English
English version The meaning of the eternally abiding Dharma-body Buddha (身佛常住) is not clearly explained; the Dharma-body Buddha only has the wonderful function of preaching to benefit beings and benefiting those who listen. The True Word School (真言教) greatly elucidates this meaning. 7. Although those sutras only explain the meaning of the eternally abiding Dharma-body Buddha, they do not reveal the appearance of the land and palaces where it resides. The True Word School (真言宗) analyzes this meaning in detail. 8. Even if those sutras explain the meaning of the Dharma-body Buddha abiding eternally alone, they do not explain the meaning of the inner realization and countless retinue accomplished by inherent nature. The True Word School (真言教) uniquely presents this meaning. 9. Although those sutras generally explain the meaning of the Dharma-body Buddha abiding eternally and possessing the two wisdoms of truth and convention, they do not explain the meaning of the Dharma-nature Body Tathagata (法性身如来) possessing the Five Wisdoms (五智), the Thirty-seven Limbs of Enlightenment (三十七智), one hundred and eight wisdoms, and even wisdoms as numerous as the dust motes in ten Buddha-lands, which interpenetrate each other and are universally complete and perfectly integrated, as well as the meaning of the Four Kayas (四种法身), the Four Mandala Bodies (四种曼荼罗身), and the unobstructed interpenetration and mutual inclusion of Indra's net. The True Word School (真言教) greatly elucidates this meaning. 10. Even if those sutras only explain the distinction between the transformation of consciousness into wisdom of the six consciousnesses (六识) and the eight consciousnesses (八识), they do not explain the meaning of the distinction between the countless consciousnesses in the causal stage of the ninth consciousness (九识) and the fruition stage, as well as the meaning of the six great elements (六大) that are eternally abiding by nature, interpenetrating each other without obstruction, and the five great elements (五大) such as earth, each possessing consciousness. The True Word School (真言教) greatly analyzes this meaning. Therefore, it should be known that the meaning explained in the Nirvana Sutra (涅槃经) and other sutras is quite different from the meaning analyzed in the Mahavairocana Sutra (大日经), the Vajrasekhara Sutra (金刚顶经), and other sutras of the True Word School (真言教). Furthermore, in those Nirvana Sutras and other sutras, even if only one or two of the above ten meanings are mentioned, the ten meanings are not fully explained. Therefore, there is a difference between complete and incomplete understanding, and a difference between completeness and incompleteness. Question: In what position does a Bodhisattva truly see the true suchness Dharma-body of the Buddha's inner realized true body? Answer: The middle volume of the Ghanavyuha Sutra (密严经) says: 'At that time, Vajragarbha Bodhisattva (金刚藏菩萨) again told the assembly: 'Virtuous ones, I recall that in the past, I received the Buddha's empowerment and attained wonderful samadhi, clearly seeing the lands in the ten directions, the people practicing worldly samadhi, and the places where Buddhas and Bodhisattvas reside. Among these places, the Ghanavyuha Pure Land (密严佛土) is the most peaceful and happy. The number of Buddhas and Bodhisattvas is like dust motes, residing in the lotus treasury. At that time, I single-mindedly looked up and followed, and when I came out of samadhi, I saw myself and the Bodhisattvas in the Ghanavyuha Land.' --------------------------------------------------------------------------------
Chinese
于尔时见解脱藏。住在空中其量大少如一指节。色明洁如阿怛期花。亦如空中清净满月。我时见已便生念言。此为是谁而有如是不思议事。作是念。时即见我身。在其身内于中普见一切世间。尔时莲华藏中无量菩萨以佛神力亦如是见盛生是念。此为希有不可思议。时天中天所为事灭还摄神力。诸菩萨等悉复如故。我时见此希有事已知诸菩萨种种变现是佛现不可思议（文）喻曰。金刚藏等第一地菩萨。依佛加持力故。以自所变影像相分而为亲所缘缘。而彻见自身本觉如来藏及佛法身云也。此如于镜面上移自身影像远见自容貌也。又彼他受用土名密严。是释尊说此密严经之世界及螺髻梵王等所见处见也。今此金刚藏菩萨等从定出暂所见密严土是自性自受用身土欤。所以知尔者。佛摄神力则自不见之故也。 问。金刚藏以自心所变影像相分隔而彻见本觉法性身者。何可云如实见法身真如体耶。答。影像相分即隔而彻证见本觉法身犹如五识心证缘现量之性境也。谓以缘第八识所变之本质五尘境而说之为证见性境缘云也。此亦同彼也。金刚藏之智者即是虽无漏智惠尚有为缘生相依他如幻之有生灭法也。而何可泯见佛果上无生灭真如体色身智惠耶。故知。是以性境之影像相分而证见本质法身也。又经云。密严微妙刹体是转依识 现代汉语译本 那时，见解脱藏（Vimoksha-garbha，从解脱中生出的宝藏），住在空中，大小如一指节。颜色明亮洁净，像阿怛期花（Atasi flower，亚麻花），也像空中清净的满月。我当时看见后，便生起念头：‘这是谁，而有如此不可思议的事情？’这样想的时候，就看见我的身体，在他的身体里面，从中普遍看见一切世间。当时，莲华藏（Padma-garbha，莲花宝藏）中的无量菩萨，以佛的神力，也这样看见盛生（盛开的生命），生起念头：‘这是稀有不可思议的事情。’当时，天中之天（Devatideva，佛的尊称）所做的事情完毕，收回神力，诸位菩萨等都恢复如初。我当时看见这稀有的事情，已经知道诸位菩萨种种变现，是佛所展现的不可思议（境界）。比喻说：金刚藏（Vajra-garbha，金刚宝藏）等第一地菩萨，依靠佛的加持力，以自己所变的影像相分，作为亲所缘缘（近取因），从而彻见自身本觉如来藏（Tathagata-garbha，如来藏）及佛法身（Dharma-kaya，法身）。这就像在镜面上移动自己的影像，远远地看见自己的容貌一样。而且，那他受用土（Para-bhoga-kshetra，他受用土）名为密严（Guhyavyuha，秘密庄严），是释尊（释迦牟尼佛）宣说此密严经的世界，以及螺髻梵王（Sikhi-brahman，有螺髻的梵天）等所见之处。现在，这位金刚藏菩萨等从禅定中出来，暂时所见的密严土，是自性自受用身土（Svabhava-sambhogakaya-kshetra，自性自受用身土）吗？之所以知道是这样，是因为佛收回神力，他们自己就看不见了。 问：金刚藏以自己心所变的影像相分隔，而彻见本觉法性身（Svabhava-dharma-kaya，自性法身），怎么能说是如实地见到法身真如体（Tathata，真如）呢？答：影像相分虽然分隔，却能彻证见到本觉法身，犹如五识心证缘现量（Pratyaksha，现量）的性境（Vishaya，境）一样。这是说，以缘第八识（Alaya-vijnana，阿赖耶识）所变的本质五尘境（色声香味触），而说成是证见性境缘。这里也是同样的道理。金刚藏的智者，即使是无漏智慧（Anasrava-jnana，无漏智），尚且是有为缘生相依他（Paratantra，依他起）如幻的有生灭法。怎么能泯灭而见到佛果上无生灭的真如体色身智惠（Jnana，智慧）呢？所以要知道，这是以性境的影像相分，而证见到本质法身。而且经中说：密严微妙刹体是转依识（Ashraya-paravrtti，转依识）。
English
English version At that time, Vimoksha-garbha (Treasure born from liberation), dwelt in the air, its size as small as a finger joint. Its color was bright and pure, like an Atasi flower (Flax flower), and also like a clear full moon in the sky. When I saw it, I immediately thought: 'Who is this, that has such an inconceivable thing?' As I thought this, I saw my own body, inside his body, and within it, I universally saw all the worlds. At that time, the immeasurable Bodhisattvas in Padma-garbha (Lotus treasure), by the Buddha's divine power, also saw Sheng Sheng (Flourishing life) in the same way, and thought: 'This is a rare and inconceivable thing.' At that time, the Devatideva (God of gods, an epithet for the Buddha) finished what he was doing and withdrew his divine power, and all the Bodhisattvas returned to their original state. When I saw this rare thing, I already knew that the various transformations of the Bodhisattvas were the inconceivable (realm) manifested by the Buddha. The analogy is: Vajra-garbha (Diamond treasure) and other Bodhisattvas of the first ground, relying on the Buddha's blessing power, use their own transformed image aspect as the close object-condition, thereby thoroughly seeing their own original enlightenment Tathagata-garbha (Tathagata treasure) and the Buddha's Dharma-kaya (Dharma body). This is like moving one's own image on a mirror surface and seeing one's own face from a distance. Moreover, that Para-bhoga-kshetra (Other-enjoyment land) is named Guhyavyuha (Secret adornment), which is the world where Shakyamuni Buddha (Shakyamuni Buddha) spoke this Guhyavyuha Sutra, and the place seen by Sikhi-brahman (Brahma with a snail-shell topknot) and others. Now, is the Guhyavyuha land temporarily seen by this Vajra-garbha Bodhisattva and others when they come out of Samadhi, the Svabhava-sambhogakaya-kshetra (Self-nature self-enjoyment body land)? The reason for knowing this is that when the Buddha withdraws his divine power, they cannot see it themselves. Question: Vajra-garbha uses the image aspect transformed by his own mind to separate and thoroughly see the original enlightenment Svabhava-dharma-kaya (Self-nature Dharma body), how can it be said that he truly sees the Dharma-kaya Tathata (Suchness)? Answer: Although the image aspect is separated, it can thoroughly prove and see the original enlightenment Dharma-kaya, just like the five consciousnesses proving and perceiving the Vishaya (Object) of Pratyaksha (Direct perception). This means that by perceiving the essential five dust realms (Form, sound, smell, taste, touch) transformed by the eighth consciousness (Alaya-vijnana), it is said to be proving and perceiving the object-condition. The same principle applies here. The wise man of Vajra-garbha, even if it is Anasrava-jnana (Non-outflow wisdom), is still a conditioned, dependent, and illusory Dharma (Phenomena) of arising and ceasing. How can it be extinguished and see the non-arising and non-ceasing Tathata (Suchness) colored body wisdom (Jnana) on the Buddha's fruit? Therefore, it should be known that this is using the image aspect of the object-condition to prove and see the essential Dharma-kaya. Moreover, the Sutra says: The subtle Guhyavyuha realm body is Ashraya-paravrtti (Transformation of the basis). --------------------------------------------------------------------------------
Chinese
超于分别心非妄情境界。非诸因明者所量之境界。乃至资粮位智惠不能了。唯是于如来及十地智境。广大阿赖耶当成等正觉。即此赖耶体密严者。能见如是赖耶识是清净佛性。凡位恒杂染佛果常持赖耶即密严妙体本清净（文）又古译密严经第二云。心之体性不可思议。密严中人善能知见（文）喻云。真言机熟十圣地菩萨正生他受用报身密严净土中。而以与自正智相应三摩地力故。正证见自性自受用法身佛言也。意云。真言机十地菩萨以佛神力及自三昧力虽见性身佛。犹亦以自所变影像之相分而隔见法身佛色相可云也。此义具足。大日经疏第四具明也。譬如现量心识缘性境时。以自所变影像而隔缘本质五尘境。犹证缘正境言。此亦尔也。若异此者真如于余凡夫暗修观行时唯缘独影境之佛身之义也。但真言机菩萨亦唯不谓非隔别影像。而直证缘自他佛之一体性法境也。此见佛身者即带所见境义也。故知于此三类境见缘佛身皆有差别也。密严经云。仁者诸佛体性唯佛所知之（云云）意云。住在密严法性土中。自性法身佛菩萨独证知此法界境界。余人所不能知云也。故又经云。如来微刹净佛子充满定惠互相资意成坚固性。又云。密严中之人一切同佛相。超过刹那坏常游三摩地（云云）又菩提心论云。夫会阿字者当观圆明净识。 现代汉语译本： 超越分别心，并非虚妄情感的境界，也不是逻辑学家所能衡量的境界。甚至资粮位的智慧也无法完全理解，唯有如来和十地菩萨的智慧才能洞悉。广大的阿赖耶识将成就等正觉。这阿赖耶识的本体，即密严的本体，能够见到这样的阿赖耶识是清净的佛性。凡夫位时常有杂染，佛果位时常持有的阿赖耶识，就是密严的妙体，其本性是清净的。（经文） 另外，古译《密严经》第二卷说：‘心的体性不可思议，密严中的人能够清楚地知见。’（经文） 譬如说，真言行者修行成熟，十地菩萨正在他受用报身（Sambhogakāya）的密严净土中，以与自身正智相应的三摩地（Samādhi）之力，真正证见自性自受用法身佛（Dharmakāya）。意思是说，真言行者和十地菩萨，凭借佛的神力以及自身的三昧力，虽然见到了自性身佛，但仍然是通过自身所变的影像的相分来隔着见法身佛的色相，这可以这样理解。这个意义在大日经疏第四卷中有详细说明。 譬如现量心识缘取自性境时，通过自身所变的影像来隔着缘取本质五尘境，仍然可以称之为证缘正境。这里也是同样的道理。如果不是这样，那么真如对于其他凡夫暗中修行观行时，就只能缘取独影境中的佛身了。但是，真言行者菩萨不会认为这是隔别的影像，而是直接证缘自他佛的一体性法境。这种见佛身的情况，是带有能见和所见境的意义的。因此，要知道这三种境见缘佛身的情况都是有差别的。 《密严经》说：‘仁者，诸佛的体性只有佛才能知道。’（云云）意思是说，住在密严法性土中，自性法身佛菩萨独自证知这法界境界，其他人无法知晓。 所以经中又说：‘如来微尘刹土清净，佛子充满，定慧互相资助，意念成就坚固的自性。’又说：‘密严中的人，一切都具有佛的相貌，超越刹那的生灭，常游于三摩地之中。’（云云） 另外，《菩提心论》说：‘要领会阿字，应当观想圆明清净的识。’