English
English version: If one uses a mind of arising and ceasing, false mind, and does not directly connect with the Dharmakaya Tathagata's (Dharmakaya Tathagata - the body of the ultimate reality of a Buddha) form, etc., through illusory bodies, this would be contrary to the principles of Vijnanavada (Yogacara). This is because it is impossible to directly connect with the unconditioned Buddha-body using a mind with outflows (asavas). According to the meaning of the Ghanavyuha Sutra (密严经), phenomena with arising and ceasing are called 'with outflows,' and phenomena without arising and ceasing are called 'without outflows.' Question: How can we know that a mind with arising and ceasing can directly realize and connect with the Tathagata's unarisen and unceasing Dharma? Answer: The middle volume of the Ghanavyuha Sutra says, 'Vajragarbha Bodhisattva (金刚藏菩萨) said: 'The Tathagata's words are true and rarely seen. What I see is like a dream, a Gandharva city (乾闼婆城).' The meaning is that the wisdom of Vajragarbha Bodhisattva still has conditioned phenomena of arising and ceasing. The Tathagata internally realizes the five aggregates as unconditioned and without outflows, so a wisdom with outflows cannot realize the Buddha's realm, which is unconditioned and without outflows.' According to this meaning, the twenty-seventh volume of the Nirvana Sutra says, 'Bodhisattvas of the tenth stage see all dharmas as impermanent, without self, without joy, and without purity, not seeing permanence, joy, self, and purity in all dharmas. Therefore, they can only see one part out of ten. All Buddhas, World Honored Ones, see all as impermanent, without joy, without self, and without purity, and therefore see the Buddha-nature, like looking at an Amalaka fruit (阿摩勒果) in the palm of the hand.' The third volume of the Suvarnaprabhasa Sutra (金光明经) says, 'Good men, these disciples who receive transformation are Dharma-shadows, and because of their vows, they manifest various forms in the two bodies. In the Dharmakaya ground, there are no different forms. Why do the two bodies not abide in Nirvana? The two bodies are falsely named and unreal, arising and ceasing in every moment, and therefore appear repeatedly because they are impermanent. The Dharmakaya is not like this.' Question: If that is the case, then in the Buddha-fruit, one only understands that there are real and permanent merits. Why then do we now say that the Buddha has expedient and illusory bodies? Answer: In the Buddha-fruit, there are two kinds of virtues. One is the virtue of self-internal realization, and the other is the virtue of benefiting beings and transforming others. If we speak from the perspective of self-internal realization, there are no expedient or illusory dharmas in the Buddha-fruit; everything has real and permanent merits. If we speak from the perspective of benefiting beings and transforming others, the Buddha-fruit has both expedient and real aspects. Therefore, the Lotus Sutra says, 'Sometimes he speaks of his own body, and sometimes he speaks of the bodies of others.' --------------------------------------------------------------------------------
Chinese
或示己事。或示他事等（云云）于此利物用边者兼亦摄佛自证外德。方即约所作影像化身边者。以为化他之法也。譬如以幻师之能作幻术。即为幻师之自证德。但以所作幻事而为迷人之所见境。而幻主了其空无相故。以所作幻事而虽非自受用境。而为化人所变境言也。大日经第五云。如来甚奇特权智不思议（云云）又疏第五云。五如来智皆兼权实二用。而以金刚惠手执持其中（文）又大日经疏云。尔时世尊往昔大悲愿故而作是念。若我但住如是境界。则诸有情不能以是蒙益。是故住于自在神力加持三昧。普为一切众生示种种诸趣所喜见身。说种种性欲所宜闻法。随种种心行开观照门。然此应化非毗卢遮那身或语或意生。于一切时处起灭边际俱不可得。譬幻师以咒术力加持药草能现种种未曾有事。五情所对悦可众心。若舍加持然后隐没。如来金刚幻亦复如是。缘谢则灭。机与则生。即事而真。无有终尽（文）意云。自受用法身大日尊为利益一切有缘众生故以自所得三昧自在神通如幻妙术力故。唯于一切有缘众生自心内令影现种种应化佛身。而示现种种听法想。而此影像应化身不独从大日尊三业生起也。大日尊三业是三世恒常远离诸起灭故。此随众生机性所现应化佛是念念生灭无变异故。大日尊三身妙用恒沙功德是非新生 现代汉语译本 或者示现自身之事，或者示现他者之事等等。在此利益众生的作用方面，也兼摄了佛陀自身证悟之外的功德。方便，就是指依所作的影像化身而言，作为教化他人的方法。譬如以幻术师能施展幻术，即是幻术师自身证悟的功德。但以所作的幻事，作为迷惑之人的所见之境。而幻术师了知其空无自性，所以所作的幻事虽然不是自身受用的境界，却是为教化之人所变的境界。 《大日经》第五卷说：‘如来甚奇特，权智不可思议。’又《疏》第五卷说：‘五如来智都兼具权实二用，而以金刚慧手执持其中。’又《大日经疏》说：‘尔时世尊因往昔大悲愿的缘故，而作是念：如果我只安住于这样的境界，那么一切有情众生就不能因此而得到利益。所以安住于自在神通加持三昧，普遍为一切众生示现种种诸趣所喜见的身体，说种种适合他们听闻的佛法，随着种种心行开启观照之门。然而此应化身并非毗卢遮那佛的身语意所生，在一切时处，生起和灭尽的边际都不可得。譬如幻术师以咒术力加持药草，能显现种种未曾有之事，五根所对的境界悦可众心。如果舍弃加持，然后就会隐没。如来的金刚幻也是如此，因缘消谢则灭，机缘相合则生，即事而真，没有终尽。’ 意思是说，自受用法身大日尊（Mahavairocana）为了利益一切有缘众生，以自身所得的三昧自在神通，如幻妙术之力，唯于一切有缘众生自心内，令影现种种应化佛身，而示现种种听法之想。而此影像应化身，不独从大日尊三业生起。大日尊三业是三世恒常，远离诸起灭的。此随众生机性所现的应化佛，是念念生灭无变异的。大日尊的三身妙用，恒河沙数般的功德，并非新生的。
English
English version Or showing matters related to oneself, or showing matters related to others, and so on. In this aspect of benefiting beings, it also encompasses the virtues beyond the Buddha's (Buddha) own self-realization. 'Expedient means' (Upaya) refers to the manifested transformation bodies based on actions, serving as a method for teaching others. For example, a magician's ability to perform illusions is the magician's own virtue of self-realization. However, the illusions created are seen as objects by those who are deluded. The magician understands their emptiness and lack of inherent nature. Therefore, although the illusions created are not objects of self-enjoyment, they are considered transformed realms for those being taught. The fifth volume of the *Mahavairocana Sutra* states: 'The Tathagata (Tathagata) is exceedingly wondrous, with expedient wisdom beyond comprehension.' Furthermore, the fifth volume of the commentary states: 'The five wisdoms of the Tathagatas all encompass both provisional and ultimate functions, held within by the Vajra (Vajra) wisdom hand.' Also, the commentary on the *Mahavairocana Sutra* states: 'At that time, the World Honored One (Lokanatha), due to past great vows of compassion, thought: If I were to abide only in such a state, then sentient beings would not be able to benefit from it. Therefore, abiding in the Samadhi (Samadhi) of empowered divine power, universally manifesting to all beings bodies pleasing to various realms, speaking various Dharmas (Dharma) suitable for them to hear, and opening the doors of contemplation according to various mental activities. However, these manifested transformation bodies are not born from the body, speech, or mind of Vairochana (Vairochana), and their arising and ceasing are unattainable at any time or place. It is like a magician who, through the power of mantras (mantra) and the blessing of herbs, can manifest various unprecedented things, delighting the minds of all through the objects perceived by the five senses. If the blessing is relinquished, then they disappear. The Vajra illusion of the Tathagata is also like this: it ceases when conditions are exhausted, and arises when opportunities are present, true in the moment, without end.' The meaning is that the Dharmakaya (Dharmakaya) Mahavairocana, for the benefit of all sentient beings with affinity, through the power of the Samadhi of self-mastery and illusory skill, causes various manifested Buddha bodies to appear within the minds of all sentient beings with affinity, and manifests various thoughts of listening to the Dharma. These manifested transformation bodies do not arise solely from the body, speech, and mind of Mahavairocana. The body, speech, and mind of Mahavairocana are constant throughout the three times, and are free from all arising and ceasing. These manifested Buddhas, appearing according to the nature of sentient beings, are constantly arising and ceasing without change. The wondrous functions of the three bodies of Mahavairocana, with merits like the sands of the Ganges, are not newly created. --------------------------------------------------------------------------------
Chinese
法。本来具足功德无生无灭法也。应化作用是由佛加持身与众生自善根力和合生起云也。若据佛边云之者。但始觉成满位始显现也。非新生 法也。故凡位不灭圣位不增也。犹如大幻师以幻术力化作种种幻事。其所作幻事虚假不实而幻。幻师之自本及能作用真实而不虚也。是所作幻事实不从幻师处实生起。以幻术咒力故令众见如是幻事也。此所作幻事虽非真有而即不离幻师之用也。如来幻事亦尔也。应化假身是不从实佛身 内生。但以加持自在神力故。令众生见应化佛身。闻应化说法。言也。佛于自内证三密境界。而及现依他虚幻事境。令诸有缘众生见闻之。尚如幻师于实草不等之上反现幻事人马等幻。实言之者是无生灭法也。谓有体法是有生灭。无体幻事是无生灭义也。但有隐显兴废义。是唯幻能见中。是幻事人之影像故名念念生灭（幻事无生灭义证有唯识论等及大日经疏第三中）又如密严云。得于如梦观显现于诸法。又云。于非义处中似义实无体。若悟即皆空转依恒无尽（文）又于佛果位中而为诸妄情用龟毛兔角空华石女儿等无法喻譬而为说法之方便也。又用我法皆空等道理而令开悟妄情。是为利物权方便智也。是佛果不无权智也。密严二卷云。佛是通三有观行之大师。观世如干城所作众事业。风绳而进退。佛于 方便智自在而知见（文）佛若非解彼无我义者。而不可说此无我因缘也。龟毛空华无及实我法无义。幻理实不可缘其有无义也。但随顺妄情之执实有妄许故佛用此智解也。意云。如龟毛兔角不可论其长短方圆言也。何以故此物毕竟空无故也。若幻佛内证边则不可有如是权假智解也。但为利物化他之方便功用皆用权身权智也。若有人许此义者可许。佛为利物故示现假身义也。所以者何。诸大乘经论皆说生死妄法如梦如幻化故也。但佛虽缘虚妄法而如理知虚假义也。故般若心经云。远离一切颠倒梦想等唯识论云。未得真无常处。梦中故佛说为生死长夜（文）故应知生死虚妄于佛果虽不可为内证功德。唯为利益故。名则用此虚假法而为境。为说示其妄无义故也。若不尔者佛果非一切种智故也。若阙缘虚假法即佛无俗智故则佛智狭也。故密严上卷云。众生界既尽佛无所知法。是即无能觉亦无有涅槃。又云。佛于方便智自在知见（云云）凡夫颠倒虚妄法执真实有等也。唯佛达毕竟空无也。若许此义者何不许佛果为利物。示现权假影身耶。因之应知。二论意约当体法身与支末影身。而判实身为法佛。亦云。大日三身也。判假身而名应化佛。亦名释迦三身也。此义于理无失于文无违也。依此意故又付法传云。楞伽云。大惠应化佛作化 现代汉语译本 方便智自在而知见（指佛陀）如果不能理解‘无我’（Anatta）的含义，就无法解释‘无我’的因缘。如同龟毛、空花一样，‘实我’（Atman）之法毫无意义。幻象的道理实际上是无法执著于它的有或无的。只是为了顺应众生虚妄的执著，佛陀才运用这种智慧来解释。意思是说，就像乌龟的毛、兔子的角，无法讨论它的长短方圆，因为这些东西毕竟是空无的。如果佛陀的内在证悟是真实的，就不会有这种权宜方便的智慧来解释。只是为了利益众生、教化他人，佛陀才运用权宜之身和权宜之智。如果有人认可这个道理，就可以认可佛陀为了利益众生而示现假身的说法。为什么这么说呢？因为诸大乘经论都说生死是虚妄之法，如同梦幻泡影。但是，佛陀虽然以虚妄之法为对象，却能如实地了解其虚假的本质。所以《般若心经》（Prajnaparamita Heart Sutra）说：‘远离一切颠倒梦想’。《唯识论》（Vijnaptimatrata-sastra）说：‘未得真无常处，梦中故佛说为生死长夜。’所以应该知道生死是虚妄的，对于佛果来说，虽然不能作为内在证悟的功德，但为了利益众生，佛陀才以这种虚假的法作为对象，为了说明其虚妄不实的意义。如果不是这样，佛果就不是一切种智（Sarvajna）了。如果缺少对虚假法的认知，佛陀就没有俗智，那么佛陀的智慧就狭隘了。所以《密严经》（Ghanavyuha Sutra）上卷说：‘众生界既尽，佛无所知法，是即无能觉，亦无有涅槃。’又说：‘佛于方便智自在知见。’凡夫颠倒，虚妄地执著于真实的存在等等，只有佛陀才能达到毕竟空无的境界。如果认可这个道理，为什么不认可佛果为了利益众生而示现权宜方便的影身呢？因此，应该知道，二论的意义在于，以当体法身（Dharmakaya）与支末影身来区分，而判定实身为法佛，也称为大日三身（Mahavairocana Trikaya）。判定假身而名为应化佛（Nirmanakaya），也称为释迦三身（Sakyamuni Trikaya）。这个道理在理上没有缺失，在文义上也没有违背。依据这个意思，又《付法藏因缘传》（Fu fazang yinyuan zhuan）说，《楞伽经》（Lankavatara Sutra）说：‘大慧（Mahamati），应化佛作化。’