English
English version: Transcending the discriminating mind is not a realm of deluded emotions, nor is it a realm measurable by logicians. Even the wisdom of the accumulation stage cannot fully comprehend it; only the wisdom of the Tathāgata (如来, Thus Come One) and the ten Bhūmi (十地, Ten Grounds) Bodhisattvas can fathom it. The vast Ālaya-vijñāna (阿赖耶识, Storehouse Consciousness) will attain complete and perfect enlightenment. The very essence of this Ālaya-vijñāna, which is the essence of Ghanavyūha (密严, Dense Array), can see that such Ālaya-vijñāna is the pure Buddha-nature. In the state of ordinary beings, it is always mixed with defilements; in the state of Buddhahood, the Ālaya-vijñāna that is constantly held is the wondrous essence of Ghanavyūha, whose nature is pure. (Text) Furthermore, the ancient translation of the Ghanavyūha Sūtra, volume two, says: 'The nature of the mind is inconceivable; those in Ghanavyūha are able to clearly perceive it.' (Text) For example, when a Mantra practitioner's practice matures, the Bodhisattvas of the ten Bhūmi are in the Ghanavyūha Pure Land of the Sambhogakāya (他受用报身, Enjoyment Body for Others), truly realizing the Svabhāva-svabhoga-dharmakāya (自性自受用法身, Self-Nature Enjoyment Dharma Body) through the power of Samādhi (三摩地, Concentration) corresponding to their own correct wisdom. This means that Mantra practitioners and Bodhisattvas of the ten Bhūmi, relying on the divine power of the Buddha and their own Samādhi power, although they see the Svabhāva-kāya Buddha (自性身佛, Self-Nature Body Buddha), they still see the form and appearance of the Dharmakāya Buddha (法身佛, Dharma Body) through the aspect of the image transformed by themselves; this can be understood in this way. This meaning is explained in detail in the fourth volume of the Commentary on the Mahāvairocana Sūtra. For example, when the directly perceived consciousness cognizes the Svalakṣaṇa-viṣaya (自性境, Self-Character Object), it still can be called 'verifying the correct object' by cognizing the essential five sense objects through the image transformed by itself. The same principle applies here. If it were not so, then when other ordinary beings secretly practice contemplation, they would only be able to cognize the Buddha-body in the image of a single shadow. However, Mantra practitioner Bodhisattvas do not consider this to be a separate image, but directly verify the unity of the Dharma-dhātu (法境, Dharma Realm) of the Buddhas of self and others. This seeing of the Buddha-body carries the meaning of both the seer and the seen object. Therefore, it should be known that there are differences in these three types of seeing the Buddha-body. The Ghanavyūha Sūtra says: 'Benevolent ones, the nature of all Buddhas is only known by the Buddhas.' (Etc.) This means that those who dwell in the Ghanavyūha Dharma-nature Land, the Svabhāva-dharmakāya Buddhas and Bodhisattvas, alone realize this Dharma-dhātu realm; others cannot know it. Therefore, the Sūtra also says: 'The Tathāgata's pure lands are filled with countless Buddha-lands, filled with Buddha-sons, with Dhyāna (定, Concentration) and Prajñā (惠, Wisdom) mutually supporting each other, and the mind achieving a firm nature.' It also says: 'Those in Ghanavyūha all have the appearance of Buddhas, transcending the destruction of an instant, constantly dwelling in Samādhi.' (Etc.) Furthermore, the Treatise on the Awakening of Faith says: 'To understand the letter A, one should contemplate the round, bright, and pure consciousness.' --------------------------------------------------------------------------------
Chinese
若常见者即入菩萨初地。若转增长则廓周法界量虚空卷舒自在（文）。 问。真言机之圣位菩萨亲证见自受用法界身其证有谁人耶。答。是以金刚手等也。又龙猛菩萨以了为其证据欤。 问。其意如何。答。付法传云。金刚顶经说。是金刚萨埵亲对法身如来海会受灌顶职。又云。释迦灭后八百年中灌顶龙猛。又云。龙猛则位登初地。初者本初。地谓心地（云云）又即身成佛义云。欢喜地者非显教所言初地。是则自宗佛乘之初地（文）故知。龙猛则以内证知赖耶体故即证见自他受用法身佛意也。故菩提心论龙猛自说云。我见自心形如月轮（云云）然则南天竺铁塔是或自受用土。或他受用法身密严土欤。所以知尔者。圣位经云。各还本方本位成各五轮等（文）准此文此所指者何不当他受用身密严国土。是有方域故也。又是变化身土。又是等流身土也。可捡大日经疏。准两卷广本付法传。指此处名法界宫也。若依付法传意者。此铁塔即谓法界宫自受用佛土意也。故此两卷付法传第二云。时龙猛大德持诵成就即至南天竺大菩萨塔前。愿开此塔（乃至）入已其塔寻闭。观其内。寻法界宫殿毗卢遮那现卒都婆是也。三世诸佛诸大菩萨所住（云云）但是随所被机可通四土义不定也。依此应知。显机菩萨虽位登十地犹未证见赖 现代汉语译本： 若能常见此（真言），即能进入菩萨初地（欢喜地）。若（此力量）辗转增长，则能扩展至周遍法界，其量等同虚空，卷舒自在（如经文所说）。 问：真言法门所证之圣位菩萨，亲身证见自受用法界身，其证得者有谁？答：即如金刚手（Vajrapani）等。又，龙猛菩萨（Nagarjuna）以其所证为证据吗？ 问：其意如何？答：付法传（Lineage Transmission）云，《金刚顶经》（Vajrasekhara Sutra）说，金刚萨埵（Vajrasattva）亲自于法身如来海会接受灌顶之职。又云，释迦（Sakyamuni）灭后八百年中，（为）龙猛（Nagarjuna）灌顶。又云，龙猛则位登初地。初者，本初。地谓心地（等等）。又，《即身成佛义》（Attaining Buddhahood in This Very Body）云，欢喜地者，非显教所言初地，是则自宗佛乘之初地（如经文所说）。故可知，龙猛以内证知阿赖耶识（Alaya-vijnana）之体故，即证见自他受用法身佛之意也。故《菩提心论》（Bodhicitta-sastra）中，龙猛自说云，我见自心形如月轮（等等）。然则，南天竺铁塔是自受用土，还是他受用法身密严土（Akanistha）呢？所以知晓这些，是因为《圣位经》（Aryabhumi Sutra）云，各还本方本位，成各五轮等（如经文所说）。准此文，此所指者，何不当他受用身密严国土？是有方域故也。又是变化身土，又是等流身土也。可查阅《大日经疏》（Mahavairocana Sutra Commentary）。准两卷广本《付法传》，指此处名法界宫也。若依《付法传》意者，此铁塔即谓法界宫自受用佛土之意也。故此两卷《付法传》第二云，时龙猛大德持诵成就，即至南天竺大菩萨塔前，愿开此塔（乃至）入已，其塔寻闭。观其内，寻法界宫殿，毗卢遮那（Vairocana）现卒都婆（stupa）是也。三世诸佛诸大菩萨所住（等等）。但是随所被机，可通四土义不定也。依此应知，显机菩萨虽位登十地，犹未证见阿赖耶识。
English
English version: If one frequently encounters this (mantra), one will enter the first Bhumi (stage) of a Bodhisattva, the Joyful Ground (Pramudita Bhumi). If (this power) is further increased, it will expand to encompass the entire Dharma Realm, its measure equaling space, freely contracting and expanding (as the text says). Question: Which holy-stage Bodhisattvas of the Mantra tradition have personally realized and witnessed the Sambhogakaya (enjoyment body) of the Dharmadhatu? Answer: Such as Vajrapani (holder of the vajra) and others. Also, is Nagarjuna's (Nagarjuna) realization evidence of this? Question: What is the meaning of this? Answer: The Lineage Transmission (Fu Fa Zhuan) says, the Vajrasekhara Sutra states that Vajrasattva (Diamond Being) personally received the empowerment of office at the Dharmakaya Tathagata's assembly. It also says that Nagarjuna was empowered eight hundred years after Sakyamuni's (Sakyamuni) Parinirvana. It also says that Nagarjuna attained the first Bhumi. 'First' means original. 'Bhumi' refers to the mind-ground (and so on). Furthermore, 'Attaining Buddhahood in This Very Body' says that the Joyful Ground is not the first Bhumi spoken of in the exoteric teachings; it is the first Bhumi of our own Buddhist vehicle (as the text says). Therefore, it can be known that Nagarjuna, through internal realization of the nature of Alaya-vijnana (storehouse consciousness), directly realized the meaning of the self and other enjoyment Dharmakaya Buddha. Therefore, in the Bodhicitta-sastra (Treatise on the Awakening Mind), Nagarjuna himself says, 'I see my own mind in the shape of a moon disc' (and so on). In that case, is the iron tower in South India the self-enjoyment land or the Akanistha (Akanistha) Pure Land of the other-enjoyment Dharmakaya? The reason for knowing this is that the Aryabhumi Sutra (Holy Stage Sutra) says, 'Each returns to their original direction and original position, becoming the five wheels, etc.' (as the text says). According to this text, why shouldn't this refer to the Akanistha Pure Land of the other-enjoyment body? It has a specific location. It is also a transformation body land and an emanation body land. One can consult the Commentary on the Mahavairocana Sutra (Great Sun Sutra). According to the two-volume expanded version of the Lineage Transmission, this place is called the Dharma Realm Palace. If one follows the meaning of the Lineage Transmission, this iron tower refers to the self-enjoyment Buddha Land of the Dharma Realm Palace. Therefore, the second volume of this two-volume Lineage Transmission says, 'At that time, the virtuous Nagarjuna, having achieved success in recitation, went to the Great Bodhisattva Stupa in South India, wishing to open this stupa (and so on). After entering, the stupa immediately closed. Observing within, one finds the Dharma Realm Palace, where Vairocana (Vairocana) appears as a stupa. This is where the Buddhas and Great Bodhisattvas of the three times reside (and so on).' However, depending on the capacity of the recipient, the meaning of the four lands can be applied variably. According to this, it should be known that although Bodhisattvas of the exoteric teachings may have reached the tenth Bhumi, they have not yet realized the Alaya-vijnana. --------------------------------------------------------------------------------
Chinese
耶自体。亦未证见法身佛故也。但见影像应化佛身也。因之瑜祇经二教论等所云本觉十地不能入宫是也。 已依圣教及正理 判释四种法身义 灭诸罪障成法器 自他顿证四法身 大治元年八月二十七日于京坛所书写了 释喜 点了喜 慈尊院僧都作（云云）。 此一帖仁和寺慈尊院济暹僧都制作也。号四种法身义。僧都诸制作之目录出广略二本何乎未决之可寻之。 于时宽永五年仲冬日 现代汉语译本： 因为还没有证见耶自体（Yezitaishi，指真如自性），所以也没有证见法身佛。所见的只是影像应化佛身。因此，《瑜祇经》（Yiqijing）和《二教论》（Erjiaolun）等所说的本觉十地不能入宫就是这个意思。 已经依据圣教和正理，判释了四种法身的意义。 灭除一切罪障，成就法器，自己和他人都能顿证四法身。 大治元年八月二十七日于京都坛所书写完毕。 释喜 点了喜 慈尊院僧都作（云云）。 这一帖是仁和寺慈尊院的济暹僧都制作的，名为《四种法身义》。僧都的各种著作目录，有广本和略本两种，具体是哪一种尚未确定，可以查找一下。 时在宽永五年仲冬日。
English
English version: Because one has not yet realized Yezitaishi (耶自体, the true nature of Suchness), one has also not realized the Dharmakaya Buddha. What is seen is merely the manifested body of the Buddha. Therefore, the statement in the Yiqijing (瑜祇经, Yoga Tantra) and Erjiaolun (二教论, Treatise on the Two Teachings) that the original enlightenment of the ten stages cannot enter the palace refers to this. Having relied on the sacred teachings and correct reasoning, the meaning of the four Dharmakayas has been interpreted and explained. Eliminating all sins and obstacles, becoming a vessel of the Dharma, oneself and others can instantly realize the four Dharmakayas. Completed writing on the 27th day of the eighth month of the first year of the Daiji era at the Kyoto altar. Shishi (释喜) Dianliao Shishi (点了喜) Made by the Sangha Administrator of Jison-in Temple (慈尊院) (etc.). This one scroll was made by the Sangha Administrator Jixian (济暹) of Jison-in (慈尊院) Temple in Ninna-ji (仁和寺), and is titled 'The Meaning of the Four Dharmakayas' (四种法身义). Regarding the catalog of the Sangha Administrator's various works, it is uncertain whether it is the extensive or abbreviated version; it should be investigated. At the time, in the middle of winter, the fifth year of the Kanei era. --------------------------------------------------------------------------------