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English version That which is accomplished is called Dharmanirmana-hetu (法然有). Furthermore, as mentioned above, based on the Buddha-land, it also encompasses the four Dharmakayas (法身). If viewed from a vertical perspective, there are differences in size and subtlety. If viewed from a horizontal perspective, it is equal and unified. Such Dharmakayas and Buddha-lands both possess the two meanings of Dharmata (法尔, the inherent nature of things) and Pratityasamutpada (随缘, dependent origination). Therefore, it is called Dharmanirmana-hetu with dependent origination. For example, the four Dharmakayas of self-enjoyment of the Dharma-bliss internally realized by the Buddha are called Dharmanirmana-hetu. This Dharmakaya is the permanent Buddha-body and Buddha-land, which is the horizontal meaning. The manifested image of the Buddha-body and Buddha-land for the benefit of others, as well as the other-enjoyment body, transformation body, and outflow body, are all called Buddha-body and Buddha-land with dependent origination. This is the provisionally existent and empty Buddha-body and Buddha-land, which is a part of the vertical meaning. Therefore, based on these texts, these two meanings of provisional and real are established. Question: Where is the scriptural basis for clarifying the Buddha-bodies and Buddha-lands accomplished by Dharmanirmana-hetu? Answer: The *Yogini Sutra* says: 'At one time, Vairocana Tathagata of the Vajradhatu Mandala (金刚界遍照如来) accomplished the four Dharmakayas with the five wisdoms, in the inherent Vajradhatu, in the great Samaya (三昧耶, vow) of self-mastery, in the indestructible Vajra Light Mind Palace of the self-awakened original great Bodhicitta (菩提心), with the retinue of Vajrapani (金刚手) and other sixteen great Bodhisattvas, etc., accomplished by self-nature.' Furthermore, the *Ghanavyuha Sutra* says: 'Transcending the immeasurable Buddha-lands of the three realms, the subtle pure Buddha-lands of the Tathagatas, filled with pure Buddha-sons, with meditation and wisdom mutually assisting, the mind accomplishing the causal nature, wandering in the Ghanavyuha (密严刹). Contemplating the Buddha's majesty, the people in Ghanavyuha are all the same as the Buddha. Transcending the moment, destroying the constant, wandering in Samadhi (三摩地, meditation).' Furthermore, the *Two Teachings Treatise* says: 'The Sambhogakaya (自性受用佛) speaks the Three Mysteries (三密门) to his retinue because he enjoys the Dharma-bliss himself, which is called Esoteric Buddhism. Even the Bodhisattvas of Equal Enlightenment and the Ten Bhumis cannot enter the inner chamber, let alone the Sravakas and Pratyekabuddhas of the Two Vehicles, who can ascend to the hall?' Furthermore, the text in the *Commentary on the Mahavairocana Sutra* says: 'In the *Mahavairocana Sutra*, it is possible to bless the pure Dharmakaya's dwelling place, the self-enjoyment body. All the retinue of the internally realized Dharmakaya also manifests the self-enjoyment body. The endless ocean of adorned Buddha-fields manifested in the ten directions is the same as this assembly. Furthermore, in the ten directions, the bodies of Samantabhadra (普贤) and other Bodhisattvas are manifested, and the path of mantra is taught. But in this Dharma-realm palace, there is only the Buddha-body, and no one in samsara.' All the Buddhas in such ocean-like assemblies are --------------------------------------------------------------------------------
Chinese
因地。心心所法。九识心王成法性身之时。一切心所等法皆入果界。转成法门眷属是法身也（文）又大日经云。佛住如来加持。义释云。能加持身住所加持身。其能加持身是理法身。所加持身是自受用身。他受用身。变化身（云云）此文大疏第一也。若依此等文。法界宫中能住四种法身特名法身言也。自余诸身此法身之支分故亦名所加持之法身也。虽示现九界依正妄法。而有于法身故即名法身。是有财释也。 问。如何知。一切佛身及余一切法是法身之支分故名法身意耶。答案教王经疏云。如是四身皆是法身任运所作皆名法身（文）又高野即身成佛义云。大日经云。能生随类形诸法与法相等。谓表六大能生四种法身曼荼罗及三种世间等（云云）又云。如是经文皆以六大为能生。以四法身三世间为所生。此所生法上达法身下及六道。虽粗细有隔大小有差。然不出六大。故佛说六大为法界体性（文）意曰。佛智内证本觉六大方能生始觉法身佛及生死众生器界意也。故知。随能生法界体性六大故。即所生之佛影像化身及众生界亦名法身也。故知。如是世出世诸法皆从佛性真如理流出故。一切诸法还名法身也。但正意是能生六大即一四法身当体特谓法身。若为生死妄情所示现佛身是影像假身也。而以真实身为妄情不可示现。 现代汉语译本 因地（原因、基础）。心心所法（心的作用和伴随心的一切心理活动）。九识心王（第九识，又称阿摩罗识，是根本清净识）成就法性身（证悟法性所成就的佛身）之时，一切心所等法皆入果界（证悟的境界）。转成法门眷属（转变为佛法的眷属），是法身（佛的真身）也（文）。又《大日经》云：‘佛住如来加持。’义释云：‘能加持身住所加持身。’其能加持身是理法身（体现真理的法身），所加持身是自受用身（佛为自身证悟而显现的报身），他受用身（佛为利益他人而显现的报身），变化身（佛为度化众生而显现的应化身）（云云）。此文大疏第一也。若依此等文，法界宫中能住四种法身（自性法身、受用身、变化身、等流身）特名法身言也。自余诸身此法身之支分故亦名所加持之法身也。虽示现九界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨）依正妄法（依赖于业力而显现的虚妄现象），而有于法身故即名法身。是有财释也。 问：如何知一切佛身及余一切法是法身之支分故名法身意耶？ 答案：《教王经疏》云：‘如是四身皆是法身任运所作，皆名法身（文）。’又高野《即身成佛义》云：‘《大日经》云：能生随类形，诸法与法相等。’谓表六大（地、水、火、风、空、识）能生四种法身曼荼罗（坛城）及三种世间（有情世间、器世间、智正觉世间）等（云云）。又云：‘如是经文皆以六大为能生，以四法身三世间为所生。此所生法上达法身，下及六道（地狱、饿鬼、畜生、阿修罗、人、天）。虽粗细有隔，大小有差，然不出六大。故佛说六大为法界体性（文）。’意曰：佛智内证本觉六大方能生始觉法身佛及生死众生器界意也。故知，随能生法界体性六大故，即所生之佛影像化身及众生界亦名法身也。故知，如是世出世诸法皆从佛性真如理流出故，一切诸法还名法身也。但正意是能生六大即一四法身当体特谓法身。若为生死妄情所示现佛身是影像假身也。而以真实身为妄情不可示现。
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English version In the causal stage (hetu). The mental functions and associated mental events (citta-caitta dharmas). When the Mind-King of the Ninth Consciousness (Ālaya-vijñāna, the storehouse consciousness) achieves the Dharmakaya (Dharmakāya, the body of truth or reality), all mental functions and other dharmas enter the realm of fruition (the state of enlightenment). Transforming into the retinue of the Dharma-gate (becoming part of the teachings), this is the Dharmakaya (text). Also, the Mahavairocana Sutra says: 'The Buddha abides in the empowerment of the Tathagata.' The commentary explains: 'That which empowers abides in that which is empowered.' That which empowers is the Dharmakaya of principle (the Dharmakāya embodying the principle of reality), and that which is empowered is the self-enjoyment body (the Sambhogakāya manifested for the Buddha's own enlightenment), the other-enjoyment body (the Sambhogakāya manifested for the benefit of others), and the transformation body (the Nirmāṇakāya manifested to liberate beings) (etc.). This passage is from the first volume of the Great Commentary. If we rely on these texts, the four Dharmakayas (Svābhāvikakāya, Saṃbhogakāya, Nirmāṇakāya, Niṣyandakāya) that can abide in the palace of the Dharma-realm are specifically called Dharmakaya. The other bodies are branches of this Dharmakaya, so they are also called the Dharmakaya that is empowered. Although manifesting the dependent and retributive illusory dharmas of the nine realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas), because they possess the Dharmakaya, they are called Dharmakaya. This is an interpretation based on wealth (having the qualities of the Dharmakaya). Question: How do we know that all Buddha-bodies and all other dharmas are branches of the Dharmakaya, hence the meaning of being called Dharmakaya? Answer: The Commentary on the Sutra of the King of Teachings says: 'These four bodies are all spontaneously created by the Dharmakaya and are all called Dharmakaya (text).' Also, Kōya's 'Meaning of Attaining Buddhahood in This Very Body' says: 'The Mahavairocana Sutra says: 'Capable of producing forms according to their kind, all dharmas are equal to the Dharma.'' This means that the six great elements (earth, water, fire, wind, space, and consciousness) are capable of producing the Mandala of the four Dharmakayas and the three realms (the sentient realm, the physical realm, and the realm of wisdom and perfect enlightenment) (etc.). It also says: 'These sutra passages all take the six great elements as the producer and the four Dharmakayas and the three realms as the produced. This produced dharma reaches up to the Dharmakaya and down to the six paths (hell-beings, hungry ghosts, animals, asuras, humans, devas). Although there are differences in coarseness and fineness, and differences in size, they do not go beyond the six great elements. Therefore, the Buddha said that the six great elements are the substance of the Dharma-realm (text).' The meaning is: The six great elements, which are the Buddha's wisdom internally realizing the original enlightenment, are capable of producing the Dharmakaya Buddha of initial enlightenment and the realm of sentient beings and the physical realm of birth and death. Therefore, we know that because of the six great elements that are capable of producing the substance of the Dharma-realm, the produced image-body and transformation-body of the Buddha and the realm of sentient beings are also called Dharmakaya. Therefore, we know that because all worldly and supramundane dharmas flow out from the Buddha-nature, the principle of Suchness, all dharmas are also called Dharmakaya. However, the correct meaning is that the six great elements that are capable of producing are specifically called Dharmakaya as the very substance of the one four Dharmakayas. The Buddha-body manifested for the sake of the deluded emotions of birth and death is an image-body, a false body. The true body cannot be manifested to deluded emotions. --------------------------------------------------------------------------------
Chinese
所以者何。彼生死妄情何敢直亲见甚深法身体耶。故瑜祇经云。四种法身说法诸地菩萨俱不能见闻觉知等（云云）谓虚妄计不能鉴照真实法也。真实法能照虚妄法无妨也。依此道理故法身佛能照众生妄想也。妄想众生直不能见法身言也。故可知为生死妄情所示现佛身者影像假身不谓实法身也。故密严经云。佛常密严住像现从其国。住真而正受。随缘众像生。如月在虚空显鉴于诸水。如摩尼众显色合而明现。如来住正定现影亦复然。譬如形与像非一亦非异。如是胜丈夫成诸事业（文）意云。佛实法身恒住密严土。以影像假身为有缘众生以示现影像之他受用变化等流身言也。犹如本月在虚空以影像浮众水中也。此法喻全合也。又新译密严经云。受用如来广大威德。入于证佛内证佛内证之地。与无功用道三摩地相应。游十方不动本处。而恒依止密严佛刹。金刚自在具大变化。示现佛土随机应现。犹如成就持明仙等。及诸灵仙宫殿也。神与人行止而不可见。如来变化所为事毕。住真身隐而不现。亦复如是（文）又上卷云。以化佛现说为天人示业。佛非彼此现。犹如日月（文）。 问。何故必以此密严经而了为至极义耶。答。此经是述是真言宗至极义也。所以者何。示现释尊方住他受用法身相之仪式而说此经。其所说义理微 现代汉语译本 所以是为什么呢？因为那些处于生死轮回中的虚妄情感，怎么敢直接亲眼见到甚深的法身（Dharmakaya，佛的法性之身）呢？所以《瑜祇经》中说：‘四种法身说法，诸地菩萨都不能见闻觉知等’（云云），意思是说虚妄的计度不能照见真实的法。真实法能够照见虚妄法，这没有妨碍。依照这个道理，所以法身佛能够照见众生的妄想。而妄想的众生却不能直接见到法身。所以可以知道，为生死妄情所示现的佛身，是影像假身，不能说是真正的法身。所以《密严经》（Ghanavyuha Sutra）中说：‘佛常密严住，像现从其国。住真而正受，随缘众像生。如月在虚空，显鉴于诸水。如摩尼众显，色合而明现。如来住正定，现影亦复然。譬如形与像，非一亦非异。如是胜丈夫，成诸事业’（文）。意思是说，佛的真实法身恒常住在密严土（Ghanavyuha），以影像假身为了与有缘众生结缘，示现影像的他受用身（Sambhogakaya，报身）和变化等流身（Nirmanakaya，化身）。就像本月在虚空中，以影像浮现在众水中一样。这个比喻完全契合。又新译《密严经》中说：‘受用如来广大威德，入于证佛内证之地，与无功用道三摩地相应，游十方不动本处，而恒依止密严佛刹。金刚自在具大变化，示现佛土随机应现。犹如成就持明仙等，及诸灵仙宫殿也。神与人行止而不可见。如来变化所为事毕，住真身隐而不现，亦复如是’（文）。又上卷说：‘以化佛现说为天人示业，佛非彼此现，犹如日月’（文）。 问：为什么一定要用这部《密严经》来理解至极的意义呢？答：这部经是阐述真言宗（Mantrayana）至极意义的。为什么这么说呢？因为它示现了释尊（Sakyamuni）安住于他受用法身相的仪式，并且宣说了这部经。它所说的义理非常微妙。