Chinese
问。谁得见闻此大日三身益物相耶。答。且约变化身者。安公云。唯十八会指归第八会中普贤菩萨。受大日教。下阎浮提八相成道。对破九十五种外道（文）意云。释迦在世时见佛机熟者。一切外道二乘余异生等。皆悉见释尊闻其所说法者。即为见闻大日变化法身闻及其所说法言也。 问。约见释迦身者。若见法身常住释迦身。为当见假身生灭相耶。答。约真言机熟者则法身常住释迦身。若约三乘等机熟者则谓生灭假身释迦言也。如安公云。菩提树下八相释迦即变化身也。亦是法身故普贤观经云。释迦亦名毗卢遮那遍一切处。其佛住处名常寂光。四波罗蜜所摄成处。天台判云。丈六即身毗卢舍那。故知。真言大日住他受用以此为门开显内证。若从外道外迹证入内证。即于一身具足四身。不同显教三身各别份量差别（云云）。 问。为生死妄情人所示现。大日变化等三身唯名实身。若不名影假身耶。答。尔也。谓佛果内证境界唯有真实功德。都无虚假法故也。若佛果有虚假影像身者佛果境界非唯有实功德故也。假事必觉实体用也。犹如幻化事也。遂即用所依本事而为其实体也。 问。若尔者。何密严经云。世尊定中胜众相以庄严。得于如梦观。显现于诸法。众谓佛化身。从于都率降。佛常密 现代汉语译本 常住不变。 问：谁能够得见并听闻这大日如来三身的利益众生之相呢？答：且从变化身来说，安公（鸠摩罗什）说，只有十八会中的《指归》第八会中，普贤菩萨接受了大日如来的教诲，下到阎浮提八相成道，为了破斥九十五种外道（文）。意思是说，释迦牟尼佛在世时，见到佛法机缘成熟的人，一切外道、二乘以及其他不同的众生等，都能够见到释尊，听闻他所说的法，这就是见闻了大日如来的变化法身，听闻了他所说的法言。 问：如果从见释迦牟尼佛的身相来说，如果见到法身常住的释迦牟尼佛身，那么是见到假身生灭的相吗？答：如果从真言的机缘成熟的人来说，那么就是法身常住的释迦牟尼佛身。如果从三乘等机缘成熟的人来说，那么就是说生灭的假身释迦牟尼佛。如安公所说，菩提树下八相成道的释迦牟尼佛就是变化身。也是法身，所以《普贤观经》说，释迦牟尼佛也叫做毗卢遮那佛（Vairocana），遍一切处。佛所居住的地方叫做常寂光（eternal tranquility），是四波罗蜜（Four Paramitas）所摄持成就的地方。天台宗判说，丈六金身就是毗卢遮那佛。所以要知道，真言的大日如来住在自受用身，以此为门来开显内证。如果从外道外迹证入内证，那么就在一身具足四身，不同于显教三身各自有份量差别。 问：对于生死妄想的人所示现的大日如来的变化身等三身，只是名义上的实身吗？是不是不叫做影像假身呢？答：是的。佛果的内证境界只有真实的功德，没有虚假的法。如果佛果有虚假的影像身，那么佛果的境界就不是只有真实的功德了。虚假的事情必定觉悟到实体的作用。犹如幻化的事情，最终是用所依靠的本事而作为它的实体。 问：如果这样，为什么《密严经》（Ghanavyuha Sutra）说，世尊在禅定中以殊胜的众相来庄严，得到如梦一般的观想，显现于诸法。众相指的是佛的化身，从兜率天（Tushita Heaven）降临。佛常秘密
English
English version It is eternally abiding. Question: Who can see and hear the Sambhogakaya (reward body), Nirmanakaya (transformation body), and Dharmakaya (dharma body) of Mahavairocana (Great Sun Buddha) that benefit sentient beings? Answer: Regarding the Nirmanakaya, Master An (Kumarajiva) said that only Samantabhadra Bodhisattva (Universal Worthy Bodhisattva) in the eighth assembly of the 'Pointing to the Source' (a section of a sutra) within the eighteen assemblies received the teachings of Mahavairocana, descended to Jambudvipa (the world) and attained enlightenment through the eight aspects, in order to refute the ninety-five kinds of heretics (as stated in the text). This means that when Shakyamuni Buddha was in the world, those whose karmic conditions were ripe could see Shakyamuni Buddha and hear his teachings, including all heretics, those of the Two Vehicles (Shravakayana and Pratyekabuddhayana), and other different beings. This is equivalent to seeing and hearing the Nirmanakaya of Mahavairocana and hearing the Dharma he taught. Question: Regarding seeing the body of Shakyamuni, if one sees the Dharmakaya (dharma body) as the eternally abiding body of Shakyamuni, is one seeing the impermanent aspect of the illusory body? Answer: For those whose karmic conditions for mantra practice are ripe, it is the eternally abiding Dharmakaya of Shakyamuni. For those whose karmic conditions for the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are ripe, it refers to the impermanent, illusory body of Shakyamuni. As Master An said, Shakyamuni under the Bodhi tree, attaining enlightenment through the eight aspects, is the Nirmanakaya. It is also the Dharmakaya, therefore the 'Samantabhadra Contemplation Sutra' says that Shakyamuni is also called Vairocana (Vairocana), pervading all places. The place where the Buddha dwells is called Eternal Tranquility (eternal tranquility), which is the place accomplished and sustained by the Four Paramitas (Four Paramitas). The Tiantai school judges that the sixteen-foot golden body is Vairocana. Therefore, know that Mahavairocana of True Word (Shingon) resides in the Sambhogakaya (reward body), using this as a gate to reveal inner realization. If one enters inner realization from external paths and traces, then one body fully possesses the four bodies, unlike the distinct portions and differences of the three bodies in exoteric Buddhism. Question: Are the Nirmanakaya and other three bodies of Mahavairocana, manifested to beings deluded by birth and death, merely nominal real bodies? Are they not called illusory bodies? Answer: Yes. The inner realm of enlightenment of the Buddha-fruit only has true merits and virtues, and no false dharmas. If the Buddha-fruit had false illusory bodies, then the realm of the Buddha-fruit would not only have true merits and virtues. False matters must awaken to the function of the substance. It is like an illusion, ultimately using the inherent ability on which it relies as its true substance. Question: If that is the case, why does the 'Ghanavyuha Sutra' (Ghanavyuha Sutra) say that the World Honored One adorns himself with excellent appearances in samadhi, attaining dreamlike contemplation, manifesting in all dharmas. The appearances refer to the Nirmanakaya of the Buddha, descending from Tushita Heaven (Tushita Heaven). The Buddha is always secret --------------------------------------------------------------------------------
Chinese
严住。像现从其国。住真而正受。随缘众像生。如月在虚。显鉴于诸水。如摩尼众影。色合而明现。如来住正定。现影亦复然（文）意云。如来本质身在密严中。随有情机缘而显现。影像化身犹如彼在虚空本质月则能其影浮清水也。此水月能虽似本月假不真也。则密严佛可实身。其影现佛皆权假非真实法身常住佛也。若不尔者。可有法喻不合失故也。密严经是宣秘密至极佛内证境界经故不可不会也。答。实难会。若强释之者。此经中可言。影现佛身。是不谓权假佛身也。皆是实佛身也。但随所应度众生机宜而示现能应假之佛身为实也。影像故云摩尼众像。令色而明现等也。岂不合法喻耶。 问。二教论云。此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（文）又云。应化开说名曰显教。法佛谈话谓之密藏等（云云）若依此意者。别抽本有金刚界四种法身。则名法身佛。亦名大日三身也。若为生死妄情所示现佛三身者不名法身。但名释迦三身不名大日三身言也。然何今一切佛身皆可名法身言耶。答。约此论意。此难难会。强不可会。安公义与二教论意何必同意乎。且彼师依凭天台宗等显宗常途义而作此说也。故不至极义也。谓显教经论明三身身土。意云。法身以如如智之觉了义 严住（Yan zhu，指严格安住）。像现从其国。住真而正受。随缘众像生。如月在虚。显鉴于诸水。如摩尼（Mani，宝珠）众影。色合而明现。如来住正定。现影亦复然（文）意思是说，如来的本质身在密严（Mi yan，佛教术语，指秘密庄严的佛土）中，随着有情众生的机缘而显现。影像化身犹如彼在虚空，本质月则能其影浮清水也。此水月能虽似本月假不真也。则密严佛可实身。其影现佛皆权假非真实法身常住佛也。若不尔者。可有法喻不合失故也。密严经（Mi yan jing，佛教经典）是宣秘密至极佛内证境界经故不可不会也。答：实难会。若强释之者。此经中可言。影现佛身。是不谓权假佛身也。皆是实佛身也。但随所应度众生机宜而示现能应假之佛身为实也。影像故云摩尼众像。令色而明现等也。岂不合法喻耶。 问：二教论（Er jiao lun，佛教论书）云：‘此明大日尊（Da ri zun，即大日如来）三身遍诸世界作佛事。亦如释迦（Shi jia，即释迦牟尼佛）三身。释迦三身大日三身各各不同。应当知（文）’又云：‘应化开说名曰显教。法佛谈话谓之密藏等（云云）’若依此意者。别抽本有金刚界（Jin gang jie，佛教术语，指金刚界曼荼罗）四种法身。则名法身佛。亦名大日三身也。若为生死妄情所示现佛三身者不名法身。但名释迦三身不名大日三身言也。然何今一切佛身皆可名法身言耶。答：约此论意。此难难会。强不可会。安公（An gong，人名，指某位法师）义与二教论意何必同意乎。且彼师依凭天台宗（Tian tai zong，佛教宗派）等显宗常途义而作此说也。故不至极义也。谓显教经论明三身身土。意云。法身以如如智之觉了义
English
Yan zhu (Strict Abiding). The manifested forms arise from that land. Abiding in truth and receiving rightly. Following conditions, various forms arise. Like the moon in the sky, clearly reflected in various waters. Like the myriad reflections of a Mani (jewel), colors combine and appear brightly. The Tathagata abides in right concentration, and the manifested reflections are also thus. (Text) The meaning is that the essential body of the Tathagata is in Mi yan (Secret Adornment, a Buddhist term referring to a secret and adorned Buddha-land), manifesting according to the opportunities of sentient beings. The manifested transformation body is like the essential moon in the sky, which can cause its reflection to float on clear water. This water moon, though similar to the original moon, is false and not real. Thus, the Buddha in Mi yan can be the real body, while the Buddhas manifested as reflections are expedient and not the true Dharmakaya (Dharma body) of the ever-abiding Buddha. If not, the analogy of Dharma might be inconsistent and lost. The Mi yan jing (Mi yan Sutra, a Buddhist scripture) is a scripture that proclaims the secret and ultimate inner realization realm of the Buddha, so it cannot be misunderstood. Answer: It is indeed difficult to understand. If one were to force an explanation, it could be said in this scripture that the reflected Buddha body is not considered an expedient and false Buddha body. All are real Buddha bodies. However, according to the appropriate opportunities of the sentient beings to be saved, the Buddha manifests an expedient form, making the expedient Buddha body real. Therefore, the images are called the myriad reflections of a Mani jewel, causing colors to combine and appear brightly, etc. Is this not a valid analogy? Question: The Er jiao lun (Treatise on the Two Teachings, a Buddhist treatise) says: 'This explains that the three bodies of Da ri zun (Mahavairocana, the Great Sun Buddha) pervade all worlds, performing Buddha-deeds. It is also like the three bodies of Shi jia (Sakyamuni, Shakyamuni Buddha). The three bodies of Sakyamuni and the three bodies of Mahavairocana are different from each other. This should be known (text).' It also says: 'Expedient and transformative teachings are called Exoteric Teachings. The Dharma Buddha's discourse is called the Secret Treasury, etc. (etc.)' If according to this meaning, separately extracting the four Dharmakayas of the originally existing Jin gang jie (Vajradhatu, the Diamond Realm), then it is called the Dharmakaya Buddha, and also called the three bodies of Mahavairocana. If the three bodies of the Buddha are manifested for the sake of the deluded emotions of birth and death, they are not called the Dharmakaya, but only called the three bodies of Sakyamuni, not the three bodies of Mahavairocana. Then why can all Buddha bodies now be called the Dharmakaya? Answer: According to the meaning of this treatise, this difficulty is difficult to understand. It cannot be forced. Why must An gong's (a person's name, referring to a certain Dharma master) meaning agree with the meaning of the Er jiao lun? Moreover, that master relies on the common meaning of the Exoteric School, such as the Tian tai zong (Tiantai School, a Buddhist school), to make this statement. Therefore, it is not the ultimate meaning. The exoteric scriptures and treatises explain the three bodies and lands, meaning that the Dharmakaya is the realization of Suchness-wisdom. --------------------------------------------------------------------------------
Chinese
为身。法性土以如如体性为土。谓真如本觉智之万德具足义为法身义也。以万德所依真如体性为法性土云也。此第一佛身诸同体而无差别也。第二自受用身翻因位万行所感得果位万德无漏四智心品受自受用身体。以大圆镜智之相分五尘为此土相也。此身土并缘生法故非凝然常义也。此报身者诸佛同意也。他受用之身身土者。以平等性智之相分为体也。变化及等流身身土以成所作智之相分为其体也。是诸佛同事也。然今二教意者。以前所辨显家所立三身四身义。为四种法身之影像假身。或为假施设义。说佛身言也。今论主御意者。本有金刚界常住三身四身法佛自性凝然。无生灭理性名为自性身。此自性法身即自受法乐义名为自受用身。此自受用身佛兼他令受法乐益物相种种不同身名为他受用身也。又此自性法身佛由有成所作智之利物化他义边种种不同。名为变化身等流身也。如是四种法身皆是自性常住凝然不变义具足故。皆悉总名为四种法身自性常住言也。而真言宗相对前所辨显教浅略义。明此秘密四种法身义也。因此义意。二教论主作如是说也。谓释迦三身大日三身各各不同（云云）实离三密教所说四种法身而更无别一佛身也。显密所立三身之所依体是为。真言四种身佛云也。故应知。真言宗所明佛身与显教家所说佛 现代汉语译本 为身。法性土以如如体性为土。谓真如本觉智之万德具足义为法身义也。以万德所依真如体性为法性土云也。此第一佛身诸同体而无差别也。第二自受用身翻因位万行所感得果位万德无漏四智心品受自受用身体。以大圆镜智之相分五尘为此土相也。此身土并缘生法故非凝然常义也。此报身者诸佛同意也。他受用之身身土者。以平等性智之相分为体也。变化及等流身身土以成所作智之相分为其体也。是诸佛同事也。然今二教意者。以前所辨显家所立三身四身义。为四种法身之影像假身。或为假施设义。说佛身言也。今论主御意者。本有金刚界常住三身四身法佛自性凝然。无生灭理性名为自性身。此自性法身即自受法乐义名为自受用身。此自受用身佛兼他令受法乐益物相种种不同身名为他受用身也。又此自性法身佛由有成所作智之利物化他义边种种不同。名为变化身等流身也。如是四种法身皆是自性常住凝然不变义具足故。皆悉总名为四种法身自性常住言也。而真言宗相对前所辨显教浅略义。明此秘密四种法身义也。因此义意。二教论主作如是说也。谓释迦（释迦牟尼佛）三身大日（大日如来）三身各各不同（云云）实离三密教所说四种法身而更无别一佛身也。显密所立三身之所依体是为。真言四种身佛云也。故应知。真言宗所明佛身与显教家所说佛