變化身、法身）的法然之輪是圓滿的。我的身、語、意三密猶如天珠，涉入遍佈虛空，重重無礙，超越無數剎土微塵。』這心王（根本識）和心數（伴隨心王生起的各種心理活動）被稱為能加持的無相法身。所加持、所顯現的種種法門身，被稱為所加持身。這能加持的心王和心數所住之處，就是所加持身。這所加持的法門身，安住于能加持的心性之中。能加持和所加持二者安住于不二之相。因此，所加持身也稱為無相法身。這能加持和所加持二者安住的義理法門，談論的是義理之味。看似是現在建立的，但實際上是無始無終、本來如此、恒常不變的。所以《大日經》說：『遠離於因緣，知空等虛空，如實相智生。』詳細內容見《十住心論》第十卷。這無相法身所加持身的境界，本來就具有無垢無礙的智慧境界，極其深奧微妙。因此，顯教稱之為內證智境界。或者說只有佛與佛才能究竟通達。或者說果性不可言說。或者稱之為離教說、離機根。或者感嘆十地菩薩、等覺菩薩都不能進入其中。如此密嚴海會（Mahāvyūha，密嚴凈土的集會）的聖眾，本來就自然遠離三世之相，遠離過去未來之相，自受法樂。因此，本來就恒常不變地說金剛一乘（Vajrayāna，金剛乘）極其深奧的三平等法門。這就是所謂的真言秘教（mantra，真言）。這密嚴海會的四種曼荼羅（maṇḍala，壇城）聖眾，因為大悲願力的緣故，以神通變現加持之力，本來就恒常不變地說法，儀式不改不變。顯現秘密金剛幻身，為那些厚植善根、頓悟大秘密的機緣，宣說三密平等、四種曼荼羅重重無盡的秘密法門。這就是所謂的教王經，如《大日經》等真言經。所以《大日經疏》第一卷說：『然而這自證三菩提（bodhi，菩提）超越一切心地，當下覺悟諸法本初不生。這境界是言語止息、心行寂滅之處。如果離開如來的威神之力，那麼即使是十地菩薩也無法企及，更何況是生死輪迴中的凡夫俗子。』爾時，世尊因為往昔的大悲願力，而這樣想：『如果我只是安住于這樣的境界，那麼所有的眾生……』

【English Translation】 English version Unobstructed and surpassing countless lands and dust particles. Therefore, the first volume of the Śūraṅgama Sūtra states: 'Thus, the Dharma wheel of the four dharmakāyas (svābhāvikakāya, saṃbhogakāya, nirmāṇakāya, dharmakāya) of oneself and others is complete. My three secrets of body, speech, and mind are like celestial jewels, penetrating and pervading empty space, unobstructed and surpassing countless lands and dust particles.' This mind-king (fundamental consciousness) and mental functions (various psychological activities arising with the mind-king) are called the dharmakāya of non-form that can bestow blessings. The various dharmakāyas of the Dharma that are blessed and manifested are called the blessed body. The place where this mind-king and mental functions that can bestow blessings reside is the blessed body. This dharmakāya of the Dharma that is blessed abides within the mind-nature that can bestow blessings. The two, the one that can bestow blessings and the one that is blessed, abide in a non-dual aspect. Therefore, the blessed body is also called the dharmakāya of non-form. The doctrinal Dharma gate where these two, the one that can bestow blessings and the one that is blessed, abide discusses the flavor of doctrine. It seems to be established now, but in reality, it is without beginning or end, naturally so, and eternally constant. Therefore, the Mahāvairocana Sūtra says: 'Away from conditions, knowing emptiness is equal to space, the wisdom of true suchness arises.' Detailed content can be found in the tenth volume of the Treatise on the Ten Stages of Mind. The realm of the blessed body by this dharmakāya of non-form originally possesses the wisdom realm of stainlessness and unobstructedness, which is extremely profound and subtle. Therefore, the exoteric teachings call it the realm of inner realization wisdom. Or it is said that only Buddhas can ultimately penetrate it. Or it is said that the nature of the fruit is inexpressible. Or it is called separate teaching and separate capacity. Or it is lamented that even the Ten Ground Bodhisattvas and Equal Enlightenment Bodhisattvas cannot enter it. Thus, the holy assembly of Mahāvyūha (密嚴海會, the assembly of the Secret Adornment Pure Land) is naturally free from the aspects of the three times, free from the aspects of past and future, and enjoys the Dharma bliss itself. Therefore, it naturally and constantly speaks of the extremely profound three-equality Dharma gate of the Vajrayāna (金剛乘, Diamond Vehicle). This is what is called the secret teaching of mantra (真言, true words). The four maṇḍalas (曼荼羅, sacred circles) of this holy assembly of Mahāvyūha, due to the power of great compassion and vows, use the power of miraculous transformation and blessing to naturally and constantly preach the Dharma, with the rituals unchanged and unaltered. Manifesting the secret Vajra illusory body, for those who have deeply planted good roots and have the opportunity to suddenly awaken to great secrets, they proclaim the secret Dharma gates of the three equalities and the four maṇḍalas endlessly. This is what is called the King of Teachings Sutra, such as the Mahāvairocana Sūtra and other mantra sutras. Therefore, the first volume of the Commentary on the Mahāvairocana Sūtra says: 'However, this self-realized bodhi (菩提, enlightenment) surpasses all states of mind, and immediately awakens to the original non-arising of all dharmas. This realm is where speech ceases and mental activity is extinguished. If one is separated from the majestic power of the Tathāgata (如來, Thus Come One), then even the Ten Ground Bodhisattvas cannot reach it, let alone ordinary people in the cycle of birth and death.' At that time, the World-Honored One, due to the great compassion and vows of the past, thought thus: 'If I only abide in such a realm, then all sentient beings...'

情不能以是蒙益。是故住于自在神力加持三昧普為一切眾生示種種諸趣所喜見身說種種性慾所宜聞法隨種種心行開觀照門。然此應化非從毗盧舍那身或語或意生。於一切時處起滅邊際俱不可得。譬如幻師以咒術力加持藥草能現種種未曾有事五情所對悅可眾心。若舍加持然後隱沒。如來金剛之幻亦復如是。緣謝則滅機興則生。即事而真無有終盡。故曰神力加持經（文）。顯教說法為地前菩薩二乘凡夫現變化身說因果差別次位次第法門名三乘教。為地前地上一乘機熟者現他受用身說佛境界因果無二初后圓融法門而為行者論位位明昧名顯一乘教。真言秘教盡虛空遍法界一切佛界眾生界因果依正粗細色心當位實相自然本有秘密曼荼羅。雖等覺十地不得見聞。自性法身大日如來大悲願故。以神變加持三昧為秘密機緣顯示之時。更不動法爾常恒秘密內證說法儀式。亦悟秘密機緣皆悉悟入無能入者無所入處本來法爾三密平等秘密曼荼羅故。若從一門悟入證見心王心數秘密曼荼羅。若諦見心王以後一一法門次第見之無明昧無淺深本來法爾心王自在無窮迴轉故。當知顯密二教同爲機緣雖顯示之。能化教主所說教法乃至說法儀式已黑白已相分。更不可相濫（云云）。　　問。雖十住心一眾生一切眾生一一皆同本來具足法門。豎論迷悟重重

【現代漢語翻譯】現代漢語譯本：情執不能因此而得到增益。因此，安住于自在神力加持三昧中，普遍為一切眾生示現種種諸趣所喜愛的身形，說種種適合他們聽聞的佛法，隨著種種心行開啟觀照之門。然而，這種應化之身並非從毗盧舍那（Vairocana，意為光明遍照）佛的身、語或意而生，在一切時處，其生起、滅去和邊際都不可得。譬如幻術師以咒術之力加持藥草，能顯現種種未曾有之事，使五情所對之境悅可眾心，如果捨棄加持，然後就會隱沒。如來金剛之幻也是如此，緣分盡了就滅，機緣來了就生，即事而真，沒有終盡。所以說《神力加持經》。顯教說法是為地前菩薩、二乘（聲聞、緣覺）和凡夫現變化身，說因果差別、次位次第的法門，名為三乘教。為地前、地上，一乘機緣成熟者，現他受用身，說佛境界因果無二、初后圓融的法門，而為行者論述位位明昧，名為顯一乘教。真言秘教窮盡虛空，遍及法界一切佛界、眾生界，因果依正、粗細色心，當位實相，自然本有的秘密曼荼羅（Mandala，意為壇場）。即使等覺菩薩和十地菩薩也不得見聞。自性法身大日如來（Mahavairocana，意為大光明遍照）以大悲願力，以神變加持三昧為秘密機緣顯示之時，更不動法爾常恒的秘密內證說法儀式。也領悟到秘密機緣都完全悟入，沒有能入者，沒有所入之處，本來法爾三密平等的秘密曼荼羅。如果從一門悟入，證見心王心數秘密曼荼羅，如果諦見心王以後，一一法門次第見之，沒有明昧，沒有淺深，本來法爾心王自在無窮迴轉。應當知道顯密二教雖然同樣為機緣而顯示，但能化教主所說教法乃至說法儀式，已經黑白分明，更不可互相混淆。問：雖然十住心（Dasabhumi-citta，意為十住位之心）一個眾生和一切眾生，一一都同樣本來具足法門，豎論迷悟重重

【English Translation】 English version: Affection cannot be increased by this. Therefore, abiding in the Samadhi (Samadhi, meaning concentration) of the blessing of the divine power of self-mastery, universally manifesting to all sentient beings the various forms pleasing to the various realms, speaking the Dharma (Dharma, meaning the teachings of the Buddha) suitable for them to hear, and opening the gate of contemplation according to their various mental activities. However, this manifested body is not born from the body, speech, or mind of Vairocana (Vairocana, meaning the one who illuminates everywhere). Its arising, ceasing, and boundaries are unattainable at all times and places. For example, a magician, through the power of mantras (mantras, meaning sacred utterances) and the blessing of herbs, can manifest various unprecedented things, making the objects of the five senses pleasing to the minds of all. If the blessing is relinquished, then it disappears. The illusion of the Vajra (Vajra, meaning diamond or thunderbolt) of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) is also like this: when the conditions cease, it vanishes; when the opportunity arises, it appears, being true in its very manifestation, without end. Therefore, it is called the 'Scripture of Divine Power Blessing'. The exoteric teachings manifest transformation bodies for Bodhisattvas (Bodhisattvas, meaning beings striving for enlightenment) before the Bhumis (Bhumis, meaning stages of enlightenment), those of the Two Vehicles (Two Vehicles, meaning Sravakas and Pratyekabuddhas) and ordinary beings, expounding the Dharma of the differences in cause and effect, and the sequential stages, called the Three Vehicle teachings. For those before and on the Bhumis, whose opportunity for the One Vehicle has matured, they manifest the Sambhogakaya (Sambhogakaya, meaning enjoyment body) and expound the Dharma of the Buddha's realm, where cause and effect are non-dual, and the beginning and end are perfectly integrated, discussing the clarity and obscurity of the stages for practitioners, called the Exoteric One Vehicle teaching. The esoteric teachings of True Words (Mantrayana) exhaust the void and pervade all realms of the Dharma, all Buddha realms, and sentient being realms, the cause and effect, the principal and subordinate, the coarse and subtle, form and mind, the actual appearance of the present position, the naturally inherent secret Mandala (Mandala, meaning sacred diagram). Even Bodhisattvas of Near-Perfect Enlightenment and the Ten Bhumis cannot see or hear it. Due to the great compassionate vows of Mahavairocana (Mahavairocana, meaning Great Illuminator), the Dharmakaya (Dharmakaya, meaning the body of truth) of self-nature, when the Samadhi of divine transformation and blessing is manifested as a secret opportunity, the eternally constant secret inner realization of the Dharma teaching ceremony remains unmoved. Also, realizing that the secret opportunities are all completely realized, there is no one who can enter, and no place to enter, the originally inherent secret Mandala of the equality of the Three Mysteries (Three Mysteries, meaning body, speech, and mind). If one enters through one gate and realizes and sees the secret Mandala of the mind-king and mind-numbers, if one truly sees the mind-king, then one sees each Dharma gate in sequence, without clarity or obscurity, without shallowness or depth, the originally inherent mind-king is free and infinitely revolving. It should be known that although the exoteric and esoteric teachings both manifest for the sake of opportunity, the teachings spoken by the teaching master and even the teaching ceremony have already been clearly distinguished, and cannot be confused with each other. Question: Although the Ten Abiding Minds (Dasabhumi-citta, meaning the minds of the ten abodes), one sentient being and all sentient beings, each and every one equally possesses the Dharma gates, vertically discussing the layers of delusion and enlightenment

始終玄隔。云何頓悟即身成佛乎。答。雖十住心豎論始終玄隔。瑜伽行者依自悟法身說。我一念心豎有十重分位差別橫知智智平等一味。直住智智平等一味觀行觀察三密實相深修十緣生句。唯發心間更無次位。故真言秘教名為神通乘。故大日經疏第一云。若乘神通人于發意間便至所詣。不得云發意間云何得到。神通相爾不應生疑。則此經旨也（文）。　　問。真言秘教是神通乘。云何依教發心時即不即身成佛乎。答。真言行者依教門雖觀本尊三密。不相應三密實相。位是不真言發心。故不即身成佛也。　　問。云何相應三密實相乎。答。隨意觀本尊三密實相。深住十緣生句無取捨分別。諸戲論悉盡。見三密諦理證本尊身。相應不相應分位但證者能知之。未見諦理。前如射的譬。修習三密實相若不間絕勇猛精進。一產生佛即身成佛。故疏第一云。若能不虧法則方便修行乃至於此生中逮見無盡莊嚴加持境界。非但現前而已。若欲超升佛地。即同大日如來亦可致也（文）。　　問。觀本尊三密。觀已成三密歟。觀未成三密歟。答。觀已成三密得有相悉地時入我我入得無相悉地已成未成能所不二。故疏第一云。今就此宗謂修如是道跡次第進修得住三平等處。故為句。即以平等身口意秘密加持為能入門。謂以身平等之密印

【現代漢語翻譯】現代漢語譯本：始終玄隔，如何能夠頓悟並在今生證得佛果呢？回答：雖然十住心的豎向理論區分了初始和最終的階段，但瑜伽行者依據自身所悟的法身而說，我一念心中豎向具有十重分位的差別，橫向了知智智平等一味。直接安住于智智平等一味的觀行，觀察三密的實相，深入修習十緣生句，唯有發心期間更無其他次第。因此，真言秘教被稱為神通乘。所以《大日經疏》第一卷說：『如果乘坐神通的人在發心之際便到達所要前往的地方，不能說發心之際如何能夠到達。神通的相就是這樣，不應產生懷疑。』這就是此經的宗旨（文）。問：真言秘教是神通乘，為什麼依據教法發心時卻不能立即在此生證得佛果呢？答：真言行者依據教法雖然觀想本尊的三密，但如果不相應於三密的實相，那麼這個階段就不是真正的真言發心，因此不能立即在此生證得佛果。問：如何才能相應於三密的實相呢？答：隨意觀想本尊的三密實相，深入安住於十緣生句，沒有取捨分別，各種戲論全部止息，見到三密的真諦，證得本尊之身。相應與不相應的分位只有證悟者才能知曉。未見真諦之前，就像射箭的比喻。修習三密實相如果不間斷，勇猛精進，一生就能成佛，在此生證得佛果。所以《疏》第一卷說：『如果能夠不違背法則，方便修行，乃至在此生中獲得見到無盡莊嚴加持的境界，不僅僅是眼前而已，如果想要超越佛地，就能和大日如來(Mahavairocana)一樣。』（文）。問：觀想本尊的三密，是觀想已經成就的三密呢？還是觀想尚未成就的三密呢？答：觀想已經成就的三密，在獲得有相悉地（siddhi，成就）時，進入我入和入我，獲得無相悉地（siddhi，成就）后，已成和未成、能和所不二。所以《疏》第一卷說：『現在就此宗派來說，修習這樣的道跡，次第進修，得以安住於三平等處，因此成為一句。』就是以平等的身口意秘密加持作為能夠入門的方法，就是以身平等的密印（mudra）。

【English Translation】 English version: It is always profoundly separated. How can one attain enlightenment instantaneously and achieve Buddhahood in this very life? Answer: Although the theory of the Ten Abodes of Mind vertically distinguishes the initial and final stages, the Yoga practitioner speaks based on their own enlightened Dharmakaya (法身, Dharma Body), saying, 'In my one thought, there are ten levels of differentiation vertically, and horizontally, I know the equality of wisdom and wisdom as one flavor.' Directly abiding in the contemplation of the equality of wisdom and wisdom as one flavor, observing the true aspect of the Three Mysteries (三密, Three Mysteries of body, speech, and mind), deeply cultivating the ten-causation sentence, there is no other sequence except during the initial aspiration. Therefore, the Shingon (真言, Mantra) esoteric teaching is called the Vehicle of Supernatural Powers. Thus, the first volume of the Commentary on the Mahavairocana Sutra (大日經疏, Commentary on the Mahavairocana Sutra) says, 'If a person rides on supernatural powers, they will arrive at their destination at the moment of aspiration. One cannot say, 'How can they arrive at the moment of aspiration?' The nature of supernatural powers is such, and one should not doubt it.' This is the essence of this sutra (text). Question: The Shingon esoteric teaching is the Vehicle of Supernatural Powers. Why is it that when one aspires according to the teachings, one does not immediately achieve Buddhahood in this very life? Answer: Although the Shingon practitioner contemplates the Three Mysteries of the principal deity according to the teachings, if they do not correspond to the true aspect of the Three Mysteries, then this stage is not a genuine Shingon aspiration, and therefore one cannot immediately achieve Buddhahood in this very life. Question: How can one correspond to the true aspect of the Three Mysteries? Answer: Freely contemplate the true aspect of the Three Mysteries of the principal deity, deeply abide in the ten-causation sentence, without grasping or rejection, all conceptual elaborations cease, see the truth of the Three Mysteries, and realize the body of the principal deity. Only those who have attained enlightenment can know the distinction between corresponding and not corresponding. Before seeing the truth, it is like the analogy of shooting an arrow at a target. If one cultivates the true aspect of the Three Mysteries without interruption, with courageous and diligent effort, one can attain Buddhahood in one lifetime, achieving Buddhahood in this very life. Therefore, the first volume of the Commentary says, 'If one can cultivate according to the Dharma and expedient means without deficiency, and even in this lifetime attain the realm of seeing endless adornments and blessings, it is not just in the present moment. If one wishes to transcend the Buddha-ground, one can become like Mahavairocana Tathagata (大日如來, Mahavairocana Tathagata).' (text). Question: When contemplating the Three Mysteries of the principal deity, are we contemplating the Three Mysteries that have already been accomplished, or are we contemplating the Three Mysteries that have not yet been accomplished? Answer: When contemplating the Three Mysteries that have already been accomplished, upon obtaining the phenomenal Siddhi (悉地, accomplishment), one enters into 'I enter' and 'enter I'; after obtaining the non-phenomenal Siddhi (悉地, accomplishment), 'already accomplished' and 'not yet accomplished,' 'subject' and 'object' are non-dual. Therefore, the first volume of the Commentary says, 'Now, according to this school, cultivating such a path, progressing step by step, one can abide in the three equal places, and therefore it becomes a sentence.' That is, using the equal secret blessings of body, speech, and mind as the means to enter, that is, using the Mudra (密印, hand gesture) of the equality of body.

語平等之真言心平等之妙觀為方便故逮見加持受用身。如是加持受用身即是毗盧舍那遍一切身。遍一切身者即是行者平等智身。是故住此乘者以不行而行以不到而到。名為平等句。一切眾生皆入其中。而實無能入者無所入處。故名平等。平等法門則此經之大意也（文）。真言行者至要也。深思之。　　問。真言秘教頓悟秘密神通乘教相永異顯教諸經。唯以法然秘密智慧可甚深行解也。而薄福鈍根機緣昔有少分結緣今或受持真言秘密或修行三時四時法則。如是種類速疾神通妙藥故。必如頓悟機為有其益為當有差別乎。答。雖真言速疾妙藥而於機緣有頓有漸有超升。更不可一準。實雖所持真言速疾妙藥。隨機根量得其利益有淺有深。故請來錄云法海一味隨機深淺五乘分鏕逐器。頓漸頓教之中有顯有密（文）。此教文中明頓中有顯有密。以知雖信解修行真言。隨善根厚薄依機緣淺深得其利益淺深久近差別也。　　問。機感相應因緣是法界法爾道理也。又世間出世諸法體用是亦不可思議也。彼準大高蹬費龍遠行並是藥術所致也。何況法界五不思議十不思議之中佛法不思議第一也。就中真言妙藥速疾神通不思議第一醍醐也。縱薄福鈍根者若信解修行。其益必可速疾。何定隨機可有利益遲速淺深乎。答。于諸法中宜自成義談自

【現代漢語翻譯】現代漢語譯本：語平等之真言（mantra）心平等之妙觀，爲了方便的緣故，能夠證得加持受用身（Sambhogakāya）。這樣的加持受用身就是毗盧舍那佛（Vairocana），遍一切處。遍一切處的身就是修行者平等智的身。因此，住於此乘（yana）者，以不行而行，以不到而到，這被稱為平等句。一切眾生都進入其中，但實際上沒有能進入者，也沒有所入之處，所以稱為平等。平等法門是此經的大意（文）。對於真言行者來說至關重要。要深入思考。問：真言秘教頓悟秘密神通乘的教相，與顯教諸經永遠不同，唯有以法然秘密智慧才能甚深地行解。然而，對於薄福鈍根的眾生，雖然過去有少分結緣的機緣，現在或許受持真言秘密，或者修行三時四時的法則。像這樣的速疾神通妙藥，是否必定如同頓悟的根機一樣有益處，還是會有差別呢？答：雖然真言是速疾妙藥，但對於不同的根機，有頓悟、有漸悟、有超升，不能一概而論。實際上，雖然所持的真言是速疾妙藥，但根據根機的深淺，得到的利益也有淺有深。所以《請來錄》中說：『法海一味，隨機深淺，五乘分流逐器。』頓漸頓教之中有顯有密（文）。這段經文說明頓悟之中也有顯有密。由此可知，即使信解修行真言，也會隨著善根的厚薄、機緣的深淺，得到利益的淺深久近的差別。問：機感相應的因緣是法界法爾的道理。而且世間出世間諸法的體用也是不可思議的。比如藉助高高的蹬費龍（一種交通工具）遠行，都是藥術所致。更何況在法界的五種不可思議、十種不可思議之中，佛法的不思議是第一位的。其中，真言妙藥的速疾神通是不思議中的第一醍醐。縱然是薄福鈍根的人，如果信解修行，其利益必定可以速疾，為何一定要隨機緣而有利益的遲速淺深呢？答：在諸法之中，應該各自成就其意義，談論各自的道理。

【English Translation】 English version: The mantra (mantra) of equality of speech and the wonderful contemplation of equality of mind, for the sake of convenience, one can attain the Sambhogakāya (Sambhogakāya). Such a Sambhogakāya is Vairocana (Vairocana), pervading all places. The body that pervades all places is the body of the practitioner's wisdom of equality. Therefore, those who dwell in this vehicle (yana), act without acting, and arrive without arriving, which is called the phrase of equality. All sentient beings enter into it, but in reality, there is no one who can enter, and no place to enter, so it is called equality. The Dharma gate of equality is the main idea of this sutra (text). It is crucial for mantra practitioners. Think deeply about it. Question: The teachings of the Esoteric Mantra School, the Sudden Enlightenment Secret Supernatural Power Vehicle, are eternally different from the sutras of the Exoteric School. Only with the wisdom of the Dharma-nature secret can one deeply practice and understand. However, for sentient beings with little merit and dull roots, although there was a small connection in the past, now they may uphold the secret mantras or practice the rules of the three or four times. Like such a quick and miraculous medicine of supernatural powers, is it necessarily as beneficial as the root of sudden enlightenment, or will there be differences? Answer: Although mantras are quick and miraculous medicines, for different roots, there are sudden enlightenment, gradual enlightenment, and transcendence, and one cannot generalize. In reality, although the mantras held are quick and miraculous medicines, depending on the depth of the roots, the benefits obtained are also shallow and deep. Therefore, the 'Please Come Record' says: 'The Dharma sea is of one taste, depending on the depth of the roots, the five vehicles divide and flow according to the vessel.' Among the sudden and gradual teachings, there are exoteric and esoteric (text). This passage explains that there are exoteric and esoteric within sudden enlightenment. From this, it can be known that even if one believes, understands, and practices mantras, depending on the thickness of the good roots and the depth of the opportunities, the benefits obtained will have differences in depth, duration, and proximity. Question: The causal conditions of responsive interaction are the Dharma-nature principles of the Dharma realm. Moreover, the substance and function of all worldly and transcendental dharmas are also inconceivable. For example, traveling far with the help of a high Deng Fei Long (a type of transportation) is all due to medicine and techniques. Moreover, among the five inconceivabilities and ten inconceivabilities of the Dharma realm, the inconceivability of the Buddha-dharma is the first. Among them, the quick supernatural power of the wonderful mantra medicine is the first ghee among the inconceivabilities. Even if one is a person with little merit and dull roots, if one believes, understands, and practices, the benefits must be quick. Why must the benefits be slow, shallow, and deep depending on the opportunities? Answer: Among all dharmas, one should each accomplish its meaning and talk about its principles.

立趣。是外道教也。今佛法中唯有因緣能生諸法亦滅諸法。故涅槃經云。一切諸法因緣故生因緣故滅（文）。又毗尼云。諸法從緣生此法從緣滅。此法緣及儘是大沙門說（文）。諸大小乘顯密正教之中皆同宣說因緣生滅法爾道理更無自成義立也。但諸法因緣有利有鈍。必有和物有不和物。為利利也。為鈍鈍也。為此藥也為彼毒也。如此相應不相應不可思議也。唯佛智慧知之。餘人所不究也。因之仙藥飛空藥力不空。服五障者不得飛空外。佛神通飛行無疑。行淫樂者亡失通力。雷鼓大音聞人不堪聾者不能聞。日月光明眼目明見盲者不得見。水清影移鏡瑩像現。如是因緣不可思議也。佛法相應不相應亦復如是。緣謝則滅機興則生。利鈍遲速利益有無不可思議因緣也。必依行業粗細勝劣因緣有頓入有漸入有超升焉。佛法必顯密眾德圓備故。又顯教中有悟秘密者又密教中有顯教淺略益。故請來錄云。法海一味隨機淺深。五乘分鏕逐器。頓漸頓教有顯有密（文）。文意法常一味隨機有顯有密有久有近。又有世間益有出世益。佛法無際限機根作分際。住思可觀察之。　　問。不思議佛法妙藥一味隨機利鈍力用萬差。深信但機有利鈍因緣此有何故乎。答。夫諸道有升沉依或持毀見佛不見佛依乘緩急。若人空般精進者諸佛變化身顯現

【現代漢語翻譯】現代漢語譯本：立趣，這是外道的教義。如今佛法中只有因緣才能生起諸法，也只有因緣才能滅除諸法。所以《涅槃經》說：『一切諸法因緣故生，因緣故滅。』（文）又《毗尼》說：『諸法從緣生，此法從緣滅，此法緣及盡，是大沙門說。』（文）所有大乘小乘、顯教密教的正法教義中，都共同宣說因緣生滅的自然道理，沒有什麼是可以獨立存在的。但是諸法的因緣有利有鈍，必然有相和的事物，也有不相和的事物。對於有利的來說就是有利，對於遲鈍的來說就是遲鈍。對於這個來說是藥，對於那個來說就是毒。如此相應與不相應，都是不可思議的。只有佛的智慧才能知曉這些，其他人是無法徹底瞭解的。憑藉仙藥可以飛行，但藥力並非是空無的。被五障（貪、嗔、癡、慢、疑）所束縛的人無法飛行。佛的神通飛行是毫無疑問的。行淫樂的人會喪失神通力。雷鼓發出巨大的聲音，正常人可以聽到，但耳聾的人就聽不到。日月的光明，眼睛明亮的人可以看見，但盲人就看不見。水清澈時影子會移動，鏡子光亮時影像會顯現。這樣的因緣是不可思議的。佛法相應與不相應也是如此。因緣消逝則滅，機緣興起則生。有利與遲鈍，緩慢與迅速，利益的有無，都是不可思議的因緣。必定依據行業（karma）的粗細、殊勝與低劣的因緣，有頓悟、有漸悟、有超升。佛法必定是顯密圓融，眾德具備的。而且顯教中也有領悟秘密教義的人，密教中也有從顯教中獲得淺顯利益的人。所以《請來錄》說：『法海一味，隨機淺深，五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）分鏕逐器，頓漸頓教有顯有密。』（文）文中的意思是，佛法常是一味的，但隨著根機的不同，有顯有密，有久有近。又有世間的利益，又有出世間的利益。佛法沒有邊際，是眾生的根機造成了差別。仔細思考是可以觀察到的。問：不可思議的佛法妙藥，雖然味道一樣，但隨著根機的有利與遲鈍，其力量和作用卻有萬千差別。我深信這是因為根機有利鈍的因緣所致，但這是什麼原因呢？答：各種道途有上升和沉淪，取決於是否持戒或毀戒，取決於能否見到佛，取決於所修行的乘（yana）的緩急。如果有人能夠空性般地精進修行，諸佛的化身就會顯現。

【English Translation】 English version: 'Li Qu' (establishing interest) is the teaching of non-Buddhists. Now, in the Buddha-dharma, only 'hetu-pratyaya' (cause and condition) can generate all dharmas, and only 'hetu-pratyaya' can extinguish all dharmas. Therefore, the Nirvana Sutra says: 'All dharmas arise from cause and condition, and extinguish from cause and condition.' (Text). Also, the Vinaya says: 'All dharmas arise from conditions, this dharma extinguishes from conditions, this dharma's conditions and cessation, is what the great Shramana (ascetic) says.' (Text). All the correct teachings of Mahayana and Hinayana, exoteric and esoteric, commonly proclaim the natural principle of arising and ceasing from cause and condition; there is no self-established meaning. However, the causes and conditions of dharmas have sharpness and dullness. There must be harmonious things and non-harmonious things. What is beneficial is beneficial, what is dull is dull. For this, it is medicine; for that, it is poison. Such correspondence and non-correspondence are inconceivable. Only the Buddha's wisdom can know this; others cannot fathom it. Relying on the elixir, one can fly in the sky, but the power of the elixir is not empty. Those who are bound by the five hindrances (greed, hatred, delusion, pride, doubt) cannot fly in the sky. The Buddha's supernatural flight is without doubt. Those who indulge in sexual pleasure lose their supernatural powers. The great sound of thunder drums can be heard by normal people, but the deaf cannot hear it. The light of the sun and moon can be seen by those with clear eyes, but the blind cannot see it. When the water is clear, the shadow moves; when the mirror is polished, the image appears. Such causes and conditions are inconceivable. The correspondence and non-correspondence of the Buddha-dharma are also like this. When the conditions cease, they extinguish; when the opportunity arises, they are born. Benefit and dullness, slowness and speed, the presence or absence of benefit, are all inconceivable causes and conditions. One must rely on the coarse or fine, superior or inferior causes and conditions of karma (action), to have sudden entry, gradual entry, or transcendence. The Buddha-dharma must be both exoteric and esoteric, complete with all virtues. Moreover, there are those in the exoteric teachings who understand the esoteric, and there are those in the esoteric teachings who gain shallow benefits from the exoteric. Therefore, the Qing Lai Lu says: 'The Dharma sea is of one flavor, adapting to the shallow and deep according to the individual, the five vehicles (human vehicle, deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) are divided according to capacity, sudden and gradual teachings have exoteric and esoteric aspects.' (Text). The meaning of the text is that the Dharma is always of one flavor, but depending on the individual's capacity, there are exoteric and esoteric aspects, long and short paths. There are also worldly benefits and transcendental benefits. The Buddha-dharma has no limits; it is the individual's capacity that creates the distinctions. This can be observed through careful contemplation. Question: The inconceivable Buddha-dharma is like a wonderful medicine, of one flavor, but with ten thousand differences in power and effect depending on the sharpness or dullness of the individual's capacity. I deeply believe that this is due to the causes and conditions of the sharpness or dullness of the individual's capacity, but what is the reason for this? Answer: The various paths have rising and falling, depending on whether one upholds or breaks the precepts, depending on whether one can see the Buddha, depending on the speed or slowness of the vehicle (yana) one practices. If someone can cultivate diligently with emptiness-like (sunyata) effort, the transformation bodies of the Buddhas will appear.

說分段生死生滅無常。斷粗妄執證偏真理。若唯識真如觀智勇猛者佛他受用身顯現說唯識真如法門。斷細妄執證法空理。若人如實知自心觀行了了者自心本有三身即一不縱不橫心佛現前說自心實相印。斷極細妄執證自心正等覺。故八十花嚴云。若人慾了知三世一切佛。應現法界性一切唯心造（文）。大日經云。云何菩提。謂如實知自心（文）。若上根利智人自心本有內證秘密曼荼羅三密平等現智勇猛精進者。自心本有秘密曼荼羅身顯現說三密平等。證悟無能入者無所入處。不經歷劫數一產生佛即身成佛。故大日經云。若能依此勝義修。現世得成無上覺（文）。又金剛頂經云。應當知自身即為金剛界。自身為金剛豎實無傾壞。我為金剛身（文）。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（文）。當知隨所修惠業淺深見佛有權實成佛有遲速（云云）。　　問。顯教一乘究竟妙覺果海。或云唯佛與佛乃能究盡。或云果性不可說。或云唯證相應故離教說故離機根故。法身不說法者是則顯教說相也。而真言秘教諸顯教所絕離妙覺究竟果依自性（理法身也）受用（智法身也）理智不二法身所說名真言秘密教也。爾者不說法法身說法法身義理體相為同爲異如何。答。顯密二教理智不二。自性受用法身名是同。真

【現代漢語翻譯】現代漢語譯本說的是分段生死的生滅無常。斷除粗顯的妄想執著，證得偏頗的真理。如果修習唯識真如觀，並且觀智勇猛的人，佛陀會顯現他受用身，宣說唯識真如的法門，斷除細微的妄想執著，證得諸法皆空的道理。如果有人能夠如實地瞭解自己的心，觀行明瞭，那麼自心本具的三身（法身、報身、應身）即是一體，不縱不橫，心即是佛，當下顯現，宣說自心實相的印證。斷除極其細微的妄想執著，證得自心本具的正等覺。所以《八十華嚴經》說：『若人慾了知三世一切佛，應觀法界性，一切唯心造。』（文）《大日經》說：『什麼是菩提？就是如實地瞭解自己的心。』（文）如果是上等根器，具有銳利智慧的人，自心本具內證的秘密曼荼羅，三密（身密、語密、意密）平等顯現，具有智慧和勇猛精進，那麼自心本具的秘密曼荼羅身就會顯現，宣說三密平等，證悟到無能入者，也無所入之處。不需要經歷漫長的劫數，一生就能成佛，即身成佛。所以《大日經》說：『若能依此勝義修，現世得成無上覺。』（文）又《金剛頂經》說：『應當知道自身即是金剛界，自身是金剛堅固，真實不壞，我即是金剛身。』（文）《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。』（文）應當知道，隨著所修習的智慧和事業的深淺，見到佛有權實之分，成佛有遲速之別（云云）。問：顯教一乘的究竟妙覺果海，或者說只有佛與佛才能究竟窮盡，或者說果性不可說，或者說只有證悟才能相應，所以遠離教說，因為遠離眾生的根器。法身不說法，這是顯教的說法。而真言秘教，是顯教所不能及的妙覺究竟果，依自性（理法身）和受用（智法身），理智不二的法身所說的，稱為真言秘密教。那麼，不說法的法身和說法的法身，它們的義理體相是相同還是不同呢？答：顯教和密教在理智不二、自性受用法身方面是相同的。真

【English Translation】 English version It speaks of the impermanence of birth and death in segments. Severing coarse delusions and attachments, one attains a partial truth. If one cultivates the 'Vijnaptimatrata-tathata' (唯識真如) contemplation with courageous wisdom, the Buddha will manifest his Sambhogakaya (他受用身), expounding the 'Vijnaptimatrata-tathata' (唯識真如) Dharma, severing subtle delusions and attachments, and attaining the truth of emptiness of all dharmas. If one truly understands one's own mind and clearly comprehends the practice, then the inherent Trikaya (三身) (Dharmakaya (法身), Sambhogakaya (報身), Nirmanakaya (應身)) of one's own mind is one, neither vertical nor horizontal, the mind is the Buddha, manifesting immediately, expounding the seal of the true aspect of one's own mind. Severing extremely subtle delusions and attachments, one attains the perfect enlightenment inherent in one's own mind. Therefore, the 'Eighty Flower Adornment Sutra' (八十花嚴經) says: 'If one wishes to understand all the Buddhas of the three times, one should contemplate the nature of the Dharmadhatu (法界性), everything is created by the mind.' (Text) The 'Mahavairocana Sutra' (大日經) says: 'What is Bodhi (菩提)? It is truly understanding one's own mind.' (Text) If one is of superior capacity, possessing sharp wisdom, the inherent inner realization of the secret Mandala (曼荼羅) of one's own mind, the equality of the Three Mysteries (三密) (body, speech, and mind) manifests, possessing wisdom and courageous diligence, then the inherent secret Mandala (曼荼羅) body of one's own mind will manifest, expounding the equality of the Three Mysteries (三密), realizing that there is no one who can enter, and nowhere to enter. Without experiencing countless kalpas (劫數), one can attain Buddhahood in one lifetime, attaining Buddhahood in this very body. Therefore, the 'Mahavairocana Sutra' (大日經) says: 'If one can cultivate according to this supreme meaning, one will attain unsurpassed enlightenment in this life.' (Text) Furthermore, the 'Vajrasekhara Sutra' (金剛頂經) says: 'One should know that one's own body is the Vajradhatu (金剛界), one's own body is Vajra (金剛), firm and indestructible, I am the Vajra body.' (Text) The 'Treatise on the Bodhicitta' (菩提心論) says: 'If one seeks the Buddha's wisdom, understanding the Bodhicitta (菩提心), with the body born of parents, one will quickly attain the position of great enlightenment.' (Text) One should know that, depending on the depth of wisdom and deeds cultivated, seeing the Buddha has expedient and real aspects, and attaining Buddhahood has quick and slow distinctions (etc.). Question: The ultimate wonderful enlightenment fruit ocean of the One Vehicle (一乘) of the Exoteric teachings, or it is said that only Buddhas can ultimately exhaust it, or it is said that the fruit nature cannot be spoken of, or it is said that only realization can correspond, therefore it is far from teaching, because it is far from the capacity of sentient beings. The Dharmakaya (法身) does not preach the Dharma, this is the saying of the Exoteric teachings. While the Esoteric teachings of Mantra (真言秘教), is the wonderful and ultimate fruit that the Exoteric teachings cannot reach, relying on the Svabhava (自性) (Dharmakaya of principle (理法身)) and Sambhoga (受用) (Dharmakaya of wisdom (智法身)), the Dharmakaya (法身) of non-duality of principle and wisdom speaks, which is called the secret teaching of Mantra (真言秘密教). Then, are the meaning, principle, essence, and characteristics of the Dharmakaya (法身) that does not preach the Dharma and the Dharmakaya (法身) that preaches the Dharma the same or different? Answer: The Exoteric and Esoteric teachings are the same in terms of the non-duality of principle and wisdom, and the Dharmakaya (法身) of Svabhava (自性) and Sambhoga (受用). True

言秘教法身大異諸顯教也。問。顯密二教佛法身大異者。云何辨顯密二教論以瓔珞經理智法身為證。然則是金剛頂經所談毗盧舍那佛自受用身所說內證自覺聖智法者此則理智法身之境界也判釋乎。答。辨顯密二教論以佛三身說法辨顯密二教差別。故應化開說通名顯教。法身談話以稱密教者。是則顯密二教總相差別也。若委論之。則顯教有重重差別亦密教有重重秘密。若就所說教法論能說佛身。顯密各有種種佛身不同。具如別抄明之。但諸顯教三身次第三乘教三身相即一乘教通於妙覺究竟果海。或云十地等覺不見聞或云唯佛與佛乃能究盡或云果性不可說或云離教說或云離機根或云唯證相應。如是皆悉絕離唯嘆言斷心滅。而實妙覺究竟果海之中更亦豎有重重無盡秘密橫有塵數廣多三密。諸顯教中以妙覺究果海理智法身開印果海以還諸法。或談理事不二或說因果無二或云三身即一或名十身舍那。故真言二字義中以顯一乘名應用平等自受法樂教。未說妙覺果海之中自然本有三密平等法界曼荼羅自受法樂。今此真言秘教諸顯教中絕離嘆言斷心滅果性不可說等。理智不二無相第一義諦。遍一切處。心王如來從自心本有內性內證橫豎重重無盡無盡秘密法門一一各各現心王心數塵數不可說四種法身四種曼荼羅身。一一皆悉法然本有輪圓

無礙重重無盡秘密莊嚴橫豎法界總持法身故。今此真言秘教橫豎淺略深秘之中深秘之秘中深秘無盡輪圓秘密莊嚴法界總持法身與顯教妙覺果海云言斷心滅果性不可說法身大異。義理不可混濫。智者明瞭可察之。　　問。顯一乘圓教初住以上功德智惠皆得如來一身無量身初位得后位功德盡故皆嘆言斷心滅唯佛與佛乃能究盡。亦地智所證理性因位果位皆同云不可說。何強指妙覺究竟果海極理云言斷心滅云果性不可說法身可論顯密差別乎。答。顯一乘圓教初住已上功德智惠實無分齊數量故云言斷心滅云唯佛與佛乃能究竟盡。而佛現他受用身為住上地上菩薩說之。所謂花嚴經中如法惠（十住）功德林（十行）金剛幢（十迥向）金剛藏（十地）四菩薩如次說四十位功德智惠法門是云顯一乘名花嚴經亦名別教一乘。又云因分可說普賢境界。此別教一乘住行向地四十位通名解行處。故五教章上捲雲。別教一乘約解行處說也（文）。但妙覺果海不與教相應故佛不說之。設為滿因佛不思議品中對會因人雖說果地功德智惠。是猶非究竟自在圓融果（云云）。實妙覺究竟果海是唯證相應故佛不說之故。或云不與教相應或云果性不可說也。又天親十地論說因分可說果分不可說。香象清涼大師等同依經說付論釋因分可說果分不可說義門以為宗義

【現代漢語翻譯】現代漢語譯本無礙重重無盡秘密莊嚴橫豎法界總持法身（Dharmakāya，法身，佛的真身）的緣故。如今這真言秘教，在橫向和縱向的淺顯和深奧的秘密之中，是秘密中的秘密，無盡輪圓秘密莊嚴法界總持法身，與顯教的妙覺果海（Buddha-bhūmi，佛果之海）那種用言語無法表達，心念無法觸及，果性不可說的法身大不相同。其義理不可混淆。智者應明瞭並加以辨察。問：顯教一乘圓教，初住（初地菩薩）以上的功德智慧，都可獲得如來一身無量身，初位獲得后位的功德，所以都讚歎說言語斷絕，心念寂滅，只有佛與佛才能徹底究竟。也是地智（菩薩的智慧）所證悟的理性，因位（修行位）和果位（證果位）都相同，說不可說。為何要強行指出妙覺究竟果海的極理，說言語斷絕，心念寂滅，說果性不可說，法身可以討論顯教和密教的差別呢？答：顯教一乘圓教，初住以上的功德智慧，確實沒有分齊和數量，所以說言語斷絕，心念寂滅，說只有佛與佛才能究竟徹底。而佛顯現他受用身（Sambhogakāya，報身，佛的報應身）為住在地上（菩薩的果位）的菩薩宣說。所謂《華嚴經》中，如法惠（十住）、功德林（十行）、金剛幢（十回向）、金剛藏（十地）四位菩薩依次宣說四十位的功德智慧法門，這被稱為顯教一乘，名為《華嚴經》，也名為別教一乘。又說因分（修行階段）可以述說普賢（Samantabhadra，普賢菩薩）的境界。這別教一乘的住、行、向、地四十位，統稱為解行處。所以《五教章》上卷說：『別教一乘是就解行處來說的』（引文）。但是妙覺果海不與教法相應，所以佛不說。假設爲了滿足因地（修行階段）的佛在《不思議品》中，對會因（修行者）之人，雖然說了果地（證果階段）的功德智慧，但這仍然不是究竟自在圓融的果（如此說）。真正的妙覺究竟果海是唯有證悟才能相應的，所以佛不說，所以或者說不與教法相應，或者說果性不可說。又天親（Vasubandhu，世親）的《十地論》說因分可以述說，果分不可述說。香象清涼大師等都依據經文，將論釋因分可以述說，果分不可述說的義門作為宗義。

【English Translation】 English version Because of the unobstructed, layer upon layer, inexhaustible, secret, adorned, horizontal and vertical Dharmadhātu (法界, realm of phenomena), all-encompassing Dharmakāya (法身, the body of truth). Now, this esoteric teaching of mantra, within the shallow and profound secrets, both horizontally and vertically, is the secret of secrets, the inexhaustible wheel of complete secret adornment, the all-encompassing Dharmadhātu Dharmakāya, which is greatly different from the Buddha-bhūmi (妙覺果海, the ocean of perfect enlightenment) of the exoteric teachings, where words are cut off, the mind ceases, and the nature of the fruit is inexpressible. The meanings and principles should not be confused. The wise should understand and discern this. Question: In the exoteric One Vehicle perfect teaching, the merits and wisdom of the first stage (初住, the first stage Bodhisattva) and above can all attain the immeasurable body of the Tathāgata (如來, 'Thus Gone One', Buddha), with the merits of later stages attained in the initial stage. Therefore, it is praised that words are cut off and the mind is extinguished, and only Buddhas can thoroughly understand. Also, the principle realized by the wisdom of the ground (地智, wisdom of the Bodhisattva), the causal stage (因位, stage of practice) and the resultant stage (果位, stage of fruition) are the same, and it is said to be inexpressible. Why forcibly point out the ultimate principle of the wonderful enlightenment, the ultimate ocean of fruition, saying that words are cut off, the mind is extinguished, and the nature of the fruit is inexpressible, and that the Dharmakāya can discuss the differences between exoteric and esoteric teachings? Answer: In the exoteric One Vehicle perfect teaching, the merits and wisdom of the first stage and above truly have no divisions or quantities, so it is said that words are cut off and the mind is extinguished, and that only Buddhas can thoroughly understand. And the Buddha manifests his Sambhogakāya (他受用身, the enjoyment body) to speak to the Bodhisattvas residing on the ground (地上, the stage of Bodhisattva). In the Avataṃsaka Sūtra (花嚴經), the four Bodhisattvas, Such as Dharma Wisdom (如法惠, the ten dwellings), Merit Forest (功德林, the ten practices), Vajra Banner (金剛幢, the ten dedications), and Vajra Treasury (金剛藏, the ten grounds), sequentially expound the Dharma gates of merits and wisdom of the forty stages. This is called the exoteric One Vehicle, named the Avataṃsaka Sūtra, also named the Distinct Teaching One Vehicle. It is also said that the causal aspect (因分, the stage of practice) can describe the realm of Samantabhadra (普賢, Universal Virtue Bodhisattva). These forty stages of dwelling, practice, dedication, and ground of the Distinct Teaching One Vehicle are collectively called the place of understanding and practice. Therefore, the first volume of the Five Teachings Chapter says: 'The Distinct Teaching One Vehicle is spoken of in terms of the place of understanding and practice' (quote). However, the wonderful enlightenment, the ocean of fruition, does not correspond to the teachings, so the Buddha does not speak of it. Supposing that, in order to satisfy the causal ground (因地, the stage of practice), the Buddha in the Inconceivable Chapter speaks to those who are in the causal stage (會因, practitioners), although he speaks of the merits and wisdom of the resultant ground (果地, the stage of fruition), this is still not the ultimate, free, and complete fruition (so it is said). The true wonderful enlightenment, the ultimate ocean of fruition, is only in accordance with realization, so the Buddha does not speak of it, so it is said that it does not correspond to the teachings, or that the nature of the fruit is inexpressible. Also, Vasubandhu's (天親, a famous Buddhist philosopher) Treatise on the Ten Grounds says that the causal aspect can be described, but the resultant aspect cannot be described. Master Xiangxiang Qingliang and others all rely on the sutras, attaching the meaning of the treatise that the causal aspect can be described, but the resultant aspect cannot be described, as the doctrinal basis.

也。　　問。花嚴住行向地法門佛自不說。如四菩薩說有何意乎。答。宗家釋是多且表因果無二義也（云云）又法花中佛自為令一切眾生聞（十住上行）示（十行無邊行）悟（十迥向凈行）入（十地共立行）佛之智見（妙覺也亦名直至道場）。正直舍方便但說無上道。此云無上道者。佛乘圓教妙覺究竟如來一切種智也。　　問。眾生開示悟入佛知見時。佛知見故為無淺深為當爲能入者為有淺深乎。答。雖佛智圓無初后淺深明昧。為能入者自有初后淺深次第明昧。故法花文句第四云。然圓道妙位一位之中即具四十一地功德。只開具示悟入等更非異心。但如理知見無有分別淺深之相。欲顯如量知見故分別四位耳。發心畢竟二無別。如是二心前心難既云難易。即知初心與畢竟心應有明昧淺深之別。猶如月體初后俱圓而有朔望之殊。四位知見皆明照實相而說開入之異耳（云云）。又云。經云。為令眾生開佛知見。不論佛果。自知自見。若偏語佛果即失眾生。若偏語眾生則無佛知見。故不可偏取。三教行人雖是眾生。未有佛眼佛智。故不能知見實相。圓教四位亦是眾生。又分得佛眼佛智。則眾生義成知見義亦成。故寄此四位以釋理一（文）。今如法花花嚴二宗師釋。法花花嚴二經雖說佛乘圓教因位功德智惠。于妙覺果海功德

【現代漢語翻譯】現代漢語譯本問：華嚴經中的十住、十行、十回向、十地等法門，佛陀自己沒有宣說，而是由四位菩薩宣說，這是什麼用意呢？答：宗家的解釋是，這大多是爲了表明因果不二的道理。（此處省略）又如《法華經》中，佛陀親自爲了令一切眾生聞（十住中的上行），示（十行中的無邊行），悟（十回向中的凈行），入（十地中的共立行）佛的智慧見解（即妙覺，也稱為直至道場）。正直地捨棄方便法門，只說無上道。這裡說的無上道，指的是佛乘圓教的妙覺，究竟的如來一切種智。問：眾生在開示悟入佛的知見時，佛的知見本身是沒有深淺的，還是說能入者的程度有深淺呢？答：雖然佛的智慧圓滿，沒有先後、深淺、明昧的差別，但是對於能入者來說，確實有先後、深淺、次第、明昧的差別。所以《法華經文句》第四卷說：『然而圓道的妙位，在一個位中就具備了四十一地的功德。只是開、具、示、悟、入等，更沒有其他的想法。只是如理知見，沒有分別深淺的相狀。想要顯示如量知見，所以才分別四位。』發心和畢竟（最終）沒有差別，像這樣兩種心，前發心是困難的，既然說了難易，就知道初心和畢竟心應該有明昧深淺的差別。猶如月亮的本體，初一和十五都是圓的，但是有朔望的差別。四位的知見都明照實相，而說開入的差異。（此處省略）又說：經中說，爲了令眾生開佛知見，不論佛果，自知自見。如果偏重於佛果，就失去了眾生；如果偏重於眾生，就沒有佛的知見。所以不可偏頗。三教的修行人雖然是眾生，但沒有佛眼佛智，所以不能知見實相。圓教的四位也是眾生，又分得了佛眼佛智，這樣眾生的意義成立，知見的意義也成立。所以寄託于這四位來解釋理一（的道理）。現在像法華宗和華嚴宗的解釋，《法華經》和《華嚴經》雖然說了佛乘圓教因位的功德智慧，對於妙覺果海的功德

【English Translation】 English version Question: In the Huayan Sutra, the Dharma gates of the Ten Dwellings (Shi Zhu), Ten Practices (Shi Xing), Ten Dedications (Shi Hui Xiang), and Ten Grounds (Shi Di) are not expounded by the Buddha himself, but by the Four Bodhisattvas. What is the intention behind this? Answer: The interpretation of the lineage is that it mostly serves to illustrate the principle of the non-duality of cause and effect. (Omitted here) Furthermore, in the Lotus Sutra, the Buddha himself causes all sentient beings to hear (the Upward Practice (Shang Xing) in the Ten Dwellings), to show (the Boundless Practice (Wu Bian Xing) in the Ten Practices), to awaken (the Pure Practice (Jing Xing) in the Ten Dedications), and to enter (the Common Establishment Practice (Gong Li Xing) in the Ten Grounds) the wisdom and insight of the Buddha (which is Wonderful Enlightenment (Miao Jue), also known as Directly Reaching the Bodhi-mandala). He directly abandons expedient means and only speaks of the Supreme Path. The Supreme Path mentioned here refers to the Wonderful Enlightenment of the Buddha Vehicle's Perfect Teaching, the ultimate Tathagata's All-Knowing Wisdom (Yi Qie Zhong Zhi). Question: When sentient beings open, show, awaken, and enter the Buddha's knowledge and vision, is the Buddha's knowledge and vision itself without depth, or is it that the degree of those who can enter has depth? Answer: Although the Buddha's wisdom is complete, without beginning or end, depth, or obscurity, for those who can enter, there are indeed differences in sequence, depth, order, clarity, and obscurity. Therefore, the fourth volume of 'Commentary on the Words and Phrases of the Lotus Sutra' says: 'However, the wonderful position of the Perfect Path, within one position, possesses the merits of the forty-one grounds. It is only opening, possessing, showing, awakening, and entering, and there are no other thoughts. Only the knowledge and vision of suchness have no distinguishing characteristics of depth. Wanting to reveal the knowledge and vision of suchness, therefore, the four positions are distinguished.' There is no difference between the initial aspiration and the ultimate (final) state. Like these two minds, the initial aspiration is difficult. Since ease and difficulty are mentioned, it is known that there should be differences in clarity and depth between the initial mind and the ultimate mind. It is like the body of the moon, which is round both at the beginning and the full moon, but there are differences between the new moon and the full moon. The knowledge and vision of the four positions all clearly illuminate the true nature and speak of the differences in opening and entering. (Omitted here) It also says: The sutra says, 'In order to cause sentient beings to open the Buddha's knowledge and vision, regardless of the Buddha's fruit, they know and see for themselves.' If one emphasizes the Buddha's fruit, one loses sentient beings; if one emphasizes sentient beings, there is no Buddha's knowledge and vision. Therefore, one cannot be biased. Although practitioners of the Three Teachings are sentient beings, they do not have the Buddha's eye and Buddha's wisdom, so they cannot know and see the true nature. The four positions of the Perfect Teaching are also sentient beings, and they also obtain the Buddha's eye and Buddha's wisdom. In this way, the meaning of sentient beings is established, and the meaning of knowledge and vision is also established. Therefore, it is entrusted to these four positions to explain the principle of the oneness of reality. Now, like the interpretations of the Tiantai and Huayan schools, although the Lotus Sutra and the Huayan Sutra speak of the merits and wisdom of the causal position of the Buddha Vehicle's Perfect Teaching, regarding the merits of the ocean of the fruit of Wonderful Enlightenment,

智惠或云不論佛果自知自見或云唯證應故或云果性不可說。終不說妙覺究竟果地功德智惠也。但真言秘教說顯一乘所絕離妙覺果地本有內證秘密曼荼羅三密平等法門。已顯教說妙覺果地法身不說法。今密教論妙覺果地法身法爾常恒說法故。以諸顯教皆所絕離妙覺果地理智法身對比真言秘密教。橫豎重重淺略。深秘之中深秘之秘中深秘。乃至一字攝多一字成多等。十六門釋無盡旋陀羅尼重重不可說秘密莊嚴法界總持四種法身四種曼荼羅法然輪圓我三密天珠涉入遍虛空重重無礙過剎塵一大法身。詳詮顯密二教差別耳。都顯密二教差別異此問答中其理明也。何可疑哉。　　嘉應元年六月二十三日書寫了。尊云。

【現代漢語翻譯】現代漢語譯本：有人說，佛果的境界只能由佛自己了知和證見；有人說，只有通過實證才能理解；也有人說，佛果的本性是不可言說的。但他們最終都沒有談論到妙覺究竟果地的功德智慧。只有真言密教才宣說了顯教一乘所無法企及的妙覺果地本有的內在證悟，以及秘密曼荼羅的三密平等法門。顯教中，關於妙覺果地的法身是不說法的。現在密教討論的是妙覺果地的法身，它自然而然地、恒常地說法。因此，將所有顯教都無法企及的妙覺果地的理智法身，與真言秘密教相比，無論橫向還是縱向，都顯得淺顯。這是深奧中的深奧，秘密中的秘密。乃至一字包含多義，一字成就多法等等，通過十六門來解釋無盡的旋陀羅尼，重重不可說的秘密莊嚴法界，總持四種法身，四種曼荼羅，法然輪圓，我與三密如天珠般相互涉入，遍佈虛空，重重無礙，超越剎塵，成就一大法身。詳細地詮釋了顯教和密教的差別。總而言之，顯教和密教的差別，在這個問答中，其道理已經很明顯了，還有什麼可懷疑的呢？嘉應元年六月二十三日書寫完畢。尊云（作者或抄寫者的名字）。

【English Translation】 English version: Some say that the Buddha-fruit (Buddha's enlightenment) can only be known and seen by the Buddha himself; some say that it can only be understood through realization; and some say that the nature of the Buddha-fruit is inexpressible. Ultimately, they do not discuss the merits and wisdom of the wondrous enlightenment (妙覺, Miàojué) ultimate fruit-ground. Only the True Word (真言, Zhēnyán) Esoteric teachings reveal the inherent inner realization of the wondrous enlightenment fruit-ground, which is beyond the reach of the Exoteric One Vehicle (顯教一乘, Xiǎnjiào Yīchéng), as well as the secret Mandala's (曼荼羅, Màntúluó) Three Mysteries (三密, Sānmì) equality Dharma-gate. In Exoteric teachings, the Dharma-body (法身, Fǎshēn) of the wondrous enlightenment fruit-ground does not expound the Dharma. Now, Esoteric teachings discuss the Dharma-body of the wondrous enlightenment fruit-ground, which naturally and constantly expounds the Dharma. Therefore, comparing the True Word Secret teachings with the intellectual Dharma-body of the wondrous enlightenment fruit-ground, which all Exoteric teachings cannot reach, whether horizontally or vertically, it appears shallow. This is the deepest of the deep, the secret of secrets. Even one syllable contains multiple meanings, one syllable accomplishes multiple Dharmas, etc., explaining the endless revolving Dharani (旋陀羅尼, Xuán Tuóluóní) through the sixteen gates, the inexpressible secret adorned Dharma-realm, which upholds the Four Dharma-bodies, Four Mandalas, the naturally revolving wheel, the interpenetration of myself and the Three Mysteries like heavenly jewels, pervading empty space, unobstructed in every way, surpassing countless lands, accomplishing one great Dharma-body. This elaborately explains the differences between the Exoteric and Esoteric teachings. In short, the differences between the Exoteric and Esoteric teachings are clear in this question and answer. What is there to doubt? Completed writing on the 23rd day of the sixth month of the first year of Jiaying (嘉應元年, Jiāyìng Yuánnián). Respectfully, Yun (尊云, Zūnyún) [Author or scribe's name].