T77n2436四種法身義

No. 2436

四種法身義

問。就秘密曼荼羅宗意判佛身而立幾法身義耶。答。略有二義。一者凡以一切經論所說三身四身佛而為法身義。二者唯以法界宮密嚴土中主伴互為自受法樂四種佛身為真實四種法身佛也。自餘名為攝末歸本法身義也（初義安然阇梨等所存義也。后義高野大師所立義也）。　　問。於此二義有誠文證耶。答。有也。　　問。且初義證如何。答。安公教時義第一云。今真言宗一切諸法皆為真如故。彼迷位諸法尚名真如。況此果地諸法豈非真如。以此真如為法身。故諸經論所說諸佛身。即今皆名法身。皆名報身。皆名受用。皆名變化（云云）又安公云。如即身成佛義說。地水火風空識六大常住曼荼羅法界。乃至六大若種若色皆是大法身。一切有情形色是三摩耶法身。一切名句文身義理法門。是法法身。一切三密六根十界身份陰入界等。是羯磨法身。真如體性具四法身。是法性身。諸佛同體以四法身互受法樂。是自受用。諸佛本願為諸具惑菩薩示現。此四法身是他受用。諸佛大悲為諸凡地處處示現。此四法身此變化身。變化身中應諸雜類是等流身（文。私云。此說四種法身意與高野即身成佛義意頗不同也。是文攝假從實故成四種法身義也）又云。今真言宗四種曼荼羅身皆是

【現代漢語翻譯】現代漢語譯本四種法身義問：就秘密曼荼羅宗（Guhya-mantra-mandala-sampradaya，密教曼荼羅宗）的觀點來判斷佛身，可以建立幾種法身（Dharmakāya，法身）的意義？答：略有二義。一者，凡是以一切經論所說的三身（Trikāya，三身）、四身佛（Catuḥ-kāya，四身）而作為法身的意義。二者，唯以法界宮（Dharmadhātugarbha，法界宮）密嚴土（Ghanavyūha，密嚴土）中主伴互為自受法樂（Sva-saṃbhoga-dharma-sukha，自受法樂）的四種佛身為真實的四種法身佛。其餘的名稱是攝末歸本法身義（Saṃgraha-paryanta-mūla-dharmakāya，攝末歸本法身義）。（初義是安然阿阇梨（Anran Ajari，安然阿阇梨）等所持的意義，后義是高野大師（Kōya Daishi，高野大師，即空海）所立的意義）。問：對於這兩種意義，有真實的文獻證據嗎？答：有的。問：且說第一種意義的證據如何？答：安公教時義第一云：『現在真言宗（Mantrayāna，真言宗）一切諸法皆為真如（Tathātā，真如），所以那些迷位的諸法尚且名為真如，何況這果地的諸法豈非真如？以此真如為法身，所以諸經論所說的諸佛身，現在都名為法身，都名為報身（Saṃbhogakāya，報身），都名為受用（Saṃbhoga，受用），都名為變化（Nirmāṇakāya，變化）。』（云云）又安公云：『如即身成佛義說，地水火風空識六大（Ṣaḍ-dhātu，六大）常住曼荼羅法界（Maṇḍala-dharmadhātu，曼荼羅法界），乃至六大若種若色皆是大法身。一切有情形色是三摩耶法身（Samaya-dharmakāya，三摩耶法身）。一切名句文身義理法門，是法法身（Dharma-dharma-kāya，法法身）。一切三密（Tri-guhya，三密）六根（Ṣaḍ-indriya，六根）十界（Daśa-dhātu，十界）身份陰入界等，是羯磨法身（Karma-dharmakāya，羯磨法身）。真如體性具四法身，是法性身（Dharmatā-kāya，法性身）。諸佛同體以四法身互受法樂，是自受用。諸佛本願為諸具惑菩薩示現，此四法身是他受用。諸佛大悲為諸凡地處處示現，此四法身是變化身。變化身中應諸雜類是等流身（Nisyanda-kāya，等流身）。』（文。私云：此說四種法身意與高野即身成佛義意頗不同也。是文攝假從實故成四種法身義也。）又云：『現在真言宗四種曼荼羅身皆是』

【English Translation】 English version No. 2436 The Meaning of the Four Dharmakāyas Question: From the perspective of the Guhya-mantra-mandala-sampradaya (Secret Mandala School), how many meanings of Dharmakāya (法身, Dharma Body) can be established when judging the Buddha's body? Answer: There are roughly two meanings. First, all the Buddhas of the Trikāya (三身, Three Bodies) and Catuḥ-kāya (四身, Four Bodies) mentioned in all the sutras and treatises are considered as the meaning of Dharmakāya. Second, only the four Buddha bodies in the Dharmadhātugarbha (法界宮, Dharma-realm Palace) Ghanavyūha (密嚴土, Dense Array Land), where the main and accompanying figures mutually experience the Sva-saṃbhoga-dharma-sukha (自受法樂, self-enjoyment of Dharma bliss), are the true four Dharmakāya Buddhas. The remaining names are the meaning of Saṃgraha-paryanta-mūla-dharmakāya (攝末歸本法身義, gathering the ends to return to the origin Dharmakāya). (The first meaning is held by Anran Ajari (安然阿闍梨, Anran Acharya) and others; the second meaning is established by Kōya Daishi (高野大師, Kōya Daishi, i.e., Kūkai)). Question: Are there authentic textual proofs for these two meanings? Answer: Yes, there are. Question: First, how is the proof for the first meaning? Answer: The first meaning in 'An Gong Jiao Shi Yi' says: 'Now, in the Mantrayāna (真言宗, Mantra School), all dharmas are Tathātā (真如, Suchness). Therefore, even those dharmas in the state of delusion are still called Suchness. How much more so are these dharmas in the state of fruition not Suchness? Taking this Suchness as the Dharmakāya, therefore, the Buddha bodies mentioned in the sutras and treatises are now all called Dharmakāya, all called Saṃbhogakāya (報身, Reward Body), all called Saṃbhoga (受用, Enjoyment), and all called Nirmāṇakāya (變化, Transformation).' (Etc.) Also, An Gong says: 'As the meaning of 'attaining Buddhahood in this very body' says, the Ṣaḍ-dhātu (六大, Six Great Elements) of earth, water, fire, wind, space, and consciousness, the constantly abiding Maṇḍala-dharmadhātu (曼荼羅法界, Mandala Dharma-realm), and even the Six Great Elements, whether seed or form, are all the Great Dharmakāya. All sentient beings with form and appearance are the Samaya-dharmakāya (三摩耶法身, Samaya Dharma Body). All names, phrases, written bodies, meanings, principles, and Dharma gates are the Dharma-dharma-kāya (法法身, Dharma-dharma Body). All Tri-guhya (三密, Three Secrets), Ṣaḍ-indriya (六根, Six Roots), Daśa-dhātu (十界, Ten Realms), identity, skandhas, āyatanas, dhātus, etc., are the Karma-dharmakāya (羯磨法身, Karma Dharma Body). The nature of Suchness possesses the four Dharmakāyas and is the Dharmatā-kāya (法性身, Dharma-nature Body). The Buddhas, being of the same essence, mutually enjoy the Dharma bliss with the four Dharmakāyas, which is self-enjoyment. The Buddhas' original vows manifest for the Bodhisattvas who possess delusions; these four Dharmakāyas are for his enjoyment. The Buddhas' great compassion manifests everywhere for all beings in the mundane realm; these four Dharmakāyas are the Nirmāṇakāya. Among the Nirmāṇakāya, responding to various kinds is the Nisyanda-kāya (等流身, Emanation Body).' (Text. Private comment: This explanation of the four Dharmakāyas is quite different from the meaning of Kōya's 'attaining Buddhahood in this very body.' This text gathers the provisional to return to the real, thus forming the meaning of the four Dharmakāyas.) Also, it says: 'Now, in the Mantrayāna, the four kinds of Mandala bodies are all'

毗盧遮那故。義釋云。佛住加持之身令一切眾生見一切色。聞一切音。得一切解脫。既云一切佛身。非毗盧舍那乎（文）又云。然此大日三身常一體故。眾生隨機即一開三。教分張亦復不同（文）意云。佛果中有四種佛身。所謂自性自受用身他受用身變化身等流身也。此四身皆有自受法樂與說法益物相。但以佛加持身令一切眾生直見其佛色聞音聲解其所說義理云也。　　問。一切眾生所見聞語解大日尊四種法身者。若是自性常住佛身歟。為當。權假無常佛身歟。答。安公云。大日經云。越三時如來之日加持故。毗盧遮那一切身口意業。一切時一切處起滅邊際不可得。又現執金剛普賢蓮花手等菩薩像猊。於十方界說真言句清凈法道。所謂從初發心乃至十地次第此生滿足（文）意云。大日四身自性常住無生滅義也。但為所化有情雖示現生滅相。而實非謂大日受用變化等流三身生滅法也。皆如如智如如理也。但約所被機性之熟不熟而顯諸無生滅身。乃至現佛生滅相言也。故安公云。天臺宗性得三因一體三名故。成修得三因一體三名。能顯佛果三身一體名。乃至三身非生現生非滅現滅此義。亦此真言宗意同（文）此師意云。于真空理令泯三身。攝相歸性而名二身常住。若性相別論時自他受用變化等流皆可名無常也。唯理法身

【現代漢語翻譯】現代漢語譯本因為是毗盧遮那佛（Vairocana，光明遍照），義釋中說：『佛安住于加持之身，令一切眾生見一切色，聞一切音，得一切解脫。』既然說是一切佛身，難道不是毗盧遮那佛嗎？（文）又說：『然而此大日如來（Mahavairocana，大光明遍照）的三身常為一體，所以眾生隨其根機，即一開三，教法分張也各不相同。』（文）意思是說，佛果中有四種佛身，即自性身（Svabhavikakaya，自性法身）、自受用身（Sambhogakaya，自受用身）、他受用身（Nirmanakaya，他受用身）、變化身（Nirmanakaya，化身）和等流身。這四身都有自受法樂和說法利益眾生的作用，只是佛以加持身令一切眾生直接見到佛的色相，聽到佛的聲音，理解佛所說的義理罷了。問：一切眾生所見聞理解的大日尊的四種法身，是自性常住的佛身呢？還是權宜假立的無常佛身呢？答：安公說，《大日經》中說：『超越三世的如來之日加持的緣故，毗盧遮那佛的一切身口意業，一切時一切處的生滅邊際都不可得。』又顯現手持金剛（Vajra，金剛杵）、普賢（Samantabhadra，大行普賢菩薩）、蓮花手等菩薩的形象，在十方世界宣說真言句的清凈法道，即從最初發心乃至十地次第，此生圓滿。（文）意思是說，大日如來的四身是自性常住，沒有生滅的意義。只是爲了所化有情而示現生滅之相，但實際上並非說大日如來的受用身、變化身、等流身是生滅之法。一切都如如智、如如理。只是根據所教化的眾生根機成熟與否，而顯現諸無生滅身，乃至顯現佛的生滅相罷了。所以安公說：天臺宗認為性得三因一體三名，成就修得三因一體三名，能顯佛果三身一體之名，乃至三身非生現生，非滅現滅，此義也與真言宗的意旨相同。（文）這位法師的意思是說，在真空之理中泯滅三身，攝相歸性，而名為二身常住。如果性相分別論述時，自他受用身、變化身、等流身都可以稱為無常。只有理法身（Dharmakaya，法身）是常住的。

【English Translation】 English version Because of Vairocana (Vairocana, the Illuminator), the commentary explains: 'The Buddha dwells in the body of blessing, causing all sentient beings to see all forms, hear all sounds, and attain all liberation.' Since it is said to be all Buddha-bodies, is it not Vairocana? (Text) It also says: 'However, the three bodies of this Mahavairocana (Mahavairocana, Great Illuminator) are always one, so sentient beings, according to their capacity, immediately open one into three, and the teachings also differ.' (Text) The meaning is that there are four kinds of Buddha-bodies in the fruit of Buddhahood, namely Svabhavikakaya (Svabhavikakaya, self-nature body), Sambhogakaya (Sambhogakaya, enjoyment body), Nirmanakaya (Nirmanakaya, emanation body), and Nirmanakaya (Nirmanakaya, transformation body) and Nirmanakaya (Nirmanakaya, nirmāṇakāya). These four bodies all have the function of self-enjoyment of the Dharma and benefiting beings through teaching, but the Buddha uses the body of blessing to directly allow all sentient beings to see the Buddha's form, hear the Buddha's voice, and understand the meaning of what the Buddha says. Question: The four Dharmakayas (Dharmakaya, body of the law) of Mahavairocana (Mahavairocana, Great Illuminator) that all sentient beings see, hear, and understand, are they the self-nature, permanent Buddha-body, or the expedient, temporary, impermanent Buddha-body? Answer: An Gong said, the Mahavairocana Sutra says: 'Because of the blessing of the Tathagata (Tathagata, Thus Come One) sun that transcends the three times, the arising and ceasing boundaries of all the body, speech, and mind activities of Vairocana (Vairocana, the Illuminator) in all times and all places are unattainable.' It also manifests the images of Bodhisattvas (Bodhisattva, enlightenment being) such as Vajra (Vajra, diamond scepter)-holding, Samantabhadra (Samantabhadra, Universal Worthy), and Lotus-hand, proclaiming the pure Dharma path of mantra phrases in the ten directions, that is, from the initial aspiration to the tenth stage, this life is fulfilled. (Text) The meaning is that the four bodies of Mahavairocana (Mahavairocana, Great Illuminator) are self-nature, permanent, and without arising or ceasing. It is only for the sake of the sentient beings to be transformed that the appearance of arising and ceasing is shown, but in reality, it is not that the enjoyment body, transformation body, and emanation body of Mahavairocana (Mahavairocana, Great Illuminator) are the Dharma of arising and ceasing. Everything is like Suchness-wisdom and Suchness-principle. It is only according to the maturity or immaturity of the nature of the beings being taught that the non-arising and non-ceasing bodies are manifested, and even the appearance of the Buddha's arising and ceasing is spoken of. Therefore, An Gong said: The Tiantai school believes that the inherent three causes are one entity and three names, and the achieved three causes are one entity and three names, which can manifest the name of the three bodies of the Buddha-fruit as one entity, and even the three bodies are not born but appear to be born, and not ceasing but appear to cease. This meaning is also the same as the intention of the Shingon school. (Text) This teacher's meaning is that in the principle of emptiness, the three bodies are annihilated, and the characteristics are subsumed into the nature, and it is called the two bodies as permanent. If the nature and characteristics are discussed separately, the self and other enjoyment bodies, transformation bodies, and emanation bodies can all be called impermanent. Only the Dharmakaya (Dharmakaya, body of the law) is permanent.

常住也。　　問。誰得見聞此大日三身益物相耶。答。且約變化身者。安公云。唯十八會指歸第八會中普賢菩薩。受大日教。下閻浮提八相成道。對破九十五種外道（文）意云。釋迦在世時見佛機熟者。一切外道二乘余異生等。皆悉見釋尊聞其所說法者。即為見聞大日變化法身聞及其所說法言也。　　問。約見釋迦身者。若見法身常住釋迦身。為當見假身生滅相耶。答。約真言機熟者則法身常住釋迦身。若約三乘等機熟者則謂生滅假身釋迦言也。如安公云。菩提樹下八相釋迦即變化身也。亦是法身故普賢觀經云。釋迦亦名毗盧遮那遍一切處。其佛住處名常寂光。四波羅蜜所攝成處。天臺判云。丈六即身毗盧舍那。故知。真言大日住他受用以此為門開顯內證。若從外道外跡證入內證。即於一身具足四身。不同顯教三身各別份量差別（云云）。　　問。為生死妄情人所示現。大日變化等三身唯名實身。若不名影假身耶。答。爾也。謂佛果內證境界唯有真實功德。都無虛假法故也。若佛果有虛假影像身者佛果境界非唯有實功德故也。假事必覺實體用也。猶如幻化事也。遂即用所依本事而為其實體也。　　問。若爾者。何密嚴經云。世尊定中勝眾相以莊嚴。得於如夢觀。顯現於諸法。眾謂佛化身。從於都率降。佛常密

【現代漢語翻譯】現代漢語譯本常住不變。問：誰能夠得見並聽聞這大日如來三身的利益眾生之相呢？答：且從變化身來說，安公（鳩摩羅什）說，只有十八會中的《指歸》第八會中，普賢菩薩接受了大日如來的教誨，下到閻浮提八相成道，爲了破斥九十五種外道（文）。意思是說，釋迦牟尼佛在世時，見到佛法機緣成熟的人，一切外道、二乘以及其他不同的眾生等，都能夠見到釋尊，聽聞他所說的法，這就是見聞了大日如來的變化法身，聽聞了他所說的法言。問：如果從見釋迦牟尼佛的身相來說，如果見到法身常住的釋迦牟尼佛身，那麼是見到假身生滅的相嗎？答：如果從真言的機緣成熟的人來說，那麼就是法身常住的釋迦牟尼佛身。如果從三乘等機緣成熟的人來說，那麼就是說生滅的假身釋迦牟尼佛。如安公所說，菩提樹下八相成道的釋迦牟尼佛就是變化身。也是法身，所以《普賢觀經》說，釋迦牟尼佛也叫做毗盧遮那佛（Vairocana），遍一切處。佛所居住的地方叫做常寂光（eternal tranquility），是四波羅蜜（Four Paramitas）所攝持成就的地方。天臺宗判說，丈六金身就是毗盧遮那佛。所以要知道，真言的大日如來住在自受用身，以此為門來開顯內證。如果從外道外跡證入內證，那麼就在一身具足四身，不同於顯教三身各自有份量差別。問：對於生死妄想的人所示現的大日如來的變化身等三身，只是名義上的實身嗎？是不是不叫做影像假身呢？答：是的。佛果的內證境界只有真實的功德，沒有虛假的法。如果佛果有虛假的影像身，那麼佛果的境界就不是隻有真實的功德了。虛假的事情必定覺悟到實體的作用。猶如幻化的事情，最終是用所依靠的本事而作為它的實體。問：如果這樣，為什麼《密嚴經》（Ghanavyuha Sutra）說，世尊在禪定中以殊勝的眾相來莊嚴，得到如夢一般的觀想，顯現於諸法。眾相指的是佛的化身，從兜率天（Tushita Heaven）降臨。佛常秘密

【English Translation】 English version It is eternally abiding. Question: Who can see and hear the Sambhogakaya (reward body), Nirmanakaya (transformation body), and Dharmakaya (dharma body) of Mahavairocana (Great Sun Buddha) that benefit sentient beings? Answer: Regarding the Nirmanakaya, Master An (Kumarajiva) said that only Samantabhadra Bodhisattva (Universal Worthy Bodhisattva) in the eighth assembly of the 'Pointing to the Source' (a section of a sutra) within the eighteen assemblies received the teachings of Mahavairocana, descended to Jambudvipa (the world) and attained enlightenment through the eight aspects, in order to refute the ninety-five kinds of heretics (as stated in the text). This means that when Shakyamuni Buddha was in the world, those whose karmic conditions were ripe could see Shakyamuni Buddha and hear his teachings, including all heretics, those of the Two Vehicles (Shravakayana and Pratyekabuddhayana), and other different beings. This is equivalent to seeing and hearing the Nirmanakaya of Mahavairocana and hearing the Dharma he taught. Question: Regarding seeing the body of Shakyamuni, if one sees the Dharmakaya (dharma body) as the eternally abiding body of Shakyamuni, is one seeing the impermanent aspect of the illusory body? Answer: For those whose karmic conditions for mantra practice are ripe, it is the eternally abiding Dharmakaya of Shakyamuni. For those whose karmic conditions for the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are ripe, it refers to the impermanent, illusory body of Shakyamuni. As Master An said, Shakyamuni under the Bodhi tree, attaining enlightenment through the eight aspects, is the Nirmanakaya. It is also the Dharmakaya, therefore the 'Samantabhadra Contemplation Sutra' says that Shakyamuni is also called Vairocana (Vairocana), pervading all places. The place where the Buddha dwells is called Eternal Tranquility (eternal tranquility), which is the place accomplished and sustained by the Four Paramitas (Four Paramitas). The Tiantai school judges that the sixteen-foot golden body is Vairocana. Therefore, know that Mahavairocana of True Word (Shingon) resides in the Sambhogakaya (reward body), using this as a gate to reveal inner realization. If one enters inner realization from external paths and traces, then one body fully possesses the four bodies, unlike the distinct portions and differences of the three bodies in exoteric Buddhism. Question: Are the Nirmanakaya and other three bodies of Mahavairocana, manifested to beings deluded by birth and death, merely nominal real bodies? Are they not called illusory bodies? Answer: Yes. The inner realm of enlightenment of the Buddha-fruit only has true merits and virtues, and no false dharmas. If the Buddha-fruit had false illusory bodies, then the realm of the Buddha-fruit would not only have true merits and virtues. False matters must awaken to the function of the substance. It is like an illusion, ultimately using the inherent ability on which it relies as its true substance. Question: If that is the case, why does the 'Ghanavyuha Sutra' (Ghanavyuha Sutra) say that the World Honored One adorns himself with excellent appearances in samadhi, attaining dreamlike contemplation, manifesting in all dharmas. The appearances refer to the Nirmanakaya of the Buddha, descending from Tushita Heaven (Tushita Heaven). The Buddha is always secret

嚴住。像現從其國。住真而正受。隨緣眾像生。如月在虛。顯鑑於諸水。如摩尼眾影。色合而明現。如來住正定。現影亦復然（文）意云。如來本質身在密嚴中。隨有情機緣而顯現。影像化身猶如彼在虛空本質月則能其影浮清水也。此水月能雖似本月假不真也。則密嚴佛可實身。其影現佛皆權假非真實法身常住佛也。若不爾者。可有法喻不合失故也。密嚴經是宣秘密至極佛內證境界經故不可不會也。答。實難會。若強釋之者。此經中可言。影現佛身。是不謂權假佛身也。皆是實佛身也。但隨所應度眾生機宜而示現能應假之佛身為實也。影像故云摩尼眾像。令色而明現等也。豈不合法喻耶。　　問。二教論云。此明大日尊三身遍諸世界作佛事。亦如釋迦三身。釋迦三身大日三身各各不同。應當知（文）又云。應化開說名曰顯教。法佛談話謂之密藏等（云云）若依此意者。別抽本有金剛界四種法身。則名法身佛。亦名大日三身也。若為生死妄情所示現佛三身者不名法身。但名釋迦三身不名大日三身言也。然何今一切佛身皆可名法身言耶。答。約此論意。此難難會。強不可會。安公義與二教論意何必同意乎。且彼師依憑天臺宗等顯宗常途義而作此說也。故不至極義也。謂顯教經論明三身身土。意云。法身以如如智之覺了義

【現代漢語翻譯】嚴住（Yan zhu，指嚴格安住）。像現從其國。住真而正受。隨緣眾像生。如月在虛。顯鑑於諸水。如摩尼（Mani，寶珠）眾影。色合而明現。如來住正定。現影亦復然（文）意思是說，如來的本質身在密嚴（Mi yan，佛教術語，指秘密莊嚴的佛土）中，隨著有情眾生的機緣而顯現。影像化身猶如彼在虛空，本質月則能其影浮清水也。此水月能雖似本月假不真也。則密嚴佛可實身。其影現佛皆權假非真實法身常住佛也。若不爾者。可有法喻不合失故也。密嚴經（Mi yan jing，佛教經典）是宣秘密至極佛內證境界經故不可不會也。答：實難會。若強釋之者。此經中可言。影現佛身。是不謂權假佛身也。皆是實佛身也。但隨所應度眾生機宜而示現能應假之佛身為實也。影像故云摩尼眾像。令色而明現等也。豈不合法喻耶。問：二教論（Er jiao lun，佛教論書）云：『此明大日尊（Da ri zun，即大日如來）三身遍諸世界作佛事。亦如釋迦（Shi jia，即釋迦牟尼佛）三身。釋迦三身大日三身各各不同。應當知（文）』又云：『應化開說名曰顯教。法佛談話謂之密藏等（云云）』若依此意者。別抽本有金剛界（Jin gang jie，佛教術語，指金剛界曼荼羅）四種法身。則名法身佛。亦名大日三身也。若為生死妄情所示現佛三身者不名法身。但名釋迦三身不名大日三身言也。然何今一切佛身皆可名法身言耶。答：約此論意。此難難會。強不可會。安公（An gong，人名，指某位法師）義與二教論意何必同意乎。且彼師依憑天臺宗（Tian tai zong，佛教宗派）等顯宗常途義而作此說也。故不至極義也。謂顯教經論明三身身土。意云。法身以如如智之覺了義

【English Translation】 Yan zhu (Strict Abiding). The manifested forms arise from that land. Abiding in truth and receiving rightly. Following conditions, various forms arise. Like the moon in the sky, clearly reflected in various waters. Like the myriad reflections of a Mani (jewel), colors combine and appear brightly. The Tathagata abides in right concentration, and the manifested reflections are also thus. (Text) The meaning is that the essential body of the Tathagata is in Mi yan (Secret Adornment, a Buddhist term referring to a secret and adorned Buddha-land), manifesting according to the opportunities of sentient beings. The manifested transformation body is like the essential moon in the sky, which can cause its reflection to float on clear water. This water moon, though similar to the original moon, is false and not real. Thus, the Buddha in Mi yan can be the real body, while the Buddhas manifested as reflections are expedient and not the true Dharmakaya (Dharma body) of the ever-abiding Buddha. If not, the analogy of Dharma might be inconsistent and lost. The Mi yan jing (Mi yan Sutra, a Buddhist scripture) is a scripture that proclaims the secret and ultimate inner realization realm of the Buddha, so it cannot be misunderstood. Answer: It is indeed difficult to understand. If one were to force an explanation, it could be said in this scripture that the reflected Buddha body is not considered an expedient and false Buddha body. All are real Buddha bodies. However, according to the appropriate opportunities of the sentient beings to be saved, the Buddha manifests an expedient form, making the expedient Buddha body real. Therefore, the images are called the myriad reflections of a Mani jewel, causing colors to combine and appear brightly, etc. Is this not a valid analogy? Question: The Er jiao lun (Treatise on the Two Teachings, a Buddhist treatise) says: 'This explains that the three bodies of Da ri zun (Mahavairocana, the Great Sun Buddha) pervade all worlds, performing Buddha-deeds. It is also like the three bodies of Shi jia (Sakyamuni, Shakyamuni Buddha). The three bodies of Sakyamuni and the three bodies of Mahavairocana are different from each other. This should be known (text).' It also says: 'Expedient and transformative teachings are called Exoteric Teachings. The Dharma Buddha's discourse is called the Secret Treasury, etc. (etc.)' If according to this meaning, separately extracting the four Dharmakayas of the originally existing Jin gang jie (Vajradhatu, the Diamond Realm), then it is called the Dharmakaya Buddha, and also called the three bodies of Mahavairocana. If the three bodies of the Buddha are manifested for the sake of the deluded emotions of birth and death, they are not called the Dharmakaya, but only called the three bodies of Sakyamuni, not the three bodies of Mahavairocana. Then why can all Buddha bodies now be called the Dharmakaya? Answer: According to the meaning of this treatise, this difficulty is difficult to understand. It cannot be forced. Why must An gong's (a person's name, referring to a certain Dharma master) meaning agree with the meaning of the Er jiao lun? Moreover, that master relies on the common meaning of the Exoteric School, such as the Tian tai zong (Tiantai School, a Buddhist school), to make this statement. Therefore, it is not the ultimate meaning. The exoteric scriptures and treatises explain the three bodies and lands, meaning that the Dharmakaya is the realization of Suchness-wisdom.

為身。法性土以如如體性為土。謂真如本覺智之萬德具足義為法身義也。以萬德所依真如體性為法性土云也。此第一佛身諸同體而無差別也。第二自受用身翻因位萬行所感得果位萬德無漏四智心品受自受用身體。以大圓鏡智之相分五塵為此土相也。此身土並緣生法故非凝然常義也。此報身者諸佛同意也。他受用之身身土者。以平等性智之相分為體也。變化及等流身身土以成所作智之相分為其體也。是諸佛同事也。然今二教意者。以前所辨顯家所立三身四身義。為四種法身之影像假身。或為假施設義。說佛身言也。今論主御意者。本有金剛界常住三身四身法佛自性凝然。無生滅理性名為自性身。此自性法身即自受法樂義名為自受用身。此自受用身佛兼他令受法樂益物相種種不同身名為他受用身也。又此自性法身佛由有成所作智之利物化他義邊種種不同。名為變化身等流身也。如是四種法身皆是自性常住凝然不變義具足故。皆悉總名為四種法身自性常住言也。而真言宗相對前所辨顯教淺略義。明此秘密四種法身義也。因此義意。二教論主作如是說也。謂釋迦三身大日三身各各不同（云云）實離三密教所說四種法身而更無別一佛身也。顯密所立三身之所依體是為。真言四種身佛云也。故應知。真言宗所明佛身與顯教家所說佛

【現代漢語翻譯】現代漢語譯本為身。法性土以如如體性為土。謂真如本覺智之萬德具足義為法身義也。以萬德所依真如體性為法性土云也。此第一佛身諸同體而無差別也。第二自受用身翻因位萬行所感得果位萬德無漏四智心品受自受用身體。以大圓鏡智之相分五塵為此土相也。此身土並緣生法故非凝然常義也。此報身者諸佛同意也。他受用之身身土者。以平等性智之相分為體也。變化及等流身身土以成所作智之相分為其體也。是諸佛同事也。然今二教意者。以前所辨顯家所立三身四身義。為四種法身之影像假身。或為假施設義。說佛身言也。今論主御意者。本有金剛界常住三身四身法佛自性凝然。無生滅理性名為自性身。此自性法身即自受法樂義名為自受用身。此自受用身佛兼他令受法樂益物相種種不同身名為他受用身也。又此自性法身佛由有成所作智之利物化他義邊種種不同。名為變化身等流身也。如是四種法身皆是自性常住凝然不變義具足故。皆悉總名為四種法身自性常住言也。而真言宗相對前所辨顯教淺略義。明此秘密四種法身義也。因此義意。二教論主作如是說也。謂釋迦（釋迦牟尼佛）三身大日（大日如來）三身各各不同（云云）實離三密教所說四種法身而更無別一佛身也。顯密所立三身之所依體是為。真言四種身佛云也。故應知。真言宗所明佛身與顯教家所說佛

【English Translation】 English version As the body. The Dharmata Land takes the 'Tathata' (如如) nature as its land. The meaning of the 'Dharmakaya' (法身) is the perfection of all virtues of the 'True Thusness' (真如) original enlightenment wisdom. The 'Dharmata Land' is said to be the 'True Thusness' nature upon which all virtues depend. This first Buddha body is identical in all and without difference. The second, the 'Sambhogakaya' (自受用身), transforms the myriad practices of the causal stage into the myriad virtues of the fruition stage, the undefiled four wisdom mind qualities, receiving the 'Sambhogakaya' body. The aspect of the 'Great Perfect Mirror Wisdom' (大圓鏡智) and the five dusts are the characteristics of this land. This body and land are both conditioned phenomena, so they are not eternally constant. This 'Reward Body' (報身) is the same for all Buddhas. The body and land of the 'Nirmanakaya' (他受用身) take the aspect of 'Equality Wisdom' (平等性智) as their essence. The body and land of the 'Transformation Body' (變化身) and 'Nisyanda-kaya' (等流身) take the aspect of 'Accomplishment Wisdom' (成所作智) as their essence. These are the common activities of all Buddhas. However, according to the meaning of the two teachings, the three bodies and four bodies established by the exoteric school are the illusory bodies or provisional designations of the four 'Dharmakayas'. This is how the Buddha body is spoken of. According to the intention of the master of this treatise, the inherent 'Vajradhatu' (金剛界) eternally abiding three bodies and four bodies, the 'Dharma Buddha's' self-nature is quiescent. The principle of no birth and no death is called the 'Svabhavikakaya' (自性身). This 'Svabhavikakaya' is the meaning of enjoying the Dharma bliss oneself, which is called the 'Sambhogakaya'. This 'Sambhogakaya' Buddha also causes others to receive the Dharma bliss and benefits beings in various ways, which is called the 'Nirmanakaya'. Furthermore, this 'Svabhavikakaya' Buddha, due to the benefit of 'Accomplishment Wisdom' in benefiting and transforming others, has various different aspects, which are called the 'Transformation Body' and 'Nisyanda-kaya'. Thus, all four 'Dharmakayas' are complete with the meaning of self-nature, eternal abiding, quiescent, and unchanging. Therefore, they are all collectively called the self-nature and eternal abiding of the four 'Dharmakayas'. The 'Mantrayana' (真言宗) school, in contrast to the shallow meaning of the previously explained exoteric teachings, elucidates the secret meaning of these four 'Dharmakayas'. Because of this meaning, the masters of the two teachings speak in this way. That is to say, the three bodies of 'Shakyamuni' (釋迦) and the three bodies of 'Mahavairocana' (大日) are each different (etc.). In reality, apart from the four 'Dharmakayas' taught by the 'Three Secrets' (三密) teaching, there is no other Buddha body. The underlying essence of the three bodies established by the exoteric and esoteric schools is the four body Buddhas of 'Mantrayana'. Therefore, it should be known that the Buddha body explained by the 'Mantrayana' school and the Buddha

身。雖其體是一種而約義用有差別。而論其本體是一味意也。其且若論假實差異者。所謂真言宗所立諸佛法然有體也。顯教家所立是隨緣假有義與法然空性義是也。本體是從本一味意也。而先說顯教為。入真言以方便漸漸凈除心垢妄執。而為令證入真言究竟本處故也。　　問。安公意是于真言家佛立法爾有隨緣空二義耶。答。此師意于真言家四種身。但立四種法身隨緣有義與與法然性空義。而安公未覺悟建立四種法身法然實有義。但立隨緣之性空假有義。此義如常途也。弘法大師唯具足建立是二義也。　　問。安公何故唯立隨緣假有義法爾性空義而未了如實智境界法爾常住內證三密義也。答。此師是隨順睿山根本祖師最澄大師說故建立此義也。　　問。何此義知乎。答。大師所述睿山澄和上獻大師書啟返報書云。又云。法華一乘真言一乘有何優劣者（私注云。此文述澄和上所問也）空海智昧菽麥何辨玉石。敢當高問深以悚息。雷音難忍敢陳管見。夫如來大師隨機投藥。性慾千殊藥種萬差。大小並鏕一三爭轍。權實難別顯密易濫。自非知音誰能別之。雖然法應之佛不得無差。顯密之教何無淺深。法智兩佛自他二受顯密別說。權實有隔。所以耽執真言之醍醐未遑啖嘗隨他之藥（文）以是應知安公所立義與大師所說義

【現代漢語翻譯】現代漢語譯本：身，雖然其形體是一種，但就其意義和作用而言存在差別。然而，從其本體來說，卻是一種統一的意味。至於討論假和實的差異，所謂真言宗所立的諸佛，是法爾（Dharmata，事物本來的樣子）實有的。顯教家所立的是隨緣假有義和法然空性義。本體是從根本上統一的意味。先說顯教，是爲了進入真言宗，以方便法門漸漸清除心中的污垢和虛妄執著，從而證入真言宗究竟的本處。

問：安公（An'gong，人名，具體指誰待考）的意思是，在真言宗的佛法中，既有法爾有，又有隨緣空這兩種含義嗎？

答：這位法師的意思是，在真言宗的四種身（Four Kinds of Bodies，指法身、報身、應身、化身）中，隻立四種法身（Dharmakaya，佛的法身）的隨緣有義和法然性空義。而安公沒有覺悟到要建立四種法身法然實有義，只是建立了隨緣的性空假有義。這個義理如同通常的說法。弘法大師（Kobo Daishi，日本佛教僧侶）才完整地建立了這兩種義理。

問：安公為什麼隻立隨緣假有義和法爾性空義，而沒有了知如實智境界（The realm of true wisdom）的法爾常住內證三密（The three mysteries of body, speech, and mind）的含義呢？

答：這位法師是隨順睿山（Mount Hiei，日本山名）根本祖師最澄大師（Saicho，日本佛教僧侶）的說法，所以才建立了這個義理。

問：如何得知這個義理呢？

答：大師（指弘法大師）在所述的睿山澄和上（Saicho，即最澄大師的尊稱）獻給大師的書啟的回覆書中說：『又說，法華一乘（The One Vehicle of the Lotus Sutra）和真言一乘（The One Vehicle of Shingon）有什麼優劣呢？』（私注說：這段文字敘述的是澄和上所問的問題。）『空海（Kukai，弘法大師的俗名）的智慧分辨不清豆麥，又怎能辨別玉石呢？敢於回答如此高深的問題，深感惶恐。雷霆之音難以忍受，斗膽陳述我的淺見。如來大師隨機施藥，千種藥材萬般差異。大小乘並進，一三乘爭道。權教和實教難以分辨，顯教和密教容易混淆。如果不是知音，誰能分辨呢？雖然法應之佛（Buddha of Dharma and Response）不能沒有差別，顯教和密教怎麼會沒有深淺呢？法智兩佛（Two Buddhas of Dharma and Wisdom），自受和他受（Self-enjoyment and Other-enjoyment），顯教和密教分別解說，權教和實教存在隔閡。所以耽執真言宗的醍醐（The ultimate teaching of Shingon），沒有來得及品嚐隨他之藥（The provisional teachings）。』由此可知安公所立的義理與大師所說的義理不同。

【English Translation】 English version: The body, though its form is one, has differences in meaning and function. However, in terms of its essence, it is a unified meaning. As for discussing the differences between the provisional and the real, the Buddhas established by the Shingon sect are inherently real (Dharmata, the true nature of things). What is established by the exoteric schools is the meaning of dependent origination and provisional existence, and the meaning of inherent emptiness. The essence is a unified meaning from the root. Speaking of the exoteric teachings first is to enter the Shingon sect, gradually purifying the defilements and false attachments in the mind with expedient means, so as to realize the ultimate abode of Shingon.

Question: Does An'gong (a person's name, specific reference to be determined) mean that in the Dharma of the Shingon sect, there are both the meanings of Dharmata existence and dependent origination emptiness?

Answer: This teacher means that in the four kinds of bodies (Four Kinds of Bodies, referring to Dharmakaya, Sambhogakaya, Nirmanakaya, and Transformation Body) of the Shingon sect, only the dependent origination existence and the inherent emptiness of the four Dharmakayas (Dharmakaya, the body of Dharma) are established. However, An'gong did not realize the need to establish the inherent reality of the four Dharmakayas, but only established the dependent origination of emptiness and provisional existence. This meaning is like the usual saying. Only Kobo Daishi (Japanese Buddhist monk) fully established these two meanings.

Question: Why did An'gong only establish the meaning of dependent origination and provisional existence and the meaning of inherent emptiness, but did not understand the meaning of the Dharmata abiding internal realization of the three mysteries (The three mysteries of body, speech, and mind) in the realm of true wisdom (The realm of true wisdom)?

Answer: This teacher established this meaning because he followed the teachings of the fundamental patriarch of Mount Hiei (Mount Hiei, a mountain in Japan), Master Saicho (Saicho, Japanese Buddhist monk).

Question: How do we know this meaning?

Answer: The Great Master (referring to Kobo Daishi) said in his reply to the letter presented to him by Master Saicho of Mount Hiei (Saicho, the honorific title of Master Saicho): 'Also, what are the advantages and disadvantages of the One Vehicle of the Lotus Sutra (The One Vehicle of the Lotus Sutra) and the One Vehicle of Shingon (The One Vehicle of Shingon)?' (Private note: This passage describes the question asked by Master Saicho.) 'Kukai's (Kukai, Kobo Daishi's secular name) wisdom cannot distinguish between beans and wheat, how can he distinguish between jade and stone? I dare to answer such a profound question, and I am deeply terrified. The sound of thunder is unbearable, and I dare to state my humble opinion. The Tathagata Master administers medicine according to the situation, with thousands of kinds of medicinal materials and myriad differences. The Mahayana and Hinayana advance together, and the One Vehicle and Three Vehicles contend for the road. It is difficult to distinguish between provisional and real teachings, and it is easy to confuse exoteric and esoteric teachings. If it is not a confidant, who can distinguish them? Although the Buddhas of Dharma and Response (Buddha of Dharma and Response) cannot be without differences, how can the exoteric and esoteric teachings not have depths? The two Buddhas of Dharma and Wisdom (Two Buddhas of Dharma and Wisdom), self-enjoyment and other-enjoyment (Self-enjoyment and Other-enjoyment), the exoteric and esoteric teachings are explained separately, and there is a gap between the provisional and real teachings. Therefore, being attached to the ultimate teaching of Shingon (The ultimate teaching of Shingon), there is no time to taste the provisional medicine (The provisional teachings).' From this, it can be known that the meaning established by An'gong is different from the meaning spoken by the Great Master.

差別意也。加之。安公于天臺圓教與真言密教成同一味解。故云隨緣假有法義真空之三身四身佛義也。故安公教時義云。義釋云●字有三義。謂不生義空義有義。故龍樹云。因緣所生此亦空亦中也。故知真言菩提心實相亦空即假即中也（云云）又安公云。蘇悉地疏述師說云。教有二種。一顯示教。三乘是也。二秘密教一乘是也。密中又二。一唯理秘密。花嚴般若維摩法華涅槃等是。二事理俱密。大日金剛頂等也。金剛頂疏述師說云。法華明久遠成佛。此經明頓證成佛。二說雖異是一佛。而海和上于諸大乘輒判教理淺深異極位高下難矣（文）。　　問。其真言之一乘者何色物為一乘耶。答。真言一乘者佛佛乘者大日如來。大日如來者極果位。極果位者法身如來。法身如來者不思議境界。不思議境界者是如三摩地。儀軌云。歸命毗盧遮那佛。身口意業遍虛空。演說諸如來三密門。金剛一乘甚深教（云云）此義意也。又蓮華三昧經云。歸命本覺心蓮臺。本來具足三身德。三十七尊住心城。普門塵數諸三昧。遠離因果法然具。無邊德海本圓滿。還我頂禮心諸佛（文）大都如大唐國超悟法師六波羅蜜經疏第一云。經云。何乃令發如是愿為佛應身剎那遷變。化身佛者疾入涅槃。功德法身湛然常住。以是歸依清凈法身。解曰。言應

【現代漢語翻譯】現代漢語譯本：差別在於理解。加上，安公（指安澄）對於天臺圓教和真言密教理解為同一味道。所以說，隨緣假有、法義真空的三身四身佛義也是如此。所以安公教時義說，義釋說，『●』字有三種含義，即不生義、空義、有義。所以龍樹菩薩說，因緣所生之法，亦空亦中。因此可知，真言的菩提心實相，也是空即假即中（等等）。另外，安公說，《蘇悉地經疏述》的師說認為，教法有兩種，一是顯示教，三乘（聲聞乘、緣覺乘、菩薩乘）是也；二是秘密教，一乘是也。秘密教中又分兩種，一是唯理秘密，如華嚴、般若、維摩、法華、涅槃等；二是事理俱密，如大日經、金剛頂經等。金剛頂經疏述的師說認為，法華經闡明久遠成佛，此經闡明頓證成佛，兩種說法雖然不同，但說的是同一佛。然而海和尚對於諸大乘經典輒自判別教理的深淺，異極位的高下，實在難以理解（文）。問：那真言宗的一乘，是以什麼色物為一乘呢？答：真言一乘，是佛佛相乘的大日如來。大日如來是極果位，極果位是法身如來，法身如來是不思議境界，不思議境界就是如三摩地。《儀軌》中說：歸命毗盧遮那佛，身口意業遍虛空，演說諸如來三密門，金剛一乘甚深教（等等）。就是這個意思。另外，《蓮華三昧經》中說：歸命本覺心蓮臺，本來具足三身德，三十七尊住心城，普門塵數諸三昧，遠離因果法然具，無邊德海本圓滿，還我頂禮心諸佛（文）。大都如大唐國超悟法師《六波羅蜜經疏》第一卷所說：經中說，為何要發這樣的愿，因為佛的應身剎那遷變，化身佛迅速進入涅槃，功德法身湛然常住。因此歸依清凈法身。解釋說，應身...

【English Translation】 English version: The difference lies in understanding. Furthermore, An'gong (referring to Ancheng) understood the Tiantai perfect teaching and the Shingon esoteric teaching as having the same flavor. Therefore, it is said that the meaning of the three bodies and four bodies of the Buddha, which are the provisional existence according to conditions and the true emptiness of the Dharma, is also the same. Therefore, An'gong's 'Teaching Time Meaning' says, 'The meaning explanation says that the character '●' has three meanings: the meaning of non-birth, the meaning of emptiness, and the meaning of existence.' Therefore, Nagarjuna (Longshu) said, 'What arises from conditions is also empty and also the middle way.' Therefore, it can be known that the true nature of the Bodhi mind in Shingon is also emptiness, which is also provisional existence, which is also the middle way (etc.). In addition, An'gong said, 'The teacher's saying in the Commentary on the Susiddhikara Sutra states that there are two types of teachings: one is the exoteric teaching, which is the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); the other is the esoteric teaching, which is the One Vehicle. Within the esoteric teaching, there are two types: one is the solely principle-based esoteric teaching, such as the Avataṃsaka Sutra, the Prajñāpāramitā Sutras, the Vimalakīrti Sutra, the Lotus Sutra, and the Nirvana Sutra; the other is the esoteric teaching that combines both principle and practice, such as the Mahavairocana Sutra and the Vajraśekhara Sutra.' The teacher's saying in the Commentary on the Vajraśekhara Sutra states that the Lotus Sutra clarifies the attainment of Buddhahood over a long period of time, while this sutra clarifies the sudden attainment of Buddhahood. Although the two teachings are different, they speak of the same Buddha. However, it is difficult to understand how the Venerable Hai arbitrarily judges the depth of the teachings and the extreme differences in the levels of the various Mahayana sutras (text). Question: What color or object is the One Vehicle of Shingon? Answer: The One Vehicle of Shingon is the Mahavairocana Tathagata (Dainichi Nyorai), the Buddha multiplying by Buddha. Mahavairocana Tathagata is the ultimate fruit position, the ultimate fruit position is the Dharmakaya Tathagata, the Dharmakaya Tathagata is the inconceivable realm, and the inconceivable realm is the Suchness Samadhi. The Ritual states: 'I take refuge in Vairocana Buddha, whose body, speech, and mind pervade space, expounding the three secrets of all Tathagatas, the profound teaching of the Vajra One Vehicle (etc.).' This is the meaning. In addition, the Lotus Samadhi Sutra states: 'I take refuge in the lotus platform of the original awakened mind, originally possessing the virtues of the three bodies, the thirty-seven deities reside in the city of the mind, the countless samadhis pervade all gates, free from cause and effect, naturally complete, the boundless ocean of virtue is originally perfect, I return to prostrate to all the Buddhas of the mind (text).' Generally, as the first volume of the Tang Dynasty's Super-Enlightened Dharma Master's Commentary on the Six Paramita Sutras says: 'The sutra says, why make such a vow, because the Buddha's response body changes in an instant, the transformation body Buddha quickly enters Nirvana, and the meritorious Dharmakaya remains eternally still. Therefore, take refuge in the pure Dharmakaya.' The explanation says, the response body...

身者是勝應身。唯識論名他受用身。從佛平等性智顯現應大菩薩名曰應身。此是有為無漏之身故。有剎那唸唸生滅。故云遷變。化身佛者是劣應身。唯識論名變化身也。成所作智出現。此身八相成道為于地前菩薩二乘凡者。故現此身。緣盡息化故曰疾入。功德法身湛然常住者。本有功德修成功德總名功德法身。修成功德自受用身。性同本有俱不生滅是凝然常故曰湛然。真如法身並具四德常樂我凈。故曰常住。常是法身。住是報身。名為常住。佛報身者四智菩提以之為體。此菩提智金光明經名如如智。佛法身者名法如如。故法與報並是凝然。又不生名常。不滅名住。亦名常住。如是歸依清凈法身者總結愿求。由是湛然常住身故勸勤求也（文）。　　問。后義具意如何。答。一切佛身總雖名四種法身。約實言之者義本有金剛界密嚴土四種身特法身云也。余皆是法身之支分故亦名法身。謂攝用歸體故。攝相歸性故。攝本歸本故。攝假從實故。皆名法身也。　　問。於四種法身有權實二義耶。答。高野聲字實相義云。顯形表等色。內外依正具。法然隨緣有。能迷亦能悟（云云）又長行釋云。謂有二義。一明諸佛法爾身土。謂法界性身法界幖幟故。二明隨緣顯現。謂菩薩隨福所感及如來信解願力所生故。乃至法身依正則法爾

【現代漢語翻譯】現代漢語譯本：『身』指的是勝應身（殊勝的應化之身）。《唯識論》稱之為他受用身（為他人享受而示現的報身）。從佛的平等性智顯現，應大菩薩的被稱為應身。這是有為（有造作）無漏（沒有煩惱）之身，因此有剎那（極短的時間）唸唸生滅，所以說遷變（變化）。化身佛（Nirmanakaya）是劣應身（低劣的應化之身）。《唯識論》稱之為變化身。從成所作智出現。此身示現八相成道（佛陀一生中的八個重要事件），是爲了地前菩薩（尚未證得初地果位的菩薩）、二乘（聲聞和緣覺）凡夫。因此示現此身，緣分盡了就停止變化，所以說疾入（迅速消失）。功德法身（Gunakaya）湛然常住（清凈而永恒）指的是，本有的功德和修成功德總稱為功德法身。修成功德自受用身（為自己享受而示現的報身），其體性與本有功德相同，都不生不滅，是凝然（凝定）常住的，所以說湛然。真如法身（Dharmakaya）並具四德（四種功德）：常、樂、我、凈，所以說常住。常是法身，住是報身，合稱為常住。佛報身（Sambhogakaya）以四智菩提（四種智慧）作為其體性。《金光明經》稱此菩提智為如如智。佛法身（Dharmakaya）被稱為法如如。因此法身與報身都是凝然不變的。不生名為常，不滅名為住，也稱為常住。像這樣歸依清凈法身，是總結愿求。因為是湛然常住之身，所以勸勉人們勤奮追求（以上是原文）。問：後面的意義具體是什麼？答：一切佛身總的來說雖然名為四種法身，但從實際意義上來說，原本有金剛界密嚴土四種身，特指法身。其餘的都是法身的支分，所以也稱為法身。這是因為攝用歸體（將作用歸於本體），攝相歸性（將現象歸於本質），攝本歸本（將根本歸於根本），攝假從實（將虛假歸於真實），所以都稱為法身。問：對於四種法身有權實二義嗎？答：高野聲字實相義說：『顯形表等色，內外依正具，法然隨緣有，能迷亦能悟。』又長行解釋說：『這有兩種意義。一是說明諸佛法爾身土（諸佛自然而然的法身和國土），即法界性身（以法界為體性的身）和法界幖幟（法界的標誌）。二是說明隨緣顯現，即菩薩隨福所感以及如來信解願力所生。』乃至法身依正則法爾（法身所依據的規則也是自然而然的）。

【English Translation】 English version: 'Shin' (身, body) refers to the Shō-ōjin (勝應身, superior manifested body). The Yogācārabhūmi-śāstra calls it the Ta-juyō-shin (他受用身, body of enjoyment for others). Manifested from the Buddha's Equality Wisdom (平等性智, samata-jñana), the body that responds to great Bodhisattvas is called the ōjin (應身, manifested body). This is a conditioned (有為, samskrta) and undefiled (無漏, anasrava) body, therefore it has momentary (剎那, ksana) arising and ceasing in every thought (唸唸生滅), hence it is said to be changing (遷變). The Transformation Body Buddha (化身佛, Nirmanakaya) is an inferior manifested body (劣應身). The Yogācārabhūmi-śāstra calls it the Transformation Body (變化身). It appears from the Wisdom of Accomplishment (成所作智, krtyanusthana-jñana). This body manifests the Eight Aspects of Enlightenment (八相成道, the eight major events in the Buddha's life) for Bodhisattvas before the Bhumis (地前菩薩, Bodhisattvas before attaining the first Bhumi), the Two Vehicles (二乘, sravakas and pratyekabuddhas), and ordinary beings. Therefore, this body is manifested, and when the conditions are exhausted, it ceases to transform, hence it is said to quickly enter (疾入, quickly disappear). The Merit Dharmakaya (功德法身, Gunakaya) is serene and eternally abiding (湛然常住), referring to the inherent merits and the merits of cultivation, collectively called the Merit Dharmakaya. The Self-Enjoyment Body (自受用身, Sambhoga-kaya) of cultivated merits has the same nature as the inherent merits, both are neither arising nor ceasing, it is serenely abiding, hence it is said to be serene. The True Thusness Dharmakaya (真如法身, Dharmakaya) possesses the Four Virtues (四德): Eternity (常, nitya), Bliss (樂, sukha), Self (我, atman), and Purity (淨, subha), hence it is said to be eternally abiding. Eternity is the Dharmakaya, Abiding is the Sambhogakaya, together called eternally abiding. The Buddha's Sambhogakaya has the Four Wisdoms of Bodhi (四智菩提) as its essence. The Suvarnaprabhasa Sutra calls this Bodhi Wisdom the Thusness Wisdom (如如智). The Buddha's Dharmakaya is called Dharma Thusness (法如如). Therefore, the Dharma Body and the Sambhogakaya are both serenely unchanging. Not arising is called Eternity, not ceasing is called Abiding, also called eternally abiding. Like this, taking refuge in the Pure Dharmakaya is a summary of vows and aspirations. Because it is a serene and eternally abiding body, it encourages diligent seeking (end of quote). Question: What is the specific meaning of the latter explanation? Answer: Although all Buddha bodies are generally called the Four Kinds of Dharmakaya, in terms of actual meaning, there are originally the Four Kinds of Bodies in the Vajradhatu (金剛界) and the Ghanavyuha (密嚴土), specifically referring to the Dharmakaya. The rest are branches of the Dharmakaya, so they are also called Dharmakaya. This is because of returning the function to the essence (攝用歸體), returning the phenomena to the nature (攝相歸性), returning the origin to the origin (攝本歸本), and returning the false to the real (攝假從實), so they are all called Dharmakaya. Question: Are there provisional and real meanings in the Four Kinds of Dharmakaya? Answer: The Koya Shomyo Jisso-gi (高野聲字實相義) says: 'Manifest forms and colors, internal and external, dependent and proper, naturally exist according to conditions, capable of both delusion and enlightenment.' Furthermore, the commentary says: 'This has two meanings. One is to explain the Buddhas' naturally existing bodies and lands (法爾身土), that is, the Dharmakaya that is the nature of the Dharmadhatu (法界性身) and the emblems of the Dharmadhatu (法界幖幟). The second is to explain the manifestation according to conditions, that is, the Bodhisattvas' feelings influenced by blessings and the Tathagatas' faith, understanding, vows, and power.' Even the rules that the Dharmakaya relies on are natural.

所成故曰法然有。乃至上所說依土並通四種身若約豎義有大小粗細。若據橫義平等一如。如是身及土並有法爾隨緣二義。故曰法然隨緣有（文）喻云。佛內所證自受法樂四法身。是名法然有。此法身常住佛身土也。是橫義也。為利他故所示現影像佛身土。若他受用變化等流併名隨緣有佛身土也。此即假有性空之身土。是豎一分義也。故依此等文證立此權實二種義也。　　問。明法然所成諸佛身土文證有何處。答。瑜祇經云。一時金剛界遍照如來以五智所成四種法身。于本有金剛界自在大三昧耶自覺本初大菩提心不壞金剛光明心殿中。與自性所成眷屬金剛手等十六大菩薩等（文）又密嚴經云。超越於三界無量諸佛國如來微妙剎。凈佛子充滿定惠互相資意成因性。游於密嚴剎。思惟佛威德密嚴中之人。一切同佛相。超越剎那。壞常游三摩地（云云）又二教論云。自性受用佛自受法樂故與自眷屬各說三密門。謂之密教。等覺十地不能入室。何況二乘凡夫。誰得升堂（云云）又大日經義釋其文云。大日經中能加持清凈法身住所加持。自受用身。一切內證法身眷屬亦現自受用身集會。十方界示現無盡海會莊嚴佛藏與此會同。又於十方界現普賢等諸菩薩身說真言道。而此法界宮中唯有佛身。都無生死中人。如此一切海會諸佛皆是

【現代漢語翻譯】現代漢語譯本所成就的緣故稱為法然有（Dharmanirmana-hetu）。乃至上面所說的，依據佛土也貫通四種法身，如果從豎向的意義來說，有大小粗細的差別。如果從橫向的意義來說，則是平等一如的。這樣的法身和佛土都具有法爾（Dharmata，事物本來的樣子）和隨緣（Pratityasamutpada，因緣和合）兩種含義。所以稱為法然隨緣有。譬如說，佛陀內在所證悟的自受法樂的四種法身，就叫做法然有。這種法身是常住的佛身和佛土，這是橫向的意義。爲了利益他人而示現的影像佛身和佛土，以及他受用身、變化身、等流身，都叫做隨緣有佛身和佛土。這也就是假有性空的佛身和佛土，是豎向的一部分意義。所以依據這些經文來確立這種權實二種意義。問：闡明法然所成就的諸佛身土的經文依據在哪裡？答：《瑜祇經》說：『一時，金剛界遍照如來（Vairocana Tathagata of the Vajradhatu Mandala）以五智所成就的四種法身，在本有的金剛界自在的大三昧耶（Samaya，誓言）中，自覺本初的大菩提心不壞金剛光明心殿中，與自性所成就的眷屬金剛手（Vajrapani）等十六大菩薩等。』又《密嚴經》說：『超越於三界無量諸佛國如來微妙剎，清凈佛子充滿，定慧互相資助，意念成就因性，游於密嚴剎（Ghanavyuha）。思惟佛威德，密嚴中的人，一切都與佛相同。超越剎那，壞滅常，游於三摩地（Samadhi，禪定）。』又《二教論》說：『自性受用佛（Sambhogakaya）因為自己享受法樂的緣故，與自己的眷屬各自宣說三密門（Three Mysteries），稱之為密教。等覺菩薩和十地菩薩都不能進入內室，更何況是二乘凡夫，誰能夠升堂入室呢？』又《大日經義釋》中的文字說：『《大日經》中能夠加持清凈法身住所加持，自受用身。一切內證法身的眷屬也顯現自受用身。十方世界示現無盡海會莊嚴佛藏與此會相同。又在十方世界顯現普賢（Samantabhadra）等諸菩薩身，宣說真言道。而在這法界宮中只有佛身，沒有生死中的人。』像這樣一切海會諸佛都是

【English Translation】 English version That which is accomplished is called Dharmanirmana-hetu (法然有). Furthermore, as mentioned above, based on the Buddha-land, it also encompasses the four Dharmakayas (法身). If viewed from a vertical perspective, there are differences in size and subtlety. If viewed from a horizontal perspective, it is equal and unified. Such Dharmakayas and Buddha-lands both possess the two meanings of Dharmata (法爾, the inherent nature of things) and Pratityasamutpada (隨緣, dependent origination). Therefore, it is called Dharmanirmana-hetu with dependent origination. For example, the four Dharmakayas of self-enjoyment of the Dharma-bliss internally realized by the Buddha are called Dharmanirmana-hetu. This Dharmakaya is the permanent Buddha-body and Buddha-land, which is the horizontal meaning. The manifested image of the Buddha-body and Buddha-land for the benefit of others, as well as the other-enjoyment body, transformation body, and outflow body, are all called Buddha-body and Buddha-land with dependent origination. This is the provisionally existent and empty Buddha-body and Buddha-land, which is a part of the vertical meaning. Therefore, based on these texts, these two meanings of provisional and real are established. Question: Where is the scriptural basis for clarifying the Buddha-bodies and Buddha-lands accomplished by Dharmanirmana-hetu? Answer: The Yogini Sutra says: 'At one time, Vairocana Tathagata of the Vajradhatu Mandala (金剛界遍照如來) accomplished the four Dharmakayas with the five wisdoms, in the inherent Vajradhatu, in the great Samaya (三昧耶, vow) of self-mastery, in the indestructible Vajra Light Mind Palace of the self-awakened original great Bodhicitta (菩提心), with the retinue of Vajrapani (金剛手) and other sixteen great Bodhisattvas, etc., accomplished by self-nature.' Furthermore, the Ghanavyuha Sutra says: 'Transcending the immeasurable Buddha-lands of the three realms, the subtle pure Buddha-lands of the Tathagatas, filled with pure Buddha-sons, with meditation and wisdom mutually assisting, the mind accomplishing the causal nature, wandering in the Ghanavyuha (密嚴剎). Contemplating the Buddha's majesty, the people in Ghanavyuha are all the same as the Buddha. Transcending the moment, destroying the constant, wandering in Samadhi (三摩地, meditation).' Furthermore, the Two Teachings Treatise says: 'The Sambhogakaya (自性受用佛) speaks the Three Mysteries (三密門) to his retinue because he enjoys the Dharma-bliss himself, which is called Esoteric Buddhism. Even the Bodhisattvas of Equal Enlightenment and the Ten Bhumis cannot enter the inner chamber, let alone the Sravakas and Pratyekabuddhas of the Two Vehicles, who can ascend to the hall?' Furthermore, the text in the Commentary on the Mahavairocana Sutra says: 'In the Mahavairocana Sutra, it is possible to bless the pure Dharmakaya's dwelling place, the self-enjoyment body. All the retinue of the internally realized Dharmakaya also manifests the self-enjoyment body. The endless ocean of adorned Buddha-fields manifested in the ten directions is the same as this assembly. Furthermore, in the ten directions, the bodies of Samantabhadra (普賢) and other Bodhisattvas are manifested, and the path of mantra is taught. But in this Dharma-realm palace, there is only the Buddha-body, and no one in samsara.' All the Buddhas in such ocean-like assemblies are

因地。心心所法。九識心王成法性身之時。一切心所等法皆入果界。轉成法門眷屬是法身也（文）又大日經云。佛住如來加持。義釋云。能加持身住所加持身。其能加持身是理法身。所加持身是自受用身。他受用身。變化身（云云）此文大疏第一也。若依此等文。法界宮中能住四種法身特名法身言也。自余諸身此法身之支分故亦名所加持之法身也。雖示現九界依正妄法。而有於法身故即名法身。是有財釋也。　問。如何知。一切佛身及餘一切法是法身之支分故名法身意耶。答案教王經疏云。如是四身皆是法身任運所作皆名法身（文）又高野即身成佛義云。大日經云。能生隨類形諸法與法相等。謂表六大能生四種法身曼荼羅及三種世間等（云云）又云。如是經文皆以六大為能生。以四法身三世間為所生。此所生法上達法身下及六道。雖粗細有隔大小有差。然不出六大。故佛說六大為法界體性（文）意曰。佛智內證本覺六大方能生始覺法身佛及生死眾生器界意也。故知。隨能生法界體性六大故。即所生之佛影像化身及眾生界亦名法身也。故知。如是世出世諸法皆從佛性真如理流出故。一切諸法還名法身也。但正意是能生六大即一四法身當體特謂法身。若為生死妄情所示現佛身是影像假身也。而以真實身為妄情不可示現。

【現代漢語翻譯】現代漢語譯本因地（原因、基礎）。心心所法（心的作用和伴隨心的一切心理活動）。九識心王（第九識，又稱阿摩羅識，是根本清凈識）成就法性身（證悟法性所成就的佛身）之時，一切心所等法皆入果界（證悟的境界）。轉成法門眷屬（轉變為佛法的眷屬），是法身（佛的真身）也（文）。又《大日經》云：『佛住如來加持。』義釋云：『能加持身住所加持身。』其能加持身是理法身（體現真理的法身），所加持身是自受用身（佛為自身證悟而顯現的報身），他受用身（佛為利益他人而顯現的報身），變化身（佛為度化眾生而顯現的應化身）（云云）。此文大疏第一也。若依此等文，法界宮中能住四種法身（自性法身、受用身、變化身、等流身）特名法身言也。自余諸身此法身之支分故亦名所加持之法身也。雖示現九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）依正妄法（依賴於業力而顯現的虛妄現象），而有於法身故即名法身。是有財釋也。問：如何知一切佛身及餘一切法是法身之支分故名法身意耶？答案：《教王經疏》云：『如是四身皆是法身任運所作，皆名法身（文）。』又高野《即身成佛義》云：『《大日經》云：能生隨類形，諸法與法相等。』謂表六大（地、水、火、風、空、識）能生四種法身曼荼羅（壇城）及三種世間（有情世間、器世間、智正覺世間）等（云云）。又云：『如是經文皆以六大為能生，以四法身三世間為所生。此所生法上達法身，下及六道（地獄、餓鬼、畜生、阿修羅、人、天）。雖粗細有隔，大小有差，然不出六大。故佛說六大為法界體性（文）。』意曰：佛智內證本覺六大方能生始覺法身佛及生死眾生器界意也。故知，隨能生法界體性六大故，即所生之佛影像化身及眾生界亦名法身也。故知，如是世出世諸法皆從佛性真如理流出故，一切諸法還名法身也。但正意是能生六大即一四法身當體特謂法身。若為生死妄情所示現佛身是影像假身也。而以真實身為妄情不可示現。

【English Translation】 English version In the causal stage (hetu). The mental functions and associated mental events (citta-caitta dharmas). When the Mind-King of the Ninth Consciousness (Ālaya-vijñāna, the storehouse consciousness) achieves the Dharmakaya (Dharmakāya, the body of truth or reality), all mental functions and other dharmas enter the realm of fruition (the state of enlightenment). Transforming into the retinue of the Dharma-gate (becoming part of the teachings), this is the Dharmakaya (text). Also, the Mahavairocana Sutra says: 'The Buddha abides in the empowerment of the Tathagata.' The commentary explains: 'That which empowers abides in that which is empowered.' That which empowers is the Dharmakaya of principle (the Dharmakāya embodying the principle of reality), and that which is empowered is the self-enjoyment body (the Sambhogakāya manifested for the Buddha's own enlightenment), the other-enjoyment body (the Sambhogakāya manifested for the benefit of others), and the transformation body (the Nirmāṇakāya manifested to liberate beings) (etc.). This passage is from the first volume of the Great Commentary. If we rely on these texts, the four Dharmakayas (Svābhāvikakāya, Saṃbhogakāya, Nirmāṇakāya, Niṣyandakāya) that can abide in the palace of the Dharma-realm are specifically called Dharmakaya. The other bodies are branches of this Dharmakaya, so they are also called the Dharmakaya that is empowered. Although manifesting the dependent and retributive illusory dharmas of the nine realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas), because they possess the Dharmakaya, they are called Dharmakaya. This is an interpretation based on wealth (having the qualities of the Dharmakaya). Question: How do we know that all Buddha-bodies and all other dharmas are branches of the Dharmakaya, hence the meaning of being called Dharmakaya? Answer: The Commentary on the Sutra of the King of Teachings says: 'These four bodies are all spontaneously created by the Dharmakaya and are all called Dharmakaya (text).' Also, Kōya's 'Meaning of Attaining Buddhahood in This Very Body' says: 'The Mahavairocana Sutra says: 'Capable of producing forms according to their kind, all dharmas are equal to the Dharma.'' This means that the six great elements (earth, water, fire, wind, space, and consciousness) are capable of producing the Mandala of the four Dharmakayas and the three realms (the sentient realm, the physical realm, and the realm of wisdom and perfect enlightenment) (etc.). It also says: 'These sutra passages all take the six great elements as the producer and the four Dharmakayas and the three realms as the produced. This produced dharma reaches up to the Dharmakaya and down to the six paths (hell-beings, hungry ghosts, animals, asuras, humans, devas). Although there are differences in coarseness and fineness, and differences in size, they do not go beyond the six great elements. Therefore, the Buddha said that the six great elements are the substance of the Dharma-realm (text).' The meaning is: The six great elements, which are the Buddha's wisdom internally realizing the original enlightenment, are capable of producing the Dharmakaya Buddha of initial enlightenment and the realm of sentient beings and the physical realm of birth and death. Therefore, we know that because of the six great elements that are capable of producing the substance of the Dharma-realm, the produced image-body and transformation-body of the Buddha and the realm of sentient beings are also called Dharmakaya. Therefore, we know that because all worldly and supramundane dharmas flow out from the Buddha-nature, the principle of Suchness, all dharmas are also called Dharmakaya. However, the correct meaning is that the six great elements that are capable of producing are specifically called Dharmakaya as the very substance of the one four Dharmakayas. The Buddha-body manifested for the sake of the deluded emotions of birth and death is an image-body, a false body. The true body cannot be manifested to deluded emotions.

所以者何。彼生死妄情何敢直親見甚深法身體耶。故瑜祇經云。四種法身說法諸地菩薩俱不能見聞覺知等（云云）謂虛妄計不能鑑照真實法也。真實法能照虛妄法無妨也。依此道理故法身佛能照眾生妄想也。妄想眾生直不能見法身言也。故可知為生死妄情所示現佛身者影像假身不謂實法身也。故密嚴經云。佛常密嚴住像現從其國。住真而正受。隨緣眾像生。如月在虛空顯鑑於諸水。如摩尼眾顯色合而明現。如來住正定現影亦復然。譬如形與像非一亦非異。如是勝丈夫成諸事業（文）意云。佛實法身恒住密嚴土。以影像假身為有緣眾生以示現影像之他受用變化等流身言也。猶如本月在虛空以影像浮眾水中也。此法喻全合也。又新譯密嚴經云。受用如來廣大威德。入于證佛內證佛內證之地。與無功用道三摩地相應。游十方不動本處。而恒依止密嚴佛剎。金剛自在具大變化。示現佛土隨機應現。猶如成就持明仙等。及諸靈仙宮殿也。神與人行止而不可見。如來變化所為事畢。住真身隱而不現。亦復如是（文）又上捲雲。以化佛現說為天人示業。佛非彼此現。猶如日月（文）。　　問。何故必以此密嚴經而了為至極義耶。答。此經是述是真言宗至極義也。所以者何。示現釋尊方住他受用法身相之儀式而說此經。其所說義理微

【現代漢語翻譯】現代漢語譯本所以是為什麼呢？因為那些處於生死輪迴中的虛妄情感，怎麼敢直接親眼見到甚深的法身（Dharmakaya，佛的法性之身）呢？所以《瑜祇經》中說：『四種法身說法，諸地菩薩都不能見聞覺知等』（云云），意思是說虛妄的計度不能照見真實的法。真實法能夠照見虛妄法，這沒有妨礙。依照這個道理，所以法身佛能夠照見眾生的妄想。而妄想的眾生卻不能直接見到法身。所以可以知道，為生死妄情所示現的佛身，是影像假身，不能說是真正的法身。所以《密嚴經》（Ghanavyuha Sutra）中說：『佛常密嚴住，像現從其國。住真而正受，隨緣眾像生。如月在虛空，顯鑑於諸水。如摩尼眾顯，色合而明現。如來住正定，現影亦復然。譬如形與像，非一亦非異。如是勝丈夫，成諸事業』（文）。意思是說，佛的真實法身恒常住在密嚴土（Ghanavyuha），以影像假身爲了與有緣眾生結緣，示現影像的他受用身（Sambhogakaya，報身）和變化等流身（Nirmanakaya，化身）。就像本月在虛空中，以影像浮現在眾水中一樣。這個比喻完全契合。又新譯《密嚴經》中說：『受用如來廣大威德，入于證佛內證之地，與無功用道三摩地相應，游十方不動本處，而恒依止密嚴佛剎。金剛自在具大變化，示現佛土隨機應現。猶如成就持明仙等，及諸靈仙宮殿也。神與人行止而不可見。如來變化所為事畢，住真身隱而不現，亦復如是』（文）。又上卷說：『以化佛現說為天人示業，佛非彼此現，猶如日月』（文）。問：為什麼一定要用這部《密嚴經》來理解至極的意義呢？答：這部經是闡述真言宗（Mantrayana）至極意義的。為什麼這麼說呢？因為它示現了釋尊（Sakyamuni）安住於他受用法身相的儀式，並且宣說了這部經。它所說的義理非常微妙。

【English Translation】 English version Why is that? How could those deluded emotions of birth and death dare to directly and personally see the profound Dharmakaya (Buddha's Body of Essence)? Therefore, the Yogini Tantra says: 'The four kinds of Dharmakaya preach the Dharma, and even the Bodhisattvas of all the Bhumis (stages) cannot see, hear, perceive, or know them, etc.' (and so on), meaning that deluded conceptualizations cannot illuminate the true reality. It is not a hindrance for the true reality to illuminate deluded phenomena. According to this principle, the Dharmakaya Buddha can illuminate the delusions of sentient beings. Sentient beings with delusions cannot directly see the Dharmakaya. Therefore, it can be known that the Buddha-body shown by the deluded emotions of birth and death is an image, a false body, and not the true Dharmakaya. Therefore, the Ghanavyuha Sutra (Dense Array Sutra) says: 'The Buddha constantly dwells in Ghanavyuha, and the image appears from that land. Dwelling in truth and rightly receiving, various images arise according to conditions. Like the moon in the sky, it clearly appears in all waters. Like a Mani jewel displaying various colors, combining and clearly manifesting. The Tathagata dwells in right concentration, and the appearance of the image is also like that. For example, the form and the image are neither one nor different. Thus, the victorious hero accomplishes all deeds' (text). The meaning is that the Buddha's true Dharmakaya constantly dwells in the Ghanavyuha land, and uses the image-body to show the Sambhogakaya (Enjoyment Body) and Nirmanakaya (Emanation Body) to sentient beings who have the conditions. It is like the original moon in the sky, with its image floating in all waters. This metaphor is completely fitting. Furthermore, the newly translated Ghanavyuha Sutra says: 'Enjoying the Tathagata's vast power and virtue, entering the inner realization of the Buddha, corresponding to the Samadhi of the path of no effort, traveling in the ten directions without moving from the original place, and constantly relying on the Ghanavyuha Buddha-field. Being a Vajra-being, possessing great transformations, showing Buddha-lands and appearing according to circumstances. It is like the palaces of accomplished Vidyadharas (mantra-holders) and various spiritual immortals. The gods and humans move and stop, but cannot be seen. When the Tathagata's transformative activities are completed, dwelling in the true body, he hides and does not appear. It is also like that' (text). Also, the upper volume says: 'Using the manifested Buddha to preach and show karma to gods and humans, the Buddha does not appear here or there, like the sun and moon' (text). Question: Why must we use this Ghanavyuha Sutra to understand the ultimate meaning? Answer: This Sutra elucidates the ultimate meaning of Mantrayana (the Secret Vehicle). Why is that? Because it shows the ritual of Sakyamuni Buddha abiding in the Sambhogakaya aspect and expounds this Sutra. The meaning it conveys is extremely subtle.

極甚深法然常住境界。故經云。密嚴世界超諸佛國。遠離星宿。以日月如無為性不同微塵。此密嚴中佛及佛子爾余世界來此會者皆如涅槃及以虛空非擇滅性（云云）。　　問。此處中所明密嚴國土者是為自性法身土。為他受用報身土耶。答。私案云。是他受用報身之變易土也。所以知爾者。指密嚴土言如無為性。又云。如涅槃及以擇滅等故也。　　問。云爾意如何。答。大乘法門章二云。寶窟言。問云何對界內名為無漏。答經下云。生死有二種。一有為生死。二無為生死。分段是有為生死。變易無為生死。變易對界內名無為。實是有為今示感有為生死業名為有漏。對此有漏故感界外生死者名為無漏。而體實是有漏（文）以此義故例可知。此密嚴佛土是三界外變易土也。故云如無為性及如涅槃等也。又密嚴經云。所說勝理趣密嚴無畏法。彼諸瑜伽者聞說如是已。得自覺聖智內證之境界（文）故知。此經至極義也。其義同大日經金剛頂經深旨也。又經云。十方華嚴等大樹與神通勝鬘及余經皆從此經出。如是密嚴經一切經中勝。又云。此法最清凈遠離於言說。化佛諸菩薩昔所未開敷自覺智所行見真無漏界（文）意云。以楞伽經法身說法文而可及於密嚴經意也。故今多依據此經所說義旨也。大日金剛頂經等所說為生死人所

【現代漢語翻譯】現代漢語譯本極其深奧的法，自然常住的境界。所以經中說：『密嚴世界（Ghanavyūha，佛土名）超越所有佛國，遠離星宿，以日月如無為性，不同於微塵。』這密嚴世界中，佛和佛子以及其他世界來此集會者，都如涅槃（Nirvana，佛教術語，指解脫）以及虛空，具有非擇滅性（Pratisankhya-nirodha，通過智慧力量使煩惱不再生起的狀態）。問：此處所說的密嚴國土，是自性法身土（Svabhavakaya，佛的三身之一，指佛的真如法性所顯現的國土），還是他受用報身土（Sambhogakaya，佛的三身之一，指佛為菩薩顯示其修行功德所感得的莊嚴國土）？答：我個人認為，是屬於他受用報身的變易土（指菩薩修行過程中，逐漸轉變生死煩惱所居住的國土）。之所以這樣認為，是因為經中指密嚴土說『如無為性』，又說『如涅槃及以擇滅』等。問：這樣說的意思是什麼？答：《大乘法門章》第二卷說，《寶窟》中問：『如何對界內名為無漏（Anasrava，佛教術語，指沒有煩惱的狀態）？』答經中說：『生死有兩種，一是有為生死（Samsara，由業力所推動的生死輪迴），二是無為生死。分段生死是有為生死，變易生死是無為生死。變易生死對界內來說名為無為，實際上是有為。現在顯示感受有為生死的業，名為有漏（Sasrava，佛教術語，指有煩惱的狀態）。對此有漏，所以感受界外生死者，名為無漏，而體實是有漏。』（文）以此義可以類推得知，這密嚴佛土是三界外的變易土。所以說『如無為性』以及『如涅槃』等。又《密嚴經》說：『所說殊勝的理趣，密嚴無畏之法，那些瑜伽者（Yogi，修行者）聽聞后，得到自覺聖智內證的境界。』（文）所以可知，此經是至極之義。其義同於《大日經》（Mahavairocana Sutra）、《金剛頂經》（Vajrasekhara Sutra）的深奧旨意。又經中說：『十方《華嚴經》（Avatamsaka Sutra）等大樹，與《神通勝鬘經》（Srimala-devi-simhanada Sutra）及其他經典，都從此經而出。』如此，《密嚴經》在一切經中最為殊勝。又說：『此法最為清凈，遠離於言說，化佛諸菩薩昔日未曾開敷，自覺智所行，見真無漏界。』（文）意思是說，以《楞伽經》（Lankavatara Sutra）法身說法的文句，可以達到《密嚴經》的意旨。所以現在多依據此經所說的義旨。《大日經》、《金剛頂經》等所說是為生死之人所說。

【English Translation】 English version The extremely profound Dharma, the realm of natural permanence. Therefore, the sutra says: 'The Ghanavyūha (a Buddha-field) world surpasses all Buddha-fields, is far from stars, and takes the non-active nature of the sun and moon as its essence, differing from dust particles.' In this Ghanavyūha world, Buddhas and Buddha-sons, as well as those who come from other worlds to this assembly, are all like Nirvana (liberation) and space, possessing the nature of Pratisankhya-nirodha (cessation through wisdom). Question: Is the Ghanavyūha land mentioned here the Svabhavakaya (Dharmakaya, the body of essence) land or the Sambhogakaya (enjoyment body) land? Answer: In my humble opinion, it is a transformation land of the Sambhogakaya. The reason for this is that the sutra refers to the Ghanavyūha land as 'like non-activity' and also says 'like Nirvana and cessation through wisdom'. Question: What is the meaning of this? Answer: The second chapter of the 'Mahayana Dharma Chapter' says that in the 'Treasure Cave', it is asked: 'How is it called Anasrava (untainted, free from outflows) within the realm?' The sutra answers: 'There are two kinds of Samsara (birth and death): one is active Samsara, and the other is non-active Samsara. Segmented birth and death is active Samsara, and transformational birth and death is non-active Samsara. Transformational birth and death is called non-active in relation to the realm within, but it is actually active. Now, the karma of experiencing active birth and death is called Sasrava (tainted, with outflows). In contrast to this taintedness, those who experience birth and death outside the realm are called untainted, but their essence is actually tainted.' (Text) From this meaning, it can be inferred that this Ghanavyūha Buddha-field is a transformational land outside the Three Realms. Therefore, it is said 'like non-activity' and 'like Nirvana', etc. Furthermore, the Ghanavyūha Sutra says: 'The supreme principle spoken of, the Ghanavyūha fearless Dharma, those Yogis (practitioners) who hear it attain the realm of self-aware sacred wisdom, inwardly realized.' (Text) Therefore, it can be known that this sutra is of utmost meaning. Its meaning is the same as the profound intent of the Mahavairocana Sutra and the Vajrasekhara Sutra. Moreover, the sutra says: 'The great trees of the Avatamsaka Sutra and other sutras, along with the Srimala-devi-simhanada Sutra and other sutras, all come from this sutra.' Thus, the Ghanavyūha Sutra is the most supreme among all sutras. It also says: 'This Dharma is the purest, far from words, the transformation Buddhas and Bodhisattvas had not unfolded it in the past, the self-aware wisdom acts, seeing the true untainted realm.' (Text) The meaning is that the words of the Dharmakaya preaching in the Lankavatara Sutra can reach the intent of the Ghanavyūha Sutra. Therefore, now we mostly rely on the meaning spoken of in this sutra. The Mahavairocana Sutra, Vajrasekhara Sutra, etc., are spoken for those who are in birth and death.

示現種種佛身皆影像義。可同此經意也。又高野即身成佛義云。加持者表如來大悲與眾生信心。佛日之影現眾生心水曰加。行者心水能感佛日名持（文）又聲字實相義云。顯形表等色內外依正具法然隨緣有。能迷亦能悟（文）意云。法然者諸佛法身自性本有真實義及諸眾生本覺法身佛性也。隨緣有者是諸佛以如約定力故自在變化影像化身而化導諸眾生義也。又摩訶衍論第六云。此用有二種。云何為二。一者依分別事識。凡夫二乘心所見者名為應身。以不知轉現故。見從外來形色分齊。不盡知故。二者依于業識。謂諸菩薩初發意乃至菩薩究竟地心所見名為報身（云云）初發意菩薩所見者。以深樂住真如法故。少分而見。知彼色相莊嚴等事。無去無來離於分齊相。唯依心現不離真如等（云云）又云。菩薩盡地見之究竟。若離業識無見相。以諸佛法身無有彼此相迭相見（文）意云。凡夫二乘乃至菩薩十地皆悉以自有漏第八識所變影像佛身。而為自所緣境言也。直不謂見外因緣所成法佛無漏三身功德也。又四卷楞伽云。藏識海常住境界風所動。種種諸識浪騰躍而轉生。七識亦如是。心俱和合生（云云）又密嚴經中捲雲。猶如海波浪風緣之所動洄澓而勝轉無有斷絕時。識浪亦如是。境界風所擊種種諸識分別（文）意云。七轉識所

【現代漢語翻譯】現代漢語譯本：示現種種佛身皆是影像的意義，可以與此經的意旨相通。又高野即身成佛的意義說：『加持』表示如來大悲與眾生的信心。佛日的影子顯現在眾生心水之中，這叫做『加』。修行者的心水能夠感應佛日，這叫做『持』（文）。又聲字實相的意義說：『顯現的形表等色，內外依正都具備法然的隨緣而有。能使人迷惑，也能使人覺悟（文）。』意思是說，『法然』是指諸佛法身自性本有的真實義，以及諸眾生本覺法身佛性。『隨緣有』是指諸佛以如如約定的力量，自在變化影像化身，從而化導諸眾生的意義。又《摩訶衍論》第六卷說：『此用有兩種。什麼是兩種？一是依分別事識，凡夫二乘心所見到的，名為應身（Nirmanakaya，化身）。因為不知是轉現的緣故，見到是從外而來的形色分齊，不能完全知曉。二是依于業識，指諸菩薩初發心乃至菩薩究竟地心所見到的，名為報身（Sambhogakaya，報身）（云云）。』初發心菩薩所見到的，因為深深安住于真如法，所以少分而見，知道那些色相莊嚴等事，無去無來，遠離分齊相，唯依心現，不離真如等（云云）。又說：『菩薩盡地見到究竟，如果離開業識就沒有見相。因為諸佛法身沒有彼此相迭相見（文）。』意思是說，凡夫二乘乃至菩薩十地，都是以自有漏第八識所變現的影像佛身，作為自己所緣的境界。直接不認為是見到外在因緣所成的法佛無漏三身功德。又四卷《楞伽經》說：『藏識海常住，境界風所動，種種諸識浪，騰躍而轉生，七識亦如是，心俱和合生（云云）。』又《密嚴經》中卷說：『猶如海波浪，風緣之所動，洄澓而勝轉，無有斷絕時，識浪亦如是，境界風所擊，種種諸識分別（文）。』意思是說，七轉識所

【English Translation】 English version: The manifestation of various Buddha bodies as mere images aligns with the meaning of this sutra. Furthermore, the doctrine of attaining Buddhahood in this very body (Sokushin Jobutsu) in Koyasan states: 'Adhisthana (加持, blessing or empowerment) represents the great compassion of the Tathagata (如來, Thus Come One) and the faith of sentient beings. The reflection of the Buddha's sun appearing in the mind-water of sentient beings is called 'Adhi' (加, adding). The practitioner's mind-water being able to sense the Buddha's sun is called 'Sthana' (持, holding).' Moreover, the meaning of the true aspect of sound and letters states: 'Manifested forms, such as appearances, and the internal and external dependent and rightful conditions, all possess the 'Dharmata' (法然, suchness) that arises according to conditions. They can delude and also enlighten.' The meaning is that 'Dharmata' refers to the inherent true meaning of the Dharmakaya (法身, Dharma Body) nature of all Buddhas, as well as the innate Dharma Body Buddha-nature of all sentient beings. 'Arising according to conditions' refers to the meaning of the Buddhas freely transforming into image-bodies through the power of their vows, thereby guiding all sentient beings. Furthermore, the sixth volume of the Mahayanalankara Sutra states: 'This function has two types. What are the two? First, based on the discriminating consciousness of affairs, what ordinary people and those of the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) see is called the Nirmanakaya (應身, Transformation Body). Because they do not know that it is a transformation, they see forms and colors with boundaries coming from the outside, and they do not fully understand. Second, based on karmic consciousness, what Bodhisattvas from their initial aspiration up to the ultimate stage of a Bodhisattva see is called the Sambhogakaya (報身, Enjoyment Body).' What Bodhisattvas who have just generated Bodhicitta (菩提心, mind of enlightenment) see is that, because they deeply dwell in the Suchness Dharma, they see a small portion and know that those aspects of adornment, etc., have no going or coming, are apart from the appearance of boundaries, only appear based on the mind, and are not separate from Suchness, etc. Moreover, it says: 'Bodhisattvas see the ultimate at the end of their stage. If separated from karmic consciousness, there is no appearance of seeing. Because the Dharmakayas of all Buddhas have no mutual seeing of each other.' The meaning is that ordinary people, those of the Two Vehicles, and even Bodhisattvas of the Ten Bhumis (十地, Ten Grounds), all use the image-Buddha-bodies transformed by their own afflicted eighth consciousness (Alaya-vijnana, 阿賴耶識) as the object of their perception. They directly do not consider that they are seeing the merit of the undefiled Trikaya (三身, Three Bodies) of the Dharma Buddha, which is formed by external causes and conditions. Furthermore, the four-volume Lankavatara Sutra states: 'The Alaya-vijnana sea is constantly abiding, moved by the wind of the objective realm. Various waves of consciousness arise, leaping and turning. The seven consciousnesses are also like this, arising in harmony with the mind.' Moreover, the middle volume of the 密嚴經 (Ghanavyuha Sutra) states: 'Like ocean waves, moved by the wind and conditions, swirling and turning more and more, without ceasing. The waves of consciousness are also like this, struck by the wind of the objective realm, with various consciousnesses discriminating.' The meaning is that the seven transforming consciousnesses...

緣慮一切境若凈若染。一切有實體。六塵境界皆是第八現境識之所變現相分也。是相分則擊發七轉識之心心所能令現行發生也。是七轉識是第八識之粗分位見分用也。不謂有別體識也。而此第八識自體是從根本光明種子處現起發生也。摩訶衍論云。此二種生教依于無明重習而有。所謂依因依緣。依因者不覺義故。依緣者妄作境界義故。故今此論文依佛經。謂分流楞伽經中作如是說。大惠不思議重及不思議變。是現識因。取種種塵及無始妄想重。是分別事識因（文）意云。第八識從自生種子根本無明處現起也。塵境則又從第八識自體生。而此六塵境即引生七轉識。而此七轉識即從藏識自體處發生也。論此七轉識本初時是從本無明生言也。故知除佛果之外凡夫乃至菩薩皆以緣第八所變六塵境而作自所緣影而依託也。影像彼七轉識方起故。故彼等所見佛身等皆是自心所變影像佛身。非謂見實佛身言也。其義極成也。密嚴經意同也。故般若經云。若以色見我。以音聲求我。是人行邪道不能見如來者。于自第八識所變影像佛身而妄謂實常住功德故。大聖成此呵嘖也。不謂于諸佛內證三身四德境界被如是呵嘖也。其意云。有漏第八識虛妄分別所生影像佛身是非常實法也。然於此虛假法而生常住實有之想。豈不顛倒想耶。故佛戒之也

【現代漢語翻譯】現代漢語譯本緣慮一切境，無論是清凈的還是染污的。一切都有實體。六塵境界（色、聲、香、味、觸、法）都是第八阿賴耶識（Ālaya-vijñāna，藏識）所變現的相分。這個相分會激發第七末那識（Manas-vijñāna，末那識）及其相應的心所，使它們現行發生。這第七轉識是第八識的粗分位，是見分的作用。不能說有別的實體識。而這第八識的自體是從根本光明種子處顯現發生的。《摩訶衍論》說，這兩種生起是依于無明重習而有的，即所謂依因依緣。依因是不覺的意思，依緣是妄作境界的意思。所以現在這篇論文依據佛經，引用《分流楞伽經》中的話說：『大慧（Mahamati），不可思議的重習和不可思議的變異，是現識（即第八識）的因。取種種塵境以及無始以來的妄想重習，是分別事識（即第七識）的因。』意思是說，第八識是從自生種子根本無明處顯現的。塵境又是從第八識自體產生的。而這六塵境就引生第七轉識。而這第七轉識就是從藏識自體處發生的。論述這第七轉識最初是從本無明產生的。所以要知道，除了佛果之外，凡夫乃至菩薩都是緣第八識所變的六塵境而作為自己所緣的影像而依託的。因為影像，那第七轉識才生起。所以他們所見的佛身等都是自己心所變的影像佛身，不是說見到了真實的佛身。這個道理非常明確。《密嚴經》的意思也是一樣的。所以《般若經》說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』因為對於自己第八識所變的影像佛身而妄想是真實常住的功德，所以大聖才這樣呵斥。不是說對於諸佛內證的三身四德境界被這樣呵斥。意思是說，有漏的第八識虛妄分別所生的影像佛身是非常非實的法。然而對於這種虛假法而生起常住實有的想法，豈不是顛倒妄想嗎？所以佛才告誡他們。

【English Translation】 English version It contemplates all realms, whether pure or defiled. Everything has substance. The six sense objects (ṣaḍviṣaya, the objects of the six senses) are all manifestations of the eighth consciousness, Ālaya-vijñāna (storehouse consciousness), as its objective aspect (nimitta-bhāga). This objective aspect stimulates the seventh consciousness, Manas-vijñāna (mind consciousness), and its associated mental factors (caitasikas), causing them to manifest. This seventh consciousness is a coarse aspect of the eighth consciousness, a function of its perceiving aspect (darśana-bhāga). It is not to be considered a separate entity of consciousness. And this eighth consciousness itself arises from the fundamental seed of luminous nature. The Mahāyāna treatise says, 'These two kinds of arising are based on ignorance (avidyā) and repeated habitual tendencies (vāsanā), namely, dependent on cause and dependent on condition. Dependent on cause means the meaning of non-awareness; dependent on condition means the meaning of falsely creating realms.' Therefore, this paper now relies on the Buddhist scriptures, quoting the words from the Laṅkāvatāra Sūtra: 'Mahamati (Great Wisdom), inconceivable habitual tendencies and inconceivable transformations are the cause of the manifesting consciousness (i.e., the eighth consciousness). Taking various sense objects and beginningless habitual tendencies of delusion is the cause of the discriminating consciousness (i.e., the seventh consciousness).' The meaning is that the eighth consciousness arises from the fundamental ignorance of its self-born seed. Sense objects, in turn, arise from the eighth consciousness itself. And these six sense objects then give rise to the seventh consciousness. And this seventh consciousness arises from the storehouse consciousness itself. It is said that this seventh consciousness initially arises from fundamental ignorance. Therefore, know that, apart from the fruit of Buddhahood, ordinary beings and even Bodhisattvas rely on the six sense objects transformed by the eighth consciousness as the images they perceive. Because of the image, that seventh consciousness arises. Therefore, the Buddha-bodies they see are all images of Buddha-bodies transformed by their own minds, not that they see the real Buddha-body. This principle is very clear. The meaning of the Ghanavyūha Sūtra is the same. Therefore, the Prajñāpāramitā Sūtra says, 'If one seeks me by form, or seeks me by sound, that person walks a wrong path and cannot see the Tathāgata.' Because they falsely believe that the image of the Buddha-body transformed by their own eighth consciousness is a real, permanent, and meritorious entity, the Great Sage rebukes them in this way. It is not that the inner realization of the three bodies and four virtues of the Buddhas is being rebuked in this way. The meaning is that the image of the Buddha-body produced by the defiled eighth consciousness through false discrimination is a non-real dharma. Yet, to have the thought of permanence and reality towards this false dharma, is that not a reversed thought? Therefore, the Buddha warns against it.

。若以生滅虛假心而不用影像假身直親緣法身如來色等者。是可違唯識道理也。謂以有漏心不可親緣無漏佛身也。約密嚴經意者。有生滅法名有漏。無生滅法名無漏也。　　問。何以得知。以有生滅心能親不證緣如來無生滅法耶。答。密嚴經中捲雲。金剛藏菩薩云。如來所說語義真實。希有難見。我之所見譬如夢境乾闥婆城（云云）意云。金剛藏菩薩所有智惠尚有為生滅法也。如來內證五蘊無為無漏故。以有為智不能證知無為無漏佛境界云也。依此義意故。涅槃經第二十七云。十住菩薩見一切法無常無我無樂無凈。非一切法分見常樂我凈。以是義故十分之中得見一分。諸佛世尊見一切無常無樂無我無凈。以是義故見於佛性。如觀掌中阿摩勒果（云云）金光明經第三云。善男子如是受化諸弟子等。是法身影以願力故於二種身現種種相。於法身地無有異相。何故二身不住涅槃。二身假名不實。唸唸生滅不定住故。數數出現。以不定故。法身不爾（文）。　　問。若爾者者于佛果唯了有真實常住功德。然何今云佛有權假身耶。答。于佛果有二種德。一者自內證功德。二者利物化他德。若約自內證德故。都佛果無權假法。一切皆有真實常住功德也。若約利物化他用邊者。佛果有權有實也。故法花云。或說己身。或說他身。

【現代漢語翻譯】現代漢語譯本：如果用生滅虛假之心，而不通過影像假身直接親緣法身如來色身等，這是違背唯識道理的。因為用有漏心不可能直接親緣無漏佛身。按照《密嚴經》的意義，有生滅法名為有漏，無生滅法名為無漏。問：憑什麼得知，用有生滅心能夠親證不緣如來無生滅法呢？答：《密嚴經》中卷說，金剛藏菩薩（Vajragarbha Bodhisattva）說：『如來說的語義真實，稀有難見。我所見到的譬如夢境乾闥婆城（Gandharva city）。』意思是說，金剛藏菩薩所有的智慧尚且是有為生滅法。如來內證五蘊無為無漏，所以用有為智不能證知無為無漏佛境界。依據這個意義，《涅槃經》第二十七卷說：『十住菩薩見一切法無常、無我、無樂、無凈，並非一切法分見常、樂、我、凈。因此十分之中只能得見一分。諸佛世尊見一切無常、無樂、無我、無凈，因此得見佛性，如觀看掌中的阿摩勒果（Amalaka fruit）。』《金光明經》第三卷說：『善男子，像這樣受化的諸弟子等，是法身影，因為願力的緣故在二種身顯現種種相。在法身地沒有異相。為什麼二身不住涅槃？二身假名不實，唸唸生滅不定住，所以數數出現，因為不定。法身不是這樣。』問：如果這樣，那麼在佛果中只瞭解有真實常住功德。然而為什麼現在說佛有權假身呢？答：在佛果中有兩種德。一是自內證功德，二是利物化他德。如果從自內證德來說，佛果都沒有權假法，一切都有真實常住功德。如果從利物化他用來說，佛果有權有實。所以《法華經》說：『或說己身，或說他身。』

【English Translation】 English version: If one uses a mind of arising and ceasing, false mind, and does not directly connect with the Dharmakaya Tathagata's (Dharmakaya Tathagata - the body of the ultimate reality of a Buddha) form, etc., through illusory bodies, this would be contrary to the principles of Vijnanavada (Yogacara). This is because it is impossible to directly connect with the unconditioned Buddha-body using a mind with outflows (asavas). According to the meaning of the Ghanavyuha Sutra (密嚴經), phenomena with arising and ceasing are called 'with outflows,' and phenomena without arising and ceasing are called 'without outflows.' Question: How can we know that a mind with arising and ceasing can directly realize and connect with the Tathagata's unarisen and unceasing Dharma? Answer: The middle volume of the Ghanavyuha Sutra says, 'Vajragarbha Bodhisattva (金剛藏菩薩) said: 'The Tathagata's words are true and rarely seen. What I see is like a dream, a Gandharva city (乾闥婆城).' The meaning is that the wisdom of Vajragarbha Bodhisattva still has conditioned phenomena of arising and ceasing. The Tathagata internally realizes the five aggregates as unconditioned and without outflows, so a wisdom with outflows cannot realize the Buddha's realm, which is unconditioned and without outflows.' According to this meaning, the twenty-seventh volume of the Nirvana Sutra says, 'Bodhisattvas of the tenth stage see all dharmas as impermanent, without self, without joy, and without purity, not seeing permanence, joy, self, and purity in all dharmas. Therefore, they can only see one part out of ten. All Buddhas, World Honored Ones, see all as impermanent, without joy, without self, and without purity, and therefore see the Buddha-nature, like looking at an Amalaka fruit (阿摩勒果) in the palm of the hand.' The third volume of the Suvarnaprabhasa Sutra (金光明經) says, 'Good men, these disciples who receive transformation are Dharma-shadows, and because of their vows, they manifest various forms in the two bodies. In the Dharmakaya ground, there are no different forms. Why do the two bodies not abide in Nirvana? The two bodies are falsely named and unreal, arising and ceasing in every moment, and therefore appear repeatedly because they are impermanent. The Dharmakaya is not like this.' Question: If that is the case, then in the Buddha-fruit, one only understands that there are real and permanent merits. Why then do we now say that the Buddha has expedient and illusory bodies? Answer: In the Buddha-fruit, there are two kinds of virtues. One is the virtue of self-internal realization, and the other is the virtue of benefiting beings and transforming others. If we speak from the perspective of self-internal realization, there are no expedient or illusory dharmas in the Buddha-fruit; everything has real and permanent merits. If we speak from the perspective of benefiting beings and transforming others, the Buddha-fruit has both expedient and real aspects. Therefore, the Lotus Sutra says, 'Sometimes he speaks of his own body, and sometimes he speaks of the bodies of others.'

或示己事。或示他事等（云云）於此利物用邊者兼亦攝佛自證外德。方即約所作影像化身邊者。以為化他之法也。譬如以幻師之能作幻術。即為幻師之自證德。但以所作幻事而為迷人之所見境。而幻主了其空無相故。以所作幻事而雖非自受用境。而為化人所變境言也。大日經第五云。如來甚奇特權智不思議（云云）又疏第五云。五如來智皆兼權實二用。而以金剛惠手執持其中（文）又大日經疏云。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。然此應化非毗盧遮那身或語或意生。於一切時處起滅邊際俱不可得。譬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。如來金剛幻亦復如是。緣謝則滅。機與則生。即事而真。無有終盡（文）意云。自受用法身大日尊為利益一切有緣眾生故以自所得三昧自在神通如幻妙術力故。唯於一切有緣眾生自心內令影現種種應化佛身。而示現種種聽法想。而此影像應化身不獨從大日尊三業生起也。大日尊三業是三世恒常遠離諸起滅故。此隨眾生機性所現應化佛是念念生滅無變異故。大日尊三身妙用恒沙功德是非新生

【現代漢語翻譯】現代漢語譯本或者示現自身之事，或者示現他者之事等等。在此利益眾生的作用方面，也兼攝了佛陀自身證悟之外的功德。方便，就是指依所作的影像化身而言，作為教化他人的方法。譬如以幻術師能施展幻術，即是幻術師自身證悟的功德。但以所作的幻事，作為迷惑之人的所見之境。而幻術師了知其空無自性，所以所作的幻事雖然不是自身受用的境界，卻是為教化之人所變的境界。《大日經》第五卷說：『如來甚奇特，權智不可思議。』又《疏》第五卷說：『五如來智都兼具權實二用，而以金剛慧手執持其中。』又《大日經疏》說：『爾時世尊因往昔大悲願的緣故，而作是念：如果我只安住于這樣的境界，那麼一切有情眾生就不能因此而得到利益。所以安住于自在神通加持三昧，普遍為一切眾生示現種種諸趣所喜見的身體，說種種適合他們聽聞的佛法，隨著種種心行開啟觀照之門。然而此應化身並非毗盧遮那佛的身語意所生，在一切時處，生起和滅盡的邊際都不可得。譬如幻術師以咒術力加持藥草，能顯現種種未曾有之事，五根所對的境界悅可眾心。如果捨棄加持，然後就會隱沒。如來的金剛幻也是如此，因緣消謝則滅，機緣相合則生，即事而真，沒有終盡。』意思是說，自受用法身大日尊（Mahavairocana）爲了利益一切有緣眾生，以自身所得的三昧自在神通，如幻妙術之力，唯於一切有緣眾生自心內，令影現種種應化佛身，而示現種種聽法之想。而此影像應化身，不獨從大日尊三業生起。大日尊三業是三世恒常，遠離諸起滅的。此隨眾生機性所現的應化佛，是念念生滅無變異的。大日尊的三身妙用，恒河沙數般的功德，並非新生的。

【English Translation】 English version Or showing matters related to oneself, or showing matters related to others, and so on. In this aspect of benefiting beings, it also encompasses the virtues beyond the Buddha's (Buddha) own self-realization. 'Expedient means' (Upaya) refers to the manifested transformation bodies based on actions, serving as a method for teaching others. For example, a magician's ability to perform illusions is the magician's own virtue of self-realization. However, the illusions created are seen as objects by those who are deluded. The magician understands their emptiness and lack of inherent nature. Therefore, although the illusions created are not objects of self-enjoyment, they are considered transformed realms for those being taught. The fifth volume of the Mahavairocana Sutra states: 'The Tathagata (Tathagata) is exceedingly wondrous, with expedient wisdom beyond comprehension.' Furthermore, the fifth volume of the commentary states: 'The five wisdoms of the Tathagatas all encompass both provisional and ultimate functions, held within by the Vajra (Vajra) wisdom hand.' Also, the commentary on the Mahavairocana Sutra states: 'At that time, the World Honored One (Lokanatha), due to past great vows of compassion, thought: If I were to abide only in such a state, then sentient beings would not be able to benefit from it. Therefore, abiding in the Samadhi (Samadhi) of empowered divine power, universally manifesting to all beings bodies pleasing to various realms, speaking various Dharmas (Dharma) suitable for them to hear, and opening the doors of contemplation according to various mental activities. However, these manifested transformation bodies are not born from the body, speech, or mind of Vairochana (Vairochana), and their arising and ceasing are unattainable at any time or place. It is like a magician who, through the power of mantras (mantra) and the blessing of herbs, can manifest various unprecedented things, delighting the minds of all through the objects perceived by the five senses. If the blessing is relinquished, then they disappear. The Vajra illusion of the Tathagata is also like this: it ceases when conditions are exhausted, and arises when opportunities are present, true in the moment, without end.' The meaning is that the Dharmakaya (Dharmakaya) Mahavairocana, for the benefit of all sentient beings with affinity, through the power of the Samadhi of self-mastery and illusory skill, causes various manifested Buddha bodies to appear within the minds of all sentient beings with affinity, and manifests various thoughts of listening to the Dharma. These manifested transformation bodies do not arise solely from the body, speech, and mind of Mahavairocana. The body, speech, and mind of Mahavairocana are constant throughout the three times, and are free from all arising and ceasing. These manifested Buddhas, appearing according to the nature of sentient beings, are constantly arising and ceasing without change. The wondrous functions of the three bodies of Mahavairocana, with merits like the sands of the Ganges, are not newly created.

法。本來具足功德無生無滅法也。應化作用是由佛加持身與眾生自善根力和合生起云也。若據佛邊云之者。但始覺成滿位始顯現也。非新生法也。故凡位不滅聖位不增也。猶如大幻師以幻術力化作種種幻事。其所作幻事虛假不實而幻。幻師之自本及能作用真實而不虛也。是所作幻事實不從幻師處實生起。以幻術咒力故令眾見如是幻事也。此所作幻事雖非真有而即不離幻師之用也。如來幻事亦爾也。應化假身是不從實佛身內生。但以加持自在神力故。令眾生見應化佛身。聞應化說法。言也。佛于自內證三密境界。而及現依他虛幻事境。令諸有緣眾生見聞之。尚如幻師于實草不等之上反現幻事人馬等幻。實言之者是無生滅法也。謂有體法是有生滅。無體幻事是無生滅義也。但有隱顯興廢義。是唯幻能見中。是幻事人之影像故名唸唸生滅（幻事無生滅義證有唯識論等及大日經疏第三中）又如密嚴云。得於如夢觀顯現於諸法。又云。于非義處中似義實無體。若悟即皆空轉依恒無盡（文）又于佛果位中而為諸妄情用龜毛兔角空華石女兒等無法喻譬而為說法之方便也。又用我法皆空等道理而令開悟妄情。是為利物權方便智也。是佛果不無權智也。密嚴二捲雲。佛是通三有觀行之大師。觀世如干城所作眾事業。風繩而進退。佛于

方便智自在而知見（文）佛若非解彼無我義者。而不可說此無我因緣也。龜毛空華無及實我法無義。幻理實不可緣其有無義也。但隨順妄情之執實有妄許故佛用此智解也。意云。如龜毛兔角不可論其長短方圓言也。何以故此物畢竟空無故也。若幻佛內證邊則不可有如是權假智解也。但為利物化他之方便功用皆用權身權智也。若有人許此義者可許。佛為利物故示現假身義也。所以者何。諸大乘經論皆說生死妄法如夢如幻化故也。但佛雖緣虛妄法而如理知虛假義也。故般若心經云。遠離一切顛倒夢想等唯識論云。未得真無常處。夢中故佛說為生死長夜（文）故應知生死虛妄于佛果雖不可為內證功德。唯為利益故。名則用此虛假法而為境。為說示其妄無義故也。若不爾者佛果非一切種智故也。若闕緣虛假法即佛無俗智故則佛智狹也。故密嚴上捲雲。眾生界既盡佛無所知法。是即無能覺亦無有涅槃。又云。佛于方便智自在知見（云云）凡夫顛倒虛妄法執真實有等也。唯佛達畢竟空無也。若許此義者何不許佛果為利物。示現權假影身耶。因之應知。二論意約當體法身與支終界身。而判實身為法佛。亦云。大日三身也。判假身而名應化佛。亦名釋迦三身也。此義于理無失於文無違也。依此意故又付法傳云。楞伽云。大惠應化佛作化

【現代漢語翻譯】現代漢語譯本方便智自在而知見（指佛陀）如果不能理解『無我』（Anatta）的含義，就無法解釋『無我』的因緣。如同龜毛、空花一樣，『實我』（Atman）之法毫無意義。幻象的道理實際上是無法執著於它的有或無的。只是爲了順應眾生虛妄的執著，佛陀才運用這種智慧來解釋。意思是說，就像烏龜的毛、兔子的角，無法討論它的長短方圓，因為這些東西畢竟是空無的。如果佛陀的內在證悟是真實的，就不會有這種權宜方便的智慧來解釋。只是爲了利益眾生、教化他人，佛陀才運用權宜之身和權宜之智。如果有人認可這個道理，就可以認可佛陀爲了利益眾生而示現假身的說法。為什麼這麼說呢？因為諸大乘經論都說生死是虛妄之法，如同夢幻泡影。但是，佛陀雖然以虛妄之法為對象，卻能如實地瞭解其虛假的本質。所以《般若心經》（Prajnaparamita Heart Sutra）說：『遠離一切顛倒夢想』。《唯識論》（Vijnaptimatrata-sastra）說：『未得真無常處，夢中故佛說為生死長夜。』所以應該知道生死是虛妄的，對於佛果來說，雖然不能作為內在證悟的功德，但爲了利益眾生，佛陀才以這種虛假的法作為對象，爲了說明其虛妄不實的意義。如果不是這樣，佛果就不是一切種智（Sarvajna）了。如果缺少對虛假法的認知，佛陀就沒有俗智，那麼佛陀的智慧就狹隘了。所以《密嚴經》（Ghanavyuha Sutra）上卷說：『眾生界既盡，佛無所知法，是即無能覺，亦無有涅槃。』又說：『佛于方便智自在知見。』凡夫顛倒，虛妄地執著于真實的存在等等，只有佛陀才能達到畢竟空無的境界。如果認可這個道理，為什麼不認可佛果爲了利益眾生而示現權宜方便的影身呢？因此，應該知道，二論的意義在於，以當體法身（Dharmakaya）與支終界身來區分，而判定實身為法佛，也稱為大日三身（Mahavairocana Trikaya）。判定假身而名為應化佛（Nirmanakaya），也稱為釋迦三身（Sakyamuni Trikaya）。這個道理在理上沒有缺失，在文義上也沒有違背。依據這個意思，又《付法藏因緣傳》（Fu fazang yinyuan zhuan）說，《楞伽經》（Lankavatara Sutra）說：『大慧（Mahamati），應化佛作化。』

【English Translation】 English version The Tathagata, with his wisdom and insight, if he does not understand the meaning of 'no-self' (Anatta), he cannot explain the causes and conditions of 'no-self'. Like the fur of a tortoise or a flower in the sky, the doctrine of a 'real self' (Atman) is meaningless. The principle of illusion is actually impossible to cling to its existence or non-existence. It is only to accord with the deluded clinging of sentient beings that the Buddha uses this wisdom to explain. The meaning is that, like the fur of a tortoise or the horn of a rabbit, one cannot discuss its length, width, or roundness, because these things are ultimately empty and non-existent. If the Buddha's inner realization were real, there would be no such expedient wisdom to explain. It is only for the benefit of sentient beings and to transform others that the Buddha uses an expedient body and expedient wisdom. If someone accepts this principle, they can accept the statement that the Buddha manifests a provisional body for the benefit of sentient beings. Why is this so? Because all the Mahayana sutras and treatises say that birth and death are illusory dharmas, like dreams, illusions, and bubbles. However, although the Buddha takes illusory dharmas as objects, he can truly understand their illusory nature. Therefore, the Prajnaparamita Heart Sutra says: 'Far away from all inverted dreams.' The Vijnaptimatrata-sastra says: 'Before attaining true impermanence, in dreams, the Buddha speaks of birth and death as a long night.' Therefore, it should be known that birth and death are illusory. Although they cannot be regarded as the merit of inner realization for the Buddha-fruit, for the benefit of sentient beings, the Buddha uses these illusory dharmas as objects to explain their illusory and unreal meaning. If it were not so, the Buddha-fruit would not be Sarvajna (all-knowing wisdom). If the cognition of illusory dharmas is lacking, the Buddha would not have mundane wisdom, then the Buddha's wisdom would be narrow. Therefore, the upper volume of the Ghanavyuha Sutra says: 'When the realm of sentient beings is exhausted, the Buddha has no dharma to know, which means there is no ability to awaken and no Nirvana.' It also says: 'The Buddha is free in his wisdom and insight of expedient means.' Ordinary people are deluded and cling to the reality of existence, etc. Only the Buddha can reach the state of ultimate emptiness. If you accept this principle, why not accept that the Buddha-fruit manifests a provisional shadow body for the benefit of sentient beings? Therefore, it should be known that the meaning of the two treatises lies in distinguishing between the Dharmakaya and the branch-end shadow body, and judging the real body as the Dharma-Buddha, also known as the Mahavairocana Trikaya. Judging the provisional body as the Nirmanakaya, also known as the Sakyamuni Trikaya. This principle has no flaws in reason and no contradictions in meaning. According to this meaning, the Fu fazang yinyuan zhuan says, the Lankavatara Sutra says: 'Mahamati, the Nirmanakaya Buddha creates transformations.'

眾生事。妄異真實相說法。不說內所證法聖智境。所謂法佛者常住三世凈妙法身法界體界體性智大毗盧遮那明自受用佛是也。又云。般若論云。應化非真佛。亦非說法者。蓋為此乎（云云）意云。四法身說法相是能說主。此金剛不壞實身所說法內證三密義也。影像應化說法相者。是能說主者影像假身。所說法者是隨宜權假義。不說內證三密義言也。　　問。若爾者。云何可會大日經義釋所言。佛住加持之身令一切眾生見一切色。聞一切音。得一切解之文耶。答。會云。以彼大日尊能加持四法身為本質。而以其所加持影像應化釋迦等相。令浮諸有緣眾生心中而成見聞得解境界云也。此意如即身成佛義云。加持者表如來大悲與眾生信心。佛日之影現眾生心水曰加。行者心水能感佛日名持也（文）私云。以四法身為本質而諸真言行者以我心所變影像而緣本質四法身佛。猶如緣帶質境以大日四法身為本質境而還見影像佛身也。猶如五識之緣性境相云也。是方奄含此義。故義釋作此說也。若以一切菩薩二乘等所見報化身直為大日尊本質法身者。何瑜祇經等云于金剛界真言宮中四法身諸佛境界者。一切諸等覺十地等俱不能知見聞也。故知。淺機十地等菩薩所見報化佛身是影像故。云如實不能見四法身實身也。諸本地身名曰法身。

【現代漢語翻譯】現代漢語譯本：關於眾生的事情，是根據虛妄不實的表象來解說佛法，而不是講述內在所證悟的聖智境界。這裡所說的法佛（Dharma Buddha）是指常住於過去、現在、未來三世，具有清凈微妙的法身、法界體性、體性智的大毗盧遮那佛（Mahavairocana Buddha），祂是自受用身佛。正如《般若論》所說：『應化身並非真佛，也不是說法者。』大概就是這個意思吧。意思是說，四法身（Four Kayas）的說法之相是能說的主體，這金剛不壞的真實身所說的法是內在證悟的三密（Three Mysteries）之義。而影像應化身的說法之相，是能說主體者的影像假身，所說的法是隨順機緣的權巧方便之義，而不是講述內在證悟的三密之義。問：如果這樣說，那麼如何理解《大日經義釋》中所說的『佛住于加持之身，令一切眾生見一切色，聞一切音，得一切解』的文句呢？答：可以這樣理解，大日尊（Mahavairocana）能夠加持四法身作為本質，而以其所加持的影像應化身，如釋迦牟尼佛（Sakyamuni Buddha）等相，令漂浮於世間的有緣眾生心中產生見、聞、得解的境界。這個意思就像《即身成佛義》所說：『加持』表示如來（Tathagata）的大悲與眾生的信心，佛日的影子顯現在眾生心水之中叫做『加』，修行者的心水能夠感應佛日叫做『持』。我認為，以四法身為本質，而諸位真言行者以自己心所變的影像來緣于本質的四法身佛，猶如緣帶質境，以大日四法身為本質境，而還見到影像佛身。猶如五識（Five Consciousnesses）所緣的性境相。這裡大概包含了這個意思，所以《義釋》才這樣說。如果將一切菩薩（Bodhisattva）、二乘（Two Vehicles）等所見的報身（Reward Body）、化身（Transformation Body）直接認為是毗盧遮那佛的本質法身，那麼瑜祇經（Yogini Sutra）等為何說在金剛界（Vajradhatu）真言宮中存在四法身諸佛的境界呢？一切諸等覺、十地（Ten Bhumis）等都不能知見聞。因此可知，淺機十地等菩薩所見的報化佛身是影像，所以說如實不能見到四法身的實身。諸本地身，名稱叫做法身。

【English Translation】 English version: The affairs of sentient beings are explained based on false and unreal appearances, rather than discussing the realm of sacred wisdom attained internally. The so-called Dharma Buddha refers to Mahavairocana Buddha, who dwells eternally in the three times (past, present, and future), possessing the pure and wondrous Dharmakaya (Dharma Body), the Dharmadhatu (Realm of Dharma) essence, and the essence-wisdom. He is the Sambhogakaya (Enjoyment Body) Buddha. As the Prajna Sutra says, 'The manifested and incarnated body is not the true Buddha, nor is it the one who preaches the Dharma.' This is probably the meaning. That is to say, the Dharma-preaching aspect of the Four Kayas is the main speaker. The Dharma spoken by this indestructible, real body is the meaning of the Three Mysteries internally realized. The Dharma-preaching aspect of the reflected and incarnated body is the reflected and provisional body of the main speaker. The Dharma spoken is the meaning of expedient and provisional means, not discussing the meaning of the Three Mysteries internally realized. Question: If that is the case, how can we reconcile the statement in the Commentary on the Mahavairocana Sutra that 'The Buddha dwells in the body of empowerment, enabling all sentient beings to see all forms, hear all sounds, and attain all understanding'? Answer: It can be understood that Mahavairocana is able to empower the Four Kayas as the essence, and through the reflected and incarnated bodies that he empowers, such as Shakyamuni Buddha, enables the sentient beings floating in the world to generate the realm of seeing, hearing, and understanding in their minds. This meaning is like what is said in 'The Meaning of Attaining Buddhahood in This Very Body': 'Empowerment' represents the Tathagata's great compassion and the sentient beings' faith. The shadow of the Buddha's sun appearing in the water of sentient beings' minds is called 'empowerment'. The practitioner's mind-water being able to sense the Buddha's sun is called 'holding'. I believe that with the Four Kayas as the essence, the mantra practitioners use the images transformed by their own minds to connect with the Four Kayas Buddha of the essence, just like connecting with the realm of dependent origination, with the Four Kayas of Mahavairocana as the essential realm, and still seeing the reflected Buddha body. It is like the nature-realm aspect that the Five Consciousnesses connect with. This probably contains this meaning, so the Commentary makes this statement. If the Reward Body and Transformation Body seen by all Bodhisattvas and the Two Vehicles are directly considered to be the essential Dharmakaya of Vairocana Buddha, then why do the Yogini Sutra and others say that the realm of the Four Kayas Buddhas exists in the Vajradhatu mantra palace? All those of equal enlightenment and the Ten Bhumis cannot know, see, or hear it. Therefore, it can be known that the Reward Body and Transformation Body seen by Bodhisattvas of shallow capacity and the Ten Bhumis are reflections, so it is said that they cannot truly see the real body of the Four Kayas. The local body is called the Dharmakaya.

諸顯機菩薩二乘等俱不能見聞之也。諸影像身名垂跡也。諸菩薩二乘等見之故。密嚴上捲雲。以化佛現跡為天人示垂。佛非此現猶如日月。如來實身在密嚴土。影現諸國名化身。又云。如來變化所為事畢。住于真身晦而不現（云云）。　　問。真言機熟者于佛身而如實。謂無生無滅色心常住佛者。何佛自呵嘖于佛身。謂實有色聲等功德者耶。如金剛般若經云。若以色見我以音聲求我。是人行邪道不能見如來（云云）又大圓覺經云。生死與涅槃凡夫及法佛同爲空花相（云云）如是等經意于諸佛色心等當呵嘖不可見微妙常住功德相意也。答。約釋迦一化始終而所設時教有多種不同意。若依法寶師說意者。佛成道四十年以前多說空教也。謂成道七年以前多分說生空。即從第七年至三十七年說諸部般若。多分約三無性理演顯生死妄想顛倒畢竟空理也。成道三十八年說解深密經等。顯了述三性分齊及五性差別也。此中顯說不定姓二乘雖得第四果而回心終成佛義也。於四十餘年中說法花經。此中顯說一切眾生。若少分終善者普皆成佛道理也。如成道四十餘年間。多約五位無明二種生死分齊說一切妄想所生法畢竟空寂理。而為對治彼諸有情如是虛妄顛倒迷亂有執也。但未顯說佛自內證三身四德真實功德義味常住不變意也。但至第五

【現代漢語翻譯】現代漢語譯本諸顯機菩薩、聲聞緣覺等都不能見聞這些影像。這些影像身被稱為『垂跡』（佛菩薩應化於世所顯現的形跡）。因為諸菩薩、聲聞緣覺等見到了這些垂跡。《密嚴經》上卷說：『以化佛顯現垂跡，為天人示現。佛並非如此顯現，猶如日月。如來的真實身在密嚴土（佛的清凈國土）。影現於諸國，名為化身。』又說：『如來變化所做之事完畢，安住于真身，隱晦而不顯現。』問：如果真言行者根機成熟，對於佛身能夠如實了知，認為佛身是無生無滅、色心常住的，那麼為什麼佛自己還要呵斥佛身，認為佛身實有色聲等功德呢？如《金剛般若經》所說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』又《大圓覺經》說：『生死與涅槃，凡夫及法佛，同爲空花相。』像這些經文的意思，都是在呵斥諸佛的色身和心識等，認為這些是不可見、微妙、常住的功德相。答：這是因為釋迦牟尼佛一生教化的始終，所設立的時教有多種不同的用意。如果依照法寶師的說法，佛在成道四十年以前，大多說的是空教。具體來說，成道七年以前，大多說的是生空（對人我的空性認知）。從第七年到第三十七年，說的是諸部般若，大多是依據三無性理（勝義無自性性、相無自性性、生無自性性）來闡明生死妄想顛倒畢竟空的道理。成道第三十八年，說《解深密經》等，顯明地闡述了三性（遍計所執性、依他起性、圓成實性）的界限以及五性（聲聞種性、緣覺種性、菩薩種性、不定種性、無性有情）的差別。其中明顯地說到不定種性的聲聞緣覺，雖然證得第四果，但迴心后最終也能成佛。在四十餘年中，說法華經，其中明顯地說到一切眾生，哪怕只有少許善根，最終都能成佛的道理。在成道四十餘年間，大多是依據五位（資糧位、加行位、見道位、修道位、究竟位）無明二種生死（分段生死、變易生死）的界限，來說明一切妄想所生之法畢竟空寂的道理，以此來對治那些有情虛妄顛倒迷亂的執著。但並沒有明顯地說到佛自內證的三身（法身、報身、化身）四德（常、樂、我、凈）真實功德義味常住不變的含義。只是到了第五時才開始宣說。

【English Translation】 English version Neither the Bodhisattvas with sharp faculties, nor the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) can see or hear these images. These image-bodies are called 'Traces' (manifestations of Buddhas and Bodhisattvas in the world). It is because the Bodhisattvas, Shravakas, and Pratyekabuddhas see these traces. The upper volume of the Ghanavyuha Sutra says: 'Using the manifested traces of the transformation body of the Buddha, it is shown to gods and humans. The Buddha does not appear in this way, like the sun and moon. The true body of the Tathagata is in the Ghanavyuha Land (pure land of the Buddha). The manifestation in various countries is called the transformation body.' It also says: 'When the deeds done by the Tathagata's transformations are completed, he abides in the true body, hidden and not appearing.' Question: If a practitioner of mantra whose faculties are mature can truly understand the Buddha's body, believing it to be unborn and unceasing, with its form and mind being permanent, then why does the Buddha himself criticize the Buddha's body, considering it to truly possess merits such as form and sound? As the Diamond Sutra says: 'If one sees me through form, or seeks me through sound, that person is practicing a heretical path and cannot see the Tathagata.' Also, the Great Perfect Enlightenment Sutra says: 'Birth and death, and Nirvana, ordinary beings and the Dharma-Buddha, are all like flowers in the sky.' The meaning of these sutras is to criticize the form and mind of the Buddhas, considering them to be invisible, subtle, permanent qualities. Answer: This is because the teachings established by Shakyamuni Buddha throughout his life have various different intentions. According to the explanation of Dharma Treasure Master, the Buddha mostly taught emptiness before the fortieth year after his enlightenment. Specifically, before the seventh year after his enlightenment, he mostly taught the emptiness of self (the realization of the emptiness of person). From the seventh to the thirty-seventh year, he taught the Prajna of various schools, mostly explaining the principle of the ultimate emptiness of birth and death, delusional thoughts, and inversions based on the three non-natures (lack of inherent existence, lack of characteristic, lack of origination). In the thirty-eighth year after his enlightenment, he taught the Samdhinirmocana Sutra and others, clearly explaining the boundaries of the three natures (the nature of complete dependence, the nature of other-power, the nature of perfect reality) and the differences of the five natures (Shravaka lineage, Pratyekabuddha lineage, Bodhisattva lineage, uncertain lineage, sentient beings without nature). Among them, it is clearly stated that Shravakas and Pratyekabuddhas of uncertain lineage, although they attain the fourth fruit, can eventually become Buddhas after turning their minds. In the forty-odd years, he taught the Lotus Sutra, in which it is clearly stated that all sentient beings, even if they have only a small amount of good roots, can eventually become Buddhas. In the forty-odd years after his enlightenment, he mostly explained the principle of the ultimate emptiness and tranquility of all phenomena arising from delusional thoughts based on the boundaries of the five stages (stage of accumulation, stage of preparation, stage of seeing, stage of cultivation, stage of ultimate completion), ignorance, and the two kinds of birth and death (birth and death of segments, birth and death of transformation), in order to counteract the deluded attachments of those sentient beings. However, he did not clearly explain the meaning of the Buddha's self-realized three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and four virtues (permanence, bliss, self, purity), the true qualities, the taste of meaning, and the permanence and immutability. It was only in the fifth period that he began to proclaim it.

時涅槃經時。始顯說此佛內證三點四德法門甚深義也。謂佛弟子諸比丘等未滅盡二種生死妄執以前。若進聽聞說法佛內證三身四德真實功德常住不變義者。恐諸比丘等多依所引發無始以來串習有勢力故。還著有想心。猶不能修得生死妄想即空觀行故。密意而強於法佛內證三身四德境界。假說諸法性空義。而令除遣彼等有所得妄執也。涅槃二十七云。有因緣故說。我為無我。而實有我為世界故。雖說無我而無虛妄（文）若未修得空觀以前。專無由顯得法內證三身四德法。故強教令修習空觀也。故可知。般若經及圓覺經等中為除遣于佛影像應化身境。而執著佛色身等真實有法之人過失故。生死妄想及菩提涅槃等皆如夢境如空花云。涅槃經意云。先修得空觀而遣盡諸妄執畢。而後能恣令修得法佛內證三身四德常住不變甚深微妙法故云也。若生死妄想少許存時。則留滯證得內證三密境界故。先可除遣此妄想法也。是不謂此法佛色心等諸功德法即空無性義為實證也。而釋尊成道至三十五年始說涅槃經等時。方粗顯說此法佛自內證三身四德自性常住不變易義也。故涅槃經第三云。我已修學一切諸法本末空寂了了通達。汝等比丘莫謂如來唯證諸法本性空寂（文）第二十七云。善男子佛性者名第一義空。第一義空名為智惠。所言空者不

【現代漢語翻譯】現代漢語譯本：在《涅槃經》將要結束時，才開始顯說佛陀內證的三點四德法門的甚深含義。這是因為，佛的弟子們，諸位比丘等，在沒有完全滅盡兩種生死妄執之前，如果讓他們聽聞佛陀內證的三身（法身、報身、應身）四德（常、樂、我、凈）真實功德常住不變的意義，恐怕這些比丘們會因為無始以來串習的強大勢力，仍然執著于『有』的想法，仍然不能修得將生死妄想視為空的觀行。因此，佛陀以秘密的心意，強調法佛內證的三身四德境界，假說諸法性空的意義，來去除他們有所得的妄執。《涅槃經》第二十七卷說：『有因緣的緣故，我說我為無我，而實際上有我，是爲了世界。雖然說無我，卻沒有虛妄。』（文）如果未修得空觀之前，完全沒有辦法顯現法佛內證的三身四德法，所以才強烈教導他們修習空觀。因此可知，《般若經》及《圓覺經》等經中，爲了去除那些執著于佛的影像應化身境界，而執著佛的色身等真實有法的人的過失，才說生死妄想及菩提涅槃等都如夢境，如空中的花朵。《涅槃經》的意思是說，先修得空觀，去除所有的妄執之後，才能隨意修得法佛內證的三身四德常住不變的甚深微妙法。如果生死妄想稍微存在，就會滯留在證得內證三密的境界，所以應該先去除這種妄想法。但這並不是說法佛的色心等諸功德法就是空無自性的意思。而釋迦牟尼佛成道至三十五年才開始說《涅槃經》等經時，才粗略地顯說此法佛自內證的三身四德自性常住不變易的意義。《涅槃經》第三卷說：『我已經修學一切諸法的本末空寂，完全通達。你們這些比丘不要認為如來只是證得諸法的本性空寂。』（文）第二十七卷說：『善男子，佛性名為第一義空（Paramārtha-śūnyatā，至高無上的空性）。第一義空名為智慧。所說的空，不是空無所有的空。』

【English Translation】 English version: Only at the time of the Nirvana Sutra was the profound meaning of the Dharma of the Three Points and Four Virtues, which the Buddha realized internally, first revealed. This is because, before the Buddha's disciples, the bhikshus (monks), had completely extinguished the two kinds of clinging to birth and death, if they were to hear the meaning of the Buddha's internally realized Three Bodies (Trikaya, 法身、報身、應身 - Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Virtues (常、樂、我、凈 - Nitya, Sukha, Atman, Subha - permanence, bliss, self, purity) of true merit, which are constant and unchanging, it was feared that these bhikshus, due to the powerful force of their habitual tendencies from beginningless time, would still cling to the thought of 'existence' and still be unable to cultivate the contemplation of emptiness, which sees the delusions of birth and death as empty. Therefore, with a secret intention, the Buddha emphasized the realm of the Three Bodies and Four Virtues internally realized by the Dharma Buddha, and provisionally spoke of the meaning of the emptiness of all dharmas (法, phenomena), in order to remove their clinging to the delusion of attainment. The twenty-seventh chapter of the Nirvana Sutra says: 'Due to causes and conditions, I say that I am without self, but in reality, there is a self, for the sake of the world. Although I speak of no-self, there is no falsehood.' (Text) If one has not cultivated the contemplation of emptiness, there is absolutely no way to reveal the Dharma of the Three Bodies and Four Virtues internally realized by the Dharma Buddha, so they are strongly taught to cultivate the contemplation of emptiness. Therefore, it can be known that in the Prajna Sutra (般若經) and the Surangama Sutra (圓覺經), etc., in order to remove the faults of those who cling to the realm of the Buddha's image and manifested body, and cling to the Buddha's physical body, etc., as truly existing dharmas, it is said that the delusions of birth and death, and bodhi (菩提, enlightenment) and nirvana (涅槃, liberation), etc., are all like dreams, like flowers in the sky. The meaning of the Nirvana Sutra is that after first cultivating the contemplation of emptiness and eliminating all delusions, one can then freely cultivate the profound and subtle Dharma of the Three Bodies and Four Virtues internally realized by the Dharma Buddha, which are constant and unchanging. If even a little bit of the delusions of birth and death remain, one will be滯留 (zhiliu, stuck) in attaining the realm of the Three Secrets internally realized, so one should first remove this delusional thought. But this does not mean that the dharmas of the Dharma Buddha's form, mind, and other meritorious qualities are truly empty and without self-nature. It was only when Shakyamuni Buddha attained enlightenment and began to speak the Nirvana Sutra and other sutras thirty-five years later that he roughly revealed the meaning of the Dharma Buddha's self-realized Three Bodies and Four Virtues, whose self-nature is constant and unchanging. Therefore, the third chapter of the Nirvana Sutra says: 'I have already cultivated and learned the emptiness and tranquility of the origin and end of all dharmas, and completely understood them. You bhikshus should not think that the Tathagata (如來, thus-gone one) only realizes the emptiness and tranquility of the nature of all dharmas.' (Text) The twenty-seventh chapter says: 'Good men, the Buddha-nature is called the First Meaning Emptiness (Paramārtha-śūnyatā, 至高無上的空性). The First Meaning Emptiness is called wisdom. What is called emptiness is not an emptiness that is devoid of everything.'

見空與不空。智者見空及不空常與無常苦之與樂我與無我。空者一切生死。不空者謂大涅槃。乃至無我者即是生死。我者謂大涅槃。見一切空不見不空不名中道。乃至中道者名為佛性。以是義故佛性常恒無有變易。無明覆故令諸眾生不能得見（文）意云。佛本意令修得二種生死妄想空之觀行以後。為令修得法佛內證法然三身四德實有境界故。作如是說也。故生死與涅槃一念相併住法自性。生死現無常苦等。涅槃觀常樂等。是法真實自性義也。故是涅槃經作如是了義說也。但般若經等先為令修觀生死皆空理故。強奪佛身四德暫令觀畢竟皆空義。而後欲令顯大涅槃不空真實功德故也。此大涅槃是非謂本性空寂性也。　　問。是五時次第說教者了不了云何。又誰他師同立是義耶。答。是說最當從淺至深道理次第也。又約有（云云）此五時次第雖有四說。大途以法花為第四時。以涅槃經為第五時。義趣是同意也。但有少少不同義也。謂一後魏菩提流支三藏或約立五時教大途同是說也。又晉時劉虬立五時義。是大途前說也。又日本上宮太子亦立五教也。謂法藏僧都理趣分疏抄云。日本朝聖德王著法花疏四卷亦立四教。彼疏釋開示悟入云。如來出世雖有四時之說。皆欲令得今日之一果。初時教為開般若為示維摩為悟法花為入從淺

【現代漢語翻譯】現代漢語譯本見空與不空。（空：指一切生死現象；不空：指大涅槃）智者能同時看到空和不空，常與無常，苦與樂，我與無我。空指的是一切生死現象，不空指的是大涅槃。乃至無我指的是生死，我指的是大涅槃。只看到空而看不到不空，不能稱之為中道。乃至中道，就叫做佛性。因此，佛性是常恒不變的。因為無明的遮蔽，才使得眾生無法得見。（這段話的）意思是說，佛的本意是讓修行者在修習了對兩種生死妄想的空性觀行之後，爲了讓他們能夠修得法佛內證的法然三身四德的真實境界，才這樣說的。所以，生死與涅槃在一念之間同時存在於法的自性之中。生死顯現為無常、苦等，涅槃顯現為常、樂等，這就是法真實自性的意義。因此，《涅槃經》作了這樣的了義之說。但是《般若經》等經典，先是爲了讓修行者修習觀照生死皆空的道理，暫時剝奪了佛身四德，讓他們觀照畢竟皆空的意義。之後，又想讓他們顯現大涅槃不空真實的功德。這個大涅槃，並非指本性空寂的空性。問：關於五時次第說教的了義和不了義，是怎樣的？又有誰是持相同觀點的其他論師呢？答：這種說法最符合從淺到深的道理次第。而且，關於這個五時次第，雖然有四種說法，但大致上都以《法華經》為第四時，以《涅槃經》為第五時，義趣是相同的。只是在細微之處有些不同。比如，後魏的菩提流支三藏也大致上立了五時教，說法是相同的。又如，晉朝的劉虬也立了五時義，這是較早的說法。還有日本的上宮太子也立了五教。法藏僧都的《理趣分疏抄》中說，日本朝的聖德王所著的《法華疏》四卷也立了四教。他的疏釋中解釋『開示悟入』說，如來出世雖然有四時之說，都是爲了讓人得到今日之一果。初時教為『開』，般若為『示』，維摩為『悟』，法華為『入』，都是從淺入深。

【English Translation】 English version Seeing Emptiness and Non-Emptiness. (Emptiness: refers to all phenomena of birth and death; Non-Emptiness: refers to the Great Nirvana) The wise see both emptiness and non-emptiness, permanence and impermanence, suffering and happiness, self and non-self. Emptiness refers to all phenomena of birth and death, while non-emptiness refers to the Great Nirvana. Even non-self refers to birth and death, while self refers to the Great Nirvana. Seeing only emptiness and not seeing non-emptiness is not called the Middle Way. Even the Middle Way is called Buddha-nature. Therefore, Buddha-nature is constant and unchanging. It is because of the covering of ignorance that sentient beings are unable to see it. The meaning (of this passage) is that the Buddha's original intention was to allow practitioners, after cultivating the contemplation of emptiness regarding the two kinds of deluded thoughts of birth and death, to cultivate the true realm of the Dharma-nature Three Bodies and Four Virtues internally realized by the Dharma Buddha, and that is why he said this. Therefore, birth and death and Nirvana coexist in the self-nature of the Dharma in a single thought. Birth and death manifest as impermanence, suffering, etc., while Nirvana manifests as permanence, bliss, etc. This is the meaning of the true self-nature of the Dharma. Therefore, the Nirvana Sutra makes such a definitive statement. However, the Prajna Sutras, etc., first aim to allow practitioners to cultivate the principle of contemplating that all birth and death are empty, temporarily depriving the Four Virtues of the Buddha's Body, allowing them to contemplate the meaning of ultimate emptiness. Afterwards, they want them to manifest the non-empty and true merits of the Great Nirvana. This Great Nirvana does not refer to the emptiness of the original nature of emptiness and tranquility. Question: What is the definitive and non-definitive meaning of the teaching of the Five Periods? And who are the other teachers who hold the same view? Answer: This statement is most in line with the order of reasoning from shallow to deep. Moreover, regarding this Five Periods, although there are four different statements, they generally agree that the Lotus Sutra is the fourth period and the Nirvana Sutra is the fifth period. The meaning and purpose are the same. However, there are some minor differences. For example, the Tripitaka master Bodhiruci of the Later Wei Dynasty also established the Five Periods of teaching in general, and the statement is the same. Also, Liu Qiu of the Jin Dynasty established the meaning of the Five Periods, which is an earlier statement. Furthermore, Prince Shotoku of Japan also established the Five Teachings. The monk Fazang's commentary on the 'Meaning of the Secret Key Sutra' states that Prince Shotoku of Japan also established the Four Teachings in his four-volume commentary on the Lotus Sutra. His commentary explains 'Opening, Showing, Awakening, Entering' by saying that although the Tathagata's appearance in the world has four periods, they are all intended to allow people to attain the one fruit of today. The initial teaching is 'Opening', Prajna is 'Showing', Vimalakirti is 'Awakening', and the Lotus Sutra is 'Entering', all progressing from shallow to deep.

至深故知次第然也。又云。本朝聖德王或云五時。彼疏亦釋權實二智中。前之四時更加涅槃為第五。此五時教應太子本意者著也（文）今云。加前所述法寶說為四說也。　　問。抑法性身佛所具足五蘊常住意云何。答。涅槃經第三迦葉之四十二問中第四十二問頌云。今欲問諸蘊而我無智惠。精進菩薩眾亦復不能知如是等甚深證之境界（云云）寶法師疏釋云。經曰今欲問諸陰已下是謙問也。迦葉欲問如來常住五陰。自揆無智所以謙退。下憍陳如品明舍無常色獲得常有等。答此問也。精進菩薩眾亦復不能知者。明佛果常住五陰非凡下所知。唯佛能知了故。下經云。十住菩薩雖見一乘不知如來是常住法。十住尚不能知凡下理宜絕分。只可依經仰信。不得妄為比量比之（云云）又同經第三云。迦葉譬如一切諸常法中虛空第一。如來亦爾。于諸常中最為第一（云云）寶法師疏云。第三虛空喻也。喻身常也。虛空無剎那故一切常中最為第一。佛身亦爾。無剎那故。于諸常中最為第一。金光明經三身品云。法如如如智為法身。即是自受用及真如為法身也。經云。法身無異。無剎那故。佛身於諸常中最為第一也。如來命根即大圓鏡智種子任持勢分。大圓鏡智即是佛身。由身常故命長故。以佛常證其長壽（云云）又同疏云。又密嚴經云

【現代漢語翻譯】現代漢語譯本：至深之處在於瞭解事物發生的次第。還有一種說法是，新羅聖德王（Seongdeok Wang）時期，或者說是五時教。他們的疏文中也解釋了權智和實智這兩種智慧，在之前的四個時期之外，又加上涅槃作為第五個時期。這五時教應該符合太子的本意。（文）現在說，加上前面所說的法寶，就成了四種說法。問：如果法性身佛（Dharmakaya Buddha）所具備的五蘊（Skandhas）是常住的，這是什麼意思？答：在《涅槃經》（Nirvana Sutra）第三卷中，迦葉（Kasyapa）提出的四十二個問題中，第四十二個問題的偈頌說：『現在我想問關於五蘊的問題，但我沒有智慧。精進的菩薩們也不能知道這些甚深證悟的境界。』寶法師（Bao Fashi）的疏文中解釋說：『經文說「現在我想問關於五蘊的問題」是一種謙虛的提問。迦葉想問如來（Tathagata）常住的五蘊，但他自認為沒有智慧，所以謙虛地退讓。』在憍陳如品（Ajnatakaundinya）中，闡明了捨棄無常的色蘊（Rupa）而獲得常有的色蘊等。這是對此問題的回答。『精進的菩薩們也不能知道』，說明佛果（Buddha-fruit）常住的五蘊不是凡夫所能理解的。只有佛才能完全瞭解。因此，經文中說：『十住菩薩（Dasabhumi Bodhisattva）雖然見到了唯一乘（Ekayana），但不知道如來是常住法。』十住菩薩尚且不能知道，凡夫就更不可能理解了。只能依靠經典仰信，不能妄加揣測和比較。」又在同一經的第三卷中說：『迦葉，譬如一切常法中，虛空第一。如來也是這樣，在一切常法中最為第一。』寶法師的疏文說：『第三個比喻是虛空的比喻，比喻佛身是常住的。虛空沒有剎那的變化，所以在一切常法中最為第一。佛身也是這樣，沒有剎那的變化，所以在一切常法中最為第一。』《金光明經》（Suvarnaprabhasa Sutra）三身品中說：『法如如如智為法身（Dharmakaya），即是自受用身（Sambhogakaya）和真如為法身。』經文說：『法身沒有差異，沒有剎那的變化，所以佛身在一切常法中最為第一。』如來的命根就是大圓鏡智（Mahādarśa-jñāna）的種子，任持著勢分。大圓鏡智就是佛身。因為佛身是常住的，所以壽命長久，以此來證明佛是常住長壽的。」又在同一疏文中說：『又《密嚴經》（Ghanavyuha Sutra）說』

【English Translation】 English version: The deepest understanding lies in knowing the order in which things occur. Another saying is that during the reign of King Seongdeok (聖德王) of Silla, or the Five Periods Teaching (五時教). Their commentaries also explain the two wisdoms of provisional and real, adding Nirvana as the fifth period to the previous four. These Five Periods Teaching should align with the original intention of the Crown Prince. (Text) Now it is said that adding the Dharma Jewel (法寶) mentioned earlier makes it four teachings. Question: If the Five Aggregates (Skandhas) possessed by the Dharmakaya Buddha (法性身佛) are permanent, what does this mean? Answer: In the third volume of the Nirvana Sutra (涅槃經), among the forty-two questions asked by Kasyapa (迦葉), the forty-second question's verse says: 'Now I want to ask about the Five Aggregates, but I have no wisdom. Even diligent Bodhisattvas cannot know such profound realms of realization.' Bao Fashi's (寶法師) commentary explains: 'The sutra says "Now I want to ask about the Five Aggregates" is a humble question. Kasyapa wanted to ask about the Tathagata's (如來) permanent Five Aggregates, but he considered himself lacking in wisdom, so he humbly retreated.' In the Ajnatakaundinya chapter (憍陳如品), it clarifies abandoning the impermanent Rupa (色蘊) and obtaining the permanent Rupa, etc. This is the answer to this question. 'Even diligent Bodhisattvas cannot know' indicates that the Buddha-fruit's (佛果) permanent Five Aggregates are not something ordinary people can understand. Only the Buddha can fully understand. Therefore, the sutra says: 'Even the Ten-Bhumi Bodhisattvas (十住菩薩), although they have seen the Ekayana (唯一乘), do not know that the Tathagata is a permanent Dharma.' Even the Ten-Bhumi Bodhisattvas cannot know, so it is even more impossible for ordinary people to understand. One can only rely on the scriptures and believe, and not make wild guesses and comparisons.' Also, in the third volume of the same sutra, it says: 'Kasyapa, just as space is the foremost among all permanent dharmas, so too is the Tathagata the foremost among all permanent dharmas.' Bao Fashi's commentary says: 'The third metaphor is the metaphor of space, which is a metaphor for the permanence of the Buddha's body. Space has no moment of change, so it is the foremost among all permanent dharmas. The Buddha's body is also like this, having no moment of change, so it is the foremost among all permanent dharmas.' The Three Bodies chapter (三身品) of the Suvarnaprabhasa Sutra (金光明經) says: 'Dharma as such, such wisdom is the Dharmakaya, which is the Sambhogakaya (自受用身) and Suchness as the Dharmakaya.' The sutra says: 'The Dharmakaya has no difference, no moment of change, so the Buddha's body is the foremost among all permanent dharmas.' The Tathagata's life force is the seed of the Mahādarśa-jñāna (大圓鏡智), which sustains the power. The Mahādarśa-jñāna is the Buddha's body. Because the Buddha's body is permanent, so is the lifespan long, thereby proving that the Buddha is permanent and long-lived.' Also, in the same commentary, it says: 'Also, the Ghanavyuha Sutra (密嚴經) says'

。密嚴國土成大菩提常樂我凈無剎那壞（云云）已上明佛果五蘊常住法身義也。　　問。如護法論師解釋者佛果五蘊常義是正相續不斷常義。又所依常專非自性常凝然常義（云云）謂一切有為若染若凈一切諸法皆悉不離剎那非生滅故。譬如燈焰前滅後生相續世間斷。又如瀑流前後相續不斷也所以佛果上色身四智心品等諸功德□皆有剎那生滅。但有所依真如自性常義。餘四智等有相續常無斷常義故總云。佛果色心常住耳。故唯識論第十云。護法菩薩釋云。清凈法界無生無滅。四智心品所依常故。無斷盡故。非自性常從因生故。生歸滅一向記故。不見色心非無常故（云云）是即存佛果色心等皆不離無常相意也。答。是除無上法身佛果之外。其餘有為有滅一切諸法皆妄緣所生法故。皆悉無常遷流相也。以破壞磨滅故而歸空無而無自性也。故唯識論師唯依解如是一分義。猥而判涅槃經所說佛果常住五蘊義而非自性常義。是相續常不斷常義也。此唯識論師未了知實究竟至極法身義故作如是判而已。　　問。以何文得知佛果五蘊無為常住義耶。答。涅槃經第二云。純陀語文殊言。汝謂如來是無為者。如來之身即是長壽若作是智。佛所說了。又純陀語文殊曰。是故文殊勿謂如來是有為也（文）又金光明經第二云。法身者非是行法

【現代漢語翻譯】現代漢語譯本：密嚴國土成就大菩提，常樂我凈，沒有剎那的壞滅（以上）說明佛果五蘊是常住法身的意義。問：如護法論師解釋，佛果五蘊的『常』，是正相續不斷絕的『常』。而且所依的『常』，並非自性常，也非凝然常（以上）。意思是說，一切有為法，無論是染是凈，一切諸法都不離剎那生滅。譬如燈焰前滅後生，相續不斷，世間也是如此。又如瀑布流水，前後相續不斷。所以佛果上的色身、四智心品等諸功德，都有剎那生滅。但有所依的真如自性是『常』。其餘四智等有相續的『常』，沒有斷滅的『常』，所以總說佛果色心常住。所以《唯識論》第十說，護法菩薩解釋說：『清凈法界無生無滅，四智心品所依是『常』的緣故，沒有斷盡的緣故，不是自性『常』，是從因緣生的緣故，生必歸於滅，一向如此，不見色心不是無常的緣故。』這就是說佛果色心等都不離無常相的意思。答：這是除卻無上法身佛果之外，其餘有為有滅的一切諸法，都是妄緣所生的法，所以都是無常遷流之相。因為會被破壞磨滅，最終歸於空無，而沒有自性。所以唯識論師只是依據理解這一部分的意義，就妄自判斷《涅槃經》所說的佛果常住五蘊的意義，並非自性『常』，而是相續『常』、不斷『常』。這位唯識論師沒有了知真實究竟至極的法身之義，所以才做出這樣的判斷。問：根據什麼經文可以得知佛果五蘊是無為常住的意義呢？答：《涅槃經》第二說：純陀問文殊說：『你認為如來是無為的，如來的身體就是長壽的。』如果這樣理解，佛就說了。又純陀問文殊說：『所以文殊，不要認為如來是有為的。』（文）又《金光明經》第二說：『法身不是行法』

【English Translation】 English version: The Pure Land of Mystic Adornment achieves Great Bodhi, eternally blissful, possessing self, and pure, without a moment of destruction (above). This explains the meaning of the Buddha-fruit's five aggregates as the permanent Dharma-body. Question: As explained by the commentator Dharmapāla, the 'permanence' of the Buddha-fruit's five aggregates is the 'permanence' of a continuous, unbroken, correct succession. Moreover, the 'permanence' of that which is relied upon is definitely not self-nature permanence, nor is it a static permanence (above). This means that all conditioned phenomena, whether defiled or pure, all phenomena are inseparable from momentary arising and ceasing. For example, the flame of a lamp ceases in the front and arises in the back, continuing without interruption, as is the world. Also, like a waterfall, the flow continues without interruption. Therefore, the physical body, the four wisdoms, the mental qualities, and other merits of the Buddha-fruit all have momentary arising and ceasing. However, the true suchness of self-nature, which is relied upon, is 'permanent'. The remaining four wisdoms, etc., have a 'permanence' of continuity, not a 'permanence' of cessation. Therefore, it is generally said that the Buddha-fruit's physical and mental aspects are permanent. Thus, the tenth chapter of the Treatise on Consciousness-Only states that the Bodhisattva Dharmapāla explains: 'The pure Dharma-realm is without arising or ceasing, because that which the four wisdoms and mental qualities rely upon is permanent, because there is no cessation, not self-nature permanence, because it arises from causes, arising inevitably returns to cessation, it is always thus, and it is not seen that the physical and mental aspects are not impermanent.' This means that the physical and mental aspects of the Buddha-fruit are inseparable from the aspect of impermanence. Answer: This excludes the unsurpassed Dharma-body Buddha-fruit. All other conditioned phenomena that arise and cease are phenomena produced by deluded conditions, and therefore all have the aspect of impermanent change and flow. Because they are destroyed and worn away, they ultimately return to emptiness and have no self-nature. Therefore, the Consciousness-Only masters only rely on understanding this partial meaning and presumptuously judge the meaning of the Buddha-fruit's permanent five aggregates as described in the Nirvana Sutra as not self-nature permanence, but rather continuous permanence and unbroken permanence. These Consciousness-Only masters have not understood the meaning of the truly ultimate and supreme Dharma-body, and therefore make such judgments. Question: According to what sutra text can we know that the Buddha-fruit's five aggregates are unconditioned and permanent? Answer: The second chapter of the Nirvana Sutra states: Cunda asked Mañjuśrī (Mañjuśrī means 'Gentle Glory') , 'You believe that the Tathāgata (Tathāgata means 'Thus Gone One', an epithet of the Buddha) is unconditioned, and the Tathāgata's body is long-lived.' If understood in this way, the Buddha has spoken. Also, Cunda asked Mañjuśrī, 'Therefore, Mañjuśrī, do not believe that the Tathāgata is conditioned.' (Text) Furthermore, the second chapter of the Golden Light Sutra states: 'The Dharma-body is not a practice of Dharma.'

無有異相。是根本故猶如虛空。是故說常等（云云）是文為佛果五蘊常住無為義也。　　問云。何得知除佛果之外有為諸法一切皆無常苦空無我義耶。又云何得知佛果五蘊常住義耶。答。涅槃經第三十七云。迦葉菩薩白佛言。世尊世間智者即是佛菩薩一切聖人。若聖人說色是無常苦空無我。云何來說佛色身常恒無變等（云云）又經白佛言。善男子凡夫之色從煩惱生。是故智者說色是無常苦空無我。如來色者遠離煩惱。是故說是常恒無變等（云云）寶法師疏云。經曰佛言已下答也。智者所說煩惱生色生色是苦無常等我說佛色遠離煩惱常恒無變所望不同故無有滅。唯依大乘。闡提已上金剛已還所有身色皆是異熟阿賴耶識之相分也。分段生死從正使生。變易生死從習氣有分熏習生。自性復是遍行粗重名言熏習所生故是無常。佛色即是大圓鏡智相分。從自性清凈真如所緣緣種子生。以為本性無分別智。以為習性所生。非遍行粗重種子所生。由此是常故。密嚴經云。阿賴耶識為分別心之所擾。若離分別即是常住。猶如虛空識色既常。受等亦爾。皆無變異也（云云）寶師疏云。涅槃經說。一切眾生悉有佛性。是少分一切如來常住。是相續不斷常等。令眾生謗涅槃法華楞伽密嚴法鼓勝鬘經等為不了義。謗法之罪廣如經說。學一乘佛

性宗者亦漸同他見。嗚呼哀哉可傷之甚（云云）已上所明佛果常住義自契當真實家義也。　　問。大涅槃經密嚴經等所明佛果五蘊是即無漏無為常住實相法者。既是可自性凝然常住法佛境界也。若爾者與真言教所明自性法身所成就無漏無為法性凝然常住五蘊此法有何差別。然彼經與此宗所明義。既均等也。云何可簡別之耶。答。約此義略有十種差別義也。　　問。其義云何。答。一者彼經等只總雖說一切有情身悉有佛性。此佛性常住不變義。而未指佛性之住處也。謂未明每一切有情身。各各五藏中心藏處之八分肉團心中有千哩陀心藏及悉多菩提心之凈明無垢佛性義也。此真言教盛辨此義也。二者彼經中雖總才明佛性有色心等功德具足義。未辨其佛性相狀如蓮花。如月輪等義也。真言宗具明此義也。三者彼等經雖明顯得此常住佛性之因六度四攝等行。而未辨為成法佛果之勝因三密行法密印真言種子三摩耶形等現行法則也。真言宗盛陳此法也。四者彼等經中總雖明供養佛及修自利利他萬行之方法而成佛果義。未明別約本尊建立壇場而奉獻三密供養而速疾成就求悉地法也。真言法中具辨此旨也。五者彼等經中雖說一切有情久久而悉皆當得阿耨菩提義。未明真實即身成佛義也。此真言宗家辨此法也。六者彼等經中雖明法性

【現代漢語翻譯】現代漢語譯本：性宗的見解也逐漸變得和其他宗派一樣了。唉，真是可悲啊！（云云）以上所闡明的佛果常住的意義，自然契合于真實之家的意義。問：大涅槃經、密嚴經等所闡明的佛果五蘊，是無漏無為、常住實相之法。既然是自性凝然常住的法佛境界，那麼，這與真言教所闡明的自性法身所成就的無漏無為、法性凝然常住的五蘊，有什麼差別呢？既然那些經和此宗所闡明的意義均等，又該如何區分呢？答：就此意義而言，略有十種差別。問：這十種差別是什麼呢？答：第一，那些經等只是總括地說一切有情身中都有佛性，此佛性常住不變。但並未指明佛性所住之處，即未闡明在每一個有情身的五臟中心臟處，八分肉團心中有千葉蓮花心藏，以及悉多（Siddha，成就者）菩提心之凈明無垢的佛性。真言教盛大地闡明了這個意義。第二，那些經中雖然總括地說明佛性具有色心等功德，但未闡明佛性的相狀如蓮花、如月輪等。真言宗詳細地闡明了這個意義。第三，那些經等雖然明顯地闡述了獲得此常住佛性的原因，如六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）四攝（samgraha-vastu，佈施、愛語、利行、同事）等行，但未闡明成為法佛果的殊勝之因，如三密行法（身密、語密、意密），密印（mudra，手印），真言（mantra，咒語），種子（bija，種子字），三摩耶形（samaya，誓約）等現行法則。真言宗盛大地陳述了此法。第四，那些經中雖然總括地闡明了供養佛及修自利利他的萬行而成佛果的意義，但未闡明特別針對本尊建立壇場，奉獻三密供養而迅速成就求悉地（siddhi，成就）之法。真言法中詳細地闡明了這個宗旨。第五，那些經中雖然說一切有情久久都將獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的意義，但未闡明真實即身成佛的意義。此真言宗闡明此法。第六，那些經中雖然闡明法性

【English Translation】 English version: The views of the 'Essence School' are gradually becoming the same as those of other schools. Alas, how sad! (etc.) The above-explained meaning of the Buddha-fruit being permanent naturally corresponds to the meaning of the 'House of Truth'. Question: The five skandhas (aggregates) of the Buddha-fruit, as explained in the Mahāparinirvāṇa Sūtra, the Ghanavyūha Sūtra, etc., are unconditioned, uncreated, permanent, and the true aspect of reality. Since this is the realm of the Dharma-Buddha, which is inherently and permanently quiescent, what is the difference between this and the unconditioned, uncreated five skandhas, which are inherently and permanently quiescent in Dharma-nature, as explained in the True Word teachings, which are achieved by the Dharma-body of self-nature? Since the meanings explained in those sutras and in this school are equal, how can they be distinguished? Answer: Regarding this meaning, there are roughly ten kinds of differences. Question: What are these ten differences? Answer: First, those sutras only generally say that all sentient beings have Buddha-nature, and that this Buddha-nature is permanent and unchanging. However, they do not specify where this Buddha-nature resides. That is, they do not explain that in the center of the five organs of each sentient being, in the eight-part flesh heart, there is a thousand-petaled lotus heart, and the pure, bright, and undefiled Buddha-nature of the Siddha (accomplished one) Bodhi-mind. The True Word teachings extensively explain this meaning. Second, although those sutras generally explain that Buddha-nature is complete with merits such as form and mind, they do not explain that the appearance of Buddha-nature is like a lotus flower, like a moon wheel, etc. The True Word school explains this meaning in detail. Third, although those sutras clearly explain the causes for attaining this permanent Buddha-nature, such as the practice of the six pāramitās (perfections: generosity, morality, patience, diligence, concentration, wisdom) and the four saṃgraha-vastus (means of conversion: giving, kind speech, beneficial action, cooperation), they do not explain the excellent causes for becoming the Dharma-Buddha-fruit, such as the practice of the three mysteries (body, speech, and mind), mudrā (hand gestures), mantra (sacred utterances), bīja (seed syllables), samaya forms (vows), and other manifest practices. The True Word school extensively presents this Dharma. Fourth, although those sutras generally explain the meaning of making offerings to the Buddha and cultivating myriad practices of self-benefit and benefiting others to achieve the Buddha-fruit, they do not explain the method of specifically establishing a maṇḍala (sacred enclosure) for the principal deity, offering the three mysteries, and quickly achieving the sought-after siddhi (accomplishment). The True Word Dharma explains this principle in detail. Fifth, although those sutras say that all sentient beings will eventually attain anuttara-samyak-saṃbodhi (unsurpassed perfect enlightenment), they do not explain the meaning of truly becoming a Buddha in this very body. This True Word school explains this Dharma. Sixth, although those sutras explain Dharma-nature

身佛常住義未明法身佛直有說利物聽聞得益之妙用義也。真言教盛明此義也。七者彼等經雖但明說法身佛常住義未顯其所居國土宮殿相狀也。真言宗中細辨此義也。八者彼等經中才雖明法身佛獨常住義。而未明具足自性所成內證無數眷屬義也。真言教獨陳此義也。九者彼等經中總雖明法身佛常住而有具足真俗二智義。未明法性身如來具足五智三十七智一百八智乃至十佛剎微塵數智惠而互相攝入而普周圓融義及四種法身四種曼荼羅身帝網無礙相攝相入義也。真言教盛明此義也。十者彼等經中雖才明六識八識之轉識得智之分齊未明因位九識果位無量無數之心識分齊義及法爾常住六大互無礙相融而地等五大各各令具足心識義也。此義真言教盛辨也。故應知。涅槃經等所明義與真言教大日經金剛頂經等所辨義其意頗有差別也。複次彼涅槃等經中是于上十義中才雖說一兩等義。未明具足十義也。故有了不了差別具不具差別也。　　問。佛內證實身何位菩薩如實見其真如法身體耶。答。密嚴經中捲雲。爾時金剛藏菩薩復告眾言。諸仁者我念昔曾蒙佛與力而得妙定廓然明見十方國土修世定人及佛菩薩所住之處。于如是處中。密嚴佛土安樂第一。諸佛菩薩數如微塵處蓮花藏。我于爾時一心膽仰尋從定出即自見身與諸菩薩在密嚴土。復

【現代漢語翻譯】現代漢語譯本身佛常住的意義沒有明確說明，法身佛只是具有說法利物、聽聞得益的妙用而已。真言教盛大地闡明了這個意義。七、那些經典雖然只是闡明了法身佛常住的意義，但沒有顯現其所居住的國土宮殿的相狀。真言宗詳細地辨析了這個意義。八、那些經典中即使闡明了法身佛獨自常住的意義，也沒有闡明具足自性所成的內證和無數眷屬的意義。真言教獨自陳述了這個意義。九、那些經典中總的來說雖然闡明了法身佛常住而具有真俗二智的意義，但沒有闡明法性身如來具足五智（Five Wisdoms），三十七智（Thirty-seven Limbs of Enlightenment），一百八智乃至十佛剎微塵數智慧，並且互相攝入而普遍周遍圓融的意義，以及四種法身（Four Kayas），四種曼荼羅身（Four Mandalas），帝網無礙相攝相入的意義。真言教盛大地闡明了這個意義。十、那些經典中即使闡明了六識（Six Consciousnesses）、八識（Eight Consciousnesses）的轉識得智的範疇，也沒有闡明因位九識（Ninth Consciousness）果位無量無數的心識範疇的意義，以及法爾常住的六大（Six Great Elements）互相無礙相融，而地等五大（Five Great Elements）各自令具足心識的意義。這個意義真言教盛大地辨析。所以應該知道，《涅槃經》等所闡明的意義與真言教《大日經》（Mahavairocana Sutra）、《金剛頂經》（Vajrasekhara Sutra）等所辨析的意義，其意旨頗有差別。再次，那些《涅槃經》等經典中，對於以上十個意義，即使只說了一兩個意義，也沒有闡明具足十個意義。所以有了了和不了了的差別，具足和不具足的差別。問：佛內證的實身，是何位菩薩如實地見到其真如法身體呢？答：《密嚴經》（Ghanavyuha Sutra）中卷說：『這時金剛藏菩薩（Vajragarbha Bodhisattva）又告訴大眾說：諸位仁者，我回憶過去曾經蒙佛加持而得到妙定，廓然明見十方國土，修行世間禪定的人以及佛菩薩所居住的地方。在這些地方中，密嚴佛土（Ghanavyuha Pure Land）安樂第一。諸佛菩薩的數量如微塵，處於蓮花藏中。我于那時一心瞻仰，尋從定中出來，就自己見到身與諸菩薩在密嚴土。』

【English Translation】 English version The meaning of the eternally abiding Dharma-body Buddha (身佛常住) is not clearly explained; the Dharma-body Buddha only has the wonderful function of preaching to benefit beings and benefiting those who listen. The True Word School (真言教) greatly elucidates this meaning. 7. Although those sutras only explain the meaning of the eternally abiding Dharma-body Buddha, they do not reveal the appearance of the land and palaces where it resides. The True Word School (真言宗) analyzes this meaning in detail. 8. Even if those sutras explain the meaning of the Dharma-body Buddha abiding eternally alone, they do not explain the meaning of the inner realization and countless retinue accomplished by inherent nature. The True Word School (真言教) uniquely presents this meaning. 9. Although those sutras generally explain the meaning of the Dharma-body Buddha abiding eternally and possessing the two wisdoms of truth and convention, they do not explain the meaning of the Dharma-nature Body Tathagata (法性身如來) possessing the Five Wisdoms (五智), the Thirty-seven Limbs of Enlightenment (三十七智), one hundred and eight wisdoms, and even wisdoms as numerous as the dust motes in ten Buddha-lands, which interpenetrate each other and are universally complete and perfectly integrated, as well as the meaning of the Four Kayas (四種法身), the Four Mandala Bodies (四種曼荼羅身), and the unobstructed interpenetration and mutual inclusion of Indra's net. The True Word School (真言教) greatly elucidates this meaning. 10. Even if those sutras only explain the distinction between the transformation of consciousness into wisdom of the six consciousnesses (六識) and the eight consciousnesses (八識), they do not explain the meaning of the distinction between the countless consciousnesses in the causal stage of the ninth consciousness (九識) and the fruition stage, as well as the meaning of the six great elements (六大) that are eternally abiding by nature, interpenetrating each other without obstruction, and the five great elements (五大) such as earth, each possessing consciousness. The True Word School (真言教) greatly analyzes this meaning. Therefore, it should be known that the meaning explained in the Nirvana Sutra (涅槃經) and other sutras is quite different from the meaning analyzed in the Mahavairocana Sutra (大日經), the Vajrasekhara Sutra (金剛頂經), and other sutras of the True Word School (真言教). Furthermore, in those Nirvana Sutras and other sutras, even if only one or two of the above ten meanings are mentioned, the ten meanings are not fully explained. Therefore, there is a difference between complete and incomplete understanding, and a difference between completeness and incompleteness. Question: In what position does a Bodhisattva truly see the true suchness Dharma-body of the Buddha's inner realized true body? Answer: The middle volume of the Ghanavyuha Sutra (密嚴經) says: 'At that time, Vajragarbha Bodhisattva (金剛藏菩薩) again told the assembly: 'Virtuous ones, I recall that in the past, I received the Buddha's empowerment and attained wonderful samadhi, clearly seeing the lands in the ten directions, the people practicing worldly samadhi, and the places where Buddhas and Bodhisattvas reside. Among these places, the Ghanavyuha Pure Land (密嚴佛土) is the most peaceful and happy. The number of Buddhas and Bodhisattvas is like dust motes, residing in the lotus treasury. At that time, I single-mindedly looked up and followed, and when I came out of samadhi, I saw myself and the Bodhisattvas in the Ghanavyuha Land.'

于爾時見解脫藏。住在空中其量大少如一指節。色明潔如阿怛期花。亦如空中清凈滿月。我時見已便生念言。此為是誰而有如是不思議事。作是念。時即見我身。在其身內于中普見一切世間。爾時蓮華藏中無量菩薩以佛神力亦如是見盛生是念。此為希有不可思議。時天中天所為事滅還攝神力。諸菩薩等悉復如故。我時見此希有事已知諸菩薩種種變現是佛現不可思議（文）喻曰。金剛藏等第一地菩薩。依佛加持力故。以自所變影像相分而為親所緣緣。而徹見自身本覺如來藏及佛法身云也。此如於鏡面上移自身影像遠見自容貌也。又彼他受用土名密嚴。是釋尊說此密嚴經之世界及螺髻梵王等所見處見也。今此金剛藏菩薩等從定出暫所見密嚴土是自性自受用身土歟。所以知爾者。佛攝神力則自不見之故也。　　問。金剛藏以自心所變影像相分隔而徹見本覺法性身者。何可云如實見法身真如體耶。答。影像相分即隔而徹證見本覺法身猶如五識心證緣現量之性境也。謂以緣第八識所變之本質五塵境而說之為證見性境緣云也。此亦同彼也。金剛藏之智者即是雖無漏智惠尚有為緣生相依他如幻之有生滅法也。而何可泯見佛果上無生滅真如體色身智惠耶。故知。是以性境之影像相分而證見本質法身也。又經云。密嚴微妙剎體是轉依識

【現代漢語翻譯】現代漢語譯本那時，見解脫藏（Vimoksha-garbha，從解脫中生出的寶藏），住在空中，大小如一指節。顏色明亮潔凈，像阿怛期花（Atasi flower，亞麻花），也像空中清凈的滿月。我當時看見后，便生起念頭：『這是誰，而有如此不可思議的事情？』這樣想的時候，就看見我的身體，在他的身體裡面，從中普遍看見一切世間。當時，蓮華藏（Padma-garbha，蓮花寶藏）中的無量菩薩，以佛的神力，也這樣看見盛生（盛開的生命），生起念頭：『這是稀有不可思議的事情。』當時，天中之天（Devatideva，佛的尊稱）所做的事情完畢，收回神力，諸位菩薩等都恢復如初。我當時看見這稀有的事情，已經知道諸位菩薩種種變現，是佛所展現的不可思議（境界）。比喻說：金剛藏（Vajra-garbha，金剛寶藏）等第一地菩薩，依靠佛的加持力，以自己所變的影像相分，作為親所緣緣（近取因），從而徹見自身本覺如來藏（Tathagata-garbha，如來藏）及佛法身（Dharma-kaya，法身）。這就像在鏡面上移動自己的影像，遠遠地看見自己的容貌一樣。而且，那他受用土（Para-bhoga-kshetra，他受用土）名為密嚴（Guhyavyuha，秘密莊嚴），是釋尊（釋迦牟尼佛）宣說此密嚴經的世界，以及螺髻梵王（Sikhi-brahman，有螺髻的梵天）等所見之處。現在，這位金剛藏菩薩等從禪定中出來，暫時所見的密嚴土，是自性自受用身土（Svabhava-sambhogakaya-kshetra，自性自受用身土）嗎？之所以知道是這樣，是因為佛收回神力，他們自己就看不見了。問：金剛藏以自己心所變的影像相分隔，而徹見本覺法性身（Svabhava-dharma-kaya，自性法身），怎麼能說是如實地見到法身真如體（Tathata，真如）呢？答：影像相分雖然分隔，卻能徹證見到本覺法身，猶如五識心證緣現量（Pratyaksha，現量）的性境（Vishaya，境）一樣。這是說，以緣第八識（Alaya-vijnana，阿賴耶識）所變的本質五塵境（色聲香味觸），而說成是證見性境緣。這裡也是同樣的道理。金剛藏的智者，即使是無漏智慧（Anasrava-jnana，無漏智），尚且是有為緣生相依他（Paratantra，依他起）如幻的有生滅法。怎麼能泯滅而見到佛果上無生滅的真如體色身智惠（Jnana，智慧）呢？所以要知道，這是以性境的影像相分，而證見到本質法身。而且經中說：密嚴微妙剎體是轉依識（Ashraya-paravrtti，轉依識）。

【English Translation】 English version At that time, Vimoksha-garbha (Treasure born from liberation), dwelt in the air, its size as small as a finger joint. Its color was bright and pure, like an Atasi flower (Flax flower), and also like a clear full moon in the sky. When I saw it, I immediately thought: 'Who is this, that has such an inconceivable thing?' As I thought this, I saw my own body, inside his body, and within it, I universally saw all the worlds. At that time, the immeasurable Bodhisattvas in Padma-garbha (Lotus treasure), by the Buddha's divine power, also saw Sheng Sheng (Flourishing life) in the same way, and thought: 'This is a rare and inconceivable thing.' At that time, the Devatideva (God of gods, an epithet for the Buddha) finished what he was doing and withdrew his divine power, and all the Bodhisattvas returned to their original state. When I saw this rare thing, I already knew that the various transformations of the Bodhisattvas were the inconceivable (realm) manifested by the Buddha. The analogy is: Vajra-garbha (Diamond treasure) and other Bodhisattvas of the first ground, relying on the Buddha's blessing power, use their own transformed image aspect as the close object-condition, thereby thoroughly seeing their own original enlightenment Tathagata-garbha (Tathagata treasure) and the Buddha's Dharma-kaya (Dharma body). This is like moving one's own image on a mirror surface and seeing one's own face from a distance. Moreover, that Para-bhoga-kshetra (Other-enjoyment land) is named Guhyavyuha (Secret adornment), which is the world where Shakyamuni Buddha (Shakyamuni Buddha) spoke this Guhyavyuha Sutra, and the place seen by Sikhi-brahman (Brahma with a snail-shell topknot) and others. Now, is the Guhyavyuha land temporarily seen by this Vajra-garbha Bodhisattva and others when they come out of Samadhi, the Svabhava-sambhogakaya-kshetra (Self-nature self-enjoyment body land)? The reason for knowing this is that when the Buddha withdraws his divine power, they cannot see it themselves. Question: Vajra-garbha uses the image aspect transformed by his own mind to separate and thoroughly see the original enlightenment Svabhava-dharma-kaya (Self-nature Dharma body), how can it be said that he truly sees the Dharma-kaya Tathata (Suchness)? Answer: Although the image aspect is separated, it can thoroughly prove and see the original enlightenment Dharma-kaya, just like the five consciousnesses proving and perceiving the Vishaya (Object) of Pratyaksha (Direct perception). This means that by perceiving the essential five dust realms (Form, sound, smell, taste, touch) transformed by the eighth consciousness (Alaya-vijnana), it is said to be proving and perceiving the object-condition. The same principle applies here. The wise man of Vajra-garbha, even if it is Anasrava-jnana (Non-outflow wisdom), is still a conditioned, dependent, and illusory Dharma (Phenomena) of arising and ceasing. How can it be extinguished and see the non-arising and non-ceasing Tathata (Suchness) colored body wisdom (Jnana) on the Buddha's fruit? Therefore, it should be known that this is using the image aspect of the object-condition to prove and see the essential Dharma-kaya. Moreover, the Sutra says: The subtle Guhyavyuha realm body is Ashraya-paravrtti (Transformation of the basis).

超于分別心非妄情境界。非諸因明者所量之境界。乃至資糧位智惠不能了。唯是于如來及十地智境。廣大阿賴耶當成等正覺。即此賴耶體密嚴者。能見如是賴耶識是清凈佛性。凡位恒雜染佛果常持賴耶即密嚴妙體本清凈（文）又古譯密嚴經第二云。心之體性不可思議。密嚴中人善能知見（文）喻云。真言機熟十聖地菩薩正生他受用報身密嚴凈土中。而以與自正智相應三摩地力故。正證見自性自受用法身佛言也。意云。真言機十地菩薩以佛神力及自三昧力雖見性身佛。猶亦以自所變影像之相分而隔見法身佛色相可云也。此義具足。大日經疏第四具明也。譬如現量心識緣性境時。以自所變影像而隔緣本質五塵境。猶證緣正境言。此亦爾也。若異此者真如於余凡夫暗修觀行時唯緣獨影境之佛身之義也。但真言機菩薩亦唯不謂非隔別影像。而直證緣自他佛之一體性法境也。此見佛身者即帶所見境義也。故知於此三類境見緣佛身皆有差別也。密嚴經云。仁者諸佛體性唯佛所知之（云云）意云。住在密嚴法性土中。自性法身佛菩薩獨證知此法界境界。餘人所不能知云也。故又經云。如來微剎凈佛子充滿定惠互相資意成堅固性。又云。密嚴中之人一切同佛相。超過剎那壞常游三摩地（云云）又菩提心論云。夫會阿字者當觀圓明凈識。

【現代漢語翻譯】現代漢語譯本：超越分別心，並非虛妄情感的境界，也不是邏輯學家所能衡量的境界。甚至資糧位的智慧也無法完全理解，唯有如來和十地菩薩的智慧才能洞悉。廣大的阿賴耶識將成就等正覺。這阿賴耶識的本體，即密嚴的本體，能夠見到這樣的阿賴耶識是清凈的佛性。凡夫位時常有雜染，佛果位時常持有的阿賴耶識，就是密嚴的妙體，其本性是清凈的。（經文）另外，古譯《密嚴經》第二卷說：『心的體性不可思議，密嚴中的人能夠清楚地知見。』（經文）譬如說，真言行者修行成熟，十地菩薩正在他受用報身（Sambhogakāya）的密嚴凈土中，以與自身正智相應的三摩地（Samādhi）之力，真正證見自性自受用法身佛（Dharmakāya）。意思是說，真言行者和十地菩薩，憑藉佛的神力以及自身的三昧力，雖然見到了自性身佛，但仍然是通過自身所變的影像的相分來隔著見法身佛的色相，這可以這樣理解。這個意義在大日經疏第四卷中有詳細說明。譬如現量心識緣取自性境時，通過自身所變的影像來隔著緣取本質五塵境，仍然可以稱之為證緣正境。這裡也是同樣的道理。如果不是這樣，那麼真如對於其他凡夫暗中修行觀行時，就只能緣取獨影境中的佛身了。但是，真言行者菩薩不會認為這是隔別的影像，而是直接證緣自他佛的一體性法境。這種見佛身的情況，是帶有能見和所見境的意義的。因此，要知道這三種境見緣佛身的情況都是有差別的。《密嚴經》說：『仁者，諸佛的體性只有佛才能知道。』（云云）意思是說，住在密嚴法性土中，自性法身佛菩薩獨自證知這法界境界，其他人無法知曉。所以經中又說：『如來微塵剎土清凈，佛子充滿，定慧互相資助，意念成就堅固的自性。』又說：『密嚴中的人，一切都具有佛的相貌，超越剎那的生滅，常游於三摩地之中。』（云云）另外，《菩提心論》說：『要領會阿字，應當觀想圓明清凈的識。』

【English Translation】 English version: Transcending the discriminating mind is not a realm of deluded emotions, nor is it a realm measurable by logicians. Even the wisdom of the accumulation stage cannot fully comprehend it; only the wisdom of the Tathāgata (如來, Thus Come One) and the ten Bhūmi (十地, Ten Grounds) Bodhisattvas can fathom it. The vast Ālaya-vijñāna (阿賴耶識, Storehouse Consciousness) will attain complete and perfect enlightenment. The very essence of this Ālaya-vijñāna, which is the essence of Ghanavyūha (密嚴, Dense Array), can see that such Ālaya-vijñāna is the pure Buddha-nature. In the state of ordinary beings, it is always mixed with defilements; in the state of Buddhahood, the Ālaya-vijñāna that is constantly held is the wondrous essence of Ghanavyūha, whose nature is pure. (Text) Furthermore, the ancient translation of the Ghanavyūha Sūtra, volume two, says: 'The nature of the mind is inconceivable; those in Ghanavyūha are able to clearly perceive it.' (Text) For example, when a Mantra practitioner's practice matures, the Bodhisattvas of the ten Bhūmi are in the Ghanavyūha Pure Land of the Sambhogakāya (他受用報身, Enjoyment Body for Others), truly realizing the Svabhāva-svabhoga-dharmakāya (自性自受用法身, Self-Nature Enjoyment Dharma Body) through the power of Samādhi (三摩地, Concentration) corresponding to their own correct wisdom. This means that Mantra practitioners and Bodhisattvas of the ten Bhūmi, relying on the divine power of the Buddha and their own Samādhi power, although they see the Svabhāva-kāya Buddha (自性身佛, Self-Nature Body Buddha), they still see the form and appearance of the Dharmakāya Buddha (法身佛, Dharma Body) through the aspect of the image transformed by themselves; this can be understood in this way. This meaning is explained in detail in the fourth volume of the Commentary on the Mahāvairocana Sūtra. For example, when the directly perceived consciousness cognizes the Svalakṣaṇa-viṣaya (自性境, Self-Character Object), it still can be called 'verifying the correct object' by cognizing the essential five sense objects through the image transformed by itself. The same principle applies here. If it were not so, then when other ordinary beings secretly practice contemplation, they would only be able to cognize the Buddha-body in the image of a single shadow. However, Mantra practitioner Bodhisattvas do not consider this to be a separate image, but directly verify the unity of the Dharma-dhātu (法境, Dharma Realm) of the Buddhas of self and others. This seeing of the Buddha-body carries the meaning of both the seer and the seen object. Therefore, it should be known that there are differences in these three types of seeing the Buddha-body. The Ghanavyūha Sūtra says: 'Benevolent ones, the nature of all Buddhas is only known by the Buddhas.' (Etc.) This means that those who dwell in the Ghanavyūha Dharma-nature Land, the Svabhāva-dharmakāya Buddhas and Bodhisattvas, alone realize this Dharma-dhātu realm; others cannot know it. Therefore, the Sūtra also says: 'The Tathāgata's pure lands are filled with countless Buddha-lands, filled with Buddha-sons, with Dhyāna (定, Concentration) and Prajñā (惠, Wisdom) mutually supporting each other, and the mind achieving a firm nature.' It also says: 'Those in Ghanavyūha all have the appearance of Buddhas, transcending the destruction of an instant, constantly dwelling in Samādhi.' (Etc.) Furthermore, the Treatise on the Awakening of Faith says: 'To understand the letter A, one should contemplate the round, bright, and pure consciousness.'

若常見者即入菩薩初地。若轉增長則廓周法界量虛空卷舒自在（文）。　　問。真言機之聖位菩薩親證見自受用法界身其證有誰人耶。答。是以金剛手等也。又龍猛菩薩以了為其證據歟。　　問。其意如何。答。付法傳云。金剛頂經說。是金剛薩埵親對法身如來海會受灌頂職。又云。釋迦滅后八百年中灌頂龍猛。又云。龍猛則位登初地。初者本初。地謂心地（云云）又即身成佛義云。歡喜地者非顯教所言初地。是則自宗佛乘之初地（文）故知。龍猛則以內證知賴耶體故即證見自他受用法身佛意也。故菩提心論龍猛自說云。我見自心形如月輪（云云）然則南天竺鐵塔是或自受用土。或他受用法身密嚴土歟。所以知爾者。聖位經云。各還本方本位成各五輪等（文）準此文此所指者何不當他受用身密嚴國土。是有方域故也。又是變化身土。又是等流身土也。可撿大日經疏。準兩卷廣本付法傳。指此處名法界宮也。若依付法傳意者。此鐵塔即謂法界宮自受用佛土意也。故此兩卷付法傳第二云。時龍猛大德持誦成就即至南天竺大菩薩塔前。愿開此塔（乃至）入已其塔尋閉。觀其內。尋法界宮殿毗盧遮那現卒都婆是也。三世諸佛諸大菩薩所住（云云）但是隨所被機可通四土義不定也。依此應知。顯機菩薩雖位登十地猶未證見賴

【現代漢語翻譯】現代漢語譯本：若能常見此（真言），即能進入菩薩初地（歡喜地）。若（此力量）輾轉增長，則能擴充套件至周遍法界，其量等同虛空，卷舒自在（如經文所說）。問：真言法門所證之聖位菩薩，親身證見自受用法界身，其證得者有誰？答：即如金剛手（Vajrapani）等。又，龍猛菩薩（Nagarjuna）以其所證為證據嗎？問：其意如何？答：付法傳（Lineage Transmission）云，《金剛頂經》（Vajrasekhara Sutra）說，金剛薩埵（Vajrasattva）親自於法身如來海會接受灌頂之職。又云，釋迦（Sakyamuni）滅后八百年中，（為）龍猛（Nagarjuna）灌頂。又云，龍猛則位登初地。初者，本初。地謂心地（等等）。又，《即身成佛義》（Attaining Buddhahood in This Very Body）云，歡喜地者，非顯教所言初地，是則自宗佛乘之初地（如經文所說）。故可知，龍猛以內證知阿賴耶識（Alaya-vijnana）之體故，即證見自他受用法身佛之意也。故《菩提心論》（Bodhicitta-sastra）中，龍猛自說云，我見自心形如月輪（等等）。然則，南天竺鐵塔是自受用土，還是他受用法身密嚴土（Akanistha）呢？所以知曉這些，是因為《聖位經》（Aryabhumi Sutra）云，各還本方本位，成各五輪等（如經文所說）。準此文，此所指者，何不當他受用身密嚴國土？是有方域故也。又是變化身土，又是等流身土也。可查閱《大日經疏》（Mahavairocana Sutra Commentary）。準兩卷廣本《付法傳》，指此處名法界宮也。若依《付法傳》意者，此鐵塔即謂法界宮自受用佛土之意也。故此兩卷《付法傳》第二云，時龍猛大德持誦成就，即至南天竺大菩薩塔前，愿開此塔（乃至）入已，其塔尋閉。觀其內，尋法界宮殿，毗盧遮那（Vairocana）現卒都婆（stupa）是也。三世諸佛諸大菩薩所住（等等）。但是隨所被機，可通四土義不定也。依此應知，顯機菩薩雖位登十地，猶未證見阿賴耶識。

【English Translation】 English version: If one frequently encounters this (mantra), one will enter the first Bhumi (stage) of a Bodhisattva, the Joyful Ground (Pramudita Bhumi). If (this power) is further increased, it will expand to encompass the entire Dharma Realm, its measure equaling space, freely contracting and expanding (as the text says). Question: Which holy-stage Bodhisattvas of the Mantra tradition have personally realized and witnessed the Sambhogakaya (enjoyment body) of the Dharmadhatu? Answer: Such as Vajrapani (holder of the vajra) and others. Also, is Nagarjuna's (Nagarjuna) realization evidence of this? Question: What is the meaning of this? Answer: The Lineage Transmission (Fu Fa Zhuan) says, the Vajrasekhara Sutra states that Vajrasattva (Diamond Being) personally received the empowerment of office at the Dharmakaya Tathagata's assembly. It also says that Nagarjuna was empowered eight hundred years after Sakyamuni's (Sakyamuni) Parinirvana. It also says that Nagarjuna attained the first Bhumi. 'First' means original. 'Bhumi' refers to the mind-ground (and so on). Furthermore, 'Attaining Buddhahood in This Very Body' says that the Joyful Ground is not the first Bhumi spoken of in the exoteric teachings; it is the first Bhumi of our own Buddhist vehicle (as the text says). Therefore, it can be known that Nagarjuna, through internal realization of the nature of Alaya-vijnana (storehouse consciousness), directly realized the meaning of the self and other enjoyment Dharmakaya Buddha. Therefore, in the Bodhicitta-sastra (Treatise on the Awakening Mind), Nagarjuna himself says, 'I see my own mind in the shape of a moon disc' (and so on). In that case, is the iron tower in South India the self-enjoyment land or the Akanistha (Akanistha) Pure Land of the other-enjoyment Dharmakaya? The reason for knowing this is that the Aryabhumi Sutra (Holy Stage Sutra) says, 'Each returns to their original direction and original position, becoming the five wheels, etc.' (as the text says). According to this text, why shouldn't this refer to the Akanistha Pure Land of the other-enjoyment body? It has a specific location. It is also a transformation body land and an emanation body land. One can consult the Commentary on the Mahavairocana Sutra (Great Sun Sutra). According to the two-volume expanded version of the Lineage Transmission, this place is called the Dharma Realm Palace. If one follows the meaning of the Lineage Transmission, this iron tower refers to the self-enjoyment Buddha Land of the Dharma Realm Palace. Therefore, the second volume of this two-volume Lineage Transmission says, 'At that time, the virtuous Nagarjuna, having achieved success in recitation, went to the Great Bodhisattva Stupa in South India, wishing to open this stupa (and so on). After entering, the stupa immediately closed. Observing within, one finds the Dharma Realm Palace, where Vairocana (Vairocana) appears as a stupa. This is where the Buddhas and Great Bodhisattvas of the three times reside (and so on).' However, depending on the capacity of the recipient, the meaning of the four lands can be applied variably. According to this, it should be known that although Bodhisattvas of the exoteric teachings may have reached the tenth Bhumi, they have not yet realized the Alaya-vijnana.

耶自體。亦未證見法身佛故也。但見影像應化佛身也。因之瑜祇經二教論等所云本覺十地不能入宮是也。　　已依聖教及正理　判釋四種法身義　　滅諸罪障成法器　自他頓證四法身

大治元年八月二十七日于京壇所書寫了　　　　　　　　　　　　　　　　釋喜　　　　　　　　　　　　　　　點了喜　　慈尊院僧都作（云云）。　　此一帖仁和寺慈尊院濟暹僧都製作也。號四種法身義。僧都諸製作之目錄出廣略二本何乎未決之可尋之。　　於時寬永五年仲冬日

【現代漢語翻譯】現代漢語譯本：因為還沒有證見耶自體（Yezitaishi，指真如自性），所以也沒有證見法身佛。所見的只是影像應化佛身。因此，《瑜祇經》（Yiqijing）和《二教論》（Erjiaolun）等所說的本覺十地不能入宮就是這個意思。已經依據聖教和正理，判釋了四種法身的意義。滅除一切罪障，成就法器，自己和他人都能頓證四法身。大治元年八月二十七日于京都壇所書寫完畢。釋喜點了喜慈尊院僧都作（云云）。這一帖是仁和寺慈尊院的濟暹僧都製作的，名為《四種法身義》。僧都的各種著作目錄，有廣本和略本兩種，具體是哪一種尚未確定，可以查詢一下。時在寬永五年仲冬日。

【English Translation】 English version: Because one has not yet realized Yezitaishi (耶自體, the true nature of Suchness), one has also not realized the Dharmakaya Buddha. What is seen is merely the manifested body of the Buddha. Therefore, the statement in the Yiqijing (瑜祇經, Yoga Tantra) and Erjiaolun (二教論, Treatise on the Two Teachings) that the original enlightenment of the ten stages cannot enter the palace refers to this. Having relied on the sacred teachings and correct reasoning, the meaning of the four Dharmakayas has been interpreted and explained. Eliminating all sins and obstacles, becoming a vessel of the Dharma, oneself and others can instantly realize the four Dharmakayas. Completed writing on the 27th day of the eighth month of the first year of the Daiji era at the Kyoto altar. Shishi (釋喜) Dianliao Shishi (點了喜) Made by the Sangha Administrator of Jison-in Temple (慈尊院) (etc.). This one scroll was made by the Sangha Administrator Jixian (濟暹) of Jison-in (慈尊院) Temple in Ninna-ji (仁和寺), and is titled 'The Meaning of the Four Dharmakayas' (四種法身義). Regarding the catalog of the Sangha Administrator's various works, it is uncertain whether it is the extensive or abbreviated version; it should be investigated. At the time, in the middle of winter, the fifth year of the Kanei era.