English
English version As the body. The Dharmata Land takes the 'Tathata' (如如) nature as its land. The meaning of the 'Dharmakaya' (法身) is the perfection of all virtues of the 'True Thusness' (真如) original enlightenment wisdom. The 'Dharmata Land' is said to be the 'True Thusness' nature upon which all virtues depend. This first Buddha body is identical in all and without difference. The second, the 'Sambhogakaya' (自受用身), transforms the myriad practices of the causal stage into the myriad virtues of the fruition stage, the undefiled four wisdom mind qualities, receiving the 'Sambhogakaya' body. The aspect of the 'Great Perfect Mirror Wisdom' (大圆镜智) and the five dusts are the characteristics of this land. This body and land are both conditioned phenomena, so they are not eternally constant. This 'Reward Body' (报身) is the same for all Buddhas. The body and land of the 'Nirmanakaya' (他受用身) take the aspect of 'Equality Wisdom' (平等性智) as their essence. The body and land of the 'Transformation Body' (变化身) and 'Nisyanda-kaya' (等流身) take the aspect of 'Accomplishment Wisdom' (成所作智) as their essence. These are the common activities of all Buddhas. However, according to the meaning of the two teachings, the three bodies and four bodies established by the exoteric school are the illusory bodies or provisional designations of the four 'Dharmakayas'. This is how the Buddha body is spoken of. According to the intention of the master of this treatise, the inherent 'Vajradhatu' (金刚界) eternally abiding three bodies and four bodies, the 'Dharma Buddha's' self-nature is quiescent. The principle of no birth and no death is called the 'Svabhavikakaya' (自性身). This 'Svabhavikakaya' is the meaning of enjoying the Dharma bliss oneself, which is called the 'Sambhogakaya'. This 'Sambhogakaya' Buddha also causes others to receive the Dharma bliss and benefits beings in various ways, which is called the 'Nirmanakaya'. Furthermore, this 'Svabhavikakaya' Buddha, due to the benefit of 'Accomplishment Wisdom' in benefiting and transforming others, has various different aspects, which are called the 'Transformation Body' and 'Nisyanda-kaya'. Thus, all four 'Dharmakayas' are complete with the meaning of self-nature, eternal abiding, quiescent, and unchanging. Therefore, they are all collectively called the self-nature and eternal abiding of the four 'Dharmakayas'. The 'Mantrayana' (真言宗) school, in contrast to the shallow meaning of the previously explained exoteric teachings, elucidates the secret meaning of these four 'Dharmakayas'. Because of this meaning, the masters of the two teachings speak in this way. That is to say, the three bodies of 'Shakyamuni' (释迦) and the three bodies of 'Mahavairocana' (大日) are each different (etc.). In reality, apart from the four 'Dharmakayas' taught by the 'Three Secrets' (三密) teaching, there is no other Buddha body. The underlying essence of the three bodies established by the exoteric and esoteric schools is the four body Buddhas of 'Mantrayana'. Therefore, it should be known that the Buddha body explained by the 'Mantrayana' school and the Buddha --------------------------------------------------------------------------------
Chinese
身。虽其体是一种而约义用有差别。而论其本体是一味意也。其且若论假实差异者。所谓真言宗所立诸佛法然有体也。显教家所立是随缘假有义与法然空性义是也。本体是从本一味意也。而先说显教为。入真言以方便渐渐净除心垢妄执。而为令证入真言究竟本处故也。 问。安公意是于真言家佛立法尔有随缘空二义耶。答。此师意于真言家四种身。但立四种法身随缘有义与与法然性空义。而安公未觉悟建立四种法身法然实有义。但立随缘之性空假有义。此义如常途也。弘法大师唯具足建立是二义也。 问。安公何故唯立随缘假有义法尔性空义而未了如实智境界法尔常住内证三密义也。答。此师是随顺睿山根本祖师最澄大师说故建立此义也。 问。何此义知乎。答。大师所述睿山澄和上献大师书启返报书云。又云。法华一乘真言一乘有何优劣者（私注云。此文述澄和上所问也）空海智昧菽麦何辨玉石。敢当高问深以悚息。雷音难忍敢陈管见。夫如来大师随机投药。性欲千殊药种万差。大小并鏕一三争辙。权实难别显密易滥。自非知音谁能别之。虽然法应之佛不得无差。显密之教何无浅深。法智两佛自他二受显密别说。权实有隔。所以耽执真言之醍醐未遑啖尝随他之药（文）以是应知安公所立义与大师所说义 现代汉语译本： 身，虽然其形体是一种，但就其意义和作用而言存在差别。然而，从其本体来说，却是一种统一的意味。至于讨论假和实的差异，所谓真言宗所立的诸佛，是法尔（Dharmata，事物本来的样子）实有的。显教家所立的是随缘假有义和法然空性义。本体是从根本上统一的意味。先说显教，是为了进入真言宗，以方便法门渐渐清除心中的污垢和虚妄执着，从而证入真言宗究竟的本处。 问：安公（An'gong，人名，具体指谁待考）的意思是，在真言宗的佛法中，既有法尔有，又有随缘空这两种含义吗？ 答：这位法师的意思是，在真言宗的四种身（Four Kinds of Bodies，指法身、报身、应身、化身）中，只立四种法身（Dharmakaya，佛的法身）的随缘有义和法然性空义。而安公没有觉悟到要建立四种法身法然实有义，只是建立了随缘的性空假有义。这个义理如同通常的说法。弘法大师（Kobo Daishi，日本佛教僧侣）才完整地建立了这两种义理。 问：安公为什么只立随缘假有义和法尔性空义，而没有了知如实智境界（The realm of true wisdom）的法尔常住内证三密（The three mysteries of body, speech, and mind）的含义呢？ 答：这位法师是随顺睿山（Mount Hiei，日本山名）根本祖师最澄大师（Saicho，日本佛教僧侣）的说法，所以才建立了这个义理。 问：如何得知这个义理呢？ 答：大师（指弘法大师）在所述的睿山澄和上（Saicho，即最澄大师的尊称）献给大师的书启的回复书中说：‘又说，法华一乘（The One Vehicle of the Lotus Sutra）和真言一乘（The One Vehicle of Shingon）有什么优劣呢？’（私注说：这段文字叙述的是澄和上所问的问题。）‘空海（Kukai，弘法大师的俗名）的智慧分辨不清豆麦，又怎能辨别玉石呢？敢于回答如此高深的问题，深感惶恐。雷霆之音难以忍受，斗胆陈述我的浅见。如来大师随机施药，千种药材万般差异。大小乘并进，一三乘争道。权教和实教难以分辨，显教和密教容易混淆。如果不是知音，谁能分辨呢？虽然法应之佛（Buddha of Dharma and Response）不能没有差别，显教和密教怎么会没有深浅呢？法智两佛（Two Buddhas of Dharma and Wisdom），自受和他受（Self-enjoyment and Other-enjoyment），显教和密教分别解说，权教和实教存在隔阂。所以耽执真言宗的醍醐（The ultimate teaching of Shingon），没有来得及品尝随他之药（The provisional teachings）。’由此可知安公所立的义理与大师所说的义理不同。
English
English version: The body, though its form is one, has differences in meaning and function. However, in terms of its essence, it is a unified meaning. As for discussing the differences between the provisional and the real, the Buddhas established by the Shingon sect are inherently real (Dharmata, the true nature of things). What is established by the exoteric schools is the meaning of dependent origination and provisional existence, and the meaning of inherent emptiness. The essence is a unified meaning from the root. Speaking of the exoteric teachings first is to enter the Shingon sect, gradually purifying the defilements and false attachments in the mind with expedient means, so as to realize the ultimate abode of Shingon. Question: Does An'gong (a person's name, specific reference to be determined) mean that in the Dharma of the Shingon sect, there are both the meanings of Dharmata existence and dependent origination emptiness? Answer: This teacher means that in the four kinds of bodies (Four Kinds of Bodies, referring to Dharmakaya, Sambhogakaya, Nirmanakaya, and Transformation Body) of the Shingon sect, only the dependent origination existence and the inherent emptiness of the four Dharmakayas (Dharmakaya, the body of Dharma) are established. However, An'gong did not realize the need to establish the inherent reality of the four Dharmakayas, but only established the dependent origination of emptiness and provisional existence. This meaning is like the usual saying. Only Kobo Daishi (Japanese Buddhist monk) fully established these two meanings. Question: Why did An'gong only establish the meaning of dependent origination and provisional existence and the meaning of inherent emptiness, but did not understand the meaning of the Dharmata abiding internal realization of the three mysteries (The three mysteries of body, speech, and mind) in the realm of true wisdom (The realm of true wisdom)? Answer: This teacher established this meaning because he followed the teachings of the fundamental patriarch of Mount Hiei (Mount Hiei, a mountain in Japan), Master Saicho (Saicho, Japanese Buddhist monk). Question: How do we know this meaning? Answer: The Great Master (referring to Kobo Daishi) said in his reply to the letter presented to him by Master Saicho of Mount Hiei (Saicho, the honorific title of Master Saicho): 'Also, what are the advantages and disadvantages of the One Vehicle of the Lotus Sutra (The One Vehicle of the Lotus Sutra) and the One Vehicle of Shingon (The One Vehicle of Shingon)?' (Private note: This passage describes the question asked by Master Saicho.) 'Kukai's (Kukai, Kobo Daishi's secular name) wisdom cannot distinguish between beans and wheat, how can he distinguish between jade and stone? I dare to answer such a profound question, and I am deeply terrified. The sound of thunder is unbearable, and I dare to state my humble opinion. The Tathagata Master administers medicine according to the situation, with thousands of kinds of medicinal materials and myriad differences. The Mahayana and Hinayana advance together, and the One Vehicle and Three Vehicles contend for the road. It is difficult to distinguish between provisional and real teachings, and it is easy to confuse exoteric and esoteric teachings. If it is not a confidant, who can distinguish them? Although the Buddhas of Dharma and Response (Buddha of Dharma and Response) cannot be without differences, how can the exoteric and esoteric teachings not have depths? The two Buddhas of Dharma and Wisdom (Two Buddhas of Dharma and Wisdom), self-enjoyment and other-enjoyment (Self-enjoyment and Other-enjoyment), the exoteric and esoteric teachings are explained separately, and there is a gap between the provisional and real teachings. Therefore, being attached to the ultimate teaching of Shingon (The ultimate teaching of Shingon), there is no time to taste the provisional medicine (The provisional teachings).' From this, it can be known that the meaning established by An'gong is different from the meaning spoken by the Great Master. --------------------------------------------------------------------------------
Chinese
差别意也。加之。安公于天台圆教与真言密教成同一味解。故云随缘假有法义真空之三身四身佛义也。故安公教时义云。义释云●字有三义。谓不生义空义有义。故龙树云。因缘所生此亦空亦中也。故知真言菩提心实相亦空即假即中也（云云）又安公云。苏悉地疏述师说云。教有二种。一显示教。三乘是也。二秘密教一乘是也。密中又二。一唯理秘密。花严般若维摩法华涅槃等是。二事理俱密。大日金刚顶等也。金刚顶疏述师说云。法华明久远成佛。此经明顿证成佛。二说虽异是一佛。而海和上于诸大乘辄判教理浅深异极位高下难矣（文）。 问。其真言之一乘者何色物为一乘耶。答。真言一乘者佛佛乘者大日如来。大日如来者极果位。极果位者法身如来。法身如来者不思议境界。不思议境界者是如三摩地。仪轨云。归命毗卢遮那佛。身口意业遍虚空。演说诸如来三密门。金刚一乘甚深教（云云）此义意也。又莲华三昧经云。归命本觉心莲台。本来具足三身德。三十七尊住心城。普门尘数诸三昧。远离因果法然具。无边德海本圆满。还我顶礼心诸佛（文）大都如大唐国超悟法师六波罗蜜经疏第一云。经云。何乃令发如是愿为佛应身刹那迁变。化身佛者疾入涅槃。功德法身湛然常住。以是归依清净法身。解曰。言应 现代汉语译本： 差别在于理解。加上，安公（指安澄）对于天台圆教和真言密教理解为同一味道。所以说，随缘假有、法义真空的三身四身佛义也是如此。所以安公教时义说，义释说，‘●’字有三种含义，即不生义、空义、有义。所以龙树菩萨说，因缘所生之法，亦空亦中。因此可知，真言的菩提心实相，也是空即假即中（等等）。另外，安公说，《苏悉地经疏述》的师说认为，教法有两种，一是显示教，三乘（声闻乘、缘觉乘、菩萨乘）是也；二是秘密教，一乘是也。秘密教中又分两种，一是唯理秘密，如华严、般若、维摩、法华、涅槃等；二是事理俱密，如大日经、金刚顶经等。金刚顶经疏述的师说认为，法华经阐明久远成佛，此经阐明顿证成佛，两种说法虽然不同，但说的是同一佛。然而海和尚对于诸大乘经典辄自判别教理的深浅，异极位的高下，实在难以理解（文）。 问：那真言宗的一乘，是以什么色物为一乘呢？答：真言一乘，是佛佛相乘的大日如来。大日如来是极果位，极果位是法身如来，法身如来是不思议境界，不思议境界就是如三摩地。《仪轨》中说：归命毗卢遮那佛，身口意业遍虚空，演说诸如来三密门，金刚一乘甚深教（等等）。就是这个意思。另外，《莲华三昧经》中说：归命本觉心莲台，本来具足三身德，三十七尊住心城，普门尘数诸三昧，远离因果法然具，无边德海本圆满，还我顶礼心诸佛（文）。大都如大唐国超悟法师《六波罗蜜经疏》第一卷所说：经中说，为何要发这样的愿，因为佛的应身刹那迁变，化身佛迅速进入涅槃，功德法身湛然常住。因此归依清净法身。解释说，应身...