English
English version Why is that? How could those deluded emotions of birth and death dare to directly and personally see the profound Dharmakaya (Buddha's Body of Essence)? Therefore, the *Yogini Tantra* says: 'The four kinds of Dharmakaya preach the Dharma, and even the Bodhisattvas of all the Bhumis (stages) cannot see, hear, perceive, or know them, etc.' (and so on), meaning that deluded conceptualizations cannot illuminate the true reality. It is not a hindrance for the true reality to illuminate deluded phenomena. According to this principle, the Dharmakaya Buddha can illuminate the delusions of sentient beings. Sentient beings with delusions cannot directly see the Dharmakaya. Therefore, it can be known that the Buddha-body shown by the deluded emotions of birth and death is an image, a false body, and not the true Dharmakaya. Therefore, the *Ghanavyuha Sutra* (Dense Array Sutra) says: 'The Buddha constantly dwells in Ghanavyuha, and the image appears from that land. Dwelling in truth and rightly receiving, various images arise according to conditions. Like the moon in the sky, it clearly appears in all waters. Like a Mani jewel displaying various colors, combining and clearly manifesting. The Tathagata dwells in right concentration, and the appearance of the image is also like that. For example, the form and the image are neither one nor different. Thus, the victorious hero accomplishes all deeds' (text). The meaning is that the Buddha's true Dharmakaya constantly dwells in the Ghanavyuha land, and uses the image-body to show the Sambhogakaya (Enjoyment Body) and Nirmanakaya (Emanation Body) to sentient beings who have the conditions. It is like the original moon in the sky, with its image floating in all waters. This metaphor is completely fitting. Furthermore, the newly translated *Ghanavyuha Sutra* says: 'Enjoying the Tathagata's vast power and virtue, entering the inner realization of the Buddha, corresponding to the Samadhi of the path of no effort, traveling in the ten directions without moving from the original place, and constantly relying on the Ghanavyuha Buddha-field. Being a Vajra-being, possessing great transformations, showing Buddha-lands and appearing according to circumstances. It is like the palaces of accomplished Vidyadharas (mantra-holders) and various spiritual immortals. The gods and humans move and stop, but cannot be seen. When the Tathagata's transformative activities are completed, dwelling in the true body, he hides and does not appear. It is also like that' (text). Also, the upper volume says: 'Using the manifested Buddha to preach and show karma to gods and humans, the Buddha does not appear here or there, like the sun and moon' (text). Question: Why must we use this *Ghanavyuha Sutra* to understand the ultimate meaning? Answer: This Sutra elucidates the ultimate meaning of Mantrayana (the Secret Vehicle). Why is that? Because it shows the ritual of Sakyamuni Buddha abiding in the Sambhogakaya aspect and expounds this Sutra. The meaning it conveys is extremely subtle. --------------------------------------------------------------------------------
Chinese
极甚深法然常住境界。故经云。密严世界超诸佛国。远离星宿。以日月如无为性不同微尘。此密严中佛及佛子尔余世界来此会者皆如涅槃及以虚空非择灭性（云云）。 问。此处中所明密严国土者是为自性法身土。为他受用报身土耶。答。私案云。是他受用报身之变易土也。所以知尔者。指密严土言如无为性。又云。如涅槃及以择灭等故也。 问。云尔意如何。答。大乘法门章二云。宝窟言。问云何对界内名为无漏。答经下云。生死有二种。一有为生死。二无为生死。分段是有为生死。变易无为生死。变易对界内名无为。实是有为今示感有为生死业名为有漏。对此有漏故感界外生死者名为无漏。而体实是有漏（文）以此义故例可知。此密严佛土是三界外变易土也。故云如无为性及如涅槃等也。又密严经云。所说胜理趣密严无畏法。彼诸瑜伽者闻说如是已。得自觉圣智内证之境界（文）故知。此经至极义也。其义同大日经金刚顶经深旨也。又经云。十方华严等大树与神通胜鬘及余经皆从此经出。如是密严经一切经中胜。又云。此法最清净远离于言说。化佛诸菩萨昔所未开敷自觉智所行见真无漏界（文）意云。以楞伽经法身说法文而可及于密严经意也。故今多依据此经所说义旨也。大日金刚顶经等所说为生死人所 现代汉语译本 极其深奥的法，自然常住的境界。所以经中说：‘密严世界（Ghanavyūha，佛土名）超越所有佛国，远离星宿，以日月如无为性，不同于微尘。’这密严世界中，佛和佛子以及其他世界来此集会者，都如涅槃（Nirvana，佛教术语，指解脱）以及虚空，具有非择灭性（Pratisankhya-nirodha，通过智慧力量使烦恼不再生起的状态）。 问：此处所说的密严国土，是自性法身土（Svabhavakaya，佛的三身之一，指佛的真如法性所显现的国土），还是他受用报身土（Sambhogakaya，佛的三身之一，指佛为菩萨显示其修行功德所感得的庄严国土）？ 答：我个人认为，是属于他受用报身的变易土（指菩萨修行过程中，逐渐转变生死烦恼所居住的国土）。之所以这样认为，是因为经中指密严土说‘如无为性’，又说‘如涅槃及以择灭’等。 问：这样说的意思是什么？ 答：《大乘法门章》第二卷说，《宝窟》中问：‘如何对界内名为无漏（Anasrava，佛教术语，指没有烦恼的状态）？’答经中说：‘生死有两种，一是有为生死（Samsara，由业力所推动的生死轮回），二是无为生死。分段生死是有为生死，变易生死是无为生死。变易生死对界内来说名为无为，实际上是有为。现在显示感受有为生死的业，名为有漏（Sasrava，佛教术语，指有烦恼的状态）。对此有漏，所以感受界外生死者，名为无漏，而体实是有漏。’（文）以此义可以类推得知，这密严佛土是三界外的变易土。所以说‘如无为性’以及‘如涅槃’等。又《密严经》说：‘所说殊胜的理趣，密严无畏之法，那些瑜伽者（Yogi，修行者）听闻后，得到自觉圣智内证的境界。’（文）所以可知，此经是至极之义。其义同于《大日经》（Mahavairocana Sutra）、《金刚顶经》（Vajrasekhara Sutra）的深奥旨意。又经中说：‘十方《华严经》（Avatamsaka Sutra）等大树，与《神通胜鬘经》（Srimala-devi-simhanada Sutra）及其他经典，都从此经而出。’如此，《密严经》在一切经中最为殊胜。又说：‘此法最为清净，远离于言说，化佛诸菩萨昔日未曾开敷，自觉智所行，见真无漏界。’（文）意思是说，以《楞伽经》（Lankavatara Sutra）法身说法的文句，可以达到《密严经》的意旨。所以现在多依据此经所说的义旨。《大日经》、《金刚顶经》等所说是为生死之人所说。
English
English version The extremely profound Dharma, the realm of natural permanence. Therefore, the sutra says: 'The Ghanavyūha (a Buddha-field) world surpasses all Buddha-fields, is far from stars, and takes the non-active nature of the sun and moon as its essence, differing from dust particles.' In this Ghanavyūha world, Buddhas and Buddha-sons, as well as those who come from other worlds to this assembly, are all like Nirvana (liberation) and space, possessing the nature of Pratisankhya-nirodha (cessation through wisdom). Question: Is the Ghanavyūha land mentioned here the Svabhavakaya (Dharmakaya, the body of essence) land or the Sambhogakaya (enjoyment body) land? Answer: In my humble opinion, it is a transformation land of the Sambhogakaya. The reason for this is that the sutra refers to the Ghanavyūha land as 'like non-activity' and also says 'like Nirvana and cessation through wisdom'. Question: What is the meaning of this? Answer: The second chapter of the 'Mahayana Dharma Chapter' says that in the 'Treasure Cave', it is asked: 'How is it called Anasrava (untainted, free from outflows) within the realm?' The sutra answers: 'There are two kinds of Samsara (birth and death): one is active Samsara, and the other is non-active Samsara. Segmented birth and death is active Samsara, and transformational birth and death is non-active Samsara. Transformational birth and death is called non-active in relation to the realm within, but it is actually active. Now, the karma of experiencing active birth and death is called Sasrava (tainted, with outflows). In contrast to this taintedness, those who experience birth and death outside the realm are called untainted, but their essence is actually tainted.' (Text) From this meaning, it can be inferred that this Ghanavyūha Buddha-field is a transformational land outside the Three Realms. Therefore, it is said 'like non-activity' and 'like Nirvana', etc. Furthermore, the Ghanavyūha Sutra says: 'The supreme principle spoken of, the Ghanavyūha fearless Dharma, those Yogis (practitioners) who hear it attain the realm of self-aware sacred wisdom, inwardly realized.' (Text) Therefore, it can be known that this sutra is of utmost meaning. Its meaning is the same as the profound intent of the Mahavairocana Sutra and the Vajrasekhara Sutra. Moreover, the sutra says: 'The great trees of the Avatamsaka Sutra and other sutras, along with the Srimala-devi-simhanada Sutra and other sutras, all come from this sutra.' Thus, the Ghanavyūha Sutra is the most supreme among all sutras. It also says: 'This Dharma is the purest, far from words, the transformation Buddhas and Bodhisattvas had not unfolded it in the past, the self-aware wisdom acts, seeing the true untainted realm.' (Text) The meaning is that the words of the Dharmakaya preaching in the Lankavatara Sutra can reach the intent of the Ghanavyūha Sutra. Therefore, now we mostly rely on the meaning spoken of in this sutra. The Mahavairocana Sutra, Vajrasekhara Sutra, etc., are spoken for those who are in birth and death. --------------------------------------------------------------------------------
Chinese
示现种种佛身皆影像义。可同此经意也。又高野即身成佛义云。加持者表如来大悲与众生信心。佛日之影现众生心水曰加。行者心水能感佛日名持（文）又声字实相义云。显形表等色内外依正具法然随缘有。能迷亦能悟（文）意云。法然者诸佛法身自性本有真实义及诸众生本觉法身佛性也。随缘有者是诸佛以如约定力故自在变化影像化身而化导诸众生义也。又摩诃衍论第六云。此用有二种。云何为二。一者依分别事识。凡夫二乘心所见者名为应身。以不知转现故。见从外来形色分齐。不尽知故。二者依于业识。谓诸菩萨初发意乃至菩萨究竟地心所见名为报身（云云）初发意菩萨所见者。以深乐住真如法故。少分而见。知彼色相庄严等事。无去无来离于分齐相。唯依心现不离真如等（云云）又云。菩萨尽地见之究竟。若离业识无见相。以诸佛法身无有彼此相迭相见（文）意云。凡夫二乘乃至菩萨十地皆悉以自有漏第八识所变影像佛身。而为自所缘境言也。直不谓见外因缘所成法佛无漏三身功德也。又四卷楞伽云。藏识海常住境界风所动。种种诸识浪腾跃而转生。七识亦如是。心俱和合生（云云）又密严经中卷云。犹如海波浪风缘之所动洄澓而胜转无有断绝时。识浪亦如是。境界风所击种种诸识分别（文）意云。七转识所 现代汉语译本： 示现种种佛身皆是影像的意义，可以与此经的意旨相通。又高野即身成佛的意义说：‘加持’表示如来大悲与众生的信心。佛日的影子显现在众生心水之中，这叫做‘加’。修行者的心水能够感应佛日，这叫做‘持’（文）。又声字实相的意义说：‘显现的形表等色，内外依正都具备法然的随缘而有。能使人迷惑，也能使人觉悟（文）。’意思是说，‘法然’是指诸佛法身自性本有的真实义，以及诸众生本觉法身佛性。‘随缘有’是指诸佛以如如约定的力量，自在变化影像化身，从而化导诸众生的意义。又《摩诃衍论》第六卷说：‘此用有两种。什么是两种？一是依分别事识，凡夫二乘心所见到的，名为应身（Nirmanakaya，化身）。因为不知是转现的缘故，见到是从外而来的形色分齐，不能完全知晓。二是依于业识，指诸菩萨初发心乃至菩萨究竟地心所见到的，名为报身（Sambhogakaya，报身）（云云）。’初发心菩萨所见到的，因为深深安住于真如法，所以少分而见，知道那些色相庄严等事，无去无来，远离分齐相，唯依心现，不离真如等（云云）。又说：‘菩萨尽地见到究竟，如果离开业识就没有见相。因为诸佛法身没有彼此相迭相见（文）。’意思是说，凡夫二乘乃至菩萨十地，都是以自有漏第八识所变现的影像佛身，作为自己所缘的境界。直接不认为是见到外在因缘所成的法佛无漏三身功德。又四卷《楞伽经》说：‘藏识海常住，境界风所动，种种诸识浪，腾跃而转生，七识亦如是，心俱和合生（云云）。’又《密严经》中卷说：‘犹如海波浪，风缘之所动，洄澓而胜转，无有断绝时，识浪亦如是，境界风所击，种种诸识分别（文）。’意思是说，七转识所