T77n2437住心決疑抄

《大正藏》第77卷No.2437 No. 2437

住心決疑抄

有人問云。弘法大師所制十住心論。為依諸宗次第淺深。答。有橫豎二義。其中依豎差別。有次第淺深。問。且其中一道無為極無自性。為指何等宗。答。以天臺宗屬一道無為心。以花嚴宗配極無自性心。問。爾者其二宗淺深相如何。答。法花攝末歸本教。始自鹿苑小乘之說。次說方等令恥小乘而欣于大。次說般若雖令同悟畢竟空理。二乘人體未成大器。然其所止猶在本處下劣之心亦未能捨。至於法花皆成大器開佛知見入菩薩位。所以此經攝屬攝末歸本教也。花嚴經者。經文分明盧遮那說。成道最初為頓大機所說高山顯實之教。法花指彼亦宣說云。始見我身聞我所說即皆信受入如來惠。所以名為根本法輪。問。此義不明。天臺一宗以法花經為純圓一實醍醐味深教。離兼但對常超八之圓教。彼花嚴經宣說菩薩歷劫修行。及於諸地有隔別相。故十地品云。我但說一分。入法界品亦云。我唯知此一法。既有隔歷不融之事。所以判為兼別圓教。不如法花純圓之說。何以法花判為攝末歸本之教。殊以花嚴定判名為根本法輪。答。料簡法花始終文相及以天臺教義次第。經初文云。一時佛住王舍城等。此佛只是王宮誕產生道以後四十餘年一代出世

【現代漢語翻譯】現代漢語譯本：《大正藏》第77卷No.2437 No. 2437 住心決疑抄有人問：弘法大師（Kōbō-Daishi，日本佛教僧侶，真言宗創始人）所著《十住心論》（Jūjūshinron）是依據諸宗的次第淺深來判定的嗎？答：有橫、豎兩種意義。其中依據豎的差別，有次第淺深。問：那麼，其中『一道無為極無自性』是指什麼宗派？答：以天臺宗（Tendai）屬於『一道無為心』，以華嚴宗（Kegon）配『極無自性心』。問：那麼，這兩個宗派的淺深相如何？答：《法華經》（Lotus Sutra）是攝末歸本的教義，開始於鹿苑（Mrigadava）小乘（Hinayana）之說，其次說方等（Vaipulya）令恥于小乘而欣于大乘（Mahayana）。其次說般若（Prajna），雖令人同悟畢竟空理，但二乘（聲聞和緣覺）人體未成大器。然而他們所止步的仍然是本處下劣之心，也不能捨棄。至於《法華經》，皆成大器，開佛知見，入菩薩位。所以此經屬於攝末歸本的教義。《華嚴經》（Avatamsaka Sutra）經文分明是盧舍那佛（Vairocana）所說，成道最初為頓大機所說的高山顯實的教義。《法華經》也指彼宣說：『始見我身，聞我所說，即皆信受，入如來惠』。所以名為根本法輪。問：此義不明。天臺宗以《法華經》為純圓一實醍醐味深教，離兼但對，常超八之圓教。而《華嚴經》宣說菩薩歷劫修行，及於諸地有隔別相。故十地品云：『我但說一分』。《入法界品》也說：『我唯知此一法』。既有隔歷不融之事，所以判為兼別圓教，不如《法華經》純圓之說。為何《法華經》判為攝末歸本之教，反而將《華嚴經》定判為根本法輪？答：考察《法華經》始終的文相以及天臺宗的教義次第。經初文說：『一時，佛住王舍城（Rajagrha）等』。此佛只是王宮誕產生道以後四十年餘一代出世。

【English Translation】 English version: 《Taisho Tripitaka》Vol. 77 No. 2437 No. 2437 Jūjūshim Ketsugishō (Notes on Resolving Doubts about the Ten Stages of Mind) Someone asked: Is the Ten Stages of Mind (Jūjūshinron) composed by Kōbō-Daishi (弘法大師, Japanese Buddhist monk, founder of Shingon Buddhism) based on the order of shallowness and depth of the various schools? Answer: There are two meanings, horizontal and vertical. Among them, according to the vertical difference, there is an order of shallowness and depth. Question: Then, what sect does 'One Path of Non-Action, Utter Absence of Self-Nature' refer to? Answer: The Tendai (天臺) sect belongs to the 'Mind of One Path of Non-Action,' and the Kegon (華嚴) sect is associated with the 'Mind of Utter Absence of Self-Nature.' Question: Then, what is the relationship between the shallowness and depth of these two sects? Answer: The Lotus Sutra (法華經) is a teaching that gathers the branches back to the root, starting with the Hinayana (小乘) teachings of Mrigadava (鹿苑). Next, the Vaipulya (方等) teachings cause shame for the Hinayana and joy for the Mahayana (大乘). Next, the Prajna (般若) teachings, although they lead to the same understanding of the ultimate emptiness, the people of the Two Vehicles (聲聞和緣覺) have not become great vessels. However, what they stop at is still the inferior mind of their original place, and they cannot abandon it. As for the Lotus Sutra, they all become great vessels, opening the Buddha's knowledge and entering the position of Bodhisattvas. Therefore, this sutra belongs to the teaching of gathering the branches back to the root. The Avatamsaka Sutra (華嚴經) clearly states that it was spoken by Vairocana Buddha (盧舍那佛) and is the teaching of the high mountain revealing reality, spoken initially for those of great capacity. The Lotus Sutra also refers to this, proclaiming: 'When they first see my body and hear what I say, they will all believe and accept it and enter the wisdom of the Tathagata.' Therefore, it is called the fundamental Dharma wheel. Question: This meaning is unclear. The Tendai sect considers the Lotus Sutra to be a pure, perfect, one-reality, profound teaching of the finest flavor, surpassing the provisional, direct, and constant teachings of the eight teachings. The Avatamsaka Sutra, on the other hand, proclaims that Bodhisattvas practice through kalpas and that there are separate aspects in the various stages. Therefore, the Ten Stages Chapter says: 'I only speak of one part.' The Entering the Dharma Realm Chapter also says: 'I only know this one Dharma.' Since there are separate and unintegrated matters, it is judged to be a combined and separate perfect teaching, not like the pure and perfect teaching of the Lotus Sutra. Why is the Lotus Sutra judged to be a teaching that gathers the branches back to the root, while the Avatamsaka Sutra is definitively judged to be the fundamental Dharma wheel? Answer: Examine the beginning and end of the Lotus Sutra and the order of the Tendai teachings. The beginning of the sutra says: 'At one time, the Buddha was staying in Rajagrha (王舍城), etc.' This Buddha is only the one who appeared in the world for over forty years after being born and attaining enlightenment in the royal palace.

應化之佛。所以者何。其時未說有分身佛。亦未宣說久遠成道。至寶塔品三變土田。始集十方分身諸佛。案佛本意為顯法身遍一切處體用無盡。所以天親依於此品立身平等及以世間涅槃平等。雖然經文猶是覆相。三變土田國土有量。分身諸佛來集有限。遍一切處。經說尚暗。又于教主未顯久成。至壽量品開近顯遠。會伽耶近執顯本地實成佛意為顯法身常住。雖然經文猶未分明。五百塵點既有初際。復倍上數何其常住。所以猶未顯盡法身三世常住究竟實義。又雖宣說常在之言。以耆阇崛為其所依花藏世界無其名言。教主不是盧舍那佛。至普賢觀結經說云。釋迦牟尼名毗盧遮那遍一切處。其佛住處名常寂光。至於此時周遍法界三世常住其義始顯仍以此經判為攝末歸本之教。于花嚴經花藏世界為佛凈土。以盧舍那正為教主。所以經文云。花藏世界海法界等無別。莊嚴極清凈安住于虛空（文）又說分身云。往昔勤修多劫海能轉眾生深重障故。能分身遍十方悉現菩提樹王下（文）說授記云。顯現自在力為說圓滿教。一切諸眾生悉授菩提記（文）此等文義花嚴可勝。　　問。大日經疏云。又此經宗橫統一切佛教。如說唯蘊無我出世間心住于蘊中。即攝諸部中小乘三藏。如說觀蘊阿賴耶覺自心本不生。即攝諸經八識三無性義。如說

【現代漢語翻譯】現代漢語譯本：這是應化之佛（為適應眾生而示現的佛）。為什麼這麼說呢？因為那時還沒有宣說有分身佛（佛爲了教化眾生而分化出的化身），也沒有宣說釋迦牟尼佛是久遠之前就已經成道的。直到《寶塔品》中三變土田（將娑婆世界三次變為凈土），才開始聚集十方世界的分身諸佛。按照佛的本意，是爲了彰顯法身（佛的真身）遍一切處，其體性和作用是無盡的。所以天親菩薩依據《寶塔品》建立了身平等和世間涅槃平等的思想。雖然經文如此，但仍然是遮掩了真相。三變土田，國土畢竟是有數量限制的；分身諸佛來集，數量也是有限的。要說遍一切處，經文的表達還是不夠明確。而且對於教主釋迦牟尼佛，也沒有顯示其久遠成道的事實。直到《壽量品》才開近顯遠（從近處顯示久遠），闡明釋迦牟尼佛在伽耶（釋迦牟尼佛成道的地方）成道是近期的示現，而本地（根本之地）實已成佛，其意在於彰顯法身常住。雖然經文如此，但仍然不夠分明。五百塵點劫（極長的時間單位）既然有初始，那麼比這多出無數倍的時間，又怎麼能說是常住呢？所以仍然沒有完全彰顯法身三世常住的究竟實義。而且，雖然宣說了『常在』之語，但其所依據的是耆阇崛山（靈鷲山），而沒有提到華藏世界。教主也不是盧舍那佛（報身佛）。直到《普賢觀經》的結尾才說：『釋迦牟尼佛名為毗盧遮那（法身佛），遍一切處。其佛所住之處名為常寂光（佛的常住之所）。』到了這個時候，周遍法界、三世常住的意義才開始顯現。但仍然將此經判為攝末歸本之教（將所有教義歸於根本的教義）。而在《華嚴經》中，華藏世界是佛的凈土，以盧舍那佛作為正教主。所以經文說：『華藏世界海與法界沒有差別，莊嚴極其清凈，安住在虛空中。』又說分身：『往昔勤修多劫海，能轉眾生深重障故，能分身遍十方，悉現菩提樹王下。』（意思是：過去勤奮修行了無數劫，能夠轉變眾生深重的業障，所以能夠分身遍佈十方，全部顯現在菩提樹下。）說授記：『顯現自在力，為說圓滿教，一切諸眾生，悉授菩提記。』（意思是：顯現自在的神力，為眾生宣說圓滿的教法，為一切眾生都授記成佛。）這些文句的意義，《華嚴經》更為殊勝。問：《大日經疏》說：『又此經的宗旨是橫向統攝一切佛教。』例如說『唯蘊無我，出世間心住于蘊中』，就攝盡了諸部中小乘三藏（小乘佛教的經典）。例如說『觀蘊阿賴耶覺自心本不生』，就攝盡了諸經中的八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）和三無性義（遍計所執性、依他起性、圓成實性）。例如說……

【English Translation】 English version: These are the Buddhas manifested in response to beings. Why is that? Because at that time, there was no mention of Buddhas with emanated bodies (Buddhas who manifest different forms to teach beings), nor was it proclaimed that Shakyamuni Buddha had attained enlightenment long ago. It was not until the 'Treasure Tower' chapter, with the threefold transformation of the earth (transforming the Saha world into a pure land three times), that the emanated Buddhas from the ten directions began to gather. According to the Buddha's original intention, it was to reveal that the Dharmakaya (the true body of the Buddha) pervades all places, and its essence and function are inexhaustible. Therefore, Vasubandhu, based on this chapter, established the ideas of equality of bodies and equality of Nirvana in the world. Although the sutra says so, it still conceals the truth. The threefold transformation of the earth, after all, has a limited amount of land; the gathering of the emanated Buddhas is also limited in number. To say that it pervades all places, the expression in the sutra is still not clear enough. Moreover, regarding the teaching master Shakyamuni Buddha, it does not reveal the fact that he attained enlightenment long ago. It was not until the 'Lifespan' chapter that the near was revealed from the far (revealing the distant from the near), clarifying that Shakyamuni Buddha's enlightenment in Gaya (the place where Shakyamuni Buddha attained enlightenment) was a recent manifestation, while in his original ground he had already become a Buddha, with the intention of revealing that the Dharmakaya is eternal. Although the sutra says so, it is still not clear enough. Since the five hundred dust-mote kalpas (extremely long units of time) have a beginning, how can it be said to be eternal when the time is multiplied countless times? Therefore, it still does not fully reveal the ultimate true meaning of the Dharmakaya being eternal in the three times. Moreover, although the words 'always present' are spoken, they are based on Mount Gridhrakuta (Vulture Peak), and there is no mention of the Avatamsaka world. The teaching master is not Vairochana Buddha (the Sambhogakaya Buddha). It was not until the end of the 'Universal Worthy Contemplation Sutra' that it was said: 'Shakyamuni Buddha is named Vairochana (the Dharmakaya Buddha), pervading all places. The place where the Buddha dwells is called Eternal Tranquil Light (the Buddha's eternal abode).' At this time, the meaning of pervading the Dharma realm and being eternal in the three times began to be revealed. But this sutra is still judged as a teaching that gathers the branches back to the root (gathering all teachings back to the fundamental teaching). In the Avatamsaka Sutra, the Avatamsaka world is the Buddha's pure land, with Vairochana Buddha as the main teaching master. Therefore, the sutra says: 'The Avatamsaka world sea is no different from the Dharma realm, its adornments are extremely pure, and it abides in emptiness.' It also says about emanated bodies: 'In the past, he diligently cultivated for countless kalpas, and because he can transform the deep and heavy obstacles of sentient beings, he can emanate bodies throughout the ten directions, all appearing under the Bodhi tree king.' It says about bestowing predictions: 'Manifesting the power of freedom, he speaks the perfect teaching, and all sentient beings are given predictions of enlightenment.' The meaning of these sentences is more excellent in the Avatamsaka Sutra. Question: The Commentary on the Mahavairocana Sutra says: 'Moreover, the purpose of this sutra is to horizontally encompass all of Buddhism.' For example, saying 'Only aggregates, no self, the mind of transcending the world dwells in the aggregates,' it encompasses all the Tripitaka (the scriptures of Theravada Buddhism) of the Hinayana (Small Vehicle). For example, saying 'Contemplating the aggregates, the Alaya consciousness realizes that the original mind is unborn,' it encompasses the meaning of the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness) and the three natures of non-self (Parikalpita, Paratantra, and Parinishpanna) in the sutras. For example, saying...

極無自性心十緣生句。即攝花嚴般若種種不思議境界皆入此中。如說如實知自心名一切種智。則佛性一乘如來秘藏皆入此中（文）安然解云。此中佛性即涅槃經。一乘即法花。秘藏即真言。明知天臺既當如實知自心句對於花嚴般若等經。即第四重甚深大教。弘法大師何以花嚴極無自性置於法花純圓之上。答。會此多義。其一義云。大師專依彼大日經住心品中心續生次第淺深分明義。約彼三劫始終建立唯蘊無我以上六心。今所出難具緣品文一行禪師解彼經文通達三乘一句之內。私分四重差別之義。此疏主義立。彼經文次第。為其證據。非其論敵。況住心品文中既云。勝上大乘句心續生之相（文）建立次第既有其理。彼具緣品通達三乘一句之中。于經現文淺深未顯。況疏文云。又此經宗橫統一切佛教。何必立於淺深次第。問。彼經通達三乘一句尤可判于淺深之義。疏文既云。通達三乘者。謂于大小乘三藏教中善其文義（文）加之四句次第分明。小乘為初。三乘為二。以極無自性為其第三。如實知自心最後立之。然何非是次第之證。答。初之二句淺深可爾。第三第四何必次第。其所以者住心品經云。秘密主云何菩提。謂如實知自心。秘密主是阿耨菩提。乃至彼法少分無有可得。何以故虛空相是菩提。乃至云。諸法無相謂虛空

【現代漢語翻譯】現代漢語譯本：『極無自性心十緣生句』，即包含了《華嚴經》、《般若經》種種不可思議的境界。例如，經中說『如實知自心』名為一切種智，那麼佛性、一乘、如來秘藏都包含在其中（文）。安然的解釋是，此中的佛性即指《涅槃經》，一乘指《法華經》，秘藏指真言。由此可知，天臺宗既然將『如實知自心』一句對應于《華嚴經》、《般若經》等經典，那就是第四重甚深大教。弘法大師為何將《華嚴經》的『極無自性』置於《法華經》的純圓之上？答：爲了會通這多重含義，其中一種解釋是，大師專門依據《大日經·住心品》中，關於心續生次第淺深分明的意義。根據三劫的始終，建立了唯蘊無我以上的六心。現在所提出的疑問，是根據《具緣品》的文句，一行禪師解釋該經文時，在通達三乘的一句之內，私自分為四重差別的意義。此疏的要旨在於確立該經文的次第，作為其證據，而不是與其論敵對立。況且《住心品》文中已經說，『勝上大乘句心續生之相』（文），既然建立次第有其道理，那麼《具緣品》通達三乘的一句之中，對於經文的顯現淺深並不明顯。況且疏文中說，『又此經宗橫統一切佛教』，何必立於淺深次第？問：該經通達三乘一句，尤其可以判別淺深的意義。疏文中說，『通達三乘者，謂于大小乘三藏教中善其文義』（文），加上四句次第分明，小乘為初，三乘為二，以極無自性為其第三，如實知自心最後立之。那麼為何不是次第的證據？答：最初的兩句淺深可以這樣認為，但第三句和第四句為何一定是次第呢？其原因在於《住心品》經中說：『秘密主，云何菩提？謂如實知自心。』秘密主是阿訇菩提，乃至彼法少分無有可得。何以故？虛空相是菩提。乃至云：諸法無相謂虛空。

【English Translation】 English version: 『The phrase 『utterly without self-nature, the arising of mind from ten conditions』 encompasses the inconceivable realms of the Avatamsaka Sutra (Flower Garland Sutra) and the Prajna Sutras (Perfection of Wisdom Sutras). For example, it is said that 『truly knowing one's own mind』 is called omniscience (sarvajna). Thus, Buddha-nature (Buddha-dhatu), the One Vehicle (Ekayana), and the Tathagata's secret treasury (Tathagatagarbha) are all included within it (text). Annen explains that the Buddha-nature here refers to the Nirvana Sutra, the One Vehicle refers to the Lotus Sutra (Saddharma Pundarika Sutra), and the secret treasury refers to mantra (true words). It is clear that since the Tendai school equates the phrase 『truly knowing one's own mind』 with the Avatamsaka Sutra, Prajna Sutras, etc., it is the fourth level of profound teaching. Why does Kobo Daishi (弘法大師) place the 『utterly without self-nature』 of the Avatamsaka Sutra above the pure and perfect of the Lotus Sutra? Answer: To reconcile these multiple meanings, one explanation is that the Daishi specifically relies on the meaning of the clear distinction between the shallow and deep order of the arising of mind in the 『Dwelling-Mind Chapter』 (住心品) of the Mahavairocana Sutra (大日經). Based on the beginning and end of the three kalpas (三劫), he establishes the six minds above the aggregates-only and no-self. The question now raised is based on the passage from the 『Chapter on Conditions』 (具緣品), where Ichigyo Zenji (一行禪師) interprets the sutra passage, privately dividing the meaning into four levels of difference within the phrase 『penetrating the Three Vehicles』 (三乘). The main point of this commentary is to establish the order of that sutra passage as its evidence, not to oppose its opponents. Moreover, the 『Dwelling-Mind Chapter』 already says, 『the aspect of the arising of mind in the supreme Great Vehicle』 (text). Since there is reason for establishing the order, the manifestation of the shallow and deep meaning of the sutra text is not clear within the phrase 『penetrating the Three Vehicles』 in the 『Chapter on Conditions』. Furthermore, the commentary says, 『Moreover, this sutra's doctrine horizontally governs all of Buddhism』, why must it be established in a shallow and deep order? Question: The phrase 『penetrating the Three Vehicles』 in that sutra can especially be judged for its shallow and deep meaning. The commentary says, 『Those who penetrate the Three Vehicles are skilled in the meaning of the texts in the Tripitaka (三藏) of the Small and Great Vehicles』 (text), and with the four phrases clearly distinguished in order, the Small Vehicle (Hinayana) is first, the Three Vehicles are second, 『utterly without self-nature』 is third, and 『truly knowing one's own mind』 is established last. So why is it not evidence of order? Answer: The shallow and deep meaning of the first two phrases can be considered in that way, but why must the third and fourth phrases necessarily be in order? The reason is that the 『Dwelling-Mind Chapter』 says: 『Secret Lord (Vajrapani), what is Bodhi (菩提)? It is truly knowing one's own mind.』 Secret Lord is Anuttara-samyak-sambodhi (阿訇菩提), and even a small part of that dharma cannot be obtained. Why? The aspect of emptiness (虛空相) is Bodhi. And it says: The absence of characteristics in all dharmas is called emptiness.

相。結云。此菩薩菩提心門名初法明道（文）又經說。彼第三劫云。所謂空性離於根境。無相無境界越諸戲論。等虛空無邊。一切法位此相續生離有為無為界。離諸造作。離眼耳鼻舌身意（巳上當一道無為心）極無自性心生（以此一句屬為花嚴）疏云。行者初觀空性時。覺一切法皆入心之實際。下不見眾生可度。上不見諸佛可求。爾時萬行休息。謂為究竟。若住此者即退墮二乘地。不進得上菩薩地。名為法愛生。亦名無記心。然以菩提心勢力及如來加持力（乃至）以蒙佛教授。故轉生極無自性心（文）又六無畏中第六一切法自性平等無畏。即是一道無為心蘇息處也。此後建立十緣生句。即極無自性緣起之道理。是修真言門觀察所行也。既第三句云極無自性心十緣生句。故何定判劣於一道無為心如實知自心（此一義了）又義如實知自心名一切種智。此句如何屬法花宗。覺苑師云。佛性者涅槃經。一乘者勝鬘如來。秘藏者如來藏經也。此師不云是當法花。異域人師判屬如此。又此宗古德云。佛性一乘如來秘藏。皆是判屬真言本分。所以以彼三昧耶戒名為佛性無漏之戒。金剛一乘如來秘藏。皆是真言本教之名。智證大師指歸之中。佛性一乘如來秘藏通是法花涅槃真言。如是定判不可一途。問。此義之中自宗古德皆屬真言。其

【現代漢語翻譯】相。結云。此菩薩菩提心門名初法明道（文）：相，總結來說，這位菩薩的菩提心門名為初法明道。（文，指引文）。又經說。彼第三劫云。所謂空性離於根境。無相無境界越諸戲論。等虛空無邊。一切法位此相續生離有為無為界。離諸造作。離眼耳鼻舌身意（巳上當一道無為心）：經中又說，在第三劫時，所謂的空性是脫離根（眼耳鼻舌身意）和境（色聲香味觸法）的。它沒有形象，沒有境界，超越一切戲論，等同虛空般無邊無際。一切法安住於此，相續生起，脫離有為和無為的界限，脫離一切造作。脫離眼、耳、鼻、舌、身、意（以上應當理解為一道無為心）。極無自性心生（以此一句屬為花嚴）疏云。行者初觀空性時。覺一切法皆入心之實際。下不見眾生可度。上不見諸佛可求。爾時萬行休息。謂為究竟。若住此者即退墮二乘地。不進得上菩薩地。名為法愛生。亦名無記心。然以菩提心勢力及如來加持力（乃至）以蒙佛教授。故轉生極無自性心（文）：極無自性的心生起（這句話屬於《華嚴經》）。疏中說，修行者最初觀空性時，覺悟一切法都進入了心的實際。向下看不到有眾生可度，向上看不到有諸佛可求。這時，所有的修行都停止了，認為這就是究竟。如果安住於此，就會退墮到二乘（聲聞、緣覺）的境界，不能前進到菩薩的境界，這叫做『法愛』產生，也叫做『無記心』。然而，憑藉菩提心的力量以及如來的加持力（乃至）蒙受佛的教導，因此轉生為極無自性的心（文）。又六無畏中第六一切法自性平等無畏。即是一道無為心蘇息處也。此後建立十緣生句。即極無自性緣起之道理。是修真言門觀察所行也。既第三句云極無自性心十緣生句。故何定判劣於一道無為心如實知自心（此一義了）：在六無畏中，第六種『一切法自性平等無畏』，就是一道無為心休息的地方。此後建立十緣生句，就是極無自性緣起的道理，這是修習真言門所要觀察和實踐的。既然第三句說『極無自性心十緣生句』，那麼為什麼一定判斷它比一道無為心如實知自心要差呢（這個道理明白了）。又義如實知自心名一切種智。此句如何屬法花宗。覺苑師云。佛性者涅槃經。一乘者勝鬘如來。秘藏者如來藏經也。此師不云是當法花。異域人師判屬如此。又此宗古德云。佛性一乘如來秘藏。皆是判屬真言本分。所以以彼三昧耶戒名為佛性無漏之戒。金剛一乘如來秘藏。皆是真言本教之名。智證大師指歸之中。佛性一乘如來秘藏通是法花涅槃真言。如是定判不可一途。問。此義之中自宗古德皆屬真言。其：另外，如實知自心名為一切種智。這句話怎麼會屬於法華宗呢？覺苑師說，『佛性』出自《涅槃經》，『一乘』出自《勝鬘經》，『秘藏』出自《如來藏經》。這位覺苑師沒有說是屬於法華宗。其他地方的法師是這樣判定的。而且這個宗派的古德說，佛性、一乘、如來秘藏，都是判屬於真言宗的本分。所以用他們的三昧耶戒命名為佛性無漏之戒。金剛、一乘、如來秘藏，都是真言本教的名稱。智證大師的《指歸》中說，佛性、一乘、如來秘藏，都通於法華、涅槃、真言。這樣確定地判斷，不能只走一條路。問：在這個意義中，本宗的古德都認為是屬於真言宗的，那麼...

【English Translation】相。結云。此菩薩菩提心門名初法明道（文）：'Xiang'. Concluding, it says, 'This Bodhisattva's Bodhicitta gate is named the Initial Dharma Illuminating Path.' (Wen: referring to the textual reference). 又經說。彼第三劫云。所謂空性離於根境。無相無境界越諸戲論。等虛空無邊。一切法位此相續生離有為無為界。離諸造作。離眼耳鼻舌身意（巳上當一道無為心）：Furthermore, the sutra says, 'In that third kalpa, so-called emptiness is separate from the roots (eye, ear, nose, tongue, body, and mind) and objects (form, sound, smell, taste, touch, and dharma). It is without form, without boundary, transcending all conceptual constructs, equal to the boundless void. All dharmas abide in this, arising in continuity, separate from the realms of conditioned and unconditioned, separate from all fabrications. Separate from eye, ear, nose, tongue, body, and mind (the above should be understood as the one path of unconditioned mind).' 極無自性心生（以此一句屬為花嚴）疏云。行者初觀空性時。覺一切法皆入心之實際。下不見眾生可度。上不見諸佛可求。爾時萬行休息。謂為究竟。若住此者即退墮二乘地。不進得上菩薩地。名為法愛生。亦名無記心。然以菩提心勢力及如來加持力（乃至）以蒙佛教授。故轉生極無自性心（文）：'The mind of ultimate non-self-nature arises' (this sentence belongs to the 'Avatamsaka Sutra' (Huayan Jing)). The commentary says, 'When a practitioner initially contemplates emptiness, they realize that all dharmas enter the reality of the mind. Below, they do not see sentient beings to be liberated; above, they do not see Buddhas to be sought. At that time, all practices cease, and this is considered ultimate. If one abides in this, they will regress to the level of the Two Vehicles (Shravaka and Pratyekabuddha), unable to advance to the level of a Bodhisattva. This is called the arising of 'dharma-love', also called 'undetermined mind'. However, through the power of Bodhicitta and the blessings of the Tathagata (and even) receiving the Buddha's teachings, one transforms and generates the mind of ultimate non-self-nature (Wen).' 又六無畏中第六一切法自性平等無畏。即是一道無為心蘇息處也。此後建立十緣生句。即極無自性緣起之道理。是修真言門觀察所行也。既第三句云極無自性心十緣生句。故何定判劣於一道無為心如實知自心（此一義了）：'Furthermore, among the six fearlessnesses, the sixth, 'fearlessness regarding the equality of the self-nature of all dharmas,' is precisely the place of rest for the one path of unconditioned mind. Following this, the ten verses of dependent origination are established, which is the principle of the arising of ultimate non-self-nature. This is what is observed and practiced in the practice of the Mantra path (Mantrayana). Since the third verse says 'the ten verses of dependent origination of the mind of ultimate non-self-nature,' why is it definitively judged to be inferior to the one path of unconditioned mind that truly knows its own mind (this meaning is understood).' 又義如實知自心名一切種智。此句如何屬法花宗。覺苑師云。佛性者涅槃經。一乘者勝鬘如來。秘藏者如來藏經也。此師不云是當法花。異域人師判屬如此。又此宗古德云。佛性一乘如來秘藏。皆是判屬真言本分。所以以彼三昧耶戒名為佛性無漏之戒。金剛一乘如來秘藏。皆是真言本教之名。智證大師指歸之中。佛性一乘如來秘藏通是法花涅槃真言。如是定判不可一途。問。此義之中自宗古德皆屬真言。其：'Moreover, the meaning of truly knowing one's own mind is called 'Omniscience' (Sarvajnata). How does this sentence belong to the Lotus school (Fahua Zong)? Master Jueyuan said, 'Buddha-nature' comes from the 'Nirvana Sutra' (Nirvana Jing), 'One Vehicle' comes from the 'Shrimala Sutra' (Shengman Jing), and 'Secret Treasury' comes from the 'Tathagatagarbha Sutra' (Rulaizang Jing). This Master Jueyuan did not say that it belongs to the Lotus school. Teachers from other regions judged it to belong to it. Furthermore, the ancient masters of this school said that Buddha-nature, One Vehicle, and the Secret Treasury are all judged to belong to the inherent part of the Mantra school. Therefore, their Samaya vows are named the vows of Buddha-nature without outflows. Vajra, One Vehicle, and the Secret Treasury are all names of the fundamental teachings of the Mantra school. In Master Chisho's 'Directives', Buddha-nature, One Vehicle, and the Secret Treasury all connect to the Lotus, Nirvana, and Mantra schools. Such a definitive judgment cannot be one-sided. Question: In this meaning, the ancient masters of our school all consider it to belong to the Mantra school, then...'

義未審。上來四重義皆可屬顯宗。述如實知第四重后別更釋云。複次真言門乘三密印等。所以以之可為宗義。何奪如實知自心句可為自宗義相差別。又大師既以如實知自心為一道無為住心之異名。所以不可判屬自宗。答。所言如實知自心等乘上來文對辨顯密。為詮顯彼真言實理。複次真言門已下者。絕待別說本宗義相。至云一道無為住心異名之難。於此如實知自心中可有初心究竟二位。亦有隨分究極差別。彼天臺宗所立佛果望於此宗。既始入于菩提為因初法明道。是故許為一道無為住心異名。雖然此佛非是究竟。于種因海中施設佛果故（又一義了）又義于彼如實知自心中。亦如上義可有隨分究竟二途。言隨分者。如經云。此菩薩菩提心門名初法明道（文）談其究竟。即可最上圓滿究竟如實知自心源證處。于如來秘藏亦可有二途。顯教諸經皆說三德秘藏之名。雖是秘藏不如此宗無盡莊嚴三秘密藏。然則如實知自心中。一句之下可收顯密二途之義。于彼極無自性心中。十緣生句偏存緣起無自性義。只是普賢因人境界。若依此義。今此極無自性住心是雖深。於一道無為初法明道。非果分故。或列如實知自心前。此有何失。但此大師十住心義。作證一道無為。行者于自證得初法明道。起此自謂究竟法愛。蒙佛驚覺。其時轉生極

【現代漢語翻譯】現代漢語譯本：對以上含義尚不明確。前面所說的四重含義都可以歸屬於顯宗。在闡述『如實知』（Yathābhūta-jñāna，如實地知曉事物本來的樣子）的第四重含義之後，又特別解釋說：『此外，真言門（Mantrayāna，密宗）憑藉三密印（tri-guhya-mudrā，身語意三密的印契）等。』因此，可以用它作為宗義。那麼，如何區分『如實知自心』這句話可以作為本宗的宗義的差別呢？而且，大師既然將『如實知自心』作為『一道無為住心』（eka-anāsrava-citta-sthiti，安住于無為之心的唯一道路）的異名，為什麼不能判定它屬於本宗呢？回答：所說的『如實知自心』等，是根據上文對顯宗和密宗的辨析，爲了詮釋顯宗和密宗所詮釋的真言的真實道理。『此外，真言門以下』，是絕對待（nirapekṣa，不依賴於其他事物）地特別說明本宗的宗義。至於說到『一道無為住心異名』的疑問，在這『如實知自心』中，可以有初心和究竟二個階段，也有隨分和究竟的差別。天臺宗所建立的佛果，相對於本宗來說，只是開始進入菩提（bodhi，覺悟）的作為因的『初法明道』（prathama-dharma-lokamārga，最初的照亮道路之法）。因此，可以認為是『一道無為住心』的異名。雖然如此，這個佛並非是究竟的，只是在種因海中施設佛果的緣故（又是一種含義了）。另一種含義是，在那『如實知自心』中，也如上面的含義一樣，可以有隨分和究竟兩種途徑。所說的隨分，如經中所說：『此菩薩菩提心門名為初法明道』（文）。談到它的究竟，就可以說是最上圓滿究竟的『如實知自心源證處』（yathābhūta-citta-svabhāva-adhigama-sthāna，如實知自心本性的證悟之處）。在如來秘藏（Tathāgata-guhyakāya，如來的秘密身）中，也可以有二種途徑。顯教的諸經都說三德秘藏（tri-guṇa-guhyakāya，三德的秘密身）之名，雖然是秘藏，但不如本宗無盡莊嚴的三秘密藏。既然如此，『如實知自心』一句之下，可以包含顯宗和密宗兩種途徑的含義。在那『極無自性心』（atyanta-niḥsvabhāva-citta，完全沒有自性的心）中，十緣生句（daśa-pratītyasamutpāda-vākya，十緣起句）偏重於緣起無自性的含義，只是普賢（Samantabhadra）因人的境界。如果按照這個含義，那麼現在這個『極無自性住心』雖然深奧，但對於『一道無為初法明道』來說，不是果位，或者排列在『如實知自心』之前，這有什麼過失呢？但是，這位大師的十住心義（daśa-citta-sthiti-artha，十種心住的意義），作為證得『一道無為』，行者在自己證得『初法明道』時，產生這種自認為是究竟的法愛（dharma-rāga，對法的貪愛），被佛驚醒覺悟，那時轉生到極樂世界。

【English Translation】 English version: The meaning is not yet understood. The fourfold meanings mentioned above can all be attributed to the Exoteric School (Śrāvakayāna). After explaining the fourth meaning of 'Yathābhūta-jñāna' (knowing things as they really are), it is further explained separately: 'Furthermore, the Mantrayāna (Tantric School) relies on the three secret seals (tri-guhya-mudrā, the seals of body, speech, and mind).』 Therefore, it can be used as the doctrine. Then, how can we distinguish the difference that the phrase 'knowing one's own mind as it really is' can be used as the doctrine of this school? Moreover, since the master regards 'knowing one's own mind as it really is' as a different name for 'eka-anāsrava-citta-sthiti' (the one and only path of dwelling in the unconditioned mind), why can't it be judged as belonging to this school? Answer: The so-called 'knowing one's own mind as it really is' and so on, is based on the above analysis of the Exoteric and Esoteric Schools, in order to interpret the true principles of the mantras (mantra) that the Exoteric and Esoteric Schools explain. 'Furthermore, from the Mantrayāna onwards' is an absolute (nirapekṣa, not dependent on other things) and special explanation of the doctrine of this school. As for the question of 'a different name for the one and only path of dwelling in the unconditioned mind', in this 'knowing one's own mind as it really is', there can be two stages: the initial stage and the ultimate stage, and there are also differences between the partial and the ultimate. The Buddha-fruit (Buddha-phala) established by the Tiantai School (Tiantai zong), in relation to this school, is only the 'prathama-dharma-lokamārga' (the initial illuminating path of Dharma) as the cause of entering Bodhi (enlightenment). Therefore, it can be regarded as a different name for 'the one and only path of dwelling in the unconditioned mind'. Even so, this Buddha is not the ultimate, but only the establishment of the Buddha-fruit in the sea of planting causes (hetu) (this is another meaning). Another meaning is that in that 'knowing one's own mind as it really is', just like the meaning above, there can be two paths: partial and ultimate. The so-called partial, as the sutra says: 'This Bodhisattva's (bodhisattva) Bodhi-mind (bodhicitta) gate is called the initial illuminating path of Dharma' (text). Speaking of its ultimate, it can be said to be the most supreme, perfect, and ultimate 'yathābhūta-citta-svabhāva-adhigama-sthāna' (the place of realizing the nature of knowing one's own mind as it really is). In the Tathāgata-guhyakāya (the secret body of the Tathagata), there can also be two paths. The sutras of the Exoteric School all speak of the name of the tri-guṇa-guhyakāya (the secret body of the three virtues), although it is a secret treasure, it is not as good as the endless and solemn three secret treasures of this school. Since this is the case, under the phrase 'knowing one's own mind as it really is', it can contain the meanings of both the Exoteric and Esoteric Schools. In that 'atyanta-niḥsvabhāva-citta' (mind with absolutely no self-nature), the daśa-pratītyasamutpāda-vākya (ten sentences of dependent origination) emphasizes the meaning of dependent origination without self-nature, which is only the realm of Samantabhadra (Universal Worthy Bodhisattva). If according to this meaning, then this 'dwelling in the mind with absolutely no self-nature' is profound, but for the 'one and only path of dwelling in the unconditioned mind', it is not the fruit position, or it is arranged before 'knowing one's own mind as it really is', what is the fault? However, the ten citta-sthiti-artha (meanings of the ten abidings of the mind) of this master, as proof of attaining the 'one and only path of dwelling in the unconditioned', when the practitioner attains the 'initial illuminating path of Dharma' himself, he generates this dharma-rāga (attachment to the Dharma) that he considers to be ultimate, and is awakened by the Buddha, and then is reborn in the Pure Land.

無自性進趣之心。是故以此極無自性立於一道無為心后。然則談彼因分諸宗。極無自性雖為至極。若對果海如實知自心本源處亦有淺義。然天臺宗所屬如實知自心者。凈菩提心初法明道。此心尚是法愛生位名無記心。仍不可云勝於花嚴（又一義了）又義一行禪師。正是弘景律師之弟子。灌頂和尚之孫弟也。相傳天臺法花宗義。縱雖以法花判深於花嚴。是可明黨本宗所習。何必成於淺深誠證。所以依經通達三乘一句之文如此分別。是疏家意于彼經文未顯二種住心淺深。于住心品本經之文。以極無自性為顯教至極。文證分明不須狐疑。　　問。以一道無為心判屬法花宗。以之為法愛生位證據何在。答。大日經云。空性離於根境。無相無境界越諸戲論。等虛空無邊。一切佛法依此相續生。離有為無為界。離諸造作。離眼耳鼻舌身意。極無自性心生。秘密主如是初心佛說成佛因。故於業煩惱解脫而業煩惱具依（文）疏云。行者初觀空性時覺一切法皆入心之實際。下不見眾生可度。上不見諸佛可求。爾時萬行休息。謂為究竟（乃至）名為法愛生。亦名無記心也。以蒙諸佛教授。故轉生極無自性心（等）此等文證。問。今此法愛生之位分全非圓宗極果之佛。只是第八地菩薩蒙諸佛七度勸之義相也。爾何以因人之法愛判果佛之未極

【現代漢語翻譯】現代漢語譯本無自性進趣之心。因此，將這極無自性立於一道無為心之後。然而，談論各宗派的因分，極無自性雖然是至極之境，但若對照果海，如實知自心本源之處，也有淺顯之義。然而，天臺宗所說的如實知自心者，即凈菩提心初法明道。此心尚處於法愛生位，名為無記心。仍然不能說勝過華嚴宗（又一義了）。又義一行禪師，正是弘景律師的弟子，灌頂和尚的孫弟。相傳天臺法華宗義，縱然以法華判為深於華嚴，這可以明白是黨同本宗所習，何必成就於淺深的誠證。所以依據經文通達三乘一句之文如此分別，是疏家的意思，在於彼經文未顯現兩種住心的淺深。在住心品本經的經文里，以極無自性為顯教的至極，文證分明，不須懷疑。問：以一道無為心判屬法華宗，以之為法愛生位的證據在哪裡？答：《大日經》云：『空性離於根境，無相無境界，越諸戲論，等虛空無邊。一切佛法依此相續生，離有為無為界，離諸造作，離眼耳鼻舌身意，極無自性心生。秘密主，如是初心佛說成佛因。』故於業煩惱解脫而業煩惱具依（文）。疏云：『行者初觀空性時，覺一切法皆入心之實際，下不見眾生可度，上不見諸佛可求，爾時萬行休息，謂為究竟（乃至）名為法愛生，亦名無記心也。以蒙諸佛教授，故轉生極無自性心（等）。』此等文證。問：如今這法愛生之位分，全非圓宗極果之佛，只是第八地菩薩蒙諸佛七度勸之義相。你為何以因地之法愛，判果佛之未極？

【English Translation】 English version The mind that progresses without inherent existence (Skt: svabhāva-śūnya). Therefore, this utterly non-inherent nature is established after the one path of non-action mind (Skt: eka-mārga-anabhisaṃskāra-citta). However, when discussing the causal divisions of various schools, although utter non-inherent nature is the ultimate, if compared to the ocean of fruition (Skt: phala-samudra), truly knowing the original source of one's own mind also has a shallow meaning. However, those who, according to the Tiantai (Tendai) school, truly know their own mind, namely the pure Bodhi mind (Skt: bodhicitta), the initial Dharma (Skt: dharma) illuminating the path, this mind is still in the position of Dharma-love arising, called the mind of non-cognition (Skt: avyākṛta-citta). It still cannot be said to be superior to the Huayan (Kegon) school (another meaning is understood). Furthermore, the monk Yi Xing (Ichigyō) was precisely a disciple of the Vinaya master Hongjing and a grandson of the Upadhyaya Guanding. It is traditionally said that the Tiantai Lotus school's doctrine, even if it judges the Lotus Sutra (Skt: Saddharma Puṇḍarīka Sūtra) to be deeper than the Huayan, it can be understood as being partial to what is practiced in one's own school. Why must one establish the truth of depth and shallowness? Therefore, relying on the sutra's statement of understanding the one sentence of the Three Vehicles (Skt: triyāna) in this way is the commentator's intention, in that the sutra text does not reveal the depth and shallowness of the two types of abiding mind. In the chapter on abiding mind in the original sutra text, utter non-inherent nature is taken as the ultimate of the exoteric teaching. The textual evidence is clear and there is no need for doubt. Question: Where is the evidence for judging the one path of non-action mind to belong to the Lotus school and taking it as the position of Dharma-love arising? Answer: The Mahavairocana Sutra (Skt: Mahāvairocana-sūtra) says: 'Emptiness is separate from the roots and objects, without characteristics, without boundaries, transcending all playful discussions, equal to space, boundless. All Buddha-dharmas arise continuously relying on this, separate from the realms of conditioned and unconditioned, separate from all fabrications, separate from eye, ear, nose, tongue, body, and mind, the mind of utter non-inherent nature arises. Secret Lord (Skt: Guhyapati), thus the Buddha said that the initial mind is the cause of becoming a Buddha.' Therefore, one is liberated from karma and afflictions, yet karma and afflictions are fully relied upon (text). The commentary says: 'When a practitioner initially contemplates emptiness, he realizes that all dharmas enter the reality of the mind, below he does not see sentient beings to be liberated, above he does not see Buddhas to be sought, at that time all myriad practices cease, which is called ultimate (and so on), called Dharma-love arising, also called the mind of non-cognition. Because he receives the teachings of all Buddhas, he is transformed and gives rise to the mind of utter non-inherent nature (etc.).' These are the textual evidences. Question: Now, this position of Dharma-love arising is entirely not the Buddha of the ultimate fruition of the perfect school, it is merely the meaning of the eighth-ground Bodhisattva (Skt: aṣṭamī-bhūmi) being advised seven times by all Buddhas. Why do you judge the un-ultimacy of the fruition Buddha based on the Dharma-love of the causal ground?

。何況于第八地蒙諸佛七度勸之事。宗意或名別義通之十地。或是別教教道之意。於此圓教初住以上斷法界品無明之惑。顯於我性中道極理論其實處。不可思議障習永盡深智現前。自然流入薩波若海。因位尚以不可思議。況于果佛何起法愛。答。彼宗圓教雖知百界千如三千性相一心三觀圓融極理。未說三密四種曼荼六大無礙自覺聖智修證法門。只知真理離有為無為界。覺一切法皆入心之實際。全隔無盡莊嚴現覺甚深究極境界。以之謂為究竟證處。所以猶是法愛生位。只所作證。唯是一分理法身也。未知五相成身儀式。所以彼宗傳教慈覺智證大師皆以真言而為究竟。今作此難。甚以非據。問。此大師等雖以真言而為究竟。比對法花無論淺深。共圓教攝。法之甚深莫過於彼超八之圓。超八之圓旨窮法花。若爾有何殊勝義門。別作一途真言秘密最上乘教。答。于理之圓實亦可然。證於一道無為理故。智成菩提顯不及密。不說五相成身等故。問。天臺祖師皆習真言。傳教慈覺智證安然皆搜兩部宗之奧藏。各窮秘密教之源底。悉沐五部灌頂智水。同受覺王傳法印璽。雖然判於一乘實義。甚深無過真如一理。然今何故立智法身最上之義。答。大師於此立橫豎義。若橫平等智智無差。若豎差別諸乘淺深。今天臺宗諸祖師等就理一門混

【現代漢語翻譯】現代漢語譯本：更何況是第八地菩薩還需要諸佛七次勸請才能繼續修行呢？宗門之意或者說是別義通達的十地（菩薩修行的十個階段）。或者是別教教道的含義。在此圓教（佛教的一種教義）初住以上的菩薩，斷除了法界品（對宇宙萬法的分類）的無明之惑，顯現了我性（本性）中道（不偏不倚的真理）的極理論，達到了不可思議的障習永盡深智現前的境界，自然流入薩波若海（一切智慧之海，即佛的智慧）。因位（修行位）尚且不可思議，更何況是果佛（證得佛果的佛）呢？怎麼還會生起對法的貪愛呢？答：彼宗（指天臺宗）的圓教雖然知道百界千如（宇宙萬法的多樣性），三千性相（宇宙萬法的本質和現象），一心三觀（一心觀空、假、中三諦）的圓融極理，但沒有宣說三密（身、口、意三密相應）四種曼荼羅（壇城，象徵宇宙的結構）六大無礙（地、水、火、風、空、識六大互相融合，沒有障礙）自覺聖智（通過自身覺悟獲得的智慧）的修證法門。只知道真理離開了有為（因緣和合的事物）無為（不依賴因緣的事物）的界限，覺悟一切法都進入了心之實際（真如實相）。完全隔絕了無盡莊嚴現覺甚深究極的境界。把這稱為究竟證處。所以仍然是法愛生起的階段。所作所證，只是一分理法身（證悟部分真理的法身）。不知道五相成身（通過五種觀想成就佛身）的儀式。所以彼宗傳教慈覺智證大師都以真言（咒語）作為究竟。現在用這個來責難，實在是沒有根據。問：這些大師們雖然以真言作為究竟，但比對《法華經》（佛教經典）無論深淺，都屬於圓教所攝。法的甚深沒有超過超八之圓（超越八地菩薩的圓滿境界）。超八之圓的宗旨窮盡了《法華經》。如果這樣，還有什麼殊勝的義門，另外開闢一條真言秘密最上乘教（密教）的道路呢？答：在理的圓融上確實可以這樣說。因為證悟的是一道無為的真理。智成菩提（通過智慧成就菩提）顯現不如秘密。因為沒有宣說五相成身等法門。問：天臺宗的祖師們都學習真言。傳教慈覺智證安然都蒐集了兩部宗（金剛界和胎藏界）的奧藏。各自窮盡了秘密教的源底。都沐浴了五部灌頂（密教的灌頂儀式）的智水。共同接受了覺王（佛）傳法的印璽。雖然判為一乘實義（唯一的成佛之道），甚深沒有超過真如一理（萬法的真實本性）。但現在為什麼還要立智法身（智慧法身）最上的意義呢？答：大師在這裡建立了橫豎的意義。如果橫向平等，智智沒有差別。如果豎向差別，諸乘有淺深。今天臺宗的諸位祖師們就理一門混淆了。

【English Translation】 English version: How much more so is it the case that a Bodhisattva in the eighth ground needs to be encouraged seven times by all the Buddhas to continue their practice? The meaning of the school (宗意) or the meaning of the ten grounds (十地) (the ten stages of a Bodhisattva's practice) is understood through different interpretations. Or it refers to the meaning of the teaching path of the Separate Teaching (別教). Bodhisattvas above the initial dwelling (初住) in this Perfect Teaching (圓教) sever the delusion of ignorance in the realm of Dharma (法界品) (categories of all phenomena in the universe), revealing the ultimate theory of the Middle Way (中道) (the truth of non-duality) in my nature (我性) (inherent nature), reaching the state where inconceivable obstructions and habitual tendencies are completely exhausted, and profound wisdom manifests, naturally flowing into the ocean of Sarvajna (薩波若海) (the ocean of all wisdom, i.e., the wisdom of the Buddha). The causal stage (因位) (stage of practice) is already inconceivable, how much more so is the fruition Buddha (果佛) (Buddha who has attained Buddhahood)? How could they still generate attachment to the Dharma? Answer: Although the Perfect Teaching of that school (彼宗) (referring to the Tiantai school) knows the perfect principle of the hundred realms and thousand suchnesses (百界千如) (the diversity of all phenomena in the universe), the three thousand natures and appearances (三千性相) (the essence and phenomena of all things in the universe), and the perfect fusion of the three contemplations in one mind (一心三觀) (contemplating emptiness, provisional existence, and the Middle Way in one mind), it does not expound the Dharma gates of the three mysteries (三密) (corresponding to body, speech, and mind), the four kinds of Mandala (四種曼荼羅) (sacred diagrams symbolizing the structure of the universe), the unimpededness of the six great elements (六大無礙) (earth, water, fire, wind, space, and consciousness interpenetrating without obstruction), and the self-awakened sacred wisdom (自覺聖智) (wisdom attained through self-awakening). It only knows that the truth is apart from the boundaries of conditioned (有為) (things arising from causes and conditions) and unconditioned (無為) (things not dependent on causes and conditions), and that all Dharmas enter the actuality of the mind (心之實際) (true suchness). It completely isolates itself from the infinitely adorned, presently realized, profoundly ultimate realm. It calls this the ultimate place of attainment. Therefore, it is still a stage where attachment to the Dharma arises. What is done and attained is only a partial Dharma body of principle (理法身) (Dharma body that has realized part of the truth). It does not know the ritual of the five phases of becoming a body (五相成身) (achieving the Buddha body through five visualizations). Therefore, the masters of that school, such as Denkyo (傳教), Jikaku (慈覺), and Chisho (智證), all regard mantra (真言) (incantations) as the ultimate. To criticize them with this now is truly unfounded. Question: Although these masters regard mantra as the ultimate, comparing them to the Lotus Sutra (法華經) (a Buddhist scripture), whether shallow or deep, they are all included within the Perfect Teaching. The profundity of the Dharma does not exceed the perfection beyond the eighth ground (超八之圓) (the perfect state beyond the eighth Bodhisattva ground). The aim of the perfection beyond the eighth ground exhausts the Lotus Sutra. If so, what other superior meaning is there to separately open a path of the esoteric, secret, supreme vehicle teaching of mantra (真言秘密最上乘教) (Esoteric Buddhism)? Answer: In terms of the perfection of principle, it can indeed be said that way. Because what is attained is the one unconditioned truth. Manifest wisdom in achieving Bodhi (智成菩提) (achieving enlightenment through wisdom) is not as good as secret wisdom. Because it does not expound the Dharma gates such as the five phases of becoming a body. Question: The patriarchs of the Tiantai school all studied mantra. Denkyo, Jikaku, Chisho, and Annen (安然) all collected the hidden treasures of the two divisions (兩部宗) (Vajradhatu and Garbhadhatu). Each exhausted the source of the secret teachings. All bathed in the wisdom water of the fivefold initiation (五部灌頂) (esoteric Buddhist initiation rituals). Together they received the seal of Dharma transmission from the Awakened King (覺王) (Buddha). Although they judged it to be the true meaning of the One Vehicle (一乘實義) (the only path to Buddhahood), its profundity does not exceed the one principle of true suchness (真如一理) (the true nature of all things). But why now establish the supreme meaning of the wisdom Dharma body (智法身)? Answer: The master here establishes the meaning of horizontal and vertical. If horizontal and equal, there is no difference between wisdom and wisdom. If vertical and differentiated, the vehicles have shallowness and depth. Today, the patriarchs of the Tiantai school confuse the one gate of principle.

同顯密。但若偏存理之一門。顯密緻相濫。沈法愛之潭。如大疏云。行者如是解時觀毗盧遮那與鬼畜等尊其心平等無勝劣之想（文）如是義意據理無差。雖然若闕成佛事業以凡為佛。寧闕修證。所以同疏云。故真言行者初入凈菩提心。亦復如是。雖未于無數阿僧祇劫具修普賢眾行。滿足大悲方便。然此等如來功德皆已成就。何以故。即是毗盧遮那具體法身故（乃至）若常途諸論所明證此心時。即名為佛（等文）又云。行者得此心時。即知釋迦牟尼凈土不毀。見佛壽量長遠本地之身（等文）又云。無邊一切佛法依此相續生。既不壞因緣。即入法界。亦不動法界。即是緣起。當知因緣生滅即是法界生滅。法界不生不滅即是因緣不生滅。故曰離有為無為界。若如來出世若不出世。諸法法爾如是住。故曰離諸造作。如般若中一切法趣眼是眼不過（等文）已上一道無為心圓極法義也。疏說是圓理了。更云。若無自性即是本不生。本不生即是心實際。心實際亦復不可得。故曰極無自性心生也。此心望前二劫。猶如蓮花盛敷。若望后二心即是果覆成種。故曰如是初心佛說成佛因。故於業煩惱解脫。而業煩惱具依（等文）此等文言次第起盡。彼一道無為住心之後立極無自性。其義分明。　　問。疏文既述極無自性住心之後。更云。若

【現代漢語翻譯】現代漢語譯本：顯教和密教（同顯密），如果偏執于理論（理）這一方面，顯教和密教就會互相混淆，陷入沉溺於法愛之潭。正如《大疏》所說：『修行者如果這樣理解，觀察毗盧遮那（Vairocana，意為光明遍照）與鬼畜等眾生，認為他們的心平等，沒有勝劣之想。』（文）這樣的意義，從理論上講沒有差別。雖然如此，如果缺少成就佛陀的事業，以凡夫為佛，寧可缺少修行和證悟。所以《同疏》說：『因此，真言行者（mantra practitioner）最初進入清凈菩提心（bodhicitta，意為菩提之心）時，也是如此。雖然還沒有在無數阿僧祇劫（asamkhya kalpas，意為無數大劫）中具足修習普賢（Samantabhadra，意為普皆賢善）的眾行，圓滿大悲方便，然而這些如來的功德都已經成就。為什麼呢？因為這就是毗盧遮那具體的法身（Dharmakaya，意為法性之身）的緣故。』（乃至）『如果按照通常的論典所闡明的，證悟此心時，就稱為佛。』（等文）又說：『行者得到此心時，就知道釋迦牟尼（Sakyamuni，意為能仁寂默）的凈土不會毀壞，見到佛的壽命長遠，是本地之身。』（等文）又說：『無邊一切佛法依此相續而生，既不壞因緣，就進入法界（Dharmadhatu，意為諸法總相），也不動法界，這就是緣起（Pratītyasamutpāda，意為諸法生起的原因）。應當知道因緣生滅就是法界生滅，法界不生不滅就是因緣不生滅。所以說遠離有為（conditioned）和無為（unconditioned）的界限。如果如來出世或者不出世，諸法本來就是這樣安住。所以說遠離一切造作。如《般若經》（Prajnaparamita Sutra，意為以智慧到彼岸的經典）中說，一切法趨向于眼，眼不過如此。』（等文）以上是一道無為心圓滿至極的法義。疏中說完這個圓滿的道理后，又說：『如果沒有自性（svabhava，意為事物自身存在的性質），那就是本來不生。本來不生就是心實際（citta-tathata，意為心的真實狀態）。心實際也是不可得的。所以說達到極無自性心生。』此心相對於前兩個劫，猶如蓮花盛開。如果相對於后兩個心，就是果又成為種子。所以說，『這樣的初心，佛說成為佛的因。』所以在業（karma，意為行為）和煩惱（klesha，意為使人煩惱的事物）中解脫，而業和煩惱又完全存在。（等文）這些文句依次起滅，在那一道無為住心之後，建立極無自性，其意義分明。問：疏文既然敘述了極無自性住心之後，又說：『如果……』

【English Translation】 English version: The exoteric and esoteric teachings are the same (Tong Xian Mi). However, if one is biased towards the aspect of theory (Li), the exoteric and esoteric will become confused, sinking into the pool of attachment to the Dharma. As the Great Commentary (Da Shu) says: 'When practitioners understand in this way, they observe Vairocana (Vairocana, meaning 'the one who illuminates everywhere') and beings such as ghosts and animals, considering their minds to be equal, without any notion of superiority or inferiority.' (Text) This meaning, in terms of theory, has no difference. However, if the work of attaining Buddhahood is lacking, and ordinary beings are taken as Buddhas, it is better to lack cultivation and realization. Therefore, the Same Commentary says: 'Thus, when a mantra practitioner (mantra practitioner) initially enters the pure Bodhicitta (bodhicitta, meaning 'the mind of enlightenment'), it is also like this. Although they have not yet fully cultivated the practices of Samantabhadra (Samantabhadra, meaning 'universally virtuous') for countless asamkhya kalpas (asamkhya kalpas, meaning 'countless great eons'), and have not perfected great compassion and skillful means, these qualities of the Tathagatas are already accomplished. Why? Because this is the concrete Dharmakaya (Dharmakaya, meaning 'the body of Dharma') of Vairocana.' (and so on) 'If, as explained in the usual treatises, one realizes this mind, it is then called a Buddha.' (etc.) It also says: 'When a practitioner attains this mind, they will know that the Pure Land of Sakyamuni (Sakyamuni, meaning 'capable and silent') will not be destroyed, and they will see that the Buddha's lifespan is long and that it is the original body.' (etc.) It also says: 'All boundless Buddha-dharmas arise in succession based on this, and since the causes and conditions are not destroyed, one enters the Dharmadhatu (Dharmadhatu, meaning 'the totality of all phenomena'), and the Dharmadhatu is not moved. This is dependent origination (Pratītyasamutpāda, meaning 'the cause of the arising of all phenomena'). It should be known that the arising and ceasing of causes and conditions is the arising and ceasing of the Dharmadhatu, and the non-arising and non-ceasing of the Dharmadhatu is the non-arising and non-ceasing of causes and conditions. Therefore, it is said to be apart from the realms of conditioned (conditioned) and unconditioned (unconditioned). Whether a Tathagata appears in the world or does not appear, the dharmas are naturally abiding in this way. Therefore, it is said to be apart from all fabrications. As it says in the Prajnaparamita Sutra (Prajnaparamita Sutra, meaning 'the scripture of wisdom to the other shore'), all dharmas tend towards the eye, and the eye is just that.' (etc.) The above is the ultimate meaning of the one path of non-action, the perfect and ultimate Dharma. After explaining this perfect principle, the Commentary further says: 'If there is no self-nature (svabhava, meaning 'the inherent nature of things'), then it is originally unborn. Originally unborn is the mind's suchness (citta-tathata, meaning 'the true state of mind'). The mind's suchness is also unattainable. Therefore, it is said to reach the birth of the mind of ultimate non-self-nature.' This mind, in relation to the previous two kalpas, is like a lotus flower in full bloom. If it is in relation to the latter two minds, then the fruit becomes a seed again. Therefore, it is said, 'The Buddha said that such an initial mind is the cause of becoming a Buddha.' Therefore, one is liberated from karma (karma, meaning 'action') and afflictions (klesha, meaning 'things that cause affliction'), while karma and afflictions are fully present. (etc.) These sentences arise and cease in sequence, and after that one path of non-action abiding mind, the ultimate non-self-nature is established, and its meaning is clear. Question: Since the Commentary has described the mind abiding in ultimate non-self-nature, it then says: 'If...'

望后二心故。明知極無自性心后可有一道無為住心及以秘密莊嚴住心。若不爾者。疏指何心云后二心。又依經文心續生句大師既立十種住心。若彼極無自性心后離於一道無為住心。若更許有二住心者。十住心名更過其數。答。大師解此後二心言云根究竟二種之心。所以秘密莊嚴心內細分因根究竟三句。一道無為到因之位。未進其後根究竟位。是故指彼云后二心。是故因根究竟三心同在秘密莊嚴心內。故十住心不可過數。問。如前所引疏釋通達三乘句中。既以如實知自心句立於極無自性心。后今之所言望后二心亦當其旨。大師何抂以後二心判根究竟。答。此義非獨大師作釋。異域人師雖不搜于真言甚旨。釋后二心亦同大師。演密抄云。又解此心即是三心中菩提心。望前三劫論時當第三劫。如蓮花盛敷。望后二心即根與究竟。此菩提心卻為因。故云如是初心佛說成佛因也（等文）今謀此師所立義趣。不及大師十住心義。以大日經屬當顯教一乘宗義。思其智分。不離法愛。其師尚解后二心者。即是根與究竟二心。況一家學者何迷其文理。　　問。既以一道無為住心判屬法愛。其後有何殊勝法性。立為真言深極之教。又大師釋一道無為住心中雲。證此理佛名常寂光毗盧舍那（云云）若爾此外有何勝佛。答。秘密教王金剛界宮

【現代漢語翻譯】現代漢語譯本希望在極無自性心之後不要再有二心。既然明明知道極無自性心之後，可能會有一道無為住心以及秘密莊嚴住心。如果不是這樣，疏文所指的『后二心』又是指什麼心呢？而且依照經文『心續生句』，大師已經建立了十種住心。如果在那極無自性心之後，脫離了一道無為住心，如果還允許有另外兩種住心，那麼十住心的數量就超過了。回答：大師解釋這『后二心』時說，是指根和究竟兩種心。所以在秘密莊嚴心內，細分為因、根、究竟三句。一道無為住心只到達因的階段，還沒有進入其後的根和究竟的階段。所以才指那兩種心為『后二心』。因此，因、根、究竟三種心都在秘密莊嚴心內，所以十住心的數量不會超過。問：如前面所引用的疏文解釋『通達三乘句』中，既然用『如實知自心句』來確立極無自性心，那麼現在所說的希望在『后二心』之後，也應當是這個意思。大師為什麼要把『后二心』判為根和究竟呢？回答：這個意義並非只有大師這樣解釋。其他地方的老師雖然沒有深入研究真言的深奧含義，但解釋『后二心』也和大師相同。《演密抄》中說：『又解釋此心就是三心中的菩提心，從前三劫來論，應當是第三劫，如蓮花盛開。希望在後二心之後，就是根和究竟。此菩提心卻作為因，所以說如此初心佛說成佛因（等等）。』現在考慮這位老師所建立的義理，不及大師的十住心義。因為《大日經》屬於顯教一乘宗義，思考其智慧，不離法愛。那位老師尚且解釋『后二心』是指根與究竟二心，更何況我們這些學者怎麼會迷惑于其文理呢？問：既然將一道無為住心判為屬於法愛，那麼其後還有什麼殊勝的法性，可以建立為真言深奧的教義呢？而且大師在解釋一道無為住心時說：『證悟此理的佛，名為常寂光毗盧舍那（等等）。』如果這樣，除此之外還有什麼更殊勝的佛呢？回答：秘密教王金剛界宮

【English Translation】 English version Hoping that there are no more 'two minds after' the Utterly Without Self-Nature Mind (Ji Wu Zixing Xin). Since it is clearly known that after the Utterly Without Self-Nature Mind, there may be the One Path of Non-Action Abiding Mind (Yidao Wuwei Zhuxin) and the Secret Adornment Abiding Mind (Mimi Zhuangyan Zhuxin). If not, what mind does the commentary refer to when it mentions 'two minds after'? Moreover, according to the sutra text 'the phrase of mind continuing to arise', the master has already established ten kinds of abiding minds. If after that Utterly Without Self-Nature Mind, there is a separation from the One Path of Non-Action Abiding Mind, and if it is further allowed that there are two more abiding minds, then the number of the ten abiding minds would be exceeded. Answer: The master explains these 'two minds after' as referring to the Root (Gen) and Ultimate (Jiujing) two kinds of minds. Therefore, within the Secret Adornment Mind, it is subdivided into three phrases: Cause (Yin), Root, and Ultimate. The One Path of Non-Action reaches only the stage of Cause, not yet entering the subsequent stages of Root and Ultimate. Therefore, it is referring to those two minds as 'two minds after'. Thus, the three minds of Cause, Root, and Ultimate are all within the Secret Adornment Mind, so the number of the ten abiding minds cannot be exceeded. Question: As in the previously cited commentary explaining the phrase 'penetrating the three vehicles', since the phrase 'truly knowing one's own mind' is used to establish the Utterly Without Self-Nature Mind, then what is now said about hoping for 'two minds after' should also be the same meaning. Why does the master judge the 'two minds after' as Root and Ultimate? Answer: This meaning is not only explained by the master in this way. Teachers from other regions, although not deeply researching the profound meaning of mantra, also explain 'two minds after' in the same way as the master. The Yan Mi Chao says: 'Also explaining this mind is the Bodhi Mind (Puti Xin) among the three minds, from the perspective of the previous three kalpas, it should be the third kalpa, like a lotus flower in full bloom. Hoping for the two minds after is the Root and Ultimate. This Bodhi Mind serves as the Cause, so it is said that such initial mind is said by the Buddha to be the cause of becoming a Buddha (etc.).' Now considering the meaning established by this teacher, it does not reach the meaning of the master's ten abiding minds. Because the Mahavairocana Sutra belongs to the exoteric one vehicle doctrine, considering its wisdom, it does not depart from the love of Dharma (Fa Ai). That teacher still explains 'two minds after' as referring to the Root and Ultimate two minds, how much more so should we scholars not be confused by its text and meaning? Question: Since the One Path of Non-Action Abiding Mind is judged to belong to the love of Dharma, then what other excellent Dharma nature is there that can be established as the profound doctrine of mantra? Moreover, the master says in explaining the One Path of Non-Action Abiding Mind: 'The Buddha who realizes this principle is named Eternal Tranquility Light Vairocana (Changjiguang Pilushena) (etc.).' If so, what other more excellent Buddha is there besides this? Answer: The Secret Teaching King Vajra Realm Palace (Jingangjie Gong)

智法身佛最為殊勝。至彼一道無為心佛種因海中作證唯理。無明分位具惑之佛。雖稱遮那非是性德圓圓海佛。此後更依諸佛驚覺五相成身智身究竟。如金剛頂及守護經。問。彼守護經可非甚深。天臺宗意釋迦非是始成之佛。法花經中顯久遠。故彼守護經引於六年苦行之事。明知可是果後方便。若爾何執伽耶近跡而貶長壽久遠實佛。答。此有多義。其一義云。六年苦行何必近跡。每出世時可有此故。若爾以彼守護經文不可得意說近跡事。又智證大師指歸之中。述于真言殊勝之義。亦□此經。天臺之家不可不用。又義彼宗久遠之說何必殊勝三身常住。非顯說故。五百塵點其數有始。復倍上數無雲無終。於此秘密金剛乘教三世常住周偏法界。于其應用機興即生。緣謝即滅。既常恒方便亦常恒真實。是故不可執於一隅。問。若此宗義三身皆是本有佛者。金剛頂經何說新成現證儀式。答。此現證事非是始得。有法爾隨緣二種現證故。其法爾者本有常住。隨緣現證又是三世常恒。法爾緣起之時所作證也。慈覺大師教王經疏亦複述此二種現證。天臺之家不可致難。凡於諸佛智境界中恒於三世如是如是現作證事。常恒示現不可為奇。問。若於一道無為住心證理法身。其後進趣五相成身得智身者。兩界大日比對相望可有胎藏為劣義耶。答

【現代漢語翻譯】現代漢語譯本：智法身佛（Dharmakāya Buddha，體現智慧的法身佛）最為殊勝。證悟唯有真理的境界，在於那一道無為心佛種因海中。無明分位具惑之佛，雖然被稱為遮那（Vairocana，毗盧遮那佛），卻不是性德圓滿的海佛。此後更依諸佛驚覺五相成身智身究竟，如《金剛頂經》（Vajraśekhara Sūtra）及《守護經》（Rakṣā Sūtra）。問：那部《守護經》難道不是不夠深奧嗎？天臺宗（Tiantai school）認為釋迦（Śākyamuni）不是始成之佛，《法華經》（Lotus Sūtra）中顯現了久遠。因此，那部《守護經》引用六年苦行之事，明顯可知是果後方便。如果這樣，為何執著于伽耶（Gayā）附近的遺蹟，而貶低長壽久遠的真實佛呢？答：這有很多含義。其中一個含義是：六年苦行何必是近跡？每次出世時可能有此緣故。如果這樣，就不能以那部《守護經》的經文得意地談論近跡之事。而且，智證大師（Chishō Daishi）在《指歸》（Shigui）中，闡述真言（mantra）殊勝的意義，也引用了這部經。天臺宗的人不可不用。另一個含義是，天臺宗的久遠之說，何必殊勝於三身（Trikāya）常住？因為這不是顯說。五百塵點劫（go-chihindukalpa）的數目有始。再倍增上數，也並非無雲無終。對於這秘密金剛乘（Vajrayāna）教義，三世常住周遍法界。在其應用中，機緣興起即生，緣分消謝即滅。既然是常恒，方便也常恒真實。因此，不可執著於一隅。問：如果此宗義認為三身都是本有佛，那麼《金剛頂經》為何說新成現證儀式？答：這現證之事並非是始得。有法爾隨緣兩種現證。那法爾者本有常住。隨緣現證又是三世常恒，是法爾緣起之時所作的證悟。慈覺大師（Jikaku Daishi）的《教王經疏》（Kyōōkyō Sho）也闡述了這兩種現證。天臺宗的人不可致難。凡於諸佛智境界中，恒於三世如是如是現作證事，常恒示現不足為奇。問：如果對於一道無為住心證理法身，其後進趣五相成身得智身者，兩界大日（Mahāvairocana，大日如來）比對相望，可以有胎藏界（Garbhadhātu）為劣的含義嗎？答：

【English Translation】 English version: The Wisdom Dharmakāya Buddha (Dharmakāya Buddha, the embodiment of wisdom) is the most supreme. The realization of the state of only truth lies in that one path of non-action, the sea of causes and conditions of the mind-Buddha seed. The Buddha with ignorance and delusion, although called Vairocana (Vairocana, the Illuminating One), is not the Sea-Buddha of perfect inherent virtue. Thereafter, relying on the Buddhas' awakening to the ultimate realization of the five aspects of becoming a body of wisdom, as in the Vajraśekhara Sūtra (Vajraśekhara Sūtra) and the Rakṣā Sūtra (Rakṣā Sūtra). Question: Isn't that Rakṣā Sūtra not profound enough? The Tiantai school (Tiantai school) believes that Śākyamuni (Śākyamuni) is not a Buddha who has just attained Buddhahood; the Lotus Sūtra (Lotus Sūtra) reveals his long past. Therefore, that Rakṣā Sūtra cites the event of six years of ascetic practice, clearly indicating it is a skillful means after enlightenment. If so, why cling to the relics near Gayā (Gayā) and denigrate the real Buddha of longevity and long past? Answer: This has many meanings. One meaning is: why must the six years of ascetic practice be a recent trace? It may be the reason for every appearance in the world. If so, one cannot proudly discuss recent traces based on the text of that Rakṣā Sūtra. Moreover, in his Shigui (Shigui), Chishō Daishi (Chishō Daishi) elucidates the supreme meaning of mantra (mantra), and also cites this sutra. People of the Tiantai school cannot do without it. Another meaning is, why must the Tiantai school's teaching of long past be superior to the permanence of the Trikāya (Trikāya)? Because this is not explicitly stated. The number of five hundred dust-particle kalpas (go-chihindukalpa) has a beginning. Even doubling the number, it is not without clouds and without end. For this secret Vajrayāna (Vajrayāna) teaching, the three times are permanent and pervade the Dharma realm. In its application, when conditions arise, it is born; when conditions cease, it disappears. Since it is constant, the skillful means are also constant and real. Therefore, one cannot cling to one corner. Question: If this school's doctrine believes that the three bodies are all inherently Buddhas, then why does the Vajraśekhara Sūtra speak of the newly accomplished present realization ritual? Answer: This present realization is not something newly obtained. There are two kinds of present realization: inherent and conditioned. The inherent one is inherently permanent. The conditioned present realization is also constant in the three times, and is the realization made when inherent conditions arise. Jikaku Daishi's (Jikaku Daishi) Kyōōkyō Sho (Kyōōkyō Sho) also elucidates these two kinds of present realization. People of the Tiantai school should not raise difficulties. In the realm of the wisdom of all Buddhas, constantly in the three times, such and such present realization is made, and constant manifestation is not surprising. Question: If one dwells in the Dharmakāya (Dharmakāya) of the one path of non-action, realizing the principle, and then progresses to the five aspects of becoming a body, attaining the wisdom body, can the comparison between the two realms of Mahāvairocana (Mahāvairocana, the Great Sun Buddha) imply that the Garbhadhātu (Garbhadhātu) is inferior? Answer:

。以彼胎藏對金剛界。可有或等或劣之義。問。且其胎藏為劣義何。答。理法身者相通因位證會諸宗。于金剛界絕待難思。唯佛作證智成之佛故可為勝。　　問。一道無為之所作證理成之佛。是種因海顯教之佛。可非胎藏性德圓滿理法身佛。若爾何故顯密混濫。以彼胎藏毗盧舍那同種因海可作劣義。答。雖種因海理無淺深。所以大師于彼他緣大乘之中廢詮談旨。及以覺心不生住心八不中道。此等絕離皆屬本分。即此意也。況於一道無為住心既證諸法自性平等。若就理邊可與果齊。凡於兩重及因果分。若就法體不分之義。不可論其淺深差別。作于義門得別之時。真俗二門能入所入及因果分有其差別。所言法體不分之義。此依真如一理故爾。故以真門立於寂靜無雜一味平等之稱文。以真門所入之法名一體摩訶衍也。大師亦以如義言說詮于果分。此是真門與果分同。又法悟師前後真門屬明分位。亦依此義。所以若依理法身邊。強不可求能入所入門法之別。因海性海本末之異。雖然于彼種因海中作證之佛。可未及於金剛界中智法身佛。問。依天臺意案于兩界義立淺深。胎藏界者理法身佛圓通十界。義當圓教。金剛界者因果隔別非圓通義。所以如中道之花出二邊之水。出纏智之月浮法界之虛。雖義甚深。猶當別教。何以為深。

【現代漢語翻譯】現代漢語譯本：以胎藏界（Garbhadhātu Mandala，藏胎之意）對比金剛界（Vajradhātu Mandala，金剛界），可以有相等或優劣的說法。問：那麼，胎藏界被認為是劣勢的原因是什麼？答：理法身（Dharmakāya，法身）在因位證悟和各宗派中是相通的，而金剛界是絕待難思的。只有佛才能作為證智成就的佛，因此可以認為是殊勝的。問：一道無為所證成的佛，是種因海（hetu-samudra，因之海）顯教之佛，可能不是胎藏界性德圓滿的理法身佛。如果是這樣，為什麼顯教和密教會混淆呢？因為胎藏界的毗盧舍那佛（Vairocana，光明遍照）同屬種因海，可以認為是劣勢。答：雖然種因海的理沒有深淺之分，但大師在其他緣起的大乘之中廢除了詮釋的宗旨，以及覺心不生住心八不中道（不生不滅，不常不斷，不一不異，不去不來）。這些絕離都屬於本分。就是這個意思。何況在一道無為中，住心已經證悟了諸法自性平等。如果就理而言，可以與果位齊平。凡是在兩重和因果的區分上，如果就法體而言沒有區分的意義，就不能論其淺深差別。在義門上有所區別的時候，真俗二門（真諦和俗諦）的能入所入以及因果的區分是有差別的。所說法體不分的意義，是依據真如一理的緣故。所以用真門（tathatā，真如）來建立寂靜無雜一味平等的稱謂。以真門所入的法名為一體摩訶衍（Mahāyāna，大乘）。大師也用如義言說來詮釋果位。這是真門與果位相同。又法悟師前後真門屬於明分位。也是依據這個意義。所以如果依據理法身而言，強求能入所入的門法之別是不可行的。因海和性海（svabhāva-samudra，自性之海）的本末之異也是不可行的。雖然在種因海中作證的佛，可能還不及金剛界中的智法身佛。問：依據天臺宗（Tiantai school）的意旨，按照兩界的意義來建立淺深，胎藏界是理法身佛圓通十界（ten realms，十界），義當圓教（perfect teaching）。金剛界是因果隔別，沒有圓通的意義。所以如同中道之花出於二邊之水，出纏智之月浮於法界的虛空。雖然意義很深，仍然屬於別教（distinct teaching）。為什麼說是深呢？

【English Translation】 English version: Comparing the Garbhadhātu Mandala (Womb Realm) with the Vajradhātu Mandala (Diamond Realm), there can be a sense of equality or inferiority. Question: Then, what is the reason for considering the Garbhadhātu Mandala as inferior? Answer: The Dharmakāya (Body of Essence) is interconnected in the stage of cause and enlightenment, and in all schools, while the Vajradhātu Mandala is absolutely inconceivable. Only the Buddha can be the Buddha who has achieved wisdom as proof, so it can be considered superior. Question: The Buddha who is certified by the One Path of Non-Action is the Buddha of the exoteric teachings of the hetu-samudra (Ocean of Causes), and may not be the Dharmakāya Buddha of the Garbhadhātu Mandala, whose nature and virtue are complete. If so, why are the exoteric and esoteric teachings confused? Because the Vairocana (Illuminating All) of the Garbhadhātu Mandala belongs to the same hetu-samudra, it can be considered inferior. Answer: Although there is no difference in depth in the principle of hetu-samudra, the master abolished the purpose of interpretation in the other conditioned Mahāyāna, as well as the unarising of the awakened mind, the non-dwelling mind, and the Eight No's Middle Way (neither arising nor ceasing, neither constant nor discontinuous, neither one nor different, neither going nor coming). These separations all belong to the original nature. That is the meaning. Moreover, in the One Path of Non-Action, the dwelling mind has already certified the equality of the self-nature of all dharmas. If we consider it from the perspective of principle, it can be equal to the fruit position. In all distinctions of the two levels and cause and effect, if there is no distinction in terms of the Dharma body, then we cannot discuss the difference in depth. When there is a distinction in the meaning gate, there are differences in the ability to enter and the entered, as well as the distinction between cause and effect, in the two gates of truth and convention. The meaning of the non-distinction of the Dharma body is due to the principle of True Thusness. Therefore, the name of stillness, non-mixture, one taste, and equality is established by the True Gate. The Dharma entered by the True Gate is called the One Body Mahāyāna. The master also uses the words of Suchness to interpret the fruit position. This is the same as the fruit position in the True Gate. Moreover, the True Gate before and after the Dharma Enlightenment Master belongs to the Ming division. It is also based on this meaning. Therefore, if we rely on the Dharmakāya, it is impossible to seek the difference between the Dharma of the ability to enter and the entered. The difference between the origin and end of the Ocean of Causes and the svabhāva-samudra (Ocean of Self-Nature) is also impossible. Although the Buddha who is certified in the hetu-samudra may not be as good as the Wisdom Dharmakāya Buddha in the Vajradhātu Mandala. Question: According to the meaning of the Tiantai school, establishing the depth according to the meaning of the two realms, the Garbhadhātu Mandala is the Dharmakāya Buddha who perfectly penetrates the ten realms, and the meaning corresponds to the perfect teaching. The Vajradhātu Mandala is separated by cause and effect, and there is no meaning of perfect penetration. Therefore, like the flower of the Middle Way emerging from the water of the two extremes, the moon of wisdom emerging from the entanglement floats in the void of the Dharma realm. Although the meaning is very deep, it still belongs to the distinct teaching. Why is it said to be deep?

何況理智二法對望理尤甚深。若爾胎藏何有劣義。答。理智對望理雖甚深。其作證者或亙顯宗。或通因人。所以天臺判于地位。圓教之意。若得初住定之證位豎徹極果殆致混濫。雖知初住通徹后位證理甚深。返忘后位修證功德未盡邊際。所以依于諸佛勸慰五相成身。然得究竟已上智身殊勝道理其義如此。言或等者。以是性德圓滿海中。理不離智。智不離理。俱遍法界不二法故。胎藏金剛可無淺深。問。既以建立智法身佛殊勝之義。然尋其體法界體性乃至第五成所作智。此五智義當唯識等清凈法界四智心品。若爾有何殊勝義耶。答。此宗五智雖濫唯識清凈法界四智名言搜其體實旨隔雲泥。所以彼宗清凈法界。唯是不變凝然之理。言亡慮絕無相境界。今宗法界體性智者。如來三密周遍法界。常恒宣說金剛一乘。所以云歸命毗盧遮那佛身口意業遍虛空演說如來三密門金剛一乘甚深教（等）彼宗所立四智心品有為始得。非是自性常住之法。此宗四智三世常住本有無為自性之智故與彼別。　　問。對法相宗有為四智。其義可異。依天臺意既立無作三身之義。若爾與此有何差別。答。無作之義二宗雖同。其三身相非無差異。所以彼宗法定無說報通二義。應化定說。所以意別。又顯宗中所立三身從凡夫地發心修行始證法身湛然佛果

【現代漢語翻譯】現代漢語譯本：更何況理智二法相互對照，理體的深奧程度就更加深邃了。如果這樣，胎藏界（Garbhadhātu）又怎麼會有淺劣的含義呢？回答是：理智二法相互對照，理體雖然極其深邃，但證悟它們的人，有的只通達顯宗（Exoteric Buddhism），有的則貫通因位之人。所以天臺宗（Tiantai school）將它判為地位之圓教的意旨。如果證得了初住位（first stage of dwelling）的證悟，那麼這種豎窮極果的證悟幾乎會導致混淆。雖然知道初住位貫通后位，證理非常深邃，但返回來忘記后位的修證功德還沒有窮盡邊際。所以依據諸佛的勸慰，修持五相成身觀（five aspects of becoming a Buddha）。然而，獲得究竟位以上的智身（wisdom body）的殊勝道理，其意義就是這樣。說『或者』等等，是因為在性德圓滿海中，理不離智，智不離理，都遍佈法界，是不二之法。胎藏界和金剛界（Vajradhātu）可以沒有淺深之分。問：既然建立了智法身佛（wisdom-dharmakāya Buddha）殊勝的意義，然而探尋它的本體，法界體性（dharmadhātu-nature）乃至第五成所作智（wisdom of accomplishing activities），這五智的意義，相當於唯識宗（Yogācāra）等清凈法界四智心品（four wisdoms of pure dharmadhātu）。如果是這樣，有什麼殊勝的意義呢？回答是：此宗的五智雖然與唯識宗的清凈法界四智在名言上相似，但探尋它的體性，其實質卻有天壤之別。所以彼宗的清凈法界，只是不變凝然的理體，言語斷絕，思慮停止，是無相的境界。今宗的法界體性智，如來三密（three mysteries of body, speech, and mind）周遍法界，常恒宣說金剛一乘（Vajrayana），所以說『歸命毗盧遮那佛（Vairocana Buddha）身口意業遍虛空，演說如來三密門金剛一乘甚深教』（等等）。彼宗所立的四智心品是有為法，是開始才獲得的，不是自性常住之法。此宗的四智是三世常住，本有的無為自性之智，所以與彼宗不同。問：對於法相宗（Dharmalakṣaṇa school）的有為四智，其意義可以不同。依據天臺宗的意旨，既然建立了無作三身（non-created three bodies）的意義，那麼與此宗有什麼差別呢？回答是：無作的意義二宗雖然相同，但其三身之相併非沒有差異。所以彼宗法定無說報身（reward body），通於二義，應化身（manifestation body）是確定的說法，所以意義不同。又顯宗中所立的三身，是從凡夫地發心修行開始證得法身（dharmakāya），是湛然的佛果。

【English Translation】 English version: Moreover, when the two dharmas of principle and wisdom are compared, the profundity of the principle is even deeper. If that is the case, how can the Garbhadhātu (womb realm) have any inferior meaning? The answer is: Although the principle is extremely profound when the two dharmas of principle and wisdom are compared, those who realize them either only understand the Exoteric Buddhism or penetrate the position of the cause. Therefore, the Tiantai school judges it as the meaning of the perfect teaching of the position. If one attains the realization of the first stage of dwelling, then this vertical penetration of the ultimate fruit will almost lead to confusion. Although it is known that the first stage of dwelling penetrates the later stages and the realization of the principle is very profound, forgetting the merits of cultivation and realization of the later stages has not exhausted the boundaries. Therefore, based on the exhortation of all Buddhas, one cultivates the five aspects of becoming a Buddha. However, the supreme principle of the wisdom body above the ultimate position is like this. The saying 'or' etc. is because in the perfect sea of inherent virtue, principle is inseparable from wisdom, and wisdom is inseparable from principle. Both pervade the Dharmadhatu and are non-dual dharmas. The Garbhadhātu and Vajradhātu (diamond realm) may have no distinction between shallow and deep. Question: Since the supreme meaning of the wisdom-dharmakāya Buddha has been established, but exploring its essence, the dharmadhātu-nature and even the fifth wisdom of accomplishing activities, the meaning of these five wisdoms is equivalent to the four wisdoms of pure dharmadhātu of the Yogācāra school. If so, what is the supreme meaning? The answer is: Although the five wisdoms of this school are similar to the four wisdoms of pure dharmadhātu of the Yogācāra school in terms of terminology, exploring its essence, the actual meaning is vastly different. Therefore, the pure dharmadhātu of that school is only the unchanging and solidified principle, where words are cut off and thoughts cease, and it is a realm without form. The dharmadhātu-nature wisdom of this school, the three mysteries of body, speech, and mind of the Tathagata pervade the Dharmadhatu, and constantly proclaim the Vajrayana. Therefore, it is said 'I take refuge in the body, speech, and mind of Vairocana Buddha, which pervade the void, and expound the profound teachings of the Vajrayana through the three mysteries of the Tathagata' (etc.). The four wisdoms established by that school are conditioned dharmas, which are only obtained at the beginning, and are not the self-nature permanent dharmas. The four wisdoms of this school are the inherent unconditioned wisdom that is permanent in the three times, so it is different from that school. Question: Regarding the conditioned four wisdoms of the Dharmalakṣaṇa school, the meaning may be different. According to the meaning of the Tiantai school, since the meaning of the non-created three bodies has been established, what is the difference between this school and that school? The answer is: Although the meaning of non-creation is the same in both schools, the characteristics of the three bodies are not without differences. Therefore, that school defines the reward body as ineffable and encompassing two meanings, and the manifestation body is a definite statement, so the meaning is different. Furthermore, the three bodies established in the Exoteric Buddhism are the dharmakāya, which is attained from the beginning of cultivating the mind of enlightenment in the stage of ordinary people, and is the serene fruit of Buddhahood.

。是故判為種因海佛。今此宗義。從於法身本有之理建立一切。是故名為性德圓滿本有三身。凡厥法花花嚴及以真言三宗所立三身之佛皆共相即。雖然三宗義立各異。天臺宗者從應化身攝末歸本入法身本。花嚴之意報身為本。上依法身。下垂應跡。真言宗者一切皆是唯法身也。自性受用變化等流。如是四種皆名法身。于教得益亦有淺深。法花經中即身成佛。以彼只入初住佛惠龍女作佛定之初住。疏記釋云。能化龍女無歷劫行。所化眾生無歷劫行。能化所化共無歷劫。妙法之力即身成佛（文）明知能化龍女成佛既是初住。娑婆無垢時眾悟道住不退地。得受道記。皆是初住。花嚴經中如小相品。即座三重有頓圓益。探玄記云。此中有三重益。初明佛光普照諸天子令得十地。二此天子毛孔所出香花蓋等復益眾生令得輪王。亦是十地。三輪王放光照餘眾生。亦令得十地。此三位之益皆悉齊等。同時頓成各塵數多類。以此功推總是如來一小相中一光明力。一光既爾。餘光亦然。一小相既爾。余小相亦然。小相既爾。其餘大相海等則不可說不可說也（文）亦以法花龍女成佛。彼宗判頓成十地。真言宗意皆立妙覺即身成佛。菩提心論云。若人求佛惠。通達菩提心。父母所生身速證大覺位（文）又瑜伽中雲。修此三昧者現證佛菩提（文

【現代漢語翻譯】因此，判為種因海佛。現在這個宗義，是從法身本有的道理建立一切，所以名為性德圓滿本有三身。凡是《法華經》、《華嚴經》以及真言宗所立的三身佛，都互相即是。雖然三宗的義理建立各有不同，天臺宗是從應化身攝末歸本，入法身本。華嚴宗的意思是報身為本，上依法身，下垂應跡。真言宗認為一切都是唯法身，自性受用、變化等流，這四種都名為法身。在教義中得到的利益也有深淺。《法華經》中講即身成佛，因為他們只是進入初住，佛慧龍女成佛，是定的初住。疏記解釋說：『能化龍女沒有經歷劫行，所化眾生沒有經歷劫行，能化所化共同沒有經歷劫，妙法的力量使即身成佛。』（文）明確知道能化龍女成佛已經是初住。娑婆無垢時眾悟道，住在不退地，得到受道記，都是初住。《華嚴經》中如《小相品》，即座三重有頓圓益。《探玄記》說：『這其中有三重利益，一是佛光普照諸天子，使他們得到十地（Bhumi，菩薩修行階位）。二是這些天子毛孔所出的香花蓋等，又利益眾生，使他們得到輪王（Chakravartin，轉輪聖王），也是十地。三是輪王放光照耀其餘眾生，也使他們得到十地。』這三位的利益都完全相等，同時頓然成就各塵數多類。用這個功德推論，總是如來一小相中的一光明力。一光既然如此，其餘的光也是這樣。一小相既然如此，其餘的小相也是這樣。小相既然如此，其餘的大相海等，那就不可說不可說了。（文）也以《法華經》龍女成佛為例，華嚴宗判為頓成十地。真言宗認為都立妙覺即身成佛。《菩提心論》說：『如果有人求佛慧，通達菩提心（Bodhi-citta，覺悟之心），以父母所生的身體，迅速證得大覺位。』（文）又《瑜伽經》中說：『修習這個三昧（Samadhi，禪定）的人，現在就能證得佛菩提（Buddha-bodhi，佛之覺悟）。』（文）

【English Translation】 Modern English version: Therefore, it is judged as the 'Seed-Cause Sea Buddha'. Now, this doctrine establishes everything based on the inherent principle of the Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate reality), hence it is called 'perfect inherent virtue, originally possessing the Three Bodies' (Trikaya, the three bodies of the Buddha). All the Buddhas of the Three Bodies established in the Lotus Sutra, the Avatamsaka Sutra, and the True Word (Mantrayana) school are mutually identical. Although the establishment of the doctrines of the three schools differs, the Tiantai school gathers the branches back to the root from the manifested body (Nirmanakaya) and enters the original Dharmakaya. The meaning of the Avatamsaka school is that the Reward Body (Sambhogakaya) is the root, relying on the Dharmakaya above and hanging down traces of manifestation below. The True Word school considers everything to be solely the Dharmakaya, the self-nature enjoyment, transformation, and so on, these four are all called Dharmakaya. The benefits gained from the teachings also have shallow and deep aspects. The Lotus Sutra speaks of attaining Buddhahood in this very life, because they only enter the initial stage of abiding (Prathama-bhumi), the Dragon Girl's attainment of Buddhahood is the initial stage of abiding in samadhi. The commentary explains: 'The Dragon Girl who can transform has not experienced kalpas of practice, the sentient beings who are transformed have not experienced kalpas of practice, the transformer and the transformed together have not experienced kalpas, the power of the Wonderful Dharma enables the attainment of Buddhahood in this very life.' (Text) It is clearly known that the Dragon Girl who can transform attaining Buddhahood is already the initial stage of abiding. The assembly at the Vimalakirti Sutra, upon enlightenment, dwells in the stage of non-retrogression (Avaivartika), receiving the prediction of enlightenment, all are in the initial stage of abiding. In the Avatamsaka Sutra, such as in the 'Minor Marks' chapter, there is a sudden and complete benefit in three layers from the seat. The 'Tantrah-vyākaraṇa' says: 'Within this, there are three layers of benefit. First, the Buddha's light universally illuminates the gods, enabling them to attain the ten Bhumis (Bhumi, stages of a Bodhisattva's practice). Second, the fragrant flower canopies and so on emitted from the pores of these gods again benefit sentient beings, enabling them to attain the status of a Wheel-Turning King (Chakravartin, universal monarch), also the ten Bhumis. Third, the Wheel-Turning King emits light illuminating the remaining sentient beings, also enabling them to attain the ten Bhumis.' The benefits of these three positions are all completely equal, simultaneously and suddenly accomplishing numerous categories like dust particles. Inferring from this merit, it is always the power of one light within one minor mark of the Tathagata (Tathāgata, 'the Thus Come One', an epithet of the Buddha). Since one light is like this, the remaining lights are also like this. Since one minor mark is like this, the remaining minor marks are also like this. Since the minor marks are like this, the remaining major marks, seas, and so on, are inexpressible and inexpressible. (Text) Also taking the Dragon Girl's attainment of Buddhahood in the Lotus Sutra as an example, the Avatamsaka school judges it as a sudden attainment of the ten Bhumis. The True Word school considers all to establish the wonderful enlightenment of attaining Buddhahood in this very life. The 'Treatise on the Awakening Mind' says: 'If a person seeks the Buddha's wisdom, understanding the Bodhicitta (Bodhi-citta, the mind of enlightenment), with the body born of parents, quickly attains the position of great enlightenment.' (Text) Furthermore, the Yoga Sutra says: 'One who practices this Samadhi (Samadhi, meditative absorption) will presently realize Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha).' (Text)

）以法花中龍女作佛。此宗判為妙覺成佛。瑜伽觀智儀軌中雲。龍女得成無上覺故。故真言宗最為殊勝。　　問。上來所論法花花嚴及以真言淺深不同。然于即身成佛證者。共引龍女成佛以判。初住因滿妙覺三義雖作淺深三重不同。于其證者龍女一人其得益事唯在法花。若爾二宗有何證據。答。經是佛智不可局判天臺一宗。只依解義判宗淺深。所以法花別有瑜伽觀智軌則。撿其行儀。偏屬真言不通顯教。然則法花一經之內淺略在顯深秘是密。顯義證悟不及妙覺。深秘既徹至於極果。所以一行阿阇梨耶以大日經正為法花最深秘處。又真言教余經之中雖有即身成佛之證。且就龍女成佛一事施設三宗淺深不同。問。余經之中即身成佛何等經耶。答。菩提場莊嚴陀羅尼經中。釋迦昔時于妙光憧佛所為婆羅門。童子年始七歲。聞此陀羅尼。于佛教中得生凈信。便證無上正等菩提（文）寶樓閣中三仙成道。此事亦是即身成佛。又余經中非無證據。不能具載。又此宗中如實義者。一切皆是法爾性德圓滿海佛。非修因始得之佛。故不可論頓漸成佛。問。此宗實義。若一切法皆法然者。何法身偈中雲。諸法從緣生。此法緣生滅（文）耶。答。今宗所云緣起生滅。是皆本有之上緣起。因性本有故緣性亦本有。因緣之性是本有故。所生諸法

【現代漢語翻譯】現代漢語譯本：以《法華經》中龍女成佛為例，此宗（真言宗）判為妙覺成佛。《瑜伽觀智儀軌》中說：『龍女得成無上覺故』，所以真言宗最為殊勝。問：上面所論《法華經》、《華嚴經》以及真言宗，深淺不同，然而在即身成佛的論證上，都引用龍女成佛來判斷。初住、因滿、妙覺三種意義雖然有深淺三重不同，但就龍女一人成佛這件事來說，她獲得利益的事蹟只在《法華經》中記載。如果這樣，其他兩宗有什麼證據呢？答：經典是佛的智慧，不可侷限於天臺宗的觀點，只依據解釋經義來判斷宗派的深淺。所以《法華經》另有《瑜伽觀智儀軌》，考察其行儀，偏屬於真言宗，不通於顯教。如此說來，《法華經》一部經中，淺顯的是顯教，深奧隱秘的是密教。顯教的證悟不及妙覺，深奧隱秘的徹悟則能達到極果。所以一行阿阇梨耶認為《大日經》正是《法華經》最深秘之處。又，真言教在其他經典中雖有即身成佛的例證，但就龍女成佛一事，施設三宗深淺不同。問：其他經典中，即身成佛的是哪些經典呢？答：《菩提場莊嚴陀羅尼經》中記載，釋迦牟尼佛過去在妙光憧佛處為婆羅門，童子年始七歲，聞此陀羅尼，于佛教中得生凈信，便證無上正等菩提（文）。寶樓閣中三仙成道，這件事也是即身成佛。另外，其他經典中並非沒有證據，不能全部列舉。又，此宗中如實義者，一切皆是法爾性德圓滿海佛，不是修因始得之佛，故不可論頓漸成佛。問：此宗的實義，如果一切法皆是法爾如此，那麼法身偈中為何說：『諸法從緣生，此法緣生滅（文）』呢？答：今宗所說的緣起生滅，都是在本有之上的緣起。因性本有，所以緣性也本有。因緣之性是本有的，所以所生諸法也是本有的。

【English Translation】 English version: Taking the Dragon Girl's (Nāga-kanyā) Buddhahood in the Lotus Sūtra as an example, this school (Shingon) judges it as the attainment of Buddhahood at the stage of Wonderful Enlightenment (Myōkaku). The Yoga Observation Wisdom Ritual states: 'Because the Dragon Girl attained unsurpassed enlightenment,' therefore Shingon is the most supreme. Question: The Lotus Sūtra, Avataṃsaka Sūtra, and Shingon discussed above have different depths, but in the proof of attaining Buddhahood in this very body (sokushin jōbutsu), they all cite the Dragon Girl's Buddhahood as a judgment. Although the three meanings of Initial Abode (first stage of Bodhisattva path), Fulfillment of Cause, and Wonderful Enlightenment have three different levels of depth, regarding the Dragon Girl's attainment of Buddhahood, her attainment is only recorded in the Lotus Sūtra. If so, what evidence do the other two schools have? Answer: The scriptures are the wisdom of the Buddha, and cannot be limited to the viewpoint of the Tiantai school, judging the depth of the schools only based on the interpretation of the scriptures. Therefore, the Lotus Sūtra also has the Yoga Observation Wisdom Ritual, examining its practices, it belongs exclusively to Shingon and does not extend to Exoteric Buddhism. Thus, within the one Lotus Sūtra, the shallow is Exoteric, and the profound and secret is Esoteric. The enlightenment of Exoteric Buddhism does not reach Wonderful Enlightenment, while the thorough understanding of the profound and secret reaches the ultimate fruit. Therefore, Āchārya Ichigyō considers the Mahāvairocana Sūtra to be the deepest secret of the Lotus Sūtra. Furthermore, although there are examples of attaining Buddhahood in this very body in other scriptures of Shingon, the three schools are established with different depths regarding the Dragon Girl's Buddhahood. Question: Which other scriptures contain examples of attaining Buddhahood in this very body? Answer: The Bodhi-maṇḍa Adornment Dhāraṇī Sūtra records that Śākyamuni Buddha was once a Brahmin at the place of Wonderful Light Buddha (Myōkō-dō Buddha), and as a boy of seven years old, he heard this dhāraṇī, and generated pure faith in Buddhism, and then attained unsurpassed, complete, and perfect enlightenment (text). The three immortals attaining the Way in the Jeweled Pavilion is also an example of attaining Buddhahood in this very body. Furthermore, there is evidence in other scriptures, but they cannot all be listed. Moreover, in this school, those who embody the true meaning are all Buddhas of the Dharma-nature, inherently endowed with perfect virtues, not Buddhas attained through the beginning of cultivation, therefore, the sudden or gradual attainment of Buddhahood cannot be discussed. Question: If all dharmas are inherently so (dharmatā) in the true meaning of this school, then why does the verse of the Dharmakāya (Dharma Body) say: 'All dharmas arise from conditions, and these dharmas arise and cease from conditions (text)'? Answer: The arising and ceasing from conditions mentioned in this school are all arising from conditions on top of what is inherently existent. Because the nature of the cause is inherently existent, the nature of the conditions is also inherently existent. Because the nature of cause and conditions is inherently existent, the dharmas that arise are also inherently existent.

皆同本有。所以疏云。因遍法界。緣亦遍法界。因緣所生法亦遍法界。即道理。若依諸法從緣之言單知生滅緣起法者。是小乘義相當阿鞞三諦。文言全分雖同彼說。所詮之理旨隔雲泥。今宗阿字本不生理。本有常住功德之中建立本有自性因緣。故不可似余經之意。問。證理究竟法皆無相。凡此一切色相差別因緣建立。乃至所說真言印契。相所施設。皆可對機引入方便。所以大日經中說諸軌則印真言等。最後結云。甚深無相法劣惠所不堪。為應彼等故兼存有相說（文）又疏序分中雲。然此自證三菩提。出過一切心地。現覺諸法本初不生。是處言語盡竟。心行亦寂（乃至）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。普為一切眾生亦種種諸趣所喜見身。說種種性慾所宜聞法（文）明知所有色身說法。皆是如來方便假立施設之法。然今本有法身之上許有色心。可乖此經始終之意。答。此有多義。一義云。今經所云神變加持即說如來所加持義。于內證功德四種言語盡竟。九個心行亦滅。若非佛加持力絕離凡夫之視聽。依之住于自在神力加持。示現隨他受用報身及以變化等流身等。次第誘引令入內證心王覺殿。凡言法身是無相者。絕離妄情所對諸相。非廢六大無礙色心。下文所言甚深無相法等文者。

【現代漢語翻譯】現代漢語譯本皆與本有相同。所以疏中說，『因』遍及法界，『緣』也遍及法界，因緣所生的法也遍及法界，這就是道理。如果依據『諸法從緣』的說法，只知道生滅緣起之法，這是小乘的意義，相當於阿鞞（Avaivartika，不退轉）三諦。文字表面上雖然與他們的說法相同，但所詮釋的道理卻有天壤之別。我們宗派的『阿』字，本來就沒有生滅的道理，在本有常住的功德之中建立本有的自性因緣，所以不可以像其他經典的意義那樣理解。問：證得真理究竟，一切法都是無相的。凡是這些色相差別、因緣建立，乃至所說的真言（mantra，咒語）印契（mudra，手印），都是爲了針對不同根器的眾生，引入方便之門。所以《大日經》（Mahavairocana Sutra）中說各種軌則、印、真言等，最後總結說，『甚深無相法，劣慧所不堪』，爲了適應那些根器較差的人，所以兼顧有相之說（文）。又疏序分中說，『然此自證三菩提（bodhi，覺悟），出過一切心地，現覺諸法本初不生，是處言語盡竟，心行亦寂（乃至）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（samadhi，禪定），普為一切眾生亦種種諸趣所喜見身，說種種所宜聞法（文）。』明明知道所有色身說法，都是如來方便假立施設之法。然而現在在本有法身之上，允許有色心，這是否違背此經始終的意義？答：這裡有多種解釋。一種解釋是，現在經中所說的神變加持，就是說如來所加持的意義。在內證功德中，四種言語已經窮盡，九種心行也已滅除。如果不是佛的加持力，就無法超越凡夫的視聽。依靠安住于自在神力加持，示現隨他受用報身（sambhogakaya，報身）以及變化等流身等，次第誘導眾生進入內證心王覺殿。凡是說『法身』是無相的，是指斷絕妄情所對的諸相，而不是廢除六大（地、水、火、風、空、識）無礙的色心。下文所說的『甚深無相法』等文字，也是這個意思。

【English Translation】 English version All are the same as the inherently existent. Therefore, the commentary says, 'The cause pervades the entire Dharmadhatu (法界, realm of reality), the condition also pervades the entire Dharmadhatu, and the Dharma (法, teachings) produced by cause and condition also pervades the entire Dharmadhatu.' This is the principle. If, based on the saying 'all Dharmas arise from conditions,' one only understands the Dharma of arising and ceasing through dependent origination, this is the meaning of the Hinayana (小乘, lesser vehicle), corresponding to the three truths of Avaivartika (阿鞞, non-retrogression). Although the words are superficially the same as their teachings, the principles they explain are as different as clouds and mud. In our school, the syllable 'A' inherently has no principle of arising. Within the inherently existent, permanent virtues, we establish the inherently existent self-nature cause and condition. Therefore, it should not be understood in the same way as the meaning of other sutras. Question: When one realizes the ultimate truth, all Dharmas are without characteristics. All these differentiations of form and characteristics, the establishment of cause and condition, and even the spoken mantras (真言, mantra) and mudras (印契, hand seals), are all expedient means to guide beings of different capacities. Therefore, the Mahavairocana Sutra (大日經) speaks of various rules, mudras, mantras, etc., and concludes by saying, 'The profound Dharma without characteristics is beyond the comprehension of inferior wisdom.' To accommodate those with lesser capacities, it also includes teachings with characteristics (text). Furthermore, in the introductory section of the commentary, it says, 'This self-realized Bodhi (菩提, enlightenment) transcends all states of mind, directly realizing that all Dharmas are originally unborn. Here, words come to an end, and mental activity ceases (and so on). If I were to remain only in such a state, sentient beings would not benefit from it. Therefore, abiding in the Samadhi (三昧, meditative absorption) of empowered divine power, I universally manifest bodies pleasing to all beings in various realms, and speak various Dharmas suitable for them to hear (text).' It is clear that all teachings through physical forms are expedient, provisional means established by the Tathagata (如來, thus-gone-one). However, now, allowing for form and mind on top of the inherently existent Dharmakaya (法身, Dharma body), does this contradict the consistent meaning of this sutra? Answer: There are multiple explanations for this. One explanation is that the divine transformation and empowerment mentioned in this sutra refer to the empowerment by the Tathagata. Within the inner realization of virtues, the four kinds of speech are exhausted, and the nine kinds of mental activity are extinguished. If it were not for the empowering power of the Buddha, it would be impossible to transcend the perception and hearing of ordinary beings. Relying on abiding in the empowerment of divine power, one manifests the Sambhogakaya (報身, enjoyment body) that accords with others' needs, as well as the Nirmanakaya (化身, emanation body) and so on, gradually guiding beings into the inner realization of the mind-king's palace of awakening. Whenever it is said that the 'Dharmakaya' is without characteristics, it refers to severing the characteristics that are objects of deluded emotions, not to abolishing the unimpeded form and mind of the six great elements (地、水、火、風、空、識, earth, water, fire, wind, space, consciousness). The passages below that speak of 'the profound Dharma without characteristics' and so on also have this meaning.

結上所說聲字之上有相之義。所遮遣也。雖云無相不可得意。如來法身畢竟寂漠。猶如虛空。色心都滅法體無有。故密嚴經云。得解脫智慧如來微妙身。云何為涅槃是滅壞之法（文）今此宗意如來三密遍滿法界。能生六大常住三世。于其內證自覺聖旨。本有色心尚非十地菩薩智分。故住加持道俯應群機也。以此法界體智身名大遍照能生六大。是則自性本有色心故。不可云無色無形。名為法身。又義理法身者。無相寂滅。如上經說。于智法身有自覺智內證色心。凡余宗意兩部曼荼共雖理智不二性德。胎藏就理法身義。金剛界者依智法身。今大日經說其理。故說無相也。問。然者二身何為殊勝。答。諸宗皆云。以理為勝。唯以真理為法身故。今此宗意如上所論。智最甚深。自覺聖智具足本有無盡莊嚴。常恒圓滿一切功德。故金剛頂以智為本。問。金剛頂宗以智為本。其義不明。判於四種法身差別。以自性身最為殊勝。其智法身是自受用。依理加持成辨佛智。若爾何云智身殊勝。又二教論云。若依瓔珞經。毗盧遮那是理法身。盧舍那名智法身。明知經意理寬智狹。答。理為究竟智為劣者。種因海意理是真如性。是一法界大總相法門體故以為殊勝。智者即是生滅門中以本覺名本有法身。二門相望。是俗門故且以為劣。彼瓔珞經

【現代漢語翻譯】現代漢語譯本結前文所說，『聲』和『字』之上，有『相』的含義，這是需要遮遣的。雖然說『無相』，但不可執著於此。如來的法身畢竟是寂靜空虛的，就像虛空一樣。色（rupa, 物質）和心（citta, 精神）都滅盡，法體也無所有。所以《密嚴經》（Ghanavyūha Sūtra）說：『獲得解脫智慧的如來，其身微妙。』怎麼能說涅槃是滅壞之法呢？現在此宗的觀點是，如來的三密（身、語、意）遍滿法界，能生六大（地、水、火、風、空、識），常住於三世。對於其內證的自覺聖旨，本有的色和心，尚且不是十地菩薩所能理解的。所以安住于加持之道，俯身應和眾生的根機。以這法界體智身，名為大遍照（Mahāvairocana），能生六大，這就是說自性本有色和心，所以不可說無色無形，而稱之為法身。另外，義理法身是無相寂滅的，如上面的經文所說。而智法身有自覺智內證的色和心。一般其他宗派認為，兩部曼荼羅（mandala）共同的理智不二，是性德。胎藏界（Garbhadhātu）側重於理法身的含義，金剛界（Vajradhātu）則依于智法身。現在《大日經》（Mahāvairocana Sūtra）闡述其理，所以說無相。問：那麼，二身（理法身和智法身）哪個更為殊勝？答：各宗都說，以理為勝，因為只有真理才是法身。現在此宗的觀點如上所述，智最為甚深，自覺聖智具足本有的無盡莊嚴，常恒圓滿一切功德，所以《金剛頂經》（Vajraśekhara Sūtra）以智為本。問：《金剛頂宗》以智為本，其含義不明。如果判別四種法身（自性身、受用身、變化身、等流身）的差別，以自性身最為殊勝，而智法身是自受用身，依理加持成就佛智。如果這樣，為何說智身殊勝？又《二教論》說，如果依據《瓔珞經》（Yingluo Jing），毗盧遮那（Vairocana）是理法身，盧舍那（Locana）是智法身，明顯可知經文的意思是理寬智狹。答：如果說理為究竟，智為劣，是因為種因海意的理是真如性，是一法界大總相法門之體，所以認為殊勝。而智是生滅門中，以本覺名本有法身。二門相對，是俗門，所以暫且認為劣。彼《瓔珞經》...

【English Translation】 English version Concluding what was said earlier, above the 'sound' and 'letter' lies the meaning of 'form' (lakṣaṇa), which is what needs to be negated. Although it's said to be 'formless' (nirākāra), one shouldn't cling to this idea. The Dharmakāya (body of the Dharma) of the Tathāgata (Thus-Gone One) is ultimately tranquil and empty, like space itself. Both rūpa (matter) and citta (mind) are extinguished, and the essence of the Dharma is without anything. Therefore, the Ghanavyūha Sūtra (Dense Array Sutra) says: 'The Tathāgata who has attained liberation and wisdom, his body is subtle.' How can one say that Nirvāṇa (extinction) is a Dharma of destruction? Now, the view of this school is that the three secrets (body, speech, and mind) of the Tathāgata pervade the Dharmadhātu (realm of Dharma), capable of generating the six great elements (earth, water, fire, wind, space, and consciousness), and constantly abiding in the three times (past, present, and future). Regarding the self-aware sacred intention (svasaṃvedana-jñāna) internally realized, the inherent rūpa and citta are not even within the comprehension of the Bodhisattvas (enlightenment beings) of the ten bhūmis (grounds). Therefore, abiding in the path of empowerment (adhiṣṭhāna-mārga), he condescends to respond to the faculties of beings. This Dharmadhātu-essence-wisdom-body, named Mahāvairocana (Great Illuminator), is capable of generating the six great elements, which means that the self-nature inherently possesses rūpa and citta, so it cannot be said to be formless and shapeless, and called the Dharmakāya. Furthermore, the Dharmakāya of principle (tattva-dharmakāya) is formless and tranquil, as the above-mentioned scripture says. While the Dharmakāya of wisdom (jñāna-dharmakāya) has self-aware wisdom internally realizing rūpa and citta. Generally, other schools believe that the non-duality of principle and wisdom, shared by both mandalas (Garbhadhātu and Vajradhātu), is inherent virtue. The Garbhadhātu (Womb Realm) emphasizes the meaning of the Dharmakāya of principle, while the Vajradhātu (Diamond Realm) relies on the Dharmakāya of wisdom. Now, the Mahāvairocana Sūtra explains its principle, so it speaks of formlessness. Question: Then, which of the two bodies (Dharmakāya of principle and Dharmakāya of wisdom) is more superior? Answer: All schools say that principle is superior, because only truth is the Dharmakāya. Now, the view of this school is as discussed above, wisdom is the most profound, self-aware sacred wisdom is complete with inherent endless adornments, constantly and perfectly fulfilling all merits, so the Vajraśekhara Sūtra (Diamond Peak Sutra) takes wisdom as its foundation. Question: The Vajraśekhara school takes wisdom as its foundation, but its meaning is unclear. If we distinguish the differences between the four kinds of Dharmakāya (svabhāva-kāya, saṃbhoga-kāya, nirmāṇa-kāya, niṣyanda-kāya), the svabhāva-kāya (self-nature body) is the most superior, while the jñāna-dharmakāya (wisdom-dharma body) is the self-enjoyment body (self-enjoyment body), relying on the empowerment of principle to accomplish Buddha-wisdom. If so, why is it said that the wisdom-body is superior? Also, the Erjiao Lun (Treatise on the Two Teachings) says that if based on the Yingluo Jing (Garland Sutra), Vairocana is the Dharmakāya of principle, and Locana is the Dharmakāya of wisdom, it is clear that the meaning of the scripture is that principle is broad and wisdom is narrow. Answer: If it is said that principle is ultimate and wisdom is inferior, it is because the principle of the seed-cause ocean of meaning is the nature of Suchness (tathatā), it is the essence of the Dharma-dhātu's great totality Dharma-gate, so it is considered superior. While wisdom is in the realm of birth and death, with original enlightenment named the inherent Dharmakāya. Relative to the two gates, it is the mundane gate, so it is temporarily considered inferior. That Yingluo Jing...

亦應依彼種因海義。分別二種法身之義。若論不二性海果分。其真如理亦為能依。以其因分種因海故。彼智法身依理加持所成辨者。于其智身可有二義。若云是彼報身之中自受用者。其智可劣。法報二身有勝劣故。若於不二性海果分。以彼本有自受法樂名自受用。為智法身。其智法身亦應有彼能加持義。今真言教一切諸佛。以其種字而為生本。其種子者本有智身。且如西方安樂世界凈土莊嚴。水鳥樹林皆說法者。由彼種字加持力生。餘十方佛各以種字加持之力。成辨依正功德亦爾。明知智法身有能加持義。從此引生大悲行愿。其成辨身三昧耶形從三昧耶。成辨方便究竟菩提一切事業。是則當於大日經中因根究竟。所以種字本有智身為其根本。故智法身最為殊勝。問。阿字既是本不生理。何以種字偏定智身。本不生理可是真如。若爾種字何偏是智。又彼智身皆為能生六大造作。以大曼荼羅可為其本。何今以智身為能加持耶。　　答。既以六大為其能生。其中前五皆即是境。識大是心。心境相對心為其主。其心自性本有智身。心是本故。以智法身為能加持。但至云阿字本不生理種字皆可理身之難者。凡本有四曼理不離智。智不離理。互相涉入。互相具足。所以一一諸字門中各有詮理。雖具理智。克性論之。阿等諸字皆是

【現代漢語翻譯】現代漢語譯本：也應該依據那種因海（種種因緣匯聚如海）的意義，來分別兩種法身（Dharmakāya）的意義。如果從不二性海（非對立統一的境界）的果位來說，其真如理（Tathātā，事物的真實如是之理）也是能依（所依賴的基礎）。因為它作為因位的種因海的緣故。那由真如理加持所成就的智法身（Jnana Dharmakāya），就其智慧之身而言，可以有兩種解釋。如果說是報身（Sambhogakāya）中自受用（自身享受法樂）的部分，那麼其智慧可能相對較弱，因為法身和報身有勝劣之分。如果從不二性海的果位來說，以其本有的自受法樂（自身享受佛法的快樂）名為自受用，作為智法身，那麼這個智法身也應該具有能加持（賦予力量）的意義。現在真言教（Mantrayana，密宗）中，一切諸佛都以其種子字（Bija，代表佛或菩薩的梵文字母）作為根本。這種子字是本有的智身（智慧之身）。例如西方極樂世界（Sukhavati）的凈土莊嚴，水鳥樹林都在說法，這是由種子字的加持力所產生的。其他十方諸佛也各自以種子字的加持力，成就依報（所居住的環境）和正報（自身）的功德，也是如此。這清楚地表明智法身具有能加持的意義。由此引生大悲行愿（偉大的慈悲心和實踐誓願）。其所成就的身、三昧耶形（Samaya，誓約象徵）、從三昧耶成就方便（Upaya，善巧方法）、究竟菩提（Anuttara-samyak-sambodhi，無上正等正覺）的一切事業。這就是《大日經》（Mahavairocana Sutra）中所說的因、根、究竟。所以種子字本有的智身是其根本，因此智法身最為殊勝。問：阿字（A字）既然是本不生理（本來不生之理），為什麼種子字偏偏代表智身？本不生理應該是真如理，如果是這樣，為什麼種子字偏偏代表智慧？而且智身都是能生六大（地、水、火、風、空、識）造作的，以大曼荼羅（Mahamandala，壇城）作為其根本。為什麼現在又說智身是能加持的呢？答：既然以六大作為其能生，其中前五大都是境（所認識的對象），識大是心。心和境相對，心是主導。心的自性是本有的智身，心是根本，所以以智法身作為能加持的。至於你問阿字是本不生理，種子字都可以代表理身的疑問，一般來說，本有四曼（四大曼荼羅）理不離智，智不離理，互相涉入，互相具足。所以每一個字門中都各有詮釋理的含義。雖然具備理智，但從其特性來論，阿等諸字都是。

【English Translation】 English version: It is also necessary to distinguish the meaning of the two Dharmakayas (法身, Body of Dharma) according to the meaning of that 'ocean of causes' (種因海, a multitude of causes gathered like an ocean). If we discuss the fruit aspect of the non-dual nature-ocean (不二性海, the realm of non-duality), its Suchness (真如理, Tathātā, the true nature of things) is also the basis of reliance (能依, the foundation upon which something depends), because it is the 'ocean of seed-causes' (種因海) in its causal aspect. The Jnana Dharmakāya (智法身, Body of Wisdom-Dharma) that is accomplished through the empowerment of Suchness, in terms of its wisdom-body, can have two meanings. If it is said to be the self-enjoyment (自受用) within the Sambhogakāya (報身, Body of Enjoyment), then its wisdom may be inferior, because the Dharmakāya and Sambhogakāya have superior and inferior aspects. If, from the fruit aspect of the non-dual nature-ocean, the inherent self-enjoyment of Dharma-bliss (自受法樂) is called self-enjoyment, as the Jnana Dharmakāya, then this Jnana Dharmakāya should also have the meaning of being able to empower (能加持, to bestow power or blessings). In the Mantrayana (真言教, Esoteric Buddhism) teachings, all Buddhas use their seed-syllables (種子字, Bija, Sanskrit letters representing a Buddha or Bodhisattva) as their origin. These seed-syllables are the inherent wisdom-body (智身). For example, in the Pure Land (凈土) adornments of the Western Paradise (安樂世界, Sukhavati), the water, birds, trees, and forests all preach the Dharma, which is produced by the power of the seed-syllables' empowerment. Similarly, the Buddhas of the other ten directions also accomplish the merits of the environment (依報) and the being (正報) through the power of their seed-syllables' empowerment. This clearly shows that the Jnana Dharmakāya has the meaning of being able to empower. From this arises great compassion, conduct, vows (大悲行愿, great compassion, conduct, and vows). The accomplished body, the Samaya form (三昧耶形, Samaya, symbolic form of a vow), the skillful means (方便, Upaya) accomplished from the Samaya, and all activities of ultimate Bodhi (菩提, Anuttara-samyak-sambodhi, perfect enlightenment) are all included. This is the cause, root, and ultimate meaning in the Mahavairocana Sutra (大日經). Therefore, the inherent wisdom-body of the seed-syllable is its foundation, and thus the Jnana Dharmakāya is the most supreme. Question: Since the syllable 'A' (阿字) is the principle of non-origination (本不生理, the principle of non-arising), why does the seed-syllable specifically represent the wisdom-body? The principle of non-origination should be Suchness (真如理, Tathātā). If that is the case, why does the seed-syllable specifically represent wisdom? Moreover, the wisdom-body is what generates the creation of the six great elements (六大, earth, water, fire, wind, space, and consciousness), with the great Mandala (大曼荼羅, Mahamandala, sacred diagram) as its foundation. Why is it now said that the wisdom-body is what empowers? Answer: Since the six great elements are what generate it, the first five of them are all objects (境, objects of perception), and the consciousness element is the mind. When the mind and object are in relation, the mind is the master. The self-nature of the mind is the inherent wisdom-body, and the mind is the root. Therefore, the Jnana Dharmakāya is what empowers. As for your question about the syllable 'A' being the principle of non-origination, and the seed-syllable representing the body of principle, generally speaking, the inherent four Mandalas (四曼, four types of Mandala) principle is inseparable from wisdom, and wisdom is inseparable from principle. They interpenetrate and are mutually complete. Therefore, each syllable-gate (字門) has its own meaning of explaining principle. Although they possess both principle and wisdom, when discussing their specific characteristics, the syllables such as 'A' are all...

本有心中常住智慧自性。依此差別出生無邊大悲行愿。乃至引起無上菩提自行化他無邊作業。依此道理金剛頂宗以智法身為究竟佛。凡法界理雖是本有。若無智慧何得開悟。於一大理佛生等修。若離般若染凈雜亂所。空理作證之人與二乘等住無記心滯法愛生。所以在纏眾生本有常住之理。聲聞緣覺生空之理。他緣大乘廢詮之理。覺心不生無相之理。一道無為實際之理。極無自性因分緣起無性之理。果分絕離不思議理。同一真如全無差別。今從種字本有之智。出生大悲行愿具足三摩耶身。至至得方便究竟圓滿智法身果。以是為金剛最上自覺聖智摩訶毗盧遮那。雖似修生即是自然法爾現證常住法身。爰以一行阿阇梨雖依胎藏釋大日經。于其深義讓金剛頂。所以疏第二云。然此經宗從初地即入金剛寶藏。故花嚴十地經一一名言依阿阇梨所傳。皆須作二種釋。一者淺略釋。二者深秘釋。若不達如是密號。俱依文說之。則因緣事相往涉於十住品。若解金剛頂十六大菩薩。生自當證知也（文）今此文意以甚深義讓于金剛頂宗正證據也。問。于阿阇梨所傳有淺略深秘二義（云云）其阿阇梨者無畏三藏也。然者于大日經既立淺深二義。何云深義指金剛頂耶。又今文云。然此經宗從初地即入念剛寶藏（文）因唯天臺。案此義相可別教意。

以初地以上判證位事別教意故。若夫圓教者可云從初住得入金剛寶藏。爾者此釋不顯真言深義。何可定耶。　　答。于胎藏中雖有淺深二種之義。一行禪師於此真言門修行菩薩之位相。指彼金剛頂十六大菩薩生結云。自當證知（文）明知指金剛頂可云深義。但于胎藏建立淺深二門。其旨非無。于胎藏界可有淺深二種之義。如上所云胎藏界者理法身佛。亦是因曼荼羅也。所以一道無為作證之佛。亦名常寂光。立摩訶毗盧遮那。實于其理本自已來具眾生心。在纏出障性恒無二通顯。通因可立此義。若談隨分作證分齊。可涉花嚴十地經等諸位施設建立之旨。但于金剛頂十六大生。雖立菩薩生之名言。偏是自覺聖智最上教王自受用身。從心出生本有內證之聖眾也。全非行因至果種因海中建立位相。所以三十七尊禮云。三十七尊並是法佛。現證菩提內眷屬毗盧遮那互體（文）又云。盡虛空遍法界同一體性（文）但依地之言至云可別教之難者。彼一宗義也。諸宗一同不可共許。初住證如無分明證。彼宗意以花嚴起信建立此義。然起信論以三賢位則為比觀相應之惠相似無漏。亦復判釋有漏之業未能決斷。又彼花嚴心地觀等皆說唯有十身舍那。此為十地他受用身。若彼三賢是位證位者。諸經應說四十一身他受用佛。或秘書中料簡義釋

【現代漢語翻譯】現代漢語譯本：如果按照別教的觀點，只有初地以上的菩薩才能獲得證悟的地位。如果按照圓教的觀點，可以說從初住位就能進入金剛寶藏。如果是這樣，那麼這種解釋就不能彰顯真言的深刻含義，怎麼能確定呢？回答：在胎藏界中，雖然有深淺兩種含義。一行禪師在此真言門中修行菩薩的位階時，指著金剛頂十六大菩薩的生結說：『自然會證知的』（引文）。這清楚地表明是指金剛頂，可以說具有深刻的含義。只是在胎藏界中建立了深淺二門，其宗旨並非沒有意義。在胎藏界中可以有深淺兩種含義。如上所說，胎藏界是理法身佛（Dharmakāya Buddha of Principle），也是因曼荼羅（cause mandala）。因此，一道無為所證的佛，也名為常寂光（eternally tranquil light）。建立摩訶毗盧遮那（Mahāvairocana），實際上是因為其理體本自具足眾生之心，在纏出障，自性恒常無二，通達顯現。通達因地可以建立此義。如果談論隨分作證的分齊，可以涉及到華嚴十地經等諸位施設建立的宗旨。但是，在金剛頂十六大生中，雖然建立了菩薩生的名言，但偏重於自覺聖智的最上教王自受用身（self-enjoyment body），從心出生本有的內證聖眾。完全不是從行因到果，在種因海中建立位階。所以三十七尊禮中說：『三十七尊都是法佛，現證菩提的內眷屬毗盧遮那互為一體』（引文），又說：『盡虛空遍法界同一體性』（引文）。只是依據『地』的說法，認為可以區別別教的難點，那只是一宗的觀點。諸宗相同，不可共同認可。初住證如沒有分明地證明。他們的宗義以華嚴（Avataṃsaka Sūtra）、起信論（Awakening of Faith）建立此義。然而，起信論認為三賢位只是比觀相應的智慧，相似的無漏，也判釋為有漏的業，未能決斷。而且，華嚴心地觀等都說只有十身舍那（Daśa-kāya Vairocana），這是十地他受用身（other-enjoyment body）。如果三賢是位證位，那麼諸經應該說四十一身他受用佛。或者在秘密書中簡擇義釋。

【English Translation】 English version: According to the distinct teaching (biejiao) perspective, only Bodhisattvas above the first ground (bhumi) can attain the position of enlightenment. If, according to the perfect teaching (yuanjiao) perspective, it can be said that one can enter the Vajra Treasury (vajra-garbha) from the initial stage of abiding (prathama-citta-sthiti). If so, then this explanation does not reveal the profound meaning of mantra (zhenyan), how can it be determined? Answer: Within the Womb Realm (Garbhadhātu), although there are two kinds of meanings, shallow and deep. When the monk Yixing practiced the position of Bodhisattva in this mantra gate, he pointed to the birth-kāya of the Sixteen Great Bodhisattvas of the Vajra Peak (Vajraśekhara) and said: 'You will naturally realize it' (text). This clearly indicates the Vajra Peak, which can be said to have profound meaning. It is just that shallow and deep doors are established in the Womb Realm, and its purpose is not without meaning. There can be two kinds of meanings, shallow and deep, in the Womb Realm. As mentioned above, the Womb Realm is the Dharma-kāya Buddha of Principle (Li-fashen fo), and it is also the cause mandala (hetu-mandala). Therefore, the Buddha who testifies to the One Way of Non-Action (eka-marga-anāsrava) is also called the Eternally Tranquil Light (saṃbhogakāya). Establishing Mahāvairocana (Mahāvairocana), in reality, is because its principle inherently possesses the minds of all sentient beings, is entangled and emerges from obstacles, and its nature is eternally non-dual, penetrating and manifesting. Penetrating the cause can establish this meaning. If discussing the limits of testifying according to one's share, it can involve the tenets of the Avataṃsaka Sūtra (Huayan jing), the Ten Grounds Sutra (Daśabhūmika Sūtra), and other positions established. However, in the Sixteen Great Births of the Vajra Peak, although the name of Bodhisattva birth is established, it is biased towards the self-enjoyment body (svasaṃbhogakāya) of the Supreme Teaching King of Self-Aware Sacred Wisdom (svasaṃvedana-jñāna). It is born from the mind and is the inherent inner-testimony sacred assembly. It is completely not establishing positions in the sea of planting causes from the cause of practice to the result. Therefore, the Thirty-Seven Honored Ones (saptatrimśad-buddha) liturgy says: 'The Thirty-Seven Honored Ones are all Dharma Buddhas, and the inner family members of Vairocana (Vairocana) who manifest and testify to Bodhi are mutually one body' (text), and also says: 'The entire empty space pervades the Dharma Realm, and is of the same nature' (text). It is just based on the saying of 'ground' (bhumi), thinking that the difficulty of distinguishing the distinct teaching can be distinguished, that is only the view of one school. The views of all schools are the same and cannot be jointly recognized. The initial stage of abiding (prathama-citta-sthiti) is not clearly proven. Their school establishes this meaning with the Avataṃsaka Sūtra (Huayan jing) and the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra). However, the Awakening of Faith considers the Three Worthies (three stages of Bodhisattva practice) to be wisdom corresponding to comparative observation, similar to non-outflow, and also judges it as the karma of outflow, which cannot be decisively determined. Moreover, the Huayan Mind-Ground Contemplation (Huayan Xindi Guan) and others all say that there is only the Ten-Body Vairocana (Daśa-kāya Vairocana), which is the other-enjoyment body (parasaṃbhogakāya) of the Ten Grounds. If the Three Worthies are positions of testimony, then the sutras should say that there are forty-one bodies of other-enjoyment Buddhas. Or, in the secret books, select and explain the meaning.

云。然此經宗從初地得入金剛寶藏。又下文云。從十住地乃至初地分證莊嚴身無量無邊（等文）分證之位上下相乖。云何消通。今釋位義。有兩種義。一從初地入證及從初住入證。此兩行人隨其心解。或離或即。故有兩處分證不同。二彼此相望。十地為深。十住為淺何以故。十住去佛。尚遠須到十地方乃近真。萬行欲滿。故依實說從初地入名真分證。若不如是。何以分別地位高位（此義唐大中十年四月三十日伏依師口。兼準義記云云。此記正是入唐祖師在唐之日。面受師訓所記置也。慈覺智證其師同故。天臺一家真言學者。此記之說不可不用。若爾何故今以初地入證之文偏屬別教。得貶真言一家義立耶）又私案云。于其十地十住位相可有二意。若建立彼住行向地次第之時。地住可別。若依古譯。以彼十地名為十住。如十住斷結經十住毗婆沙論等。此於十地立十住名。大智論等亦有此義。又經云。入理般若名為住。住生德行名為地（文）此似地住相同之義。是故以此十地即入金剛寶藏之文不可為淺。又上所引秘書中雲。第二正顯今宗正義。上來住地分證之義皆約顯教修行人說。何以故顯教行人或從初地入此秘密教。或從初住入此秘密教。所以處處文中所說位義多約教道淺略之門（文）今案本宗如實義者。以金剛頂十六大

【現代漢語翻譯】現代漢語譯本：問：然而，此經的宗旨是從初地（菩薩十地之首，象徵證悟的開始）得以進入金剛寶藏（密教的核心境界）。又下文說，從十住地（菩薩修行過程中的十個階段）乃至初地，分證莊嚴身（部分證得佛的莊嚴之身），其無量無邊（等等）。分證的位次上下互相矛盾，如何解釋呢？現在解釋位次之義，有兩種意義。一是，從初地進入證悟，以及從初住進入證悟。這兩種修行人，隨著他們內心的理解，或者認為兩者分離，或者認為兩者統一。所以有兩處分證不同的說法。二是，彼此相對而言，十地為深，十住為淺。為什麼呢？因為十住距離成佛還很遙遠，必須到達十地才接近真如。萬行將要圓滿，所以依據真實情況來說，從初地進入才稱為真正的分證。如果不是這樣，如何分別地位的高低呢？（此義是唐大中十年四月三十日，我伏在老師面前聽他口述，兼參考義記所記錄的。此記錄正是入唐祖師在唐朝之時，當面接受老師教誨所記錄下來的。慈覺大師和智證大師的老師相同，所以天臺宗和真言宗的學者，此記錄的說法不可不用。如果這樣，為什麼現在把初地進入證悟的說法，偏偏歸屬於別教（區別于圓教的教義），從而貶低真言宗的義理呢？）我又私下認為，對於十地和十住的位次，可以有兩種理解。如果建立住、行、向、地這些次第的時候，地和住可以區別開來。如果依據古老的翻譯，把十地稱為十住，如《十住斷結經》、《十住毗婆沙論》等。這是在十地上建立十住的名稱。《大智度論》等也有此義。又有經文說，『入理般若（契入真理的智慧）名為住，住生德行名為地』。這似乎是地和住相同的意義。因此，用這十地即進入金剛寶藏的說法，不能認為是淺顯的。又上面所引用的秘書中說，第二點正是爲了顯明本宗的正義。上面所說的住地分證的意義，都是針對顯教（公開的佛教教義）的修行人說的。為什麼呢？因為顯教的修行人，或者從初地進入此秘密教（密教），或者從初住進入此秘密教。所以處處經文中所說的位次之義，大多是針對教理淺略的方面說的。現在我認為，本宗如實義者，以金剛頂十六大（士）

【English Translation】 English version: Question: However, the doctrine of this scripture is that one can enter the Vajra Treasury (the core realm of Esoteric Buddhism) from the first Bhumi (the first of the ten Bodhisattva stages, symbolizing the beginning of enlightenment). Moreover, the text below states that from the ten Abodes (ten stages in the Bodhisattva's path) up to the first Bhumi, one partially realizes the adorned body (partially attains the Buddha's adorned body), which is immeasurable and boundless (etc.). The positions of partial realization are contradictory in terms of higher and lower, how can this be reconciled? Now, explaining the meaning of positions, there are two meanings. First, entering realization from the first Bhumi, and entering realization from the first Abode. These two types of practitioners, according to their inner understanding, either consider them separate or consider them unified. Therefore, there are two different statements about partial realization. Second, in relation to each other, the ten Bhumis are profound, and the ten Abodes are shallow. Why? Because the ten Abodes are still far from Buddhahood, one must reach the ten Bhumis to be close to Suchness (true nature). The myriad practices are about to be completed, so according to the actual situation, entering from the first Bhumi is called true partial realization. If it is not like this, how can the high and low positions be distinguished? (This meaning was dictated by my teacher on the 30th day of the fourth month of the tenth year of Dazhong in the Tang Dynasty, and recorded with reference to the 'Yi Ji'. This record was made by the ancestral master who entered Tang at the time of the Tang Dynasty, receiving the teacher's teachings in person. The teachers of Master Cijue and Master Zhizheng are the same, so the scholars of the Tiantai and Shingon schools should not disregard this record. If so, why is the statement of entering realization from the first Bhumi now attributed to the Separate Teaching (distinct from the Perfect Teaching), thereby devaluing the principles of the Shingon school?) I also privately believe that there can be two understandings of the positions of the ten Bhumis and ten Abodes. If the order of Abode, Practice, Direction, and Bhumi is established, Bhumi and Abode can be distinguished. If according to the ancient translations, the ten Bhumis are called the ten Abodes, such as the 'Dasabhumika-vimoksa-sutra' and the 'Dasabhumika-vibhasa'. This is establishing the name of ten Abodes on the ten Bhumis. The 'Mahaprajnaparamita-sastra' also has this meaning. Also, there is a sutra saying, 'Entering the principle of Prajna (wisdom that penetrates truth) is called Abode, Abode generates virtuous conduct is called Bhumi'. This seems to be the meaning of Bhumi and Abode being the same. Therefore, the statement that these ten Bhumis are entering the Vajra Treasury cannot be considered shallow. Also, the secret text quoted above says that the second point is precisely to clarify the correct meaning of this school. The meaning of the partial realization of the Abode and Bhumi mentioned above is all for the practitioners of the Exoteric Teaching (public Buddhist teachings). Why? Because the practitioners of the Exoteric Teaching either enter this Secret Teaching (Esoteric Buddhism) from the first Bhumi, or enter this Secret Teaching from the first Abode. Therefore, the meaning of positions mentioned in the scriptures everywhere is mostly for the shallow aspects of the teachings. Now I think that the true meaning of this school is that the sixteen great (Bodhisattvas) of the Vajrasekhara

生為其證位。謂四佛智各具四智為十六也。雖有橫豎二義建立此位。非有斷惑證理淺深差降。但約佛智十六分義。為令信知利鈍機根作橫豎二義建立。　　問。此宗所云自受用身與顯教說自受用身可有異耶。答。可有差別。問。其別云何。答。今宗法身之中以內證自覺聖智三世常恒自受法樂名自受用身。顯宗以彼種因海中因圓果滿修成之佛所證功德及以智慧名自受用。問。若爾他受用身亦可有此二種義耶。答。亦可有之。以彼自覺聖智之佛住利他身。如大普賢金剛薩埵。是則此宗他受用身。如五秘密聖位經等。及以兩界第二重中諸菩薩等。于彼顯教為彼十地證位菩薩所顯能化十身舍那。是則名為他受用身。　　問。若爾此二可有別耶。答。或異或同。異者即彼現於佛身。即是報身。此現金剛薩埵等身現菩薩身。即是法身。所言同者顯宗佛身。若望此宗可菩薩身。從自受用一佛。所現大小差別相未究竟。可名菩薩。問。菩薩佛身其相既異。何云同耶。答。今宗意菩薩與佛實體雖同。且依相別施設二名。此宗菩薩所證功德皆於法身顯各別相。雖相各別互備眾德。故於五部各具五部。乃至剎塵滿足眾德。所以名佛。或名菩薩。如大師釋心經秘鍵建立如來普賢秘號無戲論佛文殊密名。余聖亦爾。皆可準知。凡理趣經者。三

【現代漢語翻譯】現代漢語譯本：

『生為其證位』，指的是四佛智各自具備四智，總共十六智。雖然有橫向和縱向兩種意義來建立這個位次，但並非存在斷惑證理的深淺差別。只是根據佛智的十六分義，爲了讓相信的利根和鈍根之人，建立橫向和縱向兩種意義。問：此宗所說的自受用身與顯教所說的自受用身有什麼不同嗎？答：可能存在差別。問：差別在哪裡？答：今宗認為，在法身之中，以內證自覺的聖智，在三世常恒地享受法樂，稱為自受用身。顯宗認為，在種因海中，因圓果滿，修成的佛所證的功德以及智慧，稱為自受用身。問：如果這樣，他受用身也可以有這兩種意義嗎？答：也可以有。以自覺聖智之佛，安住于利他之身，如大普賢（Mahāsamantabhadra）金剛薩埵（Vajrasattva）。這就是此宗的他受用身，如《五秘密聖位經》等，以及兩界曼荼羅第二重中的諸菩薩等。對於顯教來說，是為十地證位的菩薩所顯現的能化十身盧舍那佛（Vairocana），這就是他受用身。問：如果這樣，這二者有什麼區別嗎？答：或者不同，或者相同。不同之處在於，顯教現於佛身，即是報身。此宗現金剛薩埵等身，現菩薩身，即是法身。相同之處在於，顯宗的佛身，如果與此宗相比，可以看作菩薩身。從自受用一佛所顯現的大小差別相未究竟，可以稱為菩薩。問：菩薩和佛身，其相既然不同，為什麼說相同呢？答：今宗認為，菩薩與佛實體雖然相同，但且依據相的差別，施設兩種名稱。此宗菩薩所證的功德，都在法身中顯現各自不同的相。雖然相各不相同，但互相具備各種功德。所以在五部中各自具備五部，乃至剎塵般滿足各種功德。所以稱為佛，或者稱為菩薩。如大師釋《心經秘鍵》，建立如來普賢的秘密稱號，無戲論佛文殊（Mañjuśrī）的密名。其餘聖者也是如此，都可以依此準知。《理趣經》等，三……

【English Translation】 English version:

『Birth is its proof of position』 refers to the sixteen wisdoms, where each of the four Buddha-wisdoms possesses four wisdoms. Although there are horizontal and vertical meanings to establish this position, there is no difference in the depth of cutting off delusion and realizing truth. It is only based on the sixteen aspects of Buddha-wisdom to establish horizontal and vertical meanings for those with sharp and dull faculties who believe. Question: Is there any difference between the self-enjoyment body (svasaṃbhogakāya) mentioned in this school and the self-enjoyment body mentioned in the exoteric teachings? Answer: There may be differences. Question: What are the differences? Answer: This school believes that within the Dharmakaya (Dharmakāya), the inner realization of self-aware sacred wisdom, eternally enjoying the bliss of Dharma in the three times, is called the self-enjoyment body. The exoteric school believes that in the sea of causal seeds, when the causes are complete and the fruits are fulfilled, the merits and wisdom realized by the Buddha are called the self-enjoyment body. Question: If so, can the other-enjoyment body (parasaṃbhogakāya) also have these two meanings? Answer: Yes, it can. The Buddha with self-aware sacred wisdom dwells in the body of benefiting others, such as Mahāsamantabhadra (大普賢) and Vajrasattva (金剛薩埵). This is the other-enjoyment body of this school, as in the Five Secret Sacred Positions Sutra and the bodhisattvas in the second layer of the Two Realms Mandala. For the exoteric teachings, it is the transformation body of Vairocana (盧舍那佛) with ten bodies manifested for the bodhisattvas who have attained the tenth bhumi (十地), which is called the other-enjoyment body. Question: If so, what are the differences between these two? Answer: They may be different or the same. The difference is that the exoteric teachings manifest the Buddha body, which is the reward body (saṃbhogakāya). This school manifests the body of Vajrasattva, etc., which is the body of a bodhisattva, which is the Dharmakaya. The similarity is that the Buddha body of the exoteric teachings can be regarded as the body of a bodhisattva compared to this school. The differences in size manifested by the self-enjoyment Buddha are not yet complete, and it can be called a bodhisattva. Question: Since the appearances of the bodhisattva and Buddha bodies are different, why are they said to be the same? Answer: This school believes that although the substance of bodhisattvas and Buddhas is the same, two names are established based on the differences in appearance. The merits realized by the bodhisattvas of this school all manifest different appearances in the Dharmakaya. Although the appearances are different, they mutually possess various merits. Therefore, each of the five families possesses the five families, and even the dust-like particles are filled with various merits. Therefore, they are called Buddhas or bodhisattvas. For example, the master explains the Secret Key of the Heart Sutra, establishing the secret title of Tathagata Samantabhadra, the secret name of the Non-Playful Buddha Mañjuśrī (文殊). The other sages are also the same, and can be known accordingly. The Meaning Sutra, etc., three...

世常住自性法身五智圓滿毗盧遮。以加持道在於欲界他化自在天王宮中。示現重重他受用身。成大普賢金剛薩埵。而說理趣甚深法門。所以諸段最初各云。時薄伽梵說法門已。其終各顯菩薩名號。初顯自覺聖智出生從本名為薄伽梵名。終示隨他受用義。故從末立為大菩薩稱。問。若爾何以此經所說配當地地他受用身。答。此義深細。粗述大概。初舉能化自性法身五智差別本有功德。次說加持住所眷屬。於後宣說各別法門。其中就彼初二段義二解不同。一解云。初段即是自受用身諸尊海會。心王大日與自出生內眷屬證宣說十七清凈法門。問。既對菩薩眾會說法。何以此為自受用身。答。自他受用本非二佛。如心地觀經中所云。為化十地諸菩薩。一佛現於十種身。一佛即是自受用身。現於十身為他受用。問。理趣釋云。毗盧遮那佛在大眾中。為未來有情修瑜伽者。對諸十地菩薩說（文）此釋既云在大眾中。又說對諸十地菩薩。以知可是他受用身。答。自性法身對於自性內證眷屬眾會說法。即此亦名自受用身。問。彼此同對十地菩薩。何別自他受用不同。答。若對自性內證眾會十地菩薩其佛名為自受用身。對種因海十地眷屬各現佛身名他受用。今此獨一毗盧遮那總對十地自性眷屬。是故名為自受用佛。若他受用能化亦可有十

【現代漢語翻譯】現代漢語譯本世常住自性法身五智圓滿的毗盧遮那佛（Vairocana，意為光明遍照），以加持之道，在欲界他化自在天王宮中，示現重重他受用身（Sambhogakaya，報身），成就大普賢（Samantabhadra，意為普皆賢善）金剛薩埵（Vajrasattva，意為金剛勇猛），而宣說理趣甚深的法門。所以每一段最初都說『時薄伽梵（Bhagavan，世尊）說法門已』，而其結尾都彰顯菩薩的名號。最初彰顯自覺聖智出生，從根本上稱為薄伽梵名，最終顯示隨他受用的意義，所以從結尾處立為大菩薩的稱謂。問：如果這樣，為何此經所說的要配合當地的他受用身？答：這個意義深奧細微，粗略地敘述大概。首先舉出能化自性法身五智差別的本有功德，其次說加持住所眷屬，於後宣說各別法門。其中就那初二段的意義有兩種不同的解釋。一種解釋說：初段就是自受用身諸尊海會，心王大日如來（Mahavairocana，摩訶毗盧遮那）與自出生內眷屬證宣說十七清凈法門。問：既然是對菩薩眾會說法，為何這被認為是自受用身？答：自受用身和他受用身本來不是二佛。如《心地觀經》中所說：『為化十地諸菩薩，一佛現於十種身。』一佛就是自受用身，現於十身作為他受用身。問：《理趣釋》說：『毗盧遮那佛在大眾中，為未來有情修瑜伽者，對諸十地菩薩說（文）』，這個解釋既然說在大眾中，又說對諸十地菩薩，可知這應該是他受用身。答：自性法身對於自性內證眷屬眾會說法，這也可以稱為自受用身。問：彼此同樣是對十地菩薩，為何區分自受用身和他受用身不同？答：如果對自性內證眾會十地菩薩，其佛名為自受用身。對種因海十地眷屬各現佛身，名為他受用身。現在這唯一毗盧遮那佛總對十地自性眷屬，所以名為自受用佛。如果是他受用身，能化也可以有十。

【English Translation】 English version Vairocana (meaning 'the light that shines everywhere'), the eternally abiding self-nature Dharmakaya (Dharmakaya, the body of the Law) with the perfect five wisdoms, through the path of empowerment, in the palace of the Paranirmitavasavartin (the heaven of those who delight in transforming others' creations) in the desire realm, manifests multiple Sambhogakayas (Sambhogakaya, the body of enjoyment), accomplishing the great Samantabhadra (Samantabhadra, meaning 'universal goodness') Vajrasattva (Vajrasattva, meaning 'diamond being'), and expounds the profoundly subtle Dharma gate of the principle of reason. Therefore, each section initially states 'Then, the Bhagavan (Bhagavan, the Blessed One) having expounded the Dharma gate,' and each concludes by revealing the names of the Bodhisattvas. Initially, it reveals the arising of self-aware sacred wisdom, fundamentally called the name Bhagavan, and ultimately displays the meaning of benefiting others; therefore, from the conclusion, it is established as the title of the great Bodhisattva. Question: If that is the case, then why does what is spoken in this sutra correspond to the Sambhogakaya in that particular place? Answer: This meaning is profound and subtle; to roughly describe the general idea: First, it cites the inherent merits of the transformative self-nature Dharmakaya with the distinctions of the five wisdoms; second, it speaks of the empowerment, dwelling place, and retinue; and afterwards, it proclaims the separate Dharma gates. Among these, regarding the meaning of the initial two sections, there are two different interpretations. One interpretation says: The initial section is the assembly of all the deities of the self-enjoyment body, the Mind-King Mahavairocana (Mahavairocana, the Great Sun Buddha) and the inner retinue born from oneself, who testify to and proclaim the seventeen pure Dharma gates. Question: Since the Dharma is being spoken to an assembly of Bodhisattvas, why is this considered the self-enjoyment body? Answer: The self-enjoyment body and the other-enjoyment body are fundamentally not two Buddhas. As stated in the Sutra of Contemplating the Ground of the Mind: 'To transform the Bodhisattvas of the ten Bhumis (Bhumis, stages), one Buddha manifests in ten kinds of bodies.' One Buddha is the self-enjoyment body, manifesting in ten bodies as the other-enjoyment body. Question: The Commentary on the Principle of Reason says: 'Vairocana Buddha, in the midst of the assembly, for sentient beings of the future who cultivate yoga, speaks to the Bodhisattvas of the ten Bhumis (text).' Since this commentary says 'in the midst of the assembly' and also says 'to the Bodhisattvas of the ten Bhumis,' it can be known that this should be the other-enjoyment body. Answer: The self-nature Dharmakaya speaking Dharma to the assembly of the self-nature's inner realization retinue can also be called the self-enjoyment body. Question: Since both are speaking to the Bodhisattvas of the ten Bhumis, what distinguishes the self-enjoyment body from the other-enjoyment body? Answer: If it is to the Bodhisattvas of the ten Bhumis in the assembly of the self-nature's inner realization, that Buddha is called the self-enjoyment body. To the retinue of the ten Bhumis in the ocean of causes, each manifesting a Buddha body is called the other-enjoyment body. Now, this unique Vairocana Buddha is generally addressing the self-nature retinue of the ten Bhumis; therefore, it is called the self-enjoyment Buddha. If it is the other-enjoyment body, the transformative one can also be ten.

佛故。　　第二段者為第十地菩薩。所現他受用身。　　問。其第二段經初文云。時薄伽梵毗盧遮那段。終文云。持智拳印。明知應是自性受用。何判此為他受用身。答。于第十地所化既與佛位鄰近。能化何隔自受用身。所以共唱摩醯首羅最正覺故。般若經中說云。十地為如佛者亦此意也。又理趣釋中雲。如前大樂中所說類同。是則第十地能化他受用身。與自受用類同之義（是初二段相對一義也）又義初段應是他受用身。所以經云。金剛手菩薩乃至左手作金剛慢。右手抽擲。第二段者應自受用。章初文云。時薄伽梵毗盧遮那段。終既云持智拳印及說大日根本種子一字心明。始終不顯菩薩稱故。問。經文次第自深垂淺。既先說于為第十地能化之佛。未說九地能化之前。于其中間何雜建立自受用佛。答。今經正意現大普賢他受用故。是故先說。其後為顯彼佛內證自覺聖智。故雜宣說自受用身。說一切法自性平等。如是雖有自他受用差別建立。于第十地是一際也。　　第三段者為第九地他受用佛。問。此第三段經文既云。時調伏難調釋迦牟尼如來。是釋迦者可言佛應。今何立為他受用身。答。三身一體釋迦牟尼。今正示現一代教主。設雖何段寧愆其名。故法藏師述于花嚴一乘義云。今將開釋迦佛一乘教義（等）所以無

【現代漢語翻譯】現代漢語譯本佛說。第二段是指第十地菩薩所顯現的他受用身（Sambhogakāya）。問：第二段經文開頭說『時薄伽梵毗盧遮那（Vairocana）』，結尾說『持智拳印』，明顯應該是自性受用身（Svābhāvikakāya）。為什麼判斷這是他受用身呢？答：對於第十地所教化的人來說，他們與佛的果位已經很接近了，能教化的佛又怎麼會與自受用身有所隔閡呢？所以共同稱唱摩醯首羅（Maheśvara，大自在天）為最正覺。所以《般若經》中說『十地如佛』也是這個意思。而且《理趣釋》中說，『如前大樂中所說』類似。那麼第十地能教化他受用身，與自受用身類似（這是前兩段相對的一個意義）。另外，第一段應該是他受用身，所以經文說『金剛手菩薩（Vajrapani）乃至左手作金剛慢，右手抽擲』。第二段應該是自受用身，章節開頭說『時薄伽梵毗盧遮那』，結尾說『持智拳印』，並且說大日如來（Mahāvairocana）根本種子字（Bīja）和一字心明（mantra），始終沒有出現菩薩的稱謂。問：經文的次第是從深到淺，既然先說了為第十地能教化的佛，還沒有說第九地能教化的佛之前，為什麼在其中間穿插建立自受用佛呢？答：這部經的正意是顯現大普賢菩薩（Samantabhadra）的他受用身，所以先說。之後爲了顯示彼佛內證自覺的聖智，所以穿插宣說自受用身，說一切法自性平等。像這樣雖然有自他受用的差別建立，但在第十地是一樣的。第三段是指第九地他受用佛。問：這第三段經文說『時調伏難調釋迦牟尼如來（Śākyamuni）』，是釋迦牟尼佛，可以稱為佛的應化身（Nirmāṇakāya）。現在為什麼說這是他受用身呢？答：三身一體，釋迦牟尼佛，現在正是示現一代教主。即使是哪一段經文，也不會違揹他的名號。所以法藏法師在《華嚴一乘義》中說『現在將要開釋迦佛的一乘教義』等等，所以沒有問題。

【English Translation】 English version Thus spoke the Buddha. The second section refers to the Sambhogakāya (enjoyment body) manifested by the Bodhisattva of the Tenth Ground (Bhūmi). Question: The beginning of the second section of the scripture says, 'At that time, the Bhagavan Vairocana (the Illuminator),' and the end says, 'Holding the Wisdom Fist Mudra (gesture).' It is clearly the Svābhāvikakāya (self-enjoyment body). Why is this judged to be a Sambhogakāya (other-enjoyment body)? Answer: For those who are taught in the Tenth Ground, they are very close to the fruit of Buddhahood. How can the Buddha who teaches be separated from the Svābhāvikakāya? Therefore, they jointly chant Maheśvara (the Great Lord, Shiva) as the Most Perfectly Enlightened One. Therefore, the Prajñāpāramitā Sutra says, 'The Tenth Ground is like a Buddha,' which also means this. Moreover, the Ri-shu-shaku (Commentary on the Principle) says, 'Similar to what was said in the previous Great Bliss.' Then, the Sambhogakāya that can teach others in the Tenth Ground is similar to the Svābhāvikakāya (this is one meaning relative to the first two sections). In addition, the first section should be the Sambhogakāya. Therefore, the scripture says, 'Vajrapani (the Thunderbolt-bearer) Bodhisattva, even with his left hand making the Vajra arrogance, and his right hand throwing.' The second section should be the Svābhāvikakāya. The beginning of the chapter says, 'At that time, the Bhagavan Vairocana,' and the end says, 'Holding the Wisdom Fist Mudra,' and speaks of the Bīja (seed syllable) of Mahāvairocana (the Great Sun Buddha) and the one-syllable heart mantra. The title of Bodhisattva is never mentioned from beginning to end. Question: The order of the scriptures is from deep to shallow. Since it first speaks of the Buddha who can teach in the Tenth Ground, and has not yet spoken of the Buddha who can teach in the Ninth Ground, why is the Svābhāvikakāya Buddha interspersed in between? Answer: The true intention of this scripture is to manifest the Sambhogakāya of the Great Samantabhadra (Universal Worthy) Bodhisattva, so it is spoken of first. Afterwards, in order to reveal the inner realization and self-awakened sacred wisdom of that Buddha, the Svābhāvikakāya is interspersed and spoken of, saying that the self-nature of all dharmas is equal. Although there is a difference between the establishment of self-enjoyment and other-enjoyment, they are the same in the Tenth Ground. The third section refers to the Sambhogakāya Buddha of the Ninth Ground. Question: This third section of the scripture says, 'At that time, Śākyamuni (the Sage of the Shakya clan) Tathagata (Thus Gone One), who subdues the unsubdued.' Since it is Śākyamuni, it can be called the Nirmāṇakāya (transformation body) of the Buddha. Why is this now established as the Sambhogakāya? Answer: The three bodies are one. Śākyamuni Buddha is now manifesting as the leader of a generation of teachings. No matter which section it is, it will not violate his name. Therefore, Dharma Master Fazang said in the 'Meaning of the One Vehicle of the Avatamsaka Sutra,' 'Now we are going to explain the one vehicle teachings of Śākyamuni Buddha,' etc., so there is no problem.

失。就此段中述貪嗔等無戲論性。是則極無自性之意。又第十地既定如佛。故第九地斷道義顯。是故說云。時調伏難調。所言金剛手大菩薩。是普賢故當花嚴教問。撿為十地他受用佛。初歡喜地其能化者。坐于百葉蓮華臺上。乃至法雲為能化佛。坐無數葉大寶花王。各現尊特微妙色身具足無量端嚴妙相。今此段中所現色身顰眉怒形降伏立相。正降伏三世明王既異如來寂靜智身。若爾何故以此定為九地菩薩所現能化他受用佛。答。佛有二身。一正法輪。二教令輪。今說其中教令輪身。故現忿怒暴惡之相。問。既有寂靜正法輪身。何不顯說其微妙相。殊顯相違暴惡之體。答。二身共是佛功德故。雖說何相不可有過。何況此段專依斷道。故隨用勝說忿怒相。第四段者得自性清凈法性如來一道清凈妙蓮不染。當第八地為其能化。無相無為住如實際寂滅真理。　　第五段中一切三界主如來者。當第七地能化佛身。如最勝王經中說。此第七發心攝受能生一切愿如意成就三摩地（文）則當此義。　　第六段者當第六地能化佛身。此地修行般若波羅蜜故。云得一切如來智印如來為能化佛。　　第七段者當第五地能化佛身。此地修行靜慮波羅蜜無戲論。如來為其能化。宣說諸法三解脫門。最勝王經說此五地所行中雲。二

【現代漢語翻譯】現代漢語譯本失。就此段中述貪嗔等無戲論性，是則極無自性之意。又第十地既定如佛，故第九地斷道義顯。是故說云：『時調伏難調。』所言金剛手大菩薩（Vajrapani Bodhisattva），是普賢（Samantabhadra）故當花嚴教問，撿為十地他受用佛。初歡喜地其能化者，坐于百葉蓮華臺上，乃至法雲為能化佛，坐無數葉大寶花王，各現尊特微妙色身具足無量端嚴妙相。今此段中所現色身顰眉怒形降伏立相，正降伏三世明王既異如來寂靜智身。若爾何故以此定為九地菩薩所現能化他受用佛？答：佛有二身，一正法輪，二教令輪。今說其中教令輪身，故現忿怒暴惡之相。問：既有寂靜正法輪身，何不顯說其微妙相，殊顯相違暴惡之體？答：二身共是佛功德故，雖說何相不可有過。何況此段專依斷道，故隨用勝說忿怒相。第四段者得自性清凈法性如來一道清凈妙蓮不染，當第八地為其能化。無相無為住如實際寂滅真理。第五段中一切三界主如來者，當第七地能化佛身。如最勝王經中說，此第七發心攝受能生一切愿如意成就三摩地（Samadhi）（文）則當此義。第六段者當第六地能化佛身。此地修行般若波羅蜜（Prajnaparamita）故，云得一切如來智印如來為能化佛。第七段者當第五地能化佛身。此地修行靜慮波羅蜜無戲論，如來為其能化。宣說諸法三解脫門。最勝王經說此五地所行中雲：

【English Translation】 English version Lost. In this section, it describes greed, hatred, and other non-conceptual natures, which implies the extreme absence of inherent existence. Furthermore, since the Tenth Bhumi (stage of a Bodhisattva) is determined to be like a Buddha, the meaning of cutting off the path in the Ninth Bhumi is evident. Therefore, it is said: 'At times, he subdues the difficult to subdue.' The Vajrapani Bodhisattva (金剛手大菩薩) mentioned is Samantabhadra (普賢), so it should be examined according to the teachings of the Avatamsaka Sutra (花嚴教), as the Sambhogakaya (他受用佛) Buddha of the Ten Bhumis. In the first Joyful Bhumi, the one who is transformed sits on a hundred-petaled lotus platform, and even in the Dharma Cloud Bhumi, the Buddha who is transformed sits on a great treasure flower king with countless petals, each manifesting a unique and subtle form, possessing immeasurable dignified and wonderful appearances. The form manifested in this section, with furrowed brows, an angry expression, and a subduing posture, is precisely subduing the Three Realms King, which is different from the serene wisdom body of the Tathagata. If so, why is this determined to be the Nirmanakaya (能化他受用佛) Buddha manifested by the Ninth Bhumi Bodhisattva? Answer: The Buddha has two bodies: the Dharma-wheel body and the Command-wheel body. Now, we are discussing the Command-wheel body, hence the manifestation of an angry and violent appearance. Question: Since there is a serene Dharma-wheel body, why not clearly describe its subtle appearance, which is distinctly different from the violent form? Answer: Both bodies are the Buddha's merits, so there can be no fault in describing any aspect. Moreover, this section specifically relies on cutting off the path, so it is appropriate to speak of the wrathful aspect as it is more effective. The fourth section obtains the self-nature pure Dharmata (法性) Tathagata, the one pure and wonderful lotus undefiled. The Eighth Bhumi is the one who is transformed. Without form or action, abiding in suchness, the true principle of quiescence and extinction. In the fifth section, the Tathagata who is the lord of all three realms is the Nirmanakaya Buddha of the Seventh Bhumi. As stated in the Sutra of the Supreme King, this seventh stage initiates, embraces, and generates all wish-fulfilling Samadhi (三摩地) (text), which corresponds to this meaning. The sixth section corresponds to the Nirmanakaya Buddha of the Sixth Bhumi. Because this stage cultivates Prajnaparamita (般若波羅蜜), it is said to obtain the wisdom seal of all Tathagatas, with the Tathagata as the Nirmanakaya Buddha. The seventh section corresponds to the Nirmanakaya Buddha of the Fifth Bhumi. This stage cultivates Dhyana Paramita (靜慮波羅蜜) without conceptual proliferation. The Tathagata is the one who transforms, proclaiming the three doors of liberation of all dharmas. The Sutra of the Supreme King says regarding the practices of this fifth stage:

者常愿解脫不著二邊故（文）常愿解脫者。即令修行三解脫門。不著二邊者以自劍揮斫一切如來。理趣釋云。斫一切如來臂。是則斫邊見臂也。　　第八段者當第四地能化之佛。即是名入大輪如來。最勝王經說第四地勤策波羅蜜因云。譬如風輪那延力勇壯速疾心不退故（文）即是不退轉輪義也。　　第九段者當第三地能化之佛。此佛號名種種供養藏廣大儀式如來。此中則以受持妙典及於般若波羅蜜多。受持讀誦此等則為于諸如來廣大供養。最勝王經說此地云。無量智慧三昧光明不可傾動。無能摧伏。聞持陀羅尼以為根本（文）此當其義。　　第十段者當第二地能化之佛。此佛號名能調持智拳如來。為說尸羅能制犯戒。依對持毀二種類。故住于忿怒及大笑相。　　第十一段為初歡喜所現佛身。謂此地中最初證得平等法性。故涅槃經以此初地名平等地。最初建立初地證位。故能化佛即亦名曰建立如來。亦名普賢金剛薩埵。能說平等義利諸法一切事業。各令得證其自性。故現世獲得於一切法皆得自在。受于無量適悅歡喜。經於十六大菩薩生得成無上大菩提果。故以此中金剛薩埵亦為初地他受用身能化之佛。　　已上段段初言如來薄伽梵名。終立各別菩薩名稱。以是義故。以他受用或云菩薩。或云如來。無相違失。

【現代漢語翻譯】現代漢語譯本『常愿解脫不著二邊故（文）常愿解脫者』，意思是說要修行三解脫門（空解脫門、無相解脫門、無愿解脫門）。『不著二邊者』，是指用自己的智慧之劍斬斷一切如來。理趣釋中說，『斬一切如來臂』，就是斬斷邊見之臂。第八段對應的是第四地所能化現的佛，名為入大輪如來。最勝王經中說第四地勤策波羅蜜（精進波羅蜜）的因時說：『譬如風輪那延力勇壯速疾心不退故（文）』，這就是不退轉輪的含義。第九段對應的是第三地所能化現的佛。此佛號名為種種供養藏廣大儀式如來。這裡是指受持妙典以及般若波羅蜜多（通過般若智慧到達彼岸）。受持讀誦這些經典，就是對諸如來作廣大的供養。最勝王經中描述此地時說：『無量智慧三昧光明不可傾動。無能摧伏。聞持陀羅尼以為根本（文）』，說的就是這個意思。第十段對應的是第二地所能化現的佛。此佛號名為能調持智拳如來。爲了宣說戒律，能夠制止違犯戒律的行為，依據對治和毀犯兩種情況，所以顯現忿怒和大笑之相。第十一段是初歡喜地所顯現的佛身。意思是說，在此地中最初證得平等法性。所以涅槃經將這初地稱為平等地。最初建立初地的證悟位次，所以能化現的佛也名為建立如來，也名為普賢金剛薩埵（代表一切諸佛菩薩的智慧與方便）。能夠宣說平等義理的諸法和一切事業，各自令其證得自性。所以在現世獲得對一切法都得自在，感受無量的適悅歡喜。經過十六大菩薩的生，最終成就無上大菩提果。所以在此處，金剛薩埵也作為初地的他受用身能化之佛。以上每一段開頭都說『如來薄伽梵』的名號，結尾都立各別的菩薩名稱。因為這個緣故，用他受用身，或者說是菩薩，或者說是如來，都沒有互相違背的過失。

【English Translation】 English version 『者常愿解脫不著二邊故 (Wen) 常愿解脫者』 means to practice the three doors of liberation (emptiness, signlessness, and wishlessness). 『不著二邊者』 refers to using one's wisdom sword to sever all Tathagatas. The 『Ritual Explanation』 states, 『Severing the arms of all Tathagatas』 means severing the arms of biased views. The eighth section corresponds to the Buddha manifested by the fourth Bhumi (stage), named 入大輪如來 (Entering the Great Wheel Tathagata). The 『Most Victorious King Sutra』 says of the cause of diligence Paramita (perfection of effort) in the fourth Bhumi: 『譬如風輪那延力勇壯速疾心不退故 (Wen)』 This is the meaning of the irreversible wheel. The ninth section corresponds to the Buddha manifested by the third Bhumi. This Buddha is named 種種供養藏廣大儀式如來 (Various Offerings Treasury Vast Ceremony Tathagata). Here, it refers to upholding the wonderful scriptures and Prajna Paramita (perfection of wisdom). Upholding and reciting these scriptures is a vast offering to all Tathagatas. The 『Most Victorious King Sutra』 describes this Bhumi as: 『無量智慧三昧光明不可傾動。無能摧伏。聞持陀羅尼以為根本 (Wen)』 This is the meaning. The tenth section corresponds to the Buddha manifested by the second Bhumi. This Buddha is named 能調持智拳如來 (Capable of Subduing Wisdom Fist Tathagata). In order to expound the precepts and restrain violations, based on the two types of remedies and transgressions, it manifests wrathful and laughing appearances. The eleventh section is the Buddha body manifested by the first Joyful Bhumi. It means that in this Bhumi, one initially attains the equality of Dharma-nature. Therefore, the Nirvana Sutra calls this first Bhumi the Bhumi of Equality. Initially establishing the position of enlightenment in the first Bhumi, the manifested Buddha is also named 建立如來 (Establishing Tathagata), and also 普賢金剛薩埵 (Samantabhadra Vajrasattva, representing the wisdom and skillful means of all Buddhas and Bodhisattvas). It can expound the Dharma of equal meaning and all activities, enabling each to attain its own nature. Therefore, in this life, one gains freedom over all Dharmas and experiences immeasurable pleasure and joy. Through the birth of the sixteen great Bodhisattvas, one ultimately achieves the unsurpassed Great Bodhi fruit. Therefore, here, Vajrasattva also serves as the Sambhogakaya (enjoyment body) manifested Buddha of the first Bhumi. The above sections all begin with the name 『如來薄伽梵 (Tathagata Bhagavan)』 and end with the names of different Bodhisattvas. For this reason, using the Sambhogakaya, whether it is called Bodhisattva or Tathagata, there is no contradiction.

所以兩部曼荼羅中。以第二重諸菩薩等為報身者其義在茲。第十二段非是報身下變化身。是故經云。復說一切有情加持。　　次三小段不現佛身可等流身。于其內證如理趣釋。其後二段唯說佛智自證境界。內證隨緣一切利益。于中初段依理趣釋金剛部等四部。各具五部功德。一一聖眾具足無量曼荼羅義。後段宣說金剛薩埵。於一蓮臺一圓光中。具五秘密甚深之義。理趣釋中所述如此。又于佛智具無邊德。亦於法門具無量義。故以愚情更加一義。就初段中般若波羅蜜多無量者出生他緣大乘住心。以諸法相無數量。故名為無量。般若波羅蜜多無邊者出生覺心不生住心。八不中道離二邊。故名為無邊。一切法一性者出生一道無為住心。諸法無相唯一如。故名為一性。一切法究竟者出生極無自性住心。法界圓融事理無礙。故名究竟。于佛究竟名為性海果分不可說。于菩薩行得究竟者名為普賢緣起因分。依此法門得二究竟。是故結云。彼于佛菩薩行皆得究竟。　　最後一段。五秘密曼荼。菩提大欲。以此為因得法界智大樂金剛薩埵之位。金剛薩埵與大日尊而一體故。同證法界體性之智。其法界智復以為因得金剛部大圓鏡智凈菩提心。復以此心為因引起同部外用猛利摧魔勇銳之德。已上二句同金剛部內證外用。而為其二。以此

【現代漢語翻譯】現代漢語譯本：所以在兩部曼荼羅（Mandala，壇城）中，以第二重諸菩薩等作為報身，其意義就在這裡。第十二段並非是報身，而是變化身。因此經文說：『又說一切有情加持。』接下來的三小段，不顯現佛身，可以等同於等流身。關於其中的內證，可以參考《如理趣釋》。後面的兩段只說了佛智的自證境界，內證隨順因緣而利益一切。其中初段依據《理趣釋》解釋金剛部等四部，各部都具有五部功德，每一聖眾都具足無量曼荼羅的意義。後段宣說金剛薩埵（Vajrasattva），在一蓮臺一圓光中，具足五秘密甚深的意義。《理趣釋》中所述就是這樣。佛智具有無邊功德，法門也具有無量意義，所以用愚昧的情感增加一種意義。就初段中，般若波羅蜜多（Prajnaparamita，智慧到彼岸）無量，出生他緣大乘住心。因為諸法相無數量，所以名為無量。般若波羅蜜多無邊，出生覺心，不生住心。八不中道，遠離二邊，所以名為無邊。一切法一性，出生一道無為住心。諸法無相，唯一如，所以名為一性。一切法究竟，出生極無自性住心。法界圓融，事理無礙，所以名為究竟。于佛的究竟，名為性海果分，不可說。于菩薩行得到究竟，名為普賢緣起因分。依據此法門得到二種究竟，所以總結說：『彼于佛菩薩行皆得究竟。』最後一段，五秘密曼荼羅，菩提大欲。以此為因，得到法界智大樂金剛薩埵之位。金剛薩埵與大日尊（Mahavairocana）是一體的，共同證得法界體性之智。法界智又作為原因，得到金剛部大圓鏡智凈菩提心。又以此心為因，引起同部外用猛利摧魔勇銳的功德。以上兩句是金剛部的內證外用，而作為它的二者。以此

【English Translation】 English version: Therefore, in the two Mandala (Mandala, sacred circle), the meaning lies in taking the bodhisattvas of the second level as the Sambhogakaya (Sambhogakaya, body of bliss). The twelfth section is not the Sambhogakaya, but the Nirmanakaya (Nirmanakaya, emanation body). Therefore, the scripture says: 'Furthermore, it speaks of the blessing of all sentient beings.' The following three small sections, not manifesting the Buddha body, can be equated with the Nirmāṇakāya. Regarding the inner realization within them, refer to the 'Commentary on the Principle of Reason'. The following two sections only speak of the self-realized realm of Buddha wisdom, with inner realization benefiting all according to conditions. Among them, the initial section explains the Vajra (Vajra, diamond) division and other four divisions based on the 'Commentary on the Principle of Reason', each division possessing the merits of the five divisions, and each holy assembly fully possessing the meaning of immeasurable Mandalas. The latter section proclaims Vajrasattva (Vajrasattva), within a lotus platform and a circle of light, fully possessing the profound meaning of the five secrets. This is what is described in the 'Commentary on the Principle of Reason'. Furthermore, Buddha wisdom possesses boundless merits, and the Dharma gate also possesses immeasurable meanings, so adding a meaning with foolish sentiment. Regarding the initial section, Prajnaparamita (Prajnaparamita, perfection of wisdom) is immeasurable, giving rise to the mind dwelling in the Other-Dependent Mahayana. Because the characteristics of all dharmas are immeasurable, it is called immeasurable. Prajnaparamita is boundless, giving rise to the awakened mind, not giving rise to the dwelling mind. The Eight No's Middle Way is away from the two extremes, so it is called boundless. All dharmas are of one nature, giving rise to the mind dwelling in the One Vehicle of Non-Action. The characteristics of all dharmas are without form, only as suchness, so it is called one nature. All dharmas are ultimate, giving rise to the mind dwelling in the ultimate absence of self-nature. The Dharmadhatu (Dharmadhatu, the realm of dharma) is perfectly integrated, with no obstruction between phenomena and principle, so it is called ultimate. The ultimate of the Buddha is called the fruit division of the nature sea, which cannot be spoken of. Obtaining the ultimate in the practice of the Bodhisattva is called the causal division of Samantabhadra's arising. Relying on this Dharma gate, two ultimates are obtained, so it concludes: 'They all attain the ultimate in the practice of the Buddha and Bodhisattva.' The final section, the five secret Mandalas, the great desire for Bodhi. Taking this as the cause, one obtains the position of Vajrasattva (Vajrasattva) of the Great Bliss of the Wisdom of the Dharmadhatu. Vajrasattva and Mahavairocana (Mahavairocana) are one, jointly realizing the wisdom of the nature of the Dharmadhatu. The wisdom of the Dharmadhatu again serves as the cause, obtaining the pure Bodhi mind of the Great Round Mirror Wisdom of the Vajra division. Again, taking this mind as the cause, it gives rise to the merit of the fierce and vigorous demon-subduing courage of the same division's external function. The above two sentences are the internal realization and external function of the Vajra division, and serve as its two. With this

摧魔為因引生摩尼部中三界法王灌頂之位。是平等智。又依此智得蓮花部妙觀察智。無垢法性凈除眾生一切垢穢。及證業部成所作智。常處生死救度有情。今此義意最初一句金剛薩埵證法界智而爲中颱。次第二句金剛部中內德為一。次句亦以金剛部中外用為一。次句唯以平等性智而為一尊。后句合以妙觀成事第五尊。智慧精進令成佛果。斷障功行同親因故。依文顯相作如此離合之釋。　　問。何此五尊不各印持五智隨一。而有如是離合之義。答。法門離合隨時不定。如金剛禮懺中雲。以法界智為大日尊。以自性身為阿閦佛。以上二尊雖同自性。以其總別立為二佛。其受用身亦離為二。謂福德聚及智慧門。功德智慧同是報身。今以義別立為二佛。以不空佛為變化身。故五佛中不列等流。于成事智變化身中可通含之。凡於法門離合立之其證非一。不可為難。　　又義五尊次第配合五智。五智之中一一智體更互具足如此之義。其五部中各具五部。一一部中各有眾德次第。屬當亦無有失。于經最末有重吽字。是則結成上來所說甚深理趣秘密法性。于其字義含無量理。顯說有憚不明其相

【現代漢語翻譯】現代漢語譯本：摧滅魔障是引生摩尼部中三界法王灌頂之位的因。這是平等智（Samatajnana）。又依靠此智慧，得到蓮花部（Padma）的妙觀察智（Pratyavekshanajnana）。無垢的法性（Dharmadhatu）清凈眾生的一切垢穢，以及證得業部（Karma）的成所作智（Krityanushthanajnana），常處生死輪迴中救度有情眾生。現在這個意義，最初一句是金剛薩埵（Vajrasattva）證得法界智（Dharmadhatujnana）而作爲中颱。其次第二句，金剛部（Vajra）中的內德合為一體。第三句也以金剛部中的外用合為一體。第四句唯以平等性智而作為一尊。最後一句合以妙觀察智和成所作智為第五尊。智慧精進能夠成就佛果，斷除障礙的功行與親因相同。依照文字顯現的表象，作出如此離合的解釋。問：為什麼這五尊不各自印持五智中的一個，而有這樣的離合之義？答：法門的離合隨時不定。如《金剛禮懺》中所說，以法界智為大日尊（Mahavairocana），以自性身為阿閦佛（Akshobhya）。以上二尊雖然同是自性，但因為總別而立為二佛。其受用身也分離為二，即福德聚和智慧門。功德和智慧同是報身，現在以意義的區別立為二佛。以不空成就佛（Amoghasiddhi）為變化身，所以五佛中不列等流身，在成所作智的變化身中可以通含。凡是法門的離合建立，其證據並非只有一個，不可因此而為難。又從意義上說，五尊次第配合五智，五智之中，每一個智體都更互具足這樣的意義。五部之中，各具五部，每一部中各有眾多功德次第，所屬相當也沒有缺失。在經文最後有重複的吽（Hum）字，這是結成上面所說的甚深理趣秘密法性。這個字的意義包含無量道理，顯說有所顧忌，不明說它的真相。

【English Translation】 English version: Destroying demonic forces is the cause that brings about the empowerment of the Dharma King of the Three Realms within the Mani (Jewel) family. This is Samatajnana (Equality Wisdom). Furthermore, relying on this wisdom, one obtains Pratyavekshanajnana (Discriminating Wisdom) of the Padma (Lotus) family. The stainless Dharmadhatu (Essence of Reality) purifies all defilements of sentient beings, and one attains Krityanushthanajnana (Accomplishing Wisdom) of the Karma (Action) family, constantly abiding in Samsara (cycle of birth and death) to liberate sentient beings. Now, regarding this meaning, the first line refers to Vajrasattva (Diamond Being) realizing Dharmadhatujnana (Wisdom of the Dharmadhatu) and acting as the central platform. The second line combines the inner virtues within the Vajra (Diamond) family as one. The third line also combines the external functions within the Vajra family as one. The fourth line solely regards Samatajnana as one deity. The last line combines Pratyavekshanajnana and Krityanushthanajnana as the fifth deity. Wisdom and diligence enable the attainment of Buddhahood, because the merit of cutting off obstacles is the same as the primary cause. Based on the manifested appearance of the text, such a separation and combination interpretation is made. Question: Why do these five deities not each hold one of the five wisdoms, but instead have such a meaning of separation and combination? Answer: The separation and combination of Dharma gates are not fixed and depend on the circumstances. As it is said in the 'Vajra Repentance Ritual,' Dharmadhatujnana is regarded as Mahavairocana (Great Sun Buddha), and the self-nature body is Akshobhya (Immovable Buddha). Although the above two deities share the same self-nature, they are established as two Buddhas due to their generality and specificity. Their enjoyment bodies are also separated into two, namely the accumulation of merit and the gate of wisdom. Merit and wisdom are both reward bodies, but now they are established as two Buddhas based on the distinction of meaning. Amoghasiddhi (Infallible Success Buddha) is regarded as the transformation body, so the emanation body is not listed among the five Buddhas, but can be generally included in the transformation body of Krityanushthanajnana. The evidence for the establishment of the separation and combination of Dharma gates is not just one, and should not be questioned. Furthermore, in terms of meaning, the five deities are successively matched with the five wisdoms, and each wisdom body among the five wisdoms mutually possesses such a meaning. Within the five families, each family possesses the five families, and each family has numerous merits in order, and the corresponding affiliations are not missing. At the end of the sutra, there is a repeated Hum (seed syllable), which concludes the profound principle and secret Dharma nature mentioned above. The meaning of this syllable contains immeasurable principles, and there is hesitation in explicitly stating it, without clearly explaining its true form.