English
English version: Furthermore, there is no 'useful aspect' to be obtained. Why? All Tathāgatas (如来，the thus-gone ones) are solely Dharmakāya (法身，the body of dharma). The highest meaning of Paramārtha-satya (第一义谛，the ultimate truth) has no function in the realm of Saṃvṛti-satya (世俗谛，conventional truth), but only manifests various functions differently according to the perceptions and experiences of sentient beings. This function has two aspects. One arises from the discriminating consciousness of things, which is what ordinary people and those of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna，声闻乘和缘觉乘) perceive in their minds, and this is called Nirmāṇakāya (化身，the emanation body). These people do not understand that it is the manifestation of the transformation of consciousness, taking the limits of form as coming from the outside. However, the Nirmāṇakāya of the Buddha has no fixed form. The other arises from Karma-vijñāna (业识，karmic consciousness), which is what the Bodhisattvas, from their initial aspiration of Bodhicitta (初发心，the mind of enlightenment) up to the ultimate stage of the Bodhisattva path (Buddha-bhūmi，菩萨究竟地), perceive in their minds, and this is called Saṃbhogakāya (受用身，the enjoyment body). The Saṃbhogakāya has immeasurable light, the light has immeasurable forms, the forms have immeasurable qualities, and the Adhiṣṭhāna-phala (依果，the pure land where the Buddha resides) in which it dwells also possesses immeasurable meritorious adornments. According to what is to be seen, it is immeasurable, boundless, limitless, and without cessation, and it is not seen in this way outside of the mind. These merits are all accomplished by the perfuming of Anāsrava-karma (无漏行，actions without outflows) such as Pāramitā (波罗蜜，perfections) and inconceivable perfuming. Because it possesses the aspect of boundless joy and meritorious qualities, it is also called Vipākakāya (报身，the reward body). Moreover, what ordinary people and others see is its coarse function, which varies according to the Six Realms (Ṣaḍ-gati，六趣，the six realms of existence) and has no aspect of boundless merit and joy, and is therefore called Nirmāṇakāya. Bodhisattvas in the initial stages see the middle-grade function, and because of their deep faith in Tathātā (真如，suchness), they are able to see a small portion. They know that the body of the Tathāgata neither comes nor goes, and has no cessation, but is merely a manifestation of the mind, inseparable from Tathātā. However, these Bodhisattvas are still unable to separate from subtle discriminations, because they have not yet entered the Dharmakāya-bhūmi (法身位，the stage of the Dharmakāya). Bodhisattvas with purified minds see the subtle function, and in this way it becomes increasingly excellent until it is fully seen by Bodhisattvas in the ultimate stage. This subtle function is the Saṃbhogakāya. Because there is karmic consciousness, the Saṃbhogakāya can be seen; if there is no karmic consciousness, there is nothing that can be seen. All Tathāgatas are Dharmakāya, without any difference in form or appearance, because they see each other. Question: If the Dharmakāya of the Buddha has no various different forms and appearances, how can it manifest various forms? Answer: Because the Dharmakāya is the substance of form, it can manifest various forms. That is, from the beginning, form and mind are not two. Because the nature of form is the nature of mind itself, it is called Jñānakāya (智身，the body of wisdom). Because the nature of mind is the nature of form itself, it is called Dharmakāya. Relying on the Dharmakāya, the form body manifested by all Tathāgatas pervades everywhere. --------------------------------------------------------------------------------
Chinese
一切处无有间断。十方菩萨随所堪任随所愿乐。见无量受用身无量庄严土各各差别。不相障碍无有断绝。此所现色身一切众生心意识不能思量。以是真如自在甚深用故。◎ ◎复次为令众生从心生灭门入真如门故。令观色等相皆不成就。云何不成就。谓分析粗色渐至微尘。复以方分析此微尘。是故若粗若细一切诸色。唯是妄心分别影像实无所有。推求余蕴渐至刹那。求此刹那相。别非一无为之法。亦复如是。离于法界终不可得。如是十方一切诸法应知悉然。犹如迷人谓东为西方实不转。众生亦尔。无明迷故谓心为动而实不动。若知动心即不生灭。即得入于真如之门。◎ 大乘起信论卷上 大正藏第 32 册 No. 1667 大乘起信论 大乘起信论卷下 马鸣菩萨造 大周于阗三藏实叉难陀奉 制译 ◎对治邪执者。一切邪执莫不皆依我见而起。若离我见则无邪执。我见有二种。一人我见。二法我见。人我见者。依诸凡夫说有五种。一者如经中说。如来法身究竟寂灭犹如虚空。凡愚闻之不解其义。则执如来性同于虚空常恒遍有。为除彼执。明虚空相唯是分别实不可得。有见有对待于诸色。以心分别说名虚空。色既唯是妄心分别。当知虚空亦无有体。一切境相唯是妄心之 现代汉语译本：一切处都没有间断。十方世界的菩萨们，根据他们各自的能力和愿望，见到阿弥陀佛无量的受用身和无量庄严的国土，各有差别，互不障碍，没有断绝。这些所显现的色身，一切众生的心意识都无法思量，这是因为真如自在甚深的作用的缘故。 其次，为了使众生从心生灭的门进入真如门，所以要让他们观察色等诸相都是不能成就的。为什么不能成就呢？就是说，分析粗色，逐渐分析到微尘，再用方分来分析这个微尘。因此，无论是粗的还是细的一切诸色，都只是虚妄心的分别影像，实际上什么也没有。推求其余的蕴，逐渐推求到刹那（ksana，极短的时间单位），求这个刹那的相，也不是单一的无为法。也是这样，离开法界（Dharmadhatu，一切法的总称）最终是不能得到的。像这样，十方世界的一切诸法，应当知道都是如此。就像迷惑的人认为东是西，实际上（方向）并没有改变。众生也是这样，因为无明（ignorance）迷惑的缘故，认为心是动的，而实际上心是不动的。如果知道动心就是不生不灭，就能进入真如之门。 《大乘起信论》卷上 大正藏第 32 册 No. 1667 《大乘起信论》 《大乘起信论》卷下 马鸣菩萨造 大周于阗三藏实叉难陀（Siksananda）奉 旨翻译 对治邪执的方法是：一切邪执没有不是依靠我见而产生的。如果离开了我见，就没有邪执。我见有两种：人我见和法我见。人我见，依据凡夫的说法有五种。第一种，如经中所说，如来法身究竟寂灭，犹如虚空。凡夫愚人听了，不理解其中的含义，就执着如来的自性等同于虚空，常恒遍有。为了消除这种执着，说明虚空的相只是分别，实际上是不可得的。因为有见、有对待，对于诸色，用心分别，所以说名为虚空。色既然只是虚妄心的分别，应当知道虚空也没有自体。一切境相都只是虚妄心的
English
English version: There is no interruption in all places. Bodhisattvas of the ten directions, according to their respective abilities and wishes, see the immeasurable reward body and immeasurable adorned lands of Amitabha, each with its own differences, without obstructing each other and without interruption. These manifested forms are beyond the comprehension of the minds and consciousnesses of all sentient beings, because of the profound function of true thusness (Tathata) being free and at ease. Furthermore, in order to lead sentient beings from the gate of the arising and ceasing of the mind into the gate of true thusness, they are made to observe that the characteristics of form and so on are all unachievable. How are they unachievable? It means analyzing coarse form, gradually down to dust motes, and then analyzing these dust motes with directional analysis. Therefore, whether coarse or fine, all forms are merely the differentiated images of the deluded mind, and in reality, there is nothing there. Investigating the remaining aggregates, gradually down to the moment (ksana), seeking the characteristic of this moment, it is also not a single unconditioned dharma. It is also like this, ultimately unattainable apart from the Dharmadhatu. Like this, all dharmas of the ten directions should be known to be like this. It is like a confused person who thinks east is west, but in reality, (the direction) has not changed. Sentient beings are also like this, because of the delusion of ignorance, they think the mind is moving, but in reality, the mind is not moving. If one knows that the moving mind is neither arising nor ceasing, then one can enter the gate of true thusness. Mahayana Treatise on Awakening of Faith, Volume 1 Taisho Tripitaka, Volume 32, No. 1667, Mahayana Treatise on Awakening of Faith Mahayana Treatise on Awakening of Faith, Volume 2 Composed by Bodhisattva Asvaghosa Translated by Tripiṭaka Master Śikṣānanda of Khotan of the Great Zhou Dynasty under Imperial Decree The method of counteracting wrong views is: all wrong views arise from the attachment to the self. If one is free from the attachment to the self, there will be no wrong views. There are two kinds of attachment to the self: attachment to the self of person and attachment to the self of dharma. The attachment to the self of person, according to the views of ordinary people, has five kinds. The first kind, as it is said in the sutras, the Dharmakaya of the Tathagata is ultimately quiescent and like empty space. Ordinary foolish people, upon hearing this, do not understand its meaning and cling to the idea that the nature of the Tathagata is the same as empty space, constant, pervasive, and ever-present. To eliminate this clinging, it is explained that the characteristic of empty space is merely a differentiation and is in reality unattainable. Because there is seeing and there is opposition, with respect to all forms, the mind differentiates and therefore it is called empty space. Since form is merely a differentiation of the deluded mind, it should be known that empty space also has no self-nature. All realms are merely the --------------------------------------------------------------------------------
Chinese
所分别。若离妄心即境界相灭。唯真如心无所不遍。此是如来自性如虚空义。非谓如空是常是有。二者如经中说。一切世法皆毕竟空。乃至涅槃真如法亦毕竟空。本性如是离一切相。凡愚闻之不解其义。即执涅槃真如法唯空无物。为除彼执明真如法身自体不空。具足无量性功德故。 三者如经中说。如来藏具足一切诸性功德不增不减。凡愚闻已不解其义。则执如来藏有色心法自相差别。为除此执。明以真如本无染法差别。立有无边功德相。非是染相。四者如经中说。一切世间诸杂染法。皆依如来藏起。一切法不异真如。凡愚闻之不解其义。则谓如来藏具有一切世间染法。为除此执。明如来藏从本具有过恒沙数清净功德不异真如。过恒沙数烦恼染法。唯是妄有本无自性。从无始来未曾暂与如来藏相应。若如来藏染法相应。而令证会息妄染者。无有是处。 五者如经中说。依如来藏有生死得涅槃。凡愚闻之不知其义。则谓依如来藏生死有始。以见始故复谓涅槃有其终尽。为除此执。明如来藏无有初际。无明依之生死无始。若言三界外更有众生始起者。是外道经中说。非是佛教。以如来藏无有后际。证此永断生死种子。得于涅槃亦无后际。依人我见四种见生。是故于此安立彼四。 法我见者。以二乘钝根 现代汉语译本： 这些就是（需要辨别的）种种差别。如果离开虚妄的心，那么境界相就会消灭。只有真如心无所不在。这就是如来自性如同虚空的意义。并非说如同虚空一样是常有的存在。这两种情况就像经中所说，一切世间法都毕竟空，乃至涅槃真如法也毕竟空，其本性就是这样，远离一切相。凡夫愚人听了不理解其中的意义，就执着于涅槃真如法只是空无一物。为了消除这种执着，说明真如法身自体不空，具足无量的自性功德。 第三种情况就像经中所说，如来藏（Tathagatagarbha，如来所具有的觉悟的潜能）具足一切诸自性功德，不增不减。凡夫愚人听了不理解其中的意义，就执着于如来藏有色心法自相差别。为了消除这种执着，说明真如本来没有染污法的差别，建立有无边的功德相，不是染污的相。第四种情况就像经中所说，一切世间诸杂染法，都依如来藏而生起，一切法不异于真如。凡夫愚人听了不理解其中的意义，就认为如来藏具有一切世间染法。为了消除这种执着，说明如来藏从本来就具有过恒河沙数清净功德，不异于真如。过恒河沙数烦恼染法，只是虚妄存在，本来没有自性，从无始以来未曾暂时与如来藏相应。如果如来藏与染法相应，而能证悟息灭虚妄染污，这是不可能的。 第五种情况就像经中所说，依靠如来藏有生死，才能得到涅槃（Nirvana，解脱）。凡夫愚人听了不理解其中的意义，就认为依靠如来藏生死有开始，因为见到有开始，又认为涅槃有终结。为了消除这种执着，说明如来藏没有初始的边际，无明（Avidya，无知）依靠它，生死没有开始。如果说三界之外更有众生开始生起，这是外道经中所说，不是佛教。因为如来藏没有后来的边际，证悟这个就能永远断除生死种子，得到的涅槃也没有后来的边际。依靠人我见四种见产生，因此在这里安立这四种。 法我见（Dharma-atma-drishti，对法的自我执着）者，以二乘钝根（Hinayana，小乘）