English
English version: The difference lies in understanding. Furthermore, An'gong (referring to Ancheng) understood the Tiantai perfect teaching and the Shingon esoteric teaching as having the same flavor. Therefore, it is said that the meaning of the three bodies and four bodies of the Buddha, which are the provisional existence according to conditions and the true emptiness of the Dharma, is also the same. Therefore, An'gong's 'Teaching Time Meaning' says, 'The meaning explanation says that the character '●' has three meanings: the meaning of non-birth, the meaning of emptiness, and the meaning of existence.' Therefore, Nagarjuna (Longshu) said, 'What arises from conditions is also empty and also the middle way.' Therefore, it can be known that the true nature of the Bodhi mind in Shingon is also emptiness, which is also provisional existence, which is also the middle way (etc.). In addition, An'gong said, 'The teacher's saying in the Commentary on the Susiddhikara Sutra states that there are two types of teachings: one is the exoteric teaching, which is the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); the other is the esoteric teaching, which is the One Vehicle. Within the esoteric teaching, there are two types: one is the solely principle-based esoteric teaching, such as the Avataṃsaka Sutra, the Prajñāpāramitā Sutras, the Vimalakīrti Sutra, the Lotus Sutra, and the Nirvana Sutra; the other is the esoteric teaching that combines both principle and practice, such as the Mahavairocana Sutra and the Vajraśekhara Sutra.' The teacher's saying in the Commentary on the Vajraśekhara Sutra states that the Lotus Sutra clarifies the attainment of Buddhahood over a long period of time, while this sutra clarifies the sudden attainment of Buddhahood. Although the two teachings are different, they speak of the same Buddha. However, it is difficult to understand how the Venerable Hai arbitrarily judges the depth of the teachings and the extreme differences in the levels of the various Mahayana sutras (text). Question: What color or object is the One Vehicle of Shingon? Answer: The One Vehicle of Shingon is the Mahavairocana Tathagata (Dainichi Nyorai), the Buddha multiplying by Buddha. Mahavairocana Tathagata is the ultimate fruit position, the ultimate fruit position is the Dharmakaya Tathagata, the Dharmakaya Tathagata is the inconceivable realm, and the inconceivable realm is the Suchness Samadhi. The Ritual states: 'I take refuge in Vairocana Buddha, whose body, speech, and mind pervade space, expounding the three secrets of all Tathagatas, the profound teaching of the Vajra One Vehicle (etc.).' This is the meaning. In addition, the Lotus Samadhi Sutra states: 'I take refuge in the lotus platform of the original awakened mind, originally possessing the virtues of the three bodies, the thirty-seven deities reside in the city of the mind, the countless samadhis pervade all gates, free from cause and effect, naturally complete, the boundless ocean of virtue is originally perfect, I return to prostrate to all the Buddhas of the mind (text).' Generally, as the first volume of the Tang Dynasty's Super-Enlightened Dharma Master's Commentary on the Six Paramita Sutras says: 'The sutra says, why make such a vow, because the Buddha's response body changes in an instant, the transformation body Buddha quickly enters Nirvana, and the meritorious Dharmakaya remains eternally still. Therefore, take refuge in the pure Dharmakaya.' The explanation says, the response body... --------------------------------------------------------------------------------
Chinese
身者是胜应身。唯识论名他受用身。从佛平等性智显现应大菩萨名曰应身。此是有为无漏之身故。有刹那念念生灭。故云迁变。化身佛者是劣应身。唯识论名变化身也。成所作智出现。此身八相成道为于地前菩萨二乘凡者。故现此身。缘尽息化故曰疾入。功德法身湛然常住者。本有功德修成功德总名功德法身。修成功德自受用身。性同本有俱不生灭是凝然常故曰湛然。真如法身并具四德常乐我净。故曰常住。常是法身。住是报身。名为常住。佛报身者四智菩提以之为体。此菩提智金光明经名如如智。佛法身者名法如如。故法与报并是凝然。又不生名常。不灭名住。亦名常住。如是归依清净法身者总结愿求。由是湛然常住身故劝勤求也（文）。 问。后义具意如何。答。一切佛身总虽名四种法身。约实言之者义本有金刚界密严土四种身特法身云也。余皆是法身之支分故亦名法身。谓摄用归体故。摄相归性故。摄本归本故。摄假从实故。皆名法身也。 问。于四种法身有权实二义耶。答。高野声字实相义云。显形表等色。内外依正具。法然随缘有。能迷亦能悟（云云）又长行释云。谓有二义。一明诸佛法尔身土。谓法界性身法界幖帜故。二明随缘显现。谓菩萨随福所感及如来信解愿力所生故。乃至法身依正则法尔 现代汉语译本： ‘身’指的是胜应身（殊胜的应化之身）。《唯识论》称之为他受用身（为他人享受而示现的报身）。从佛的平等性智显现，应大菩萨的被称为应身。这是有为（有造作）无漏（没有烦恼）之身，因此有刹那（极短的时间）念念生灭，所以说迁变（变化）。化身佛（Nirmanakaya）是劣应身（低劣的应化之身）。《唯识论》称之为变化身。从成所作智出现。此身示现八相成道（佛陀一生中的八个重要事件），是为了地前菩萨（尚未证得初地果位的菩萨）、二乘（声闻和缘觉）凡夫。因此示现此身，缘分尽了就停止变化，所以说疾入（迅速消失）。功德法身（Gunakaya）湛然常住（清净而永恒）指的是，本有的功德和修成功德总称为功德法身。修成功德自受用身（为自己享受而示现的报身），其体性与本有功德相同，都不生不灭，是凝然（凝定）常住的，所以说湛然。真如法身（Dharmakaya）并具四德（四种功德）：常、乐、我、净，所以说常住。常是法身，住是报身，合称为常住。佛报身（Sambhogakaya）以四智菩提（四种智慧）作为其体性。《金光明经》称此菩提智为如如智。佛法身（Dharmakaya）被称为法如如。因此法身与报身都是凝然不变的。不生名为常，不灭名为住，也称为常住。像这样归依清净法身，是总结愿求。因为是湛然常住之身，所以劝勉人们勤奋追求（以上是原文）。 问：后面的意义具体是什么？答：一切佛身总的来说虽然名为四种法身，但从实际意义上来说，原本有金刚界密严土四种身，特指法身。其余的都是法身的支分，所以也称为法身。这是因为摄用归体（将作用归于本体），摄相归性（将现象归于本质），摄本归本（将根本归于根本），摄假从实（将虚假归于真实），所以都称为法身。 问：对于四种法身有权实二义吗？答：高野声字实相义说：‘显形表等色，内外依正具，法然随缘有，能迷亦能悟。’又长行解释说：‘这有两种意义。一是说明诸佛法尔身土（诸佛自然而然的法身和国土），即法界性身（以法界为体性的身）和法界幖帜（法界的标志）。二是说明随缘显现，即菩萨随福所感以及如来信解愿力所生。’乃至法身依正则法尔（法身所依据的规则也是自然而然的）。
English
English version: 'Shin' (身, body) refers to the Shō-ōjin (勝應身, superior manifested body). The *Yogācārabhūmi-śāstra* calls it the Ta-juyō-shin (他受用身, body of enjoyment for others). Manifested from the Buddha's Equality Wisdom (平等性智, *samata-jñana*), the body that responds to great Bodhisattvas is called the ōjin (應身, manifested body). This is a conditioned (有為, *samskrta*) and undefiled (無漏, *anasrava*) body, therefore it has momentary (刹那, *ksana*) arising and ceasing in every thought (念念生滅), hence it is said to be changing (遷變). The Transformation Body Buddha (化身佛, *Nirmanakaya*) is an inferior manifested body (劣應身). The *Yogācārabhūmi-śāstra* calls it the Transformation Body (變化身). It appears from the Wisdom of Accomplishment (成所作智, *krtyanusthana-jñana*). This body manifests the Eight Aspects of Enlightenment (八相成道, the eight major events in the Buddha's life) for Bodhisattvas before the Bhumis (地前菩薩, Bodhisattvas before attaining the first Bhumi), the Two Vehicles (二乘, *sravakas* and *pratyekabuddhas*), and ordinary beings. Therefore, this body is manifested, and when the conditions are exhausted, it ceases to transform, hence it is said to quickly enter (疾入, quickly disappear). The Merit Dharmakaya (功德法身, *Gunakaya*) is serene and eternally abiding (湛然常住), referring to the inherent merits and the merits of cultivation, collectively called the Merit Dharmakaya. The Self-Enjoyment Body (自受用身, *Sambhoga-kaya*) of cultivated merits has the same nature as the inherent merits, both are neither arising nor ceasing, it is serenely abiding, hence it is said to be serene. The True Thusness Dharmakaya (真如法身, *Dharmakaya*) possesses the Four Virtues (四德): Eternity (常, *nitya*), Bliss (樂, *sukha*), Self (我, *atman*), and Purity (淨, *subha*), hence it is said to be eternally abiding. Eternity is the Dharmakaya, Abiding is the Sambhogakaya, together called eternally abiding. The Buddha's Sambhogakaya has the Four Wisdoms of Bodhi (四智菩提) as its essence. The *Suvarnaprabhasa Sutra* calls this Bodhi Wisdom the Thusness Wisdom (如如智). The Buddha's Dharmakaya is called Dharma Thusness (法如如). Therefore, the Dharma Body and the Sambhogakaya are both serenely unchanging. Not arising is called Eternity, not ceasing is called Abiding, also called eternally abiding. Like this, taking refuge in the Pure Dharmakaya is a summary of vows and aspirations. Because it is a serene and eternally abiding body, it encourages diligent seeking (end of quote). Question: What is the specific meaning of the latter explanation? Answer: Although all Buddha bodies are generally called the Four Kinds of Dharmakaya, in terms of actual meaning, there are originally the Four Kinds of Bodies in the Vajradhatu (金剛界) and the Ghanavyuha (密嚴土), specifically referring to the Dharmakaya. The rest are branches of the Dharmakaya, so they are also called Dharmakaya. This is because of returning the function to the essence (攝用歸體), returning the phenomena to the nature (攝相歸性), returning the origin to the origin (攝本歸本), and returning the false to the real (攝假從實), so they are all called Dharmakaya. Question: Are there provisional and real meanings in the Four Kinds of Dharmakaya? Answer: The *Koya Shomyo Jisso-gi* (高野聲字實相義) says: 'Manifest forms and colors, internal and external, dependent and proper, naturally exist according to conditions, capable of both delusion and enlightenment.' Furthermore, the commentary says: 'This has two meanings. One is to explain the Buddhas' naturally existing bodies and lands (法爾身土), that is, the Dharmakaya that is the nature of the Dharmadhatu (法界性身) and the emblems of the Dharmadhatu (法界幖幟). The second is to explain the manifestation according to conditions, that is, the Bodhisattvas' feelings influenced by blessings and the Tathagatas' faith, understanding, vows, and power.' Even the rules that the Dharmakaya relies on are natural. --------------------------------------------------------------------------------
Chinese
所成故曰法然有。乃至上所说依土并通四种身若约竖义有大小粗细。若据横义平等一如。如是身及土并有法尔随缘二义。故曰法然随缘有（文）喻云。佛内所证自受法乐四法身。是名法然有。此法身常住佛身土也。是横义也。为利他故所示现影像佛身土。若他受用变化等流并名随缘有佛身土也。此即假有性空之身土。是竖一分义也。故依此等文证立此权实二种义也。 问。明法然所成诸佛身土文证有何处。答。瑜祇经云。一时金刚界遍照如来以五智所成四种法身。于本有金刚界自在大三昧耶自觉本初大菩提心不坏金刚光明心殿中。与自性所成眷属金刚手等十六大菩萨等（文）又密严经云。超越于三界无量诸佛国如来微妙刹。净佛子充满定惠互相资意成因性。游于密严刹。思惟佛威德密严中之人。一切同佛相。超越刹那。坏常游三摩地（云云）又二教论云。自性受用佛自受法乐故与自眷属各说三密门。谓之密教。等觉十地不能入室。何况二乘凡夫。谁得升堂（云云）又大日经义释其文云。大日经中能加持清净法身住所加持。自受用身。一切内证法身眷属亦现自受用身集会。十方界示现无尽海会庄严佛藏与此会同。又于十方界现普贤等诸菩萨身说真言道。而此法界宫中唯有佛身。都无生死中人。如此一切海会诸佛皆是 现代汉语译本 所成就的缘故称为法然有（Dharmanirmana-hetu）。乃至上面所说的，依据佛土也贯通四种法身，如果从竖向的意义来说，有大小粗细的差别。如果从横向的意义来说，则是平等一如的。这样的法身和佛土都具有法尔（Dharmata，事物本来的样子）和随缘（Pratityasamutpada，因缘和合）两种含义。所以称为法然随缘有。譬如说，佛陀内在所证悟的自受法乐的四种法身，就叫做法然有。这种法身是常住的佛身和佛土，这是横向的意义。为了利益他人而示现的影像佛身和佛土，以及他受用身、变化身、等流身，都叫做随缘有佛身和佛土。这也就是假有性空的佛身和佛土，是竖向的一部分意义。所以依据这些经文来确立这种权实二种意义。 问：阐明法然所成就的诸佛身土的经文依据在哪里？答：《瑜祇经》说：‘一时，金刚界遍照如来（Vairocana Tathagata of the Vajradhatu Mandala）以五智所成就的四种法身，在本有的金刚界自在的大三昧耶（Samaya，誓言）中，自觉本初的大菩提心不坏金刚光明心殿中，与自性所成就的眷属金刚手（Vajrapani）等十六大菩萨等。’又《密严经》说：‘超越于三界无量诸佛国如来微妙刹，清净佛子充满，定慧互相资助，意念成就因性，游于密严刹（Ghanavyuha）。思惟佛威德，密严中的人，一切都与佛相同。超越刹那，坏灭常，游于三摩地（Samadhi，禅定）。’又《二教论》说：‘自性受用佛（Sambhogakaya）因为自己享受法乐的缘故，与自己的眷属各自宣说三密门（Three Mysteries），称之为密教。等觉菩萨和十地菩萨都不能进入内室，更何况是二乘凡夫，谁能够升堂入室呢？’又《大日经义释》中的文字说：‘《大日经》中能够加持清净法身住所加持，自受用身。一切内证法身的眷属也显现自受用身。十方世界示现无尽海会庄严佛藏与此会相同。又在十方世界显现普贤（Samantabhadra）等诸菩萨身，宣说真言道。而在这法界宫中只有佛身，没有生死中的人。’像这样一切海会诸佛都是