English
English version 'Temporarily Ceasing Equality Wisdom Body' (refers to the five wisdoms, which are the wisdoms formed by the five great elements. Each great element possesses its own wisdom seal. 'Three Worlds' refers to the three mysteries and three bodies. 'Without Temporary Ceasing' means that the functions of these deities are uninterrupted. With this Buddha's work, benefit oneself and others. 'Equality Wisdom Body', wisdom is the function of the mind, the body is the substance of the mind, equality is universality. It refers to the immeasurable number of three secret wisdom seals formed by the five great elements. The body and mind wisdom pervade the three worlds. Diligently doing Buddha's work, without stopping for a moment. Such phrases, each phrase and each sentence are the secret names of the Tathagata. Those of the Two Vehicles and ordinary people only understand the meaning of the sentences, but cannot understand the meaning of the words. They only understand the appearance of the words, but cannot know the secret meaning of the words. It is hoped that wise people, when reading, while revealing the meaning of the sentences, will not harm the secret meaning. If you see a sutra translated by a Sattva, this meaning can be understood. Do not be surprised, do not be surprised.) The *Mahavairocana Sutra* says: At one time, Bhagavan (世尊, World Honored One) resided in the vast Vajra Dharma Realm Palace blessed by the Tathagata. All the Vajra holders gathered together. Their Vajra names are the Vajra Holder of Immaculate Space (up to) Vajrapani (金刚手, Diamond Hand) Secret Lord. Like this, the Vajra holders, with the number of dust motes in ten Buddha lands, gathered together with the foremost ones. And Samantabhadra Bodhisattva (普贤菩萨), Manjushri Bodhisattva (妙吉祥菩萨), and even all the great Bodhisattvas. Surrounded before and after, they expounded the Dharma. So-called because of the blessing of the Tathagata's sunlight surpassing the three times. The Dharma gate of equality of body, speech, and mind (this explains the Dharma expounded by the self-nature body). At that time, that Bodhisattva Samantabhadra was the foremost. The Vajra holders and Secret Lords were the foremost. Because of the blessing of Vairocana Tathagata (毗卢遮那如来). Vigorously manifesting the inexhaustible treasury of adornments of the body. Like this, vigorously manifesting the inexhaustible treasury of adornments of speech and mind equality (this explains the Dharma expounded by the enjoyment body). It does not arise from the body, speech, or mind of Vairocana Buddha. The boundaries of arising and ceasing in all places are unattainable. But all the body karma, all the speech karma, and all the mind karma of Vairocana. In all places and at all times, they proclaim the mantra path and Dharma phrases to sentient beings (this explains the Dharma expounded by the transformation body). Also manifesting the appearances of Vajra holders, Samantabhadra, Lotus Hand Bodhisattva, etc. Universally proclaiming the pure Dharma phrases of the mantra path in the ten directions (this explains the Dharma expounded by the outflow body. Saying 'equality' is to exemplify Vajra and Lotus) --------------------------------------------------------------------------------
Chinese
华手。兼等外金刚部诸尊。此经四种法身亦具竖横二义。文势可知也） 又云。尔时毗卢遮那世尊告执金刚秘密主。若入大觉世尊大智灌顶地。自见住于三三昧耶句。秘密主入薄伽梵大智灌顶。即以陀罗尼形示现佛事。尔时大觉世尊随住一切诸众生前。施作佛事演说三三昧耶句。佛言。秘密主观我语轮境界。广长遍至无量世界清净门。如其本性表示随类法界门。令一切众生皆得欢喜。亦如今者释迦牟尼世尊流遍无尽虚空界。于诸刹土勤作佛事（此文明大日尊三身遍诸世界作佛事。亦如释迦三身。释迦三身大日三身各各不同。应当知之） 守护国界陀罗尼经云。佛告秘密主言。善男子此陀罗尼者。毗卢遮那世尊色究竟天为天帝释及诸天众已广宣说。我今于此菩提树下金刚道场为诸国王及与汝等略说于此陀罗尼门。智度论第九云。佛有二种身。一者法性身。二者父母生身。是法性身满十方虚空无量无边。色像端政相好庄严。无量光明无量音声。听法众亦满虚空（此明众亦是法性身非生死人所见）常出种种身种种名号。种种生处种种方便度众生。常度一切无须臾息时。如是法性身佛。能度十方众生受诸罪报者是生身佛。生身佛次第说法如人法。又云。法身佛常放光明常说法。而以罪故不见不闻。譬如日出盲者不见雷 霆振地聋者不闻。如是法身常放光明常说法。众生有无量劫罪垢厚重不见不闻。如明镜净水照面则见。垢翳不净则无所见。如是众生心清净则见佛。若心不净则不见佛。又云。如说密迹金刚经中。佛有三密。身密语密意密。一切诸天人皆不解不知（上来经论等文。并是显密差别法身说法之证也。披览智者详而解迷） 问。若如所谈者。说法身内证智境名曰秘密。自外曰显。何故释尊所说经等有秘密藏名乎。又彼尊所说陀罗尼门何藏摄欤。答。显密之义重重无数。若以浅望深深则秘密浅略则显也。所以外道经书亦有秘藏名。如来所说中显密重重。若以佛说小教望外人说即有深密之名。以大比小亦有显密。一乘以简三立秘名。总持择多名得密号。法身说深奥应化教浅略。所以名秘。所谓秘密且有二义。一众生秘密。二如来秘密。众生以无明妄想覆藏本性真觉故曰众生自秘。应化说法逗机施药言不虚故。所以他受用身秘内证而不说其境也。则等觉希夷十地离绝。是名如来秘密。如是秘密名重重无数。今谓秘密者究竟最极法身自境以为密藏。又应化所说陀罗尼门。虽是同名秘藏。然比法身说权而不实。秘有权实随应摄而已。 辨显密二教论卷下 现代汉语译本 霆声震动，耳聋的人也听不见。同样的，法身（Dharmakaya，佛的法性之身）常放光明，常说法。众生因为有无量劫的罪业和深重的污垢，所以看不见也听不见。就像明亮的镜子和干净的水，照在脸上就能看见自己的容貌；如果被污垢遮蔽而不干净，就什么也看不见。同样的，众生心清净就能见到佛，如果心不清净就见不到佛。又如《密迹金刚经》中所说，佛有三密：身密、语密、意密。一切诸天人都不能理解，也不知道（以上经论等文，都是显示显教和密教差别，以及法身说法的证据。希望阅读的人仔细思考，解开迷惑）。 问：如果像你所说的那样，说法身内在证悟的境界叫做秘密，对外则叫做显教。那么，为什么释尊（释迦牟尼佛）所说的经典等，会有秘密藏的名称呢？而且，释尊所说的陀罗尼门（Dharani，总持法门）又属于哪个藏呢？ 答：显教和密教的意义重重叠叠，数不胜数。如果用浅显的眼光去看待深奥的道理，那么深奥的就成了秘密，浅显的就成了显教。所以，外道的经书也有秘藏的名称。如来（Tathagata，佛的称号）所说的法中，显教和密教也是重重叠叠。如果用佛所说的小乘教法去看待外道所说的，那么小乘教法就有了深奥秘密的名称。用大乘教法和小乘教法相比，也有显教和密教的差别。用一乘（Ekayana，唯一佛乘）来简化三乘（Triyana，声闻乘、缘觉乘、菩萨乘），就建立了秘密的名称。用总持（Dharani，总摄忆持）来选择多种法门，就得到了秘密的称号。法身所说的法深奥，应化身（Nirmanakaya，佛的应化之身）所说的教法浅显，所以称为秘密。所谓的秘密，大致有二种意义：一是众生秘密，二是如来秘密。众生因为有无明（Avidya，无知）和妄想，覆盖和隐藏了本性的真觉，所以叫做众生自秘。应化身说法，是为了适应众生的根机而施药，所说的话真实不虚，所以他受用身（Sambhogakaya，佛的报身）秘密地证悟，而不说出其中的境界。那么，等觉（接近佛果的菩萨）的希夷境界，十地（菩萨修行的十个阶段）的离绝境界，就叫做如来秘密。这样的秘密，名称重重叠叠，数不胜数。现在所说的秘密，是指究竟最极的法身自身的境界，作为密藏。另外，应化身所说的陀罗尼门，虽然也同样叫做秘藏，但是和法身所说的相比，是权巧而不真实的。秘密有权巧和真实，随应而摄取罢了。 《辨显密二教论》卷下
English
English version Those whose ears are deafened by thunder do not hear. Likewise, the Dharmakaya (the body of the Dharma, the essence of Buddhahood) constantly emits light and constantly preaches the Dharma. Sentient beings, due to immeasurable kalpas of karmic defilements and heavy obscurations, neither see nor hear. Just as a bright mirror or clear water reflects the face, one can see oneself; but if obscured by dirt and impurity, nothing can be seen. Similarly, when the mind of a sentient being is pure, they can see the Buddha; if the mind is impure, they cannot see the Buddha. Furthermore, as stated in the *Guhyasamaja Tantra*, the Buddha has three secrets: body secret, speech secret, and mind secret. All devas (gods) and humans cannot understand or know them (the above sutras and treatises are evidence of the difference between exoteric and esoteric teachings, and the Dharmakaya's preaching of the Dharma. May discerning readers contemplate them carefully and dispel their confusion). Question: If, as you say, the inner realization of the Dharmakaya is called secret, and what is external is called exoteric, then why do the sutras and other teachings spoken by Shakyamuni Buddha have the name 'secret treasury'? And to which treasury does the Dharani (a type of mantra or incantation) spoken by the Buddha belong? Answer: The meanings of exoteric and esoteric are countless and layered. If one looks at the profound with a shallow perspective, then the profound becomes secret, and the shallow becomes exoteric. Therefore, even non-Buddhist scriptures have the name 'secret treasury'. In the Dharma spoken by the Tathagata (another name for the Buddha), exoteric and esoteric are also layered. If one compares the Lesser Vehicle teachings spoken by the Buddha with what is spoken by non-Buddhists, then the Lesser Vehicle teachings have the name of profound secret. Comparing the Greater Vehicle with the Lesser Vehicle, there are also exoteric and esoteric differences. Using the One Vehicle (Ekayana) to simplify the Three Vehicles (Triyana - Sravakayana, Pratyekabuddhayana, Bodhisattvayana), establishes the name of secret. Using Dharani (a mnemonic device, a collection of mantras) to select many Dharma gates, one obtains the title of secret. The Dharma spoken by the Dharmakaya is profound, while the teachings of the Nirmanakaya (the emanation body of the Buddha) are shallow, hence the name secret. The so-called secret has roughly two meanings: one is the secret of sentient beings, and the other is the secret of the Tathagata. Sentient beings, due to ignorance (Avidya) and delusion, cover and conceal the true awareness of their inherent nature, hence it is called the self-secret of sentient beings. The Nirmanakaya preaches the Dharma to suit the capacities of sentient beings, administering medicine accordingly, and the words spoken are true and not false. Therefore, the Sambhogakaya (the enjoyment body of the Buddha) secretly realizes without speaking of the state. Thus, the subtle and wonderful state of near-perfect enlightenment (Samantabhadra), and the transcendence of the ten bhumis (the ten stages of the Bodhisattva path), are called the secret of the Tathagata. Such secrets have countless and layered names. What we now call secret refers to the ultimate and most profound state of the Dharmakaya itself, as the secret treasury. Furthermore, the Dharani spoken by the Nirmanakaya, although also called secret treasury, is expedient and not ultimately real compared to what is spoken by the Dharmakaya. Secrets are expedient and real, taken accordingly. Treatise on Distinguishing the Exoteric and Esoteric Teachings, Volume 2 --------------------------------------------------------------------------------