English
English version: The Pure Land of Mystic Adornment achieves Great Bodhi, eternally blissful, possessing self, and pure, without a moment of destruction (above). This explains the meaning of the Buddha-fruit's five aggregates as the permanent Dharma-body. Question: As explained by the commentator Dharmapāla, the 'permanence' of the Buddha-fruit's five aggregates is the 'permanence' of a continuous, unbroken, correct succession. Moreover, the 'permanence' of that which is relied upon is definitely not self-nature permanence, nor is it a static permanence (above). This means that all conditioned phenomena, whether defiled or pure, all phenomena are inseparable from momentary arising and ceasing. For example, the flame of a lamp ceases in the front and arises in the back, continuing without interruption, as is the world. Also, like a waterfall, the flow continues without interruption. Therefore, the physical body, the four wisdoms, the mental qualities, and other merits of the Buddha-fruit all have momentary arising and ceasing. However, the true suchness of self-nature, which is relied upon, is 'permanent'. The remaining four wisdoms, etc., have a 'permanence' of continuity, not a 'permanence' of cessation. Therefore, it is generally said that the Buddha-fruit's physical and mental aspects are permanent. Thus, the tenth chapter of the *Treatise on Consciousness-Only* states that the Bodhisattva Dharmapāla explains: 'The pure Dharma-realm is without arising or ceasing, because that which the four wisdoms and mental qualities rely upon is permanent, because there is no cessation, not self-nature permanence, because it arises from causes, arising inevitably returns to cessation, it is always thus, and it is not seen that the physical and mental aspects are not impermanent.' This means that the physical and mental aspects of the Buddha-fruit are inseparable from the aspect of impermanence. Answer: This excludes the unsurpassed Dharma-body Buddha-fruit. All other conditioned phenomena that arise and cease are phenomena produced by deluded conditions, and therefore all have the aspect of impermanent change and flow. Because they are destroyed and worn away, they ultimately return to emptiness and have no self-nature. Therefore, the Consciousness-Only masters only rely on understanding this partial meaning and presumptuously judge the meaning of the Buddha-fruit's permanent five aggregates as described in the *Nirvana Sutra* as not self-nature permanence, but rather continuous permanence and unbroken permanence. These Consciousness-Only masters have not understood the meaning of the truly ultimate and supreme Dharma-body, and therefore make such judgments. Question: According to what sutra text can we know that the Buddha-fruit's five aggregates are unconditioned and permanent? Answer: The second chapter of the *Nirvana Sutra* states: Cunda asked Mañjuśrī (Mañjuśrī means 'Gentle Glory') , 'You believe that the Tathāgata (Tathāgata means 'Thus Gone One', an epithet of the Buddha) is unconditioned, and the Tathāgata's body is long-lived.' If understood in this way, the Buddha has spoken. Also, Cunda asked Mañjuśrī, 'Therefore, Mañjuśrī, do not believe that the Tathāgata is conditioned.' (Text) Furthermore, the second chapter of the *Golden Light Sutra* states: 'The Dharma-body is not a practice of Dharma.' --------------------------------------------------------------------------------
Chinese
无有异相。是根本故犹如虚空。是故说常等（云云）是文为佛果五蕴常住无为义也。 问云。何得知除佛果之外有为诸法一切皆无常苦空无我义耶。又云何得知佛果五蕴常住义耶。答。涅槃经第三十七云。迦叶菩萨白佛言。世尊世间智者即是佛菩萨一切圣人。若圣人说色是无常苦空无我。云何来说佛色身常恒无变等（云云）又经白佛言。善男子凡夫之色从烦恼生。是故智者说色是无常苦空无我。如来色者远离烦恼。是故说是常恒无变等（云云）宝法师疏云。经曰佛言已下答也。智者所说烦恼生色生色是苦无常等我说佛色远离烦恼常恒无变所望不同故无有灭。唯依大乘。阐提已上金刚已还所有身色皆是异熟阿赖耶识之相分也。分段生死从正使生。变易生死从习气有分熏习生。自性复是遍行粗重名言熏习所生故是无常。佛色即是大圆镜智相分。从自性清净真如所缘缘种子生。以为本性无分别智。以为习性所生。非遍行粗重种子所生。由此是常故。密严经云。阿赖耶识为分别心之所扰。若离分别即是常住。犹如虚空识色既常。受等亦尔。皆无变异也（云云）宝师疏云。涅槃经说。一切众生悉有佛性。是少分一切如来常住。是相续不断常等。令众生谤涅槃法华楞伽密严法鼓胜鬘经等为不了义。谤法之罪广如经说。学一乘佛 性宗者亦渐同他见。呜呼哀哉可伤之甚（云云）已上所明佛果常住义自契当真实家义也。 问。大涅槃经密严经等所明佛果五蕴是即无漏无为常住实相法者。既是可自性凝然常住法佛境界也。若尔者与真言教所明自性法身所成就无漏无为法性凝然常住五蕴此法有何差别。然彼经与此宗所明义。既均等也。云何可简别之耶。答。约此义略有十种差别义也。 问。其义云何。答。一者彼经等只总虽说一切有情身悉有佛性。此佛性常住不变义。而未指佛性之住处也。谓未明每一切有情身。各各五藏中心藏处之八分肉团心中有千哩陀心藏及悉多菩提心之净明无垢佛性义也。此真言教盛辨此义也。二者彼经中虽总才明佛性有色心等功德具足义。未辨其佛性相状如莲花。如月轮等义也。真言宗具明此义也。三者彼等经虽明显得此常住佛性之因六度四摄等行。而未辨为成法佛果之胜因三密行法密印真言种子三摩耶形等现行法则也。真言宗盛陈此法也。四者彼等经中总虽明供养佛及修自利利他万行之方法而成佛果义。未明别约本尊建立坛场而奉献三密供养而速疾成就求悉地法也。真言法中具辨此旨也。五者彼等经中虽说一切有情久久而悉皆当得阿耨菩提义。未明真实即身成佛义也。此真言宗家辨此法也。六者彼等经中虽明法性 现代汉语译本： 性宗的见解也逐渐变得和其他宗派一样了。唉，真是可悲啊！（云云）以上所阐明的佛果常住的意义，自然契合于真实之家的意义。 问：大涅槃经、密严经等所阐明的佛果五蕴，是无漏无为、常住实相之法。既然是自性凝然常住的法佛境界，那么，这与真言教所阐明的自性法身所成就的无漏无为、法性凝然常住的五蕴，有什么差别呢？既然那些经和此宗所阐明的意义均等，又该如何区分呢？ 答：就此意义而言，略有十种差别。 问：这十种差别是什么呢？ 答：第一，那些经等只是总括地说一切有情身中都有佛性，此佛性常住不变。但并未指明佛性所住之处，即未阐明在每一个有情身的五脏中心脏处，八分肉团心中有千叶莲花心藏，以及悉多（Siddha，成就者）菩提心之净明无垢的佛性。真言教盛大地阐明了这个意义。第二，那些经中虽然总括地说明佛性具有色心等功德，但未阐明佛性的相状如莲花、如月轮等。真言宗详细地阐明了这个意义。第三，那些经等虽然明显地阐述了获得此常住佛性的原因，如六度（paramita，布施、持戒、忍辱、精进、禅定、智慧）四摄（samgraha-vastu，布施、爱语、利行、同事）等行，但未阐明成为法佛果的殊胜之因，如三密行法（身密、语密、意密），密印（mudra，手印），真言（mantra，咒语），种子（bija，种子字），三摩耶形（samaya，誓约）等现行法则。真言宗盛大地陈述了此法。第四，那些经中虽然总括地阐明了供养佛及修自利利他的万行而成佛果的意义，但未阐明特别针对本尊建立坛场，奉献三密供养而迅速成就求悉地（siddhi，成就）之法。真言法中详细地阐明了这个宗旨。第五，那些经中虽然说一切有情久久都将获得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）的意义，但未阐明真实即身成佛的意义。此真言宗阐明此法。第六，那些经中虽然阐明法性
English
English version: The views of the 'Essence School' are gradually becoming the same as those of other schools. Alas, how sad! (etc.) The above-explained meaning of the Buddha-fruit being permanent naturally corresponds to the meaning of the 'House of Truth'. Question: The five skandhas (aggregates) of the Buddha-fruit, as explained in the *Mahāparinirvāṇa Sūtra*, the *Ghanavyūha Sūtra*, etc., are unconditioned, uncreated, permanent, and the true aspect of reality. Since this is the realm of the Dharma-Buddha, which is inherently and permanently quiescent, what is the difference between this and the unconditioned, uncreated five skandhas, which are inherently and permanently quiescent in Dharma-nature, as explained in the True Word teachings, which are achieved by the Dharma-body of self-nature? Since the meanings explained in those sutras and in this school are equal, how can they be distinguished? Answer: Regarding this meaning, there are roughly ten kinds of differences. Question: What are these ten differences? Answer: First, those sutras only generally say that all sentient beings have Buddha-nature, and that this Buddha-nature is permanent and unchanging. However, they do not specify where this Buddha-nature resides. That is, they do not explain that in the center of the five organs of each sentient being, in the eight-part flesh heart, there is a thousand-petaled lotus heart, and the pure, bright, and undefiled Buddha-nature of the *Siddha* (accomplished one) Bodhi-mind. The True Word teachings extensively explain this meaning. Second, although those sutras generally explain that Buddha-nature is complete with merits such as form and mind, they do not explain that the appearance of Buddha-nature is like a lotus flower, like a moon wheel, etc. The True Word school explains this meaning in detail. Third, although those sutras clearly explain the causes for attaining this permanent Buddha-nature, such as the practice of the six *pāramitās* (perfections: generosity, morality, patience, diligence, concentration, wisdom) and the four *saṃgraha-vastus* (means of conversion: giving, kind speech, beneficial action, cooperation), they do not explain the excellent causes for becoming the Dharma-Buddha-fruit, such as the practice of the three mysteries (body, speech, and mind), *mudrā* (hand gestures), *mantra* (sacred utterances), *bīja* (seed syllables), *samaya* forms (vows), and other manifest practices. The True Word school extensively presents this Dharma. Fourth, although those sutras generally explain the meaning of making offerings to the Buddha and cultivating myriad practices of self-benefit and benefiting others to achieve the Buddha-fruit, they do not explain the method of specifically establishing a *maṇḍala* (sacred enclosure) for the principal deity, offering the three mysteries, and quickly achieving the sought-after *siddhi* (accomplishment). The True Word Dharma explains this principle in detail. Fifth, although those sutras say that all sentient beings will eventually attain *anuttara-samyak-saṃbodhi* (unsurpassed perfect enlightenment), they do not explain the meaning of truly becoming a Buddha in this very body. This True Word school explains this Dharma. Sixth, although those sutras explain Dharma-nature --------------------------------------------------------------------------------
Chinese
身佛常住义未明法身佛直有说利物听闻得益之妙用义也。真言教盛明此义也。七者彼等经虽但明说法身佛常住义未显其所居国土宫殿相状也。真言宗中细辨此义也。八者彼等经中才虽明法身佛独常住义。而未明具足自性所成内证无数眷属义也。真言教独陈此义也。九者彼等经中总虽明法身佛常住而有具足真俗二智义。未明法性身如来具足五智三十七智一百八智乃至十佛刹微尘数智惠而互相摄入而普周圆融义及四种法身四种曼荼罗身帝网无碍相摄相入义也。真言教盛明此义也。十者彼等经中虽才明六识八识之转识得智之分齐未明因位九识果位无量无数之心识分齐义及法尔常住六大互无碍相融而地等五大各各令具足心识义也。此义真言教盛辨也。故应知。涅槃经等所明义与真言教大日经金刚顶经等所辨义其意颇有差别也。复次彼涅槃等经中是于上十义中才虽说一两等义。未明具足十义也。故有了不了差别具不具差别也。 问。佛内证实身何位菩萨如实见其真如法身体耶。答。密严经中卷云。尔时金刚藏菩萨复告众言。诸仁者我念昔曾蒙佛与力而得妙定廓然明见十方国土修世定人及佛菩萨所住之处。于如是处中。密严佛土安乐第一。诸佛菩萨数如微尘处莲花藏。我于尔时一心胆仰寻从定出即自见身与诸菩萨在密严土。复 现代汉语译本 身佛常住的意义没有明确说明，法身佛只是具有说法利物、听闻得益的妙用而已。真言教盛大地阐明了这个意义。 七、那些经典虽然只是阐明了法身佛常住的意义，但没有显现其所居住的国土宫殿的相状。真言宗详细地辨析了这个意义。 八、那些经典中即使阐明了法身佛独自常住的意义，也没有阐明具足自性所成的内证和无数眷属的意义。真言教独自陈述了这个意义。 九、那些经典中总的来说虽然阐明了法身佛常住而具有真俗二智的意义，但没有阐明法性身如来具足五智（Five Wisdoms），三十七智（Thirty-seven Limbs of Enlightenment），一百八智乃至十佛刹微尘数智慧，并且互相摄入而普遍周遍圆融的意义，以及四种法身（Four Kayas），四种曼荼罗身（Four Mandalas），帝网无碍相摄相入的意义。真言教盛大地阐明了这个意义。 十、那些经典中即使阐明了六识（Six Consciousnesses）、八识（Eight Consciousnesses）的转识得智的范畴，也没有阐明因位九识（Ninth Consciousness）果位无量无数的心识范畴的意义，以及法尔常住的六大（Six Great Elements）互相无碍相融，而地等五大（Five Great Elements）各自令具足心识的意义。这个意义真言教盛大地辨析。 所以应该知道，《涅槃经》等所阐明的意义与真言教《大日经》（Mahavairocana Sutra）、《金刚顶经》（Vajrasekhara Sutra）等所辨析的意义，其意旨颇有差别。 再次，那些《涅槃经》等经典中，对于以上十个意义，即使只说了一两个意义，也没有阐明具足十个意义。所以有了了和不了了的差别，具足和不具足的差别。 问：佛内证的实身，是何位菩萨如实地见到其真如法身体呢？ 答：《密严经》（Ghanavyuha Sutra）中卷说：‘这时金刚藏菩萨（Vajragarbha Bodhisattva）又告诉大众说：诸位仁者，我回忆过去曾经蒙佛加持而得到妙定，廓然明见十方国土，修行世间禅定的人以及佛菩萨所居住的地方。在这些地方中，密严佛土（Ghanavyuha Pure Land）安乐第一。诸佛菩萨的数量如微尘，处于莲花藏中。我于那时一心瞻仰，寻从定中出来，就自己见到身与诸菩萨在密严土。’