Chinese
No. 2436 四种法身义 问。就秘密曼荼罗宗意判佛身而立几法身义耶。答。略有二义。一者凡以一切经论所说三身四身佛而为法身义。二者唯以法界宫密严土中主伴互为自受法乐四种佛身为真实四种法身佛也。自余名为摄末归本法身义也（初义安然阇梨等所存义也。后义高野大师所立义也）。 问。于此二义有诚文证耶。答。有也。 问。且初义证如何。答。安公教时义第一云。今真言宗一切诸法皆为真如故。彼迷位诸法尚名真如。况此果地诸法岂非真如。以此真如为法身。故诸经论所说诸佛身。即今皆名法身。皆名报身。皆名受用。皆名变化（云云）又安公云。如即身成佛义说。地水火风空识六大常住曼荼罗法界。乃至六大若种若色皆是大法身。一切有情形色是三摩耶法身。一切名句文身义理法门。是法法身。一切三密六根十界身份阴入界等。是羯磨法身。真如体性具四法身。是法性身。诸佛同体以四法身互受法乐。是自受用。诸佛本愿为诸具惑菩萨示现。此四法身是他受用。诸佛大悲为诸凡地处处示现。此四法身此变化身。变化身中应诸杂类是等流身（文。私云。此说四种法身意与高野即身成佛义意颇不同也。是文摄假从实故成四种法身义也）又云。今真言宗四种曼荼罗身皆是 现代汉语译本 四种法身义 问：就秘密曼荼罗宗（Guhya-mantra-mandala-sampradaya，密教曼荼罗宗）的观点来判断佛身，可以建立几种法身（Dharmakāya，法身）的意义？ 答：略有二义。一者，凡是以一切经论所说的三身（Trikāya，三身）、四身佛（Catuḥ-kāya，四身）而作为法身的意义。二者，唯以法界宫（Dharmadhātugarbha，法界宫）密严土（Ghanavyūha，密严土）中主伴互为自受法乐（Sva-saṃbhoga-dharma-sukha，自受法乐）的四种佛身为真实的四种法身佛。 其余的名称是摄末归本法身义（Saṃgraha-paryanta-mūla-dharmakāya，摄末归本法身义）。（初义是安然阿阇梨（Anran Ajari，安然阿阇梨）等所持的意义，后义是高野大师（Kōya Daishi，高野大师，即空海）所立的意义）。 问：对于这两种意义，有真实的文献证据吗？ 答：有的。 问：且说第一种意义的证据如何？ 答：安公教时义第一云：‘现在真言宗（Mantrayāna，真言宗）一切诸法皆为真如（Tathātā，真如），所以那些迷位的诸法尚且名为真如，何况这果地的诸法岂非真如？以此真如为法身，所以诸经论所说的诸佛身，现在都名为法身，都名为报身（Saṃbhogakāya，报身），都名为受用（Saṃbhoga，受用），都名为变化（Nirmāṇakāya，变化）。’（云云） 又安公云：‘如即身成佛义说，地水火风空识六大（Ṣaḍ-dhātu，六大）常住曼荼罗法界（Maṇḍala-dharmadhātu，曼荼罗法界），乃至六大若种若色皆是大法身。一切有情形色是三摩耶法身（Samaya-dharmakāya，三摩耶法身）。一切名句文身义理法门，是法法身（Dharma-dharma-kāya，法法身）。一切三密（Tri-guhya，三密）六根（Ṣaḍ-indriya，六根）十界（Daśa-dhātu，十界）身份阴入界等，是羯磨法身（Karma-dharmakāya，羯磨法身）。真如体性具四法身，是法性身（Dharmatā-kāya，法性身）。诸佛同体以四法身互受法乐，是自受用。诸佛本愿为诸具惑菩萨示现，此四法身是他受用。诸佛大悲为诸凡地处处示现，此四法身是变化身。变化身中应诸杂类是等流身（Nisyanda-kāya，等流身）。’（文。私云：此说四种法身意与高野即身成佛义意颇不同也。是文摄假从实故成四种法身义也。） 又云：‘现在真言宗四种曼荼罗身皆是’
English
English version No. 2436 The Meaning of the Four Dharmakāyas Question: From the perspective of the Guhya-mantra-mandala-sampradaya (Secret Mandala School), how many meanings of Dharmakāya (法身, Dharma Body) can be established when judging the Buddha's body? Answer: There are roughly two meanings. First, all the Buddhas of the Trikāya (三身, Three Bodies) and Catuḥ-kāya (四身, Four Bodies) mentioned in all the sutras and treatises are considered as the meaning of Dharmakāya. Second, only the four Buddha bodies in the Dharmadhātugarbha (法界宮, Dharma-realm Palace) Ghanavyūha (密嚴土, Dense Array Land), where the main and accompanying figures mutually experience the Sva-saṃbhoga-dharma-sukha (自受法樂, self-enjoyment of Dharma bliss), are the true four Dharmakāya Buddhas. The remaining names are the meaning of Saṃgraha-paryanta-mūla-dharmakāya (攝末歸本法身義, gathering the ends to return to the origin Dharmakāya). (The first meaning is held by Anran Ajari (安然阿闍梨, Anran Acharya) and others; the second meaning is established by Kōya Daishi (高野大師, Kōya Daishi, i.e., Kūkai)). Question: Are there authentic textual proofs for these two meanings? Answer: Yes, there are. Question: First, how is the proof for the first meaning? Answer: The first meaning in 'An Gong Jiao Shi Yi' says: 'Now, in the Mantrayāna (真言宗, Mantra School), all dharmas are Tathātā (真如, Suchness). Therefore, even those dharmas in the state of delusion are still called Suchness. How much more so are these dharmas in the state of fruition not Suchness? Taking this Suchness as the Dharmakāya, therefore, the Buddha bodies mentioned in the sutras and treatises are now all called Dharmakāya, all called Saṃbhogakāya (報身, Reward Body), all called Saṃbhoga (受用, Enjoyment), and all called Nirmāṇakāya (變化, Transformation).' (Etc.) Also, An Gong says: 'As the meaning of 'attaining Buddhahood in this very body' says, the Ṣaḍ-dhātu (六大, Six Great Elements) of earth, water, fire, wind, space, and consciousness, the constantly abiding Maṇḍala-dharmadhātu (曼荼羅法界, Mandala Dharma-realm), and even the Six Great Elements, whether seed or form, are all the Great Dharmakāya. All sentient beings with form and appearance are the Samaya-dharmakāya (三摩耶法身, Samaya Dharma Body). All names, phrases, written bodies, meanings, principles, and Dharma gates are the Dharma-dharma-kāya (法法身, Dharma-dharma Body). All Tri-guhya (三密, Three Secrets), Ṣaḍ-indriya (六根, Six Roots), Daśa-dhātu (十界, Ten Realms), identity, skandhas, āyatanas, dhātus, etc., are the Karma-dharmakāya (羯磨法身, Karma Dharma Body). The nature of Suchness possesses the four Dharmakāyas and is the Dharmatā-kāya (法性身, Dharma-nature Body). The Buddhas, being of the same essence, mutually enjoy the Dharma bliss with the four Dharmakāyas, which is self-enjoyment. The Buddhas' original vows manifest for the Bodhisattvas who possess delusions; these four Dharmakāyas are for his enjoyment. The Buddhas' great compassion manifests everywhere for all beings in the mundane realm; these four Dharmakāyas are the Nirmāṇakāya. Among the Nirmāṇakāya, responding to various kinds is the Nisyanda-kāya (等流身, Emanation Body).' (Text. Private comment: This explanation of the four Dharmakāyas is quite different from the meaning of Kōya's 'attaining Buddhahood in this very body.' This text gathers the provisional to return to the real, thus forming the meaning of the four Dharmakāyas.) Also, it says: 'Now, in the Mantrayāna, the four kinds of Mandala bodies are all' --------------------------------------------------------------------------------
Chinese
毗卢遮那故。义释云。佛住加持之身令一切众生见一切色。闻一切音。得一切解脱。既云一切佛身。非毗卢舍那乎（文）又云。然此大日三身常一体故。众生随机即一开三。教分张亦复不同（文）意云。佛果中有四种佛身。所谓自性自受用身他受用身变化身等流身也。此四身皆有自受法乐与说法益物相。但以佛加持身令一切众生直见其佛色闻音声解其所说义理云也。 问。一切众生所见闻语解大日尊四种法身者。若是自性常住佛身欤。为当。权假无常佛身欤。答。安公云。大日经云。越三时如来之日加持故。毗卢遮那一切身口意业。一切时一切处起灭边际不可得。又现执金刚普贤莲花手等菩萨像猊。于十方界说真言句清净法道。所谓从初发心乃至十地次第此生满足（文）意云。大日四身自性常住无生灭义也。但为所化有情虽示现生灭相。而实非谓大日受用变化等流三身生灭法也。皆如如智如如理也。但约所被机性之熟不熟而显诸无生灭身。乃至现佛生灭相言也。故安公云。天台宗性得三因一体三名故。成修得三因一体三名。能显佛果三身一体名。乃至三身非生现生非灭现灭此义。亦此真言宗意同（文）此师意云。于真空理令泯三身。摄相归性而名二身常住。若性相别论时自他受用变化等流皆可名无常也。唯理法身 现代汉语译本 因为是毗卢遮那佛（Vairocana，光明遍照），义释中说：‘佛安住于加持之身，令一切众生见一切色，闻一切音，得一切解脱。’既然说是一切佛身，难道不是毗卢遮那佛吗？（文）又说：‘然而此大日如来（Mahavairocana，大光明遍照）的三身常为一体，所以众生随其根机，即一开三，教法分张也各不相同。’（文）意思是说，佛果中有四种佛身，即自性身（Svabhavikakaya，自性法身）、自受用身（Sambhogakaya，自受用身）、他受用身（Nirmanakaya，他受用身）、变化身（Nirmanakaya，化身）和等流身。这四身都有自受法乐和说法利益众生的作用，只是佛以加持身令一切众生直接见到佛的色相，听到佛的声音，理解佛所说的义理罢了。 问：一切众生所见闻理解的大日尊的四种法身，是自性常住的佛身呢？还是权宜假立的无常佛身呢？答：安公说，《大日经》中说：‘超越三世的如来之日加持的缘故，毗卢遮那佛的一切身口意业，一切时一切处的生灭边际都不可得。’又显现手持金刚（Vajra，金刚杵）、普贤（Samantabhadra，大行普贤菩萨）、莲花手等菩萨的形象，在十方世界宣说真言句的清净法道，即从最初发心乃至十地次第，此生圆满。（文）意思是说，大日如来的四身是自性常住，没有生灭的意义。只是为了所化有情而示现生灭之相，但实际上并非说大日如来的受用身、变化身、等流身是生灭之法。一切都如如智、如如理。只是根据所教化的众生根机成熟与否，而显现诸无生灭身，乃至显现佛的生灭相罢了。所以安公说：天台宗认为性得三因一体三名，成就修得三因一体三名，能显佛果三身一体之名，乃至三身非生现生，非灭现灭，此义也与真言宗的意旨相同。（文）这位法师的意思是说，在真空之理中泯灭三身，摄相归性，而名为二身常住。如果性相分别论述时，自他受用身、变化身、等流身都可以称为无常。只有理法身（Dharmakaya，法身）是常住的。
English
English version Because of Vairocana (Vairocana, the Illuminator), the commentary explains: 'The Buddha dwells in the body of blessing, causing all sentient beings to see all forms, hear all sounds, and attain all liberation.' Since it is said to be all Buddha-bodies, is it not Vairocana? (Text) It also says: 'However, the three bodies of this Mahavairocana (Mahavairocana, Great Illuminator) are always one, so sentient beings, according to their capacity, immediately open one into three, and the teachings also differ.' (Text) The meaning is that there are four kinds of Buddha-bodies in the fruit of Buddhahood, namely Svabhavikakaya (Svabhavikakaya, self-nature body), Sambhogakaya (Sambhogakaya, enjoyment body), Nirmanakaya (Nirmanakaya, emanation body), and Nirmanakaya (Nirmanakaya, transformation body) and Nirmanakaya (Nirmanakaya, nirmāṇakāya). These four bodies all have the function of self-enjoyment of the Dharma and benefiting beings through teaching, but the Buddha uses the body of blessing to directly allow all sentient beings to see the Buddha's form, hear the Buddha's voice, and understand the meaning of what the Buddha says. Question: The four Dharmakayas (Dharmakaya, body of the law) of Mahavairocana (Mahavairocana, Great Illuminator) that all sentient beings see, hear, and understand, are they the self-nature, permanent Buddha-body, or the expedient, temporary, impermanent Buddha-body? Answer: An Gong said, the Mahavairocana Sutra says: 'Because of the blessing of the Tathagata (Tathagata, Thus Come One) sun that transcends the three times, the arising and ceasing boundaries of all the body, speech, and mind activities of Vairocana (Vairocana, the Illuminator) in all times and all places are unattainable.' It also manifests the images of Bodhisattvas (Bodhisattva, enlightenment being) such as Vajra (Vajra, diamond scepter)-holding, Samantabhadra (Samantabhadra, Universal Worthy), and Lotus-hand, proclaiming the pure Dharma path of mantra phrases in the ten directions, that is, from the initial aspiration to the tenth stage, this life is fulfilled. (Text) The meaning is that the four bodies of Mahavairocana (Mahavairocana, Great Illuminator) are self-nature, permanent, and without arising or ceasing. It is only for the sake of the sentient beings to be transformed that the appearance of arising and ceasing is shown, but in reality, it is not that the enjoyment body, transformation body, and emanation body of Mahavairocana (Mahavairocana, Great Illuminator) are the Dharma of arising and ceasing. Everything is like Suchness-wisdom and Suchness-principle. It is only according to the maturity or immaturity of the nature of the beings being taught that the non-arising and non-ceasing bodies are manifested, and even the appearance of the Buddha's arising and ceasing is spoken of. Therefore, An Gong said: The Tiantai school believes that the inherent three causes are one entity and three names, and the achieved three causes are one entity and three names, which can manifest the name of the three bodies of the Buddha-fruit as one entity, and even the three bodies are not born but appear to be born, and not ceasing but appear to cease. This meaning is also the same as the intention of the Shingon school. (Text) This teacher's meaning is that in the principle of emptiness, the three bodies are annihilated, and the characteristics are subsumed into the nature, and it is called the two bodies as permanent. If the nature and characteristics are discussed separately, the self and other enjoyment bodies, transformation bodies, and emanation bodies can all be called impermanent. Only the Dharmakaya (Dharmakaya, body of the law) is permanent. -------------------------------------------------------------------------------- 常住也。