English
English version The Tathagata, with his wisdom and insight, if he does not understand the meaning of 'no-self' (Anatta), he cannot explain the causes and conditions of 'no-self'. Like the fur of a tortoise or a flower in the sky, the doctrine of a 'real self' (Atman) is meaningless. The principle of illusion is actually impossible to cling to its existence or non-existence. It is only to accord with the deluded clinging of sentient beings that the Buddha uses this wisdom to explain. The meaning is that, like the fur of a tortoise or the horn of a rabbit, one cannot discuss its length, width, or roundness, because these things are ultimately empty and non-existent. If the Buddha's inner realization were real, there would be no such expedient wisdom to explain. It is only for the benefit of sentient beings and to transform others that the Buddha uses an expedient body and expedient wisdom. If someone accepts this principle, they can accept the statement that the Buddha manifests a provisional body for the benefit of sentient beings. Why is this so? Because all the Mahayana sutras and treatises say that birth and death are illusory dharmas, like dreams, illusions, and bubbles. However, although the Buddha takes illusory dharmas as objects, he can truly understand their illusory nature. Therefore, the Prajnaparamita Heart Sutra says: 'Far away from all inverted dreams.' The Vijnaptimatrata-sastra says: 'Before attaining true impermanence, in dreams, the Buddha speaks of birth and death as a long night.' Therefore, it should be known that birth and death are illusory. Although they cannot be regarded as the merit of inner realization for the Buddha-fruit, for the benefit of sentient beings, the Buddha uses these illusory dharmas as objects to explain their illusory and unreal meaning. If it were not so, the Buddha-fruit would not be Sarvajna (all-knowing wisdom). If the cognition of illusory dharmas is lacking, the Buddha would not have mundane wisdom, then the Buddha's wisdom would be narrow. Therefore, the upper volume of the Ghanavyuha Sutra says: 'When the realm of sentient beings is exhausted, the Buddha has no dharma to know, which means there is no ability to awaken and no Nirvana.' It also says: 'The Buddha is free in his wisdom and insight of expedient means.' Ordinary people are deluded and cling to the reality of existence, etc. Only the Buddha can reach the state of ultimate emptiness. If you accept this principle, why not accept that the Buddha-fruit manifests a provisional shadow body for the benefit of sentient beings? Therefore, it should be known that the meaning of the two treatises lies in distinguishing between the Dharmakaya and the branch-end shadow body, and judging the real body as the Dharma-Buddha, also known as the Mahavairocana Trikaya. Judging the provisional body as the Nirmanakaya, also known as the Sakyamuni Trikaya. This principle has no flaws in reason and no contradictions in meaning. According to this meaning, the Fu fazang yinyuan zhuan says, the Lankavatara Sutra says: 'Mahamati, the Nirmanakaya Buddha creates transformations.' --------------------------------------------------------------------------------
Chinese
众生事。妄异真实相说法。不说内所证法圣智境。所谓法佛者常住三世净妙法身法界体界体性智大毗卢遮那明自受用佛是也。又云。般若论云。应化非真佛。亦非说法者。盖为此乎（云云）意云。四法身说法相是能说主。此金刚不坏实身所说法内证三密义也。影像应化说法相者。是能说主者影像假身。所说法者是随宜权假义。不说内证三密义言也。 问。若尔者。云何可会大日经义释所言。佛住加持之身令一切众生见一切色。闻一切音。得一切解之文耶。答。会云。以彼大日尊能加持四法身为本质。而以其所加持影像应化释迦等相。令浮诸有缘众生心中而成见闻得解境界云也。此意如即身成佛义云。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也（文）私云。以四法身为本质而诸真言行者以我心所变影像而缘本质四法身佛。犹如缘带质境以大日四法身为本质境而还见影像佛身也。犹如五识之缘性境相云也。是方奄含此义。故义释作此说也。若以一切菩萨二乘等所见报化身直为大日尊本质法身者。何瑜祇经等云于金刚界真言宫中四法身诸佛境界者。一切诸等觉十地等俱不能知见闻也。故知。浅机十地等菩萨所见报化佛身是影像故。云如实不能见四法身实身也。诸本地身名曰法身。 现代汉语译本： 关于众生的事情，是根据虚妄不实的表象来解说佛法，而不是讲述内在所证悟的圣智境界。这里所说的法佛（Dharma Buddha）是指常住于过去、现在、未来三世，具有清净微妙的法身、法界体性、体性智的大毗卢遮那佛（Mahavairocana Buddha），祂是自受用身佛。正如《般若论》所说：‘应化身并非真佛，也不是说法者。’大概就是这个意思吧。意思是说，四法身（Four Kayas）的说法之相是能说的主体，这金刚不坏的真实身所说的法是内在证悟的三密（Three Mysteries）之义。而影像应化身的说法之相，是能说主体者的影像假身，所说的法是随顺机缘的权巧方便之义，而不是讲述内在证悟的三密之义。 问：如果这样说，那么如何理解《大日经义释》中所说的‘佛住于加持之身，令一切众生见一切色，闻一切音，得一切解’的文句呢？ 答：可以这样理解，大日尊（Mahavairocana）能够加持四法身作为本质，而以其所加持的影像应化身，如释迦牟尼佛（Sakyamuni Buddha）等相，令漂浮于世间的有缘众生心中产生见、闻、得解的境界。这个意思就像《即身成佛义》所说：‘加持’表示如来（Tathagata）的大悲与众生的信心，佛日的影子显现在众生心水之中叫做‘加’，修行者的心水能够感应佛日叫做‘持’。我认为，以四法身为本质，而诸位真言行者以自己心所变的影像来缘于本质的四法身佛，犹如缘带质境，以大日四法身为本质境，而还见到影像佛身。犹如五识（Five Consciousnesses）所缘的性境相。这里大概包含了这个意思，所以《义释》才这样说。如果将一切菩萨（Bodhisattva）、二乘（Two Vehicles）等所见的报身（Reward Body）、化身（Transformation Body）直接认为是毗卢遮那佛的本质法身，那么瑜祇经（Yogini Sutra）等为何说在金刚界（Vajradhatu）真言宫中存在四法身诸佛的境界呢？一切诸等觉、十地（Ten Bhumis）等都不能知见闻。因此可知，浅机十地等菩萨所见的报化佛身是影像，所以说如实不能见到四法身的实身。诸本地身，名称叫做法身。
English
English version: The affairs of sentient beings are explained based on false and unreal appearances, rather than discussing the realm of sacred wisdom attained internally. The so-called Dharma Buddha refers to Mahavairocana Buddha, who dwells eternally in the three times (past, present, and future), possessing the pure and wondrous Dharmakaya (Dharma Body), the Dharmadhatu (Realm of Dharma) essence, and the essence-wisdom. He is the Sambhogakaya (Enjoyment Body) Buddha. As the Prajna Sutra says, 'The manifested and incarnated body is not the true Buddha, nor is it the one who preaches the Dharma.' This is probably the meaning. That is to say, the Dharma-preaching aspect of the Four Kayas is the main speaker. The Dharma spoken by this indestructible, real body is the meaning of the Three Mysteries internally realized. The Dharma-preaching aspect of the reflected and incarnated body is the reflected and provisional body of the main speaker. The Dharma spoken is the meaning of expedient and provisional means, not discussing the meaning of the Three Mysteries internally realized. Question: If that is the case, how can we reconcile the statement in the Commentary on the Mahavairocana Sutra that 'The Buddha dwells in the body of empowerment, enabling all sentient beings to see all forms, hear all sounds, and attain all understanding'? Answer: It can be understood that Mahavairocana is able to empower the Four Kayas as the essence, and through the reflected and incarnated bodies that he empowers, such as Shakyamuni Buddha, enables the sentient beings floating in the world to generate the realm of seeing, hearing, and understanding in their minds. This meaning is like what is said in 'The Meaning of Attaining Buddhahood in This Very Body': 'Empowerment' represents the Tathagata's great compassion and the sentient beings' faith. The shadow of the Buddha's sun appearing in the water of sentient beings' minds is called 'empowerment'. The practitioner's mind-water being able to sense the Buddha's sun is called 'holding'. I believe that with the Four Kayas as the essence, the mantra practitioners use the images transformed by their own minds to connect with the Four Kayas Buddha of the essence, just like connecting with the realm of dependent origination, with the Four Kayas of Mahavairocana as the essential realm, and still seeing the reflected Buddha body. It is like the nature-realm aspect that the Five Consciousnesses connect with. This probably contains this meaning, so the Commentary makes this statement. If the Reward Body and Transformation Body seen by all Bodhisattvas and the Two Vehicles are directly considered to be the essential Dharmakaya of Vairocana Buddha, then why do the Yogini Sutra and others say that the realm of the Four Kayas Buddhas exists in the Vajradhatu mantra palace? All those of equal enlightenment and the Ten Bhumis cannot know, see, or hear it. Therefore, it can be known that the Reward Body and Transformation Body seen by Bodhisattvas of shallow capacity and the Ten Bhumis are reflections, so it is said that they cannot truly see the real body of the Four Kayas. The local body is called the Dharmakaya. --------------------------------------------------------------------------------
Chinese
诸显机菩萨二乘等俱不能见闻之也。诸影像身名垂迹也。诸菩萨二乘等见之故。密严上卷云。以化佛现迹为天人示垂。佛非此现犹如日月。如来实身在密严土。影现诸国名化身。又云。如来变化所为事毕。住于真身晦而不现（云云）。 问。真言机熟者于佛身而如实。谓无生无灭色心常住佛者。何佛自呵啧于佛身。谓实有色声等功德者耶。如金刚般若经云。若以色见我以音声求我。是人行邪道不能见如来（云云）又大圆觉经云。生死与涅槃凡夫及法佛同为空花相（云云）如是等经意于诸佛色心等当呵啧不可见微妙常住功德相意也。答。约释迦一化始终而所设时教有多种不同意。若依法宝师说意者。佛成道四十年以前多说空教也。谓成道七年以前多分说生空。即从第七年至三十七年说诸部般若。多分约三无性理演显生死妄想颠倒毕竟空理也。成道三十八年说解深密经等。显了述三性分齐及五性差别也。此中显说不定姓二乘虽得第四果而回心终成佛义也。于四十余年中说法花经。此中显说一切众生。若少分终善者普皆成佛道理也。如成道四十余年间。多约五位无明二种生死分齐说一切妄想所生法毕竟空寂理。而为对治彼诸有情如是虚妄颠倒迷乱有执也。但未显说佛自内证三身四德真实功德义味常住不变意也。但至第五 现代汉语译本 诸显机菩萨、声闻缘觉等都不能见闻这些影像。这些影像身被称为‘垂迹’（佛菩萨应化于世所显现的形迹）。因为诸菩萨、声闻缘觉等见到了这些垂迹。《密严经》上卷说：‘以化佛显现垂迹，为天人示现。佛并非如此显现，犹如日月。如来的真实身在密严土（佛的清净国土）。影现于诸国，名为化身。’又说：‘如来变化所做之事完毕，安住于真身，隐晦而不显现。’ 问：如果真言行者根机成熟，对于佛身能够如实了知，认为佛身是无生无灭、色心常住的，那么为什么佛自己还要呵斥佛身，认为佛身实有色声等功德呢？如《金刚般若经》所说：‘若以色见我，以音声求我，是人行邪道，不能见如来。’又《大圆觉经》说：‘生死与涅槃，凡夫及法佛，同为空花相。’像这些经文的意思，都是在呵斥诸佛的色身和心识等，认为这些是不可见、微妙、常住的功德相。 答：这是因为释迦牟尼佛一生教化的始终，所设立的时教有多种不同的用意。如果依照法宝师的说法，佛在成道四十年以前，大多说的是空教。具体来说，成道七年以前，大多说的是生空（对人我的空性认知）。从第七年到第三十七年，说的是诸部般若，大多是依据三无性理（胜义无自性性、相无自性性、生无自性性）来阐明生死妄想颠倒毕竟空的道理。成道第三十八年，说《解深密经》等，显明地阐述了三性（遍计所执性、依他起性、圆成实性）的界限以及五性（声闻种性、缘觉种性、菩萨种性、不定种性、无性有情）的差别。其中明显地说到不定种性的声闻缘觉，虽然证得第四果，但回心后最终也能成佛。在四十余年中，说法华经，其中明显地说到一切众生，哪怕只有少许善根，最终都能成佛的道理。在成道四十余年间，大多是依据五位（资粮位、加行位、见道位、修道位、究竟位）无明二种生死（分段生死、变易生死）的界限，来说明一切妄想所生之法毕竟空寂的道理，以此来对治那些有情虚妄颠倒迷乱的执着。但并没有明显地说到佛自内证的三身（法身、报身、化身）四德（常、乐、我、净）真实功德义味常住不变的含义。只是到了第五时才开始宣说。