English
English version: ‘Birth is its proof of position’ refers to the sixteen wisdoms, where each of the four Buddha-wisdoms possesses four wisdoms. Although there are horizontal and vertical meanings to establish this position, there is no difference in the depth of cutting off delusion and realizing truth. It is only based on the sixteen aspects of Buddha-wisdom to establish horizontal and vertical meanings for those with sharp and dull faculties who believe. Question: Is there any difference between the self-enjoyment body (svasaṃbhogakāya) mentioned in this school and the self-enjoyment body mentioned in the exoteric teachings? Answer: There may be differences. Question: What are the differences? Answer: This school believes that within the Dharmakaya (Dharmakāya), the inner realization of self-aware sacred wisdom, eternally enjoying the bliss of Dharma in the three times, is called the self-enjoyment body. The exoteric school believes that in the sea of causal seeds, when the causes are complete and the fruits are fulfilled, the merits and wisdom realized by the Buddha are called the self-enjoyment body. Question: If so, can the other-enjoyment body (parasaṃbhogakāya) also have these two meanings? Answer: Yes, it can. The Buddha with self-aware sacred wisdom dwells in the body of benefiting others, such as Mahāsamantabhadra (大普贤) and Vajrasattva (金刚萨埵). This is the other-enjoyment body of this school, as in the Five Secret Sacred Positions Sutra and the bodhisattvas in the second layer of the Two Realms Mandala. For the exoteric teachings, it is the transformation body of Vairocana (卢舍那佛) with ten bodies manifested for the bodhisattvas who have attained the tenth bhumi (十地), which is called the other-enjoyment body. Question: If so, what are the differences between these two? Answer: They may be different or the same. The difference is that the exoteric teachings manifest the Buddha body, which is the reward body (saṃbhogakāya). This school manifests the body of Vajrasattva, etc., which is the body of a bodhisattva, which is the Dharmakaya. The similarity is that the Buddha body of the exoteric teachings can be regarded as the body of a bodhisattva compared to this school. The differences in size manifested by the self-enjoyment Buddha are not yet complete, and it can be called a bodhisattva. Question: Since the appearances of the bodhisattva and Buddha bodies are different, why are they said to be the same? Answer: This school believes that although the substance of bodhisattvas and Buddhas is the same, two names are established based on the differences in appearance. The merits realized by the bodhisattvas of this school all manifest different appearances in the Dharmakaya. Although the appearances are different, they mutually possess various merits. Therefore, each of the five families possesses the five families, and even the dust-like particles are filled with various merits. Therefore, they are called Buddhas or bodhisattvas. For example, the master explains the Secret Key of the Heart Sutra, establishing the secret title of Tathagata Samantabhadra, the secret name of the Non-Playful Buddha Mañjuśrī (文殊). The other sages are also the same, and can be known accordingly. The Meaning Sutra, etc., three... --------------------------------------------------------------------------------
Chinese
世常住自性法身五智圆满毗卢遮。以加持道在于欲界他化自在天王宫中。示现重重他受用身。成大普贤金刚萨埵。而说理趣甚深法门。所以诸段最初各云。时薄伽梵说法门已。其终各显菩萨名号。初显自觉圣智出生从本名为薄伽梵名。终示随他受用义。故从末立为大菩萨称。问。若尔何以此经所说配当地地他受用身。答。此义深细。粗述大概。初举能化自性法身五智差别本有功德。次说加持住所眷属。于后宣说各别法门。其中就彼初二段义二解不同。一解云。初段即是自受用身诸尊海会。心王大日与自出生内眷属证宣说十七清净法门。问。既对菩萨众会说法。何以此为自受用身。答。自他受用本非二佛。如心地观经中所云。为化十地诸菩萨。一佛现于十种身。一佛即是自受用身。现于十身为他受用。问。理趣释云。毗卢遮那佛在大众中。为未来有情修瑜伽者。对诸十地菩萨说（文）此释既云在大众中。又说对诸十地菩萨。以知可是他受用身。答。自性法身对于自性内证眷属众会说法。即此亦名自受用身。问。彼此同对十地菩萨。何别自他受用不同。答。若对自性内证众会十地菩萨其佛名为自受用身。对种因海十地眷属各现佛身名他受用。今此独一毗卢遮那总对十地自性眷属。是故名为自受用佛。若他受用能化亦可有十 现代汉语译本 世常住自性法身五智圆满的毗卢遮那佛（Vairocana，意为光明遍照），以加持之道，在欲界他化自在天王宫中，示现重重他受用身（Sambhogakaya，报身），成就大普贤（Samantabhadra，意为普皆贤善）金刚萨埵（Vajrasattva，意为金刚勇猛），而宣说理趣甚深的法门。所以每一段最初都说‘时薄伽梵（Bhagavan，世尊）说法门已’，而其结尾都彰显菩萨的名号。最初彰显自觉圣智出生，从根本上称为薄伽梵名，最终显示随他受用的意义，所以从结尾处立为大菩萨的称谓。 问：如果这样，为何此经所说的要配合当地的他受用身？ 答：这个意义深奥细微，粗略地叙述大概。首先举出能化自性法身五智差别的本有功德，其次说加持住所眷属，于后宣说各别法门。其中就那初二段的意义有两种不同的解释。一种解释说：初段就是自受用身诸尊海会，心王大日如来（Mahavairocana，摩诃毗卢遮那）与自出生内眷属证宣说十七清净法门。 问：既然是对菩萨众会说法，为何这被认为是自受用身？ 答：自受用身和他受用身本来不是二佛。如《心地观经》中所说：‘为化十地诸菩萨，一佛现于十种身。’一佛就是自受用身，现于十身作为他受用身。 问：《理趣释》说：‘毗卢遮那佛在大众中，为未来有情修瑜伽者，对诸十地菩萨说（文）’，这个解释既然说在大众中，又说对诸十地菩萨，可知这应该是他受用身。 答：自性法身对于自性内证眷属众会说法，这也可以称为自受用身。 问：彼此同样是对十地菩萨，为何区分自受用身和他受用身不同？ 答：如果对自性内证众会十地菩萨，其佛名为自受用身。对种因海十地眷属各现佛身，名为他受用身。现在这唯一毗卢遮那佛总对十地自性眷属，所以名为自受用佛。如果是他受用身，能化也可以有十。
English
English version Vairocana (meaning 'the light that shines everywhere'), the eternally abiding self-nature Dharmakaya (Dharmakaya, the body of the Law) with the perfect five wisdoms, through the path of empowerment, in the palace of the Paranirmitavasavartin (the heaven of those who delight in transforming others' creations) in the desire realm, manifests multiple Sambhogakayas (Sambhogakaya, the body of enjoyment), accomplishing the great Samantabhadra (Samantabhadra, meaning 'universal goodness') Vajrasattva (Vajrasattva, meaning 'diamond being'), and expounds the profoundly subtle Dharma gate of the principle of reason. Therefore, each section initially states 'Then, the Bhagavan (Bhagavan, the Blessed One) having expounded the Dharma gate,' and each concludes by revealing the names of the Bodhisattvas. Initially, it reveals the arising of self-aware sacred wisdom, fundamentally called the name Bhagavan, and ultimately displays the meaning of benefiting others; therefore, from the conclusion, it is established as the title of the great Bodhisattva. Question: If that is the case, then why does what is spoken in this sutra correspond to the Sambhogakaya in that particular place? Answer: This meaning is profound and subtle; to roughly describe the general idea: First, it cites the inherent merits of the transformative self-nature Dharmakaya with the distinctions of the five wisdoms; second, it speaks of the empowerment, dwelling place, and retinue; and afterwards, it proclaims the separate Dharma gates. Among these, regarding the meaning of the initial two sections, there are two different interpretations. One interpretation says: The initial section is the assembly of all the deities of the self-enjoyment body, the Mind-King Mahavairocana (Mahavairocana, the Great Sun Buddha) and the inner retinue born from oneself, who testify to and proclaim the seventeen pure Dharma gates. Question: Since the Dharma is being spoken to an assembly of Bodhisattvas, why is this considered the self-enjoyment body? Answer: The self-enjoyment body and the other-enjoyment body are fundamentally not two Buddhas. As stated in the Sutra of Contemplating the Ground of the Mind: 'To transform the Bodhisattvas of the ten Bhumis (Bhumis, stages), one Buddha manifests in ten kinds of bodies.' One Buddha is the self-enjoyment body, manifesting in ten bodies as the other-enjoyment body. Question: The Commentary on the Principle of Reason says: 'Vairocana Buddha, in the midst of the assembly, for sentient beings of the future who cultivate yoga, speaks to the Bodhisattvas of the ten Bhumis (text).' Since this commentary says 'in the midst of the assembly' and also says 'to the Bodhisattvas of the ten Bhumis,' it can be known that this should be the other-enjoyment body. Answer: The self-nature Dharmakaya speaking Dharma to the assembly of the self-nature's inner realization retinue can also be called the self-enjoyment body. Question: Since both are speaking to the Bodhisattvas of the ten Bhumis, what distinguishes the self-enjoyment body from the other-enjoyment body? Answer: If it is to the Bodhisattvas of the ten Bhumis in the assembly of the self-nature's inner realization, that Buddha is called the self-enjoyment body. To the retinue of the ten Bhumis in the ocean of causes, each manifesting a Buddha body is called the other-enjoyment body. Now, this unique Vairocana Buddha is generally addressing the self-nature retinue of the ten Bhumis; therefore, it is called the self-enjoyment Buddha. If it is the other-enjoyment body, the transformative one can also be ten. -------------------------------------------------------------------------------- 佛故。
Chinese
第二段者为第十地菩萨。所现他受用身。 问。其第二段经初文云。时薄伽梵毗卢遮那段。终文云。持智拳印。明知应是自性受用。何判此为他受用身。答。于第十地所化既与佛位邻近。能化何隔自受用身。所以共唱摩醯首罗最正觉故。般若经中说云。十地为如佛者亦此意也。又理趣释中云。如前大乐中所说类同。是则第十地能化他受用身。与自受用类同之义（是初二段相对一义也）又义初段应是他受用身。所以经云。金刚手菩萨乃至左手作金刚慢。右手抽掷。第二段者应自受用。章初文云。时薄伽梵毗卢遮那段。终既云持智拳印及说大日根本种子一字心明。始终不显菩萨称故。问。经文次第自深垂浅。既先说于为第十地能化之佛。未说九地能化之前。于其中间何杂建立自受用佛。答。今经正意现大普贤他受用故。是故先说。其后为显彼佛内证自觉圣智。故杂宣说自受用身。说一切法自性平等。如是虽有自他受用差别建立。于第十地是一际也。 第三段者为第九地他受用佛。问。此第三段经文既云。时调伏难调释迦牟尼如来。是释迦者可言佛应。今何立为他受用身。答。三身一体释迦牟尼。今正示现一代教主。设虽何段宁愆其名。故法藏师述于花严一乘义云。今将开释迦佛一乘教义（等）所以无 现代汉语译本 佛说。 第二段是指第十地菩萨所显现的他受用身（Sambhogakāya）。 问：第二段经文开头说‘时薄伽梵毗卢遮那（Vairocana）’，结尾说‘持智拳印’，明显应该是自性受用身（Svābhāvikakāya）。为什么判断这是他受用身呢？答：对于第十地所教化的人来说，他们与佛的果位已经很接近了，能教化的佛又怎么会与自受用身有所隔阂呢？所以共同称唱摩醯首罗（Maheśvara，大自在天）为最正觉。所以《般若经》中说‘十地如佛’也是这个意思。而且《理趣释》中说，‘如前大乐中所说’类似。那么第十地能教化他受用身，与自受用身类似（这是前两段相对的一个意义）。另外，第一段应该是他受用身，所以经文说‘金刚手菩萨（Vajrapani）乃至左手作金刚慢，右手抽掷’。第二段应该是自受用身，章节开头说‘时薄伽梵毗卢遮那’，结尾说‘持智拳印’，并且说大日如来（Mahāvairocana）根本种子字（Bīja）和一字心明（mantra），始终没有出现菩萨的称谓。问：经文的次第是从深到浅，既然先说了为第十地能教化的佛，还没有说第九地能教化的佛之前，为什么在其中间穿插建立自受用佛呢？答：这部经的正意是显现大普贤菩萨（Samantabhadra）的他受用身，所以先说。之后为了显示彼佛内证自觉的圣智，所以穿插宣说自受用身，说一切法自性平等。像这样虽然有自他受用的差别建立，但在第十地是一样的。 第三段是指第九地他受用佛。问：这第三段经文说‘时调伏难调释迦牟尼如来（Śākyamuni）’，是释迦牟尼佛，可以称为佛的应化身（Nirmāṇakāya）。现在为什么说这是他受用身呢？答：三身一体，释迦牟尼佛，现在正是示现一代教主。即使是哪一段经文，也不会违背他的名号。所以法藏法师在《华严一乘义》中说‘现在将要开释迦佛的一乘教义’等等，所以没有问题。