English
English version: According to the distinct teaching (biejiao) perspective, only Bodhisattvas above the first ground (bhumi) can attain the position of enlightenment. If, according to the perfect teaching (yuanjiao) perspective, it can be said that one can enter the Vajra Treasury (vajra-garbha) from the initial stage of abiding (prathama-citta-sthiti). If so, then this explanation does not reveal the profound meaning of mantra (zhenyan), how can it be determined? Answer: Within the Womb Realm (Garbhadhātu), although there are two kinds of meanings, shallow and deep. When the monk Yixing practiced the position of Bodhisattva in this mantra gate, he pointed to the birth-kāya of the Sixteen Great Bodhisattvas of the Vajra Peak (Vajraśekhara) and said: 'You will naturally realize it' (text). This clearly indicates the Vajra Peak, which can be said to have profound meaning. It is just that shallow and deep doors are established in the Womb Realm, and its purpose is not without meaning. There can be two kinds of meanings, shallow and deep, in the Womb Realm. As mentioned above, the Womb Realm is the Dharma-kāya Buddha of Principle (Li-fashen fo), and it is also the cause mandala (hetu-mandala). Therefore, the Buddha who testifies to the One Way of Non-Action (eka-marga-anāsrava) is also called the Eternally Tranquil Light (saṃbhogakāya). Establishing Mahāvairocana (Mahāvairocana), in reality, is because its principle inherently possesses the minds of all sentient beings, is entangled and emerges from obstacles, and its nature is eternally non-dual, penetrating and manifesting. Penetrating the cause can establish this meaning. If discussing the limits of testifying according to one's share, it can involve the tenets of the Avataṃsaka Sūtra (Huayan jing), the Ten Grounds Sutra (Daśabhūmika Sūtra), and other positions established. However, in the Sixteen Great Births of the Vajra Peak, although the name of Bodhisattva birth is established, it is biased towards the self-enjoyment body (svasaṃbhogakāya) of the Supreme Teaching King of Self-Aware Sacred Wisdom (svasaṃvedana-jñāna). It is born from the mind and is the inherent inner-testimony sacred assembly. It is completely not establishing positions in the sea of planting causes from the cause of practice to the result. Therefore, the Thirty-Seven Honored Ones (saptatrimśad-buddha) liturgy says: 'The Thirty-Seven Honored Ones are all Dharma Buddhas, and the inner family members of Vairocana (Vairocana) who manifest and testify to Bodhi are mutually one body' (text), and also says: 'The entire empty space pervades the Dharma Realm, and is of the same nature' (text). It is just based on the saying of 'ground' (bhumi), thinking that the difficulty of distinguishing the distinct teaching can be distinguished, that is only the view of one school. The views of all schools are the same and cannot be jointly recognized. The initial stage of abiding (prathama-citta-sthiti) is not clearly proven. Their school establishes this meaning with the Avataṃsaka Sūtra (Huayan jing) and the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra). However, the Awakening of Faith considers the Three Worthies (three stages of Bodhisattva practice) to be wisdom corresponding to comparative observation, similar to non-outflow, and also judges it as the karma of outflow, which cannot be decisively determined. Moreover, the Huayan Mind-Ground Contemplation (Huayan Xindi Guan) and others all say that there is only the Ten-Body Vairocana (Daśa-kāya Vairocana), which is the other-enjoyment body (parasaṃbhogakāya) of the Ten Grounds. If the Three Worthies are positions of testimony, then the sutras should say that there are forty-one bodies of other-enjoyment Buddhas. Or, in the secret books, select and explain the meaning. --------------------------------------------------------------------------------
Chinese
云。然此经宗从初地得入金刚宝藏。又下文云。从十住地乃至初地分证庄严身无量无边（等文）分证之位上下相乖。云何消通。今释位义。有两种义。一从初地入证及从初住入证。此两行人随其心解。或离或即。故有两处分证不同。二彼此相望。十地为深。十住为浅何以故。十住去佛。尚远须到十地方乃近真。万行欲满。故依实说从初地入名真分证。若不如是。何以分别地位高位（此义唐大中十年四月三十日伏依师口。兼准义记云云。此记正是入唐祖师在唐之日。面受师训所记置也。慈觉智证其师同故。天台一家真言学者。此记之说不可不用。若尔何故今以初地入证之文偏属别教。得贬真言一家义立耶）又私案云。于其十地十住位相可有二意。若建立彼住行向地次第之时。地住可别。若依古译。以彼十地名为十住。如十住断结经十住毗婆沙论等。此于十地立十住名。大智论等亦有此义。又经云。入理般若名为住。住生德行名为地（文）此似地住相同之义。是故以此十地即入金刚宝藏之文不可为浅。又上所引秘书中云。第二正显今宗正义。上来住地分证之义皆约显教修行人说。何以故显教行人或从初地入此秘密教。或从初住入此秘密教。所以处处文中所说位义多约教道浅略之门（文）今案本宗如实义者。以金刚顶十六大 现代汉语译本：问：然而，此经的宗旨是从初地（菩萨十地之首，象征证悟的开始）得以进入金刚宝藏（密教的核心境界）。又下文说，从十住地（菩萨修行过程中的十个阶段）乃至初地，分证庄严身（部分证得佛的庄严之身），其无量无边（等等）。分证的位次上下互相矛盾，如何解释呢？ 现在解释位次之义，有两种意义。一是，从初地进入证悟，以及从初住进入证悟。这两种修行人，随着他们内心的理解，或者认为两者分离，或者认为两者统一。所以有两处分证不同的说法。二是，彼此相对而言，十地为深，十住为浅。为什么呢？因为十住距离成佛还很遥远，必须到达十地才接近真如。万行将要圆满，所以依据真实情况来说，从初地进入才称为真正的分证。如果不是这样，如何分别地位的高低呢？（此义是唐大中十年四月三十日，我伏在老师面前听他口述，兼参考义记所记录的。此记录正是入唐祖师在唐朝之时，当面接受老师教诲所记录下来的。慈觉大师和智证大师的老师相同，所以天台宗和真言宗的学者，此记录的说法不可不用。如果这样，为什么现在把初地进入证悟的说法，偏偏归属于别教（区别于圆教的教义），从而贬低真言宗的义理呢？） 我又私下认为，对于十地和十住的位次，可以有两种理解。如果建立住、行、向、地这些次第的时候，地和住可以区别开来。如果依据古老的翻译，把十地称为十住，如《十住断结经》、《十住毗婆沙论》等。这是在十地上建立十住的名称。《大智度论》等也有此义。又有经文说，‘入理般若（契入真理的智慧）名为住，住生德行名为地’。这似乎是地和住相同的意义。因此，用这十地即进入金刚宝藏的说法，不能认为是浅显的。又上面所引用的秘书中说，第二点正是为了显明本宗的正义。上面所说的住地分证的意义，都是针对显教（公开的佛教教义）的修行人说的。为什么呢？因为显教的修行人，或者从初地进入此秘密教（密教），或者从初住进入此秘密教。所以处处经文中所说的位次之义，大多是针对教理浅略的方面说的。现在我认为，本宗如实义者，以金刚顶十六大（士）
English
English version: Question: However, the doctrine of this scripture is that one can enter the Vajra Treasury (the core realm of Esoteric Buddhism) from the first Bhumi (the first of the ten Bodhisattva stages, symbolizing the beginning of enlightenment). Moreover, the text below states that from the ten Abodes (ten stages in the Bodhisattva's path) up to the first Bhumi, one partially realizes the adorned body (partially attains the Buddha's adorned body), which is immeasurable and boundless (etc.). The positions of partial realization are contradictory in terms of higher and lower, how can this be reconciled? Now, explaining the meaning of positions, there are two meanings. First, entering realization from the first Bhumi, and entering realization from the first Abode. These two types of practitioners, according to their inner understanding, either consider them separate or consider them unified. Therefore, there are two different statements about partial realization. Second, in relation to each other, the ten Bhumis are profound, and the ten Abodes are shallow. Why? Because the ten Abodes are still far from Buddhahood, one must reach the ten Bhumis to be close to Suchness (true nature). The myriad practices are about to be completed, so according to the actual situation, entering from the first Bhumi is called true partial realization. If it is not like this, how can the high and low positions be distinguished? (This meaning was dictated by my teacher on the 30th day of the fourth month of the tenth year of Dazhong in the Tang Dynasty, and recorded with reference to the 'Yi Ji'. This record was made by the ancestral master who entered Tang at the time of the Tang Dynasty, receiving the teacher's teachings in person. The teachers of Master Cijue and Master Zhizheng are the same, so the scholars of the Tiantai and Shingon schools should not disregard this record. If so, why is the statement of entering realization from the first Bhumi now attributed to the Separate Teaching (distinct from the Perfect Teaching), thereby devaluing the principles of the Shingon school?) I also privately believe that there can be two understandings of the positions of the ten Bhumis and ten Abodes. If the order of Abode, Practice, Direction, and Bhumi is established, Bhumi and Abode can be distinguished. If according to the ancient translations, the ten Bhumis are called the ten Abodes, such as the 'Dasabhumika-vimoksa-sutra' and the 'Dasabhumika-vibhasa'. This is establishing the name of ten Abodes on the ten Bhumis. The 'Mahaprajnaparamita-sastra' also has this meaning. Also, there is a sutra saying, 'Entering the principle of Prajna (wisdom that penetrates truth) is called Abode, Abode generates virtuous conduct is called Bhumi'. This seems to be the meaning of Bhumi and Abode being the same. Therefore, the statement that these ten Bhumis are entering the Vajra Treasury cannot be considered shallow. Also, the secret text quoted above says that the second point is precisely to clarify the correct meaning of this school. The meaning of the partial realization of the Abode and Bhumi mentioned above is all for the practitioners of the Exoteric Teaching (public Buddhist teachings). Why? Because the practitioners of the Exoteric Teaching either enter this Secret Teaching (Esoteric Buddhism) from the first Bhumi, or enter this Secret Teaching from the first Abode. Therefore, the meaning of positions mentioned in the scriptures everywhere is mostly for the shallow aspects of the teachings. Now I think that the true meaning of this school is that the sixteen great (Bodhisattvas) of the Vajrasekhara --------------------------------------------------------------------------------
Chinese
生为其证位。谓四佛智各具四智为十六也。虽有横竖二义建立此位。非有断惑证理浅深差降。但约佛智十六分义。为令信知利钝机根作横竖二义建立。 问。此宗所云自受用身与显教说自受用身可有异耶。答。可有差别。问。其别云何。答。今宗法身之中以内证自觉圣智三世常恒自受法乐名自受用身。显宗以彼种因海中因圆果满修成之佛所证功德及以智慧名自受用。问。若尔他受用身亦可有此二种义耶。答。亦可有之。以彼自觉圣智之佛住利他身。如大普贤金刚萨埵。是则此宗他受用身。如五秘密圣位经等。及以两界第二重中诸菩萨等。于彼显教为彼十地证位菩萨所显能化十身舍那。是则名为他受用身。 问。若尔此二可有别耶。答。或异或同。异者即彼现于佛身。即是报身。此现金刚萨埵等身现菩萨身。即是法身。所言同者显宗佛身。若望此宗可菩萨身。从自受用一佛。所现大小差别相未究竟。可名菩萨。问。菩萨佛身其相既异。何云同耶。答。今宗意菩萨与佛实体虽同。且依相别施设二名。此宗菩萨所证功德皆于法身显各别相。虽相各别互备众德。故于五部各具五部。乃至刹尘满足众德。所以名佛。或名菩萨。如大师释心经秘键建立如来普贤秘号无戏论佛文殊密名。余圣亦尔。皆可准知。凡理趣经者。三 现代汉语译本： ‘生为其证位’，指的是四佛智各自具备四智，总共十六智。虽然有横向和纵向两种意义来建立这个位次，但并非存在断惑证理的深浅差别。只是根据佛智的十六分义，为了让相信的利根和钝根之人，建立横向和纵向两种意义。 问：此宗所说的自受用身与显教所说的自受用身有什么不同吗？答：可能存在差别。问：差别在哪里？答：今宗认为，在法身之中，以内证自觉的圣智，在三世常恒地享受法乐，称为自受用身。显宗认为，在种因海中，因圆果满，修成的佛所证的功德以及智慧，称为自受用身。问：如果这样，他受用身也可以有这两种意义吗？答：也可以有。以自觉圣智之佛，安住于利他之身，如大普贤（Mahāsamantabhadra）金刚萨埵（Vajrasattva）。这就是此宗的他受用身，如《五秘密圣位经》等，以及两界曼荼罗第二重中的诸菩萨等。对于显教来说，是为十地证位的菩萨所显现的能化十身卢舍那佛（Vairocana），这就是他受用身。 问：如果这样，这二者有什么区别吗？答：或者不同，或者相同。不同之处在于，显教现于佛身，即是报身。此宗现金刚萨埵等身，现菩萨身，即是法身。相同之处在于，显宗的佛身，如果与此宗相比，可以看作菩萨身。从自受用一佛所显现的大小差别相未究竟，可以称为菩萨。问：菩萨和佛身，其相既然不同，为什么说相同呢？答：今宗认为，菩萨与佛实体虽然相同，但且依据相的差别，施设两种名称。此宗菩萨所证的功德，都在法身中显现各自不同的相。虽然相各不相同，但互相具备各种功德。所以在五部中各自具备五部，乃至刹尘般满足各种功德。所以称为佛，或者称为菩萨。如大师释《心经秘键》，建立如来普贤的秘密称号，无戏论佛文殊（Mañjuśrī）的密名。其余圣者也是如此，都可以依此准知。《理趣经》等，三……