English
English version Thus spoke the Buddha. The second section refers to the Sambhogakāya (enjoyment body) manifested by the Bodhisattva of the Tenth Ground (Bhūmi). Question: The beginning of the second section of the scripture says, 'At that time, the Bhagavan Vairocana (the Illuminator),' and the end says, 'Holding the Wisdom Fist Mudra (gesture).' It is clearly the Svābhāvikakāya (self-enjoyment body). Why is this judged to be a Sambhogakāya (other-enjoyment body)? Answer: For those who are taught in the Tenth Ground, they are very close to the fruit of Buddhahood. How can the Buddha who teaches be separated from the Svābhāvikakāya? Therefore, they jointly chant Maheśvara (the Great Lord, Shiva) as the Most Perfectly Enlightened One. Therefore, the Prajñāpāramitā Sutra says, 'The Tenth Ground is like a Buddha,' which also means this. Moreover, the Ri-shu-shaku (Commentary on the Principle) says, 'Similar to what was said in the previous Great Bliss.' Then, the Sambhogakāya that can teach others in the Tenth Ground is similar to the Svābhāvikakāya (this is one meaning relative to the first two sections). In addition, the first section should be the Sambhogakāya. Therefore, the scripture says, 'Vajrapani (the Thunderbolt-bearer) Bodhisattva, even with his left hand making the Vajra arrogance, and his right hand throwing.' The second section should be the Svābhāvikakāya. The beginning of the chapter says, 'At that time, the Bhagavan Vairocana,' and the end says, 'Holding the Wisdom Fist Mudra,' and speaks of the Bīja (seed syllable) of Mahāvairocana (the Great Sun Buddha) and the one-syllable heart mantra. The title of Bodhisattva is never mentioned from beginning to end. Question: The order of the scriptures is from deep to shallow. Since it first speaks of the Buddha who can teach in the Tenth Ground, and has not yet spoken of the Buddha who can teach in the Ninth Ground, why is the Svābhāvikakāya Buddha interspersed in between? Answer: The true intention of this scripture is to manifest the Sambhogakāya of the Great Samantabhadra (Universal Worthy) Bodhisattva, so it is spoken of first. Afterwards, in order to reveal the inner realization and self-awakened sacred wisdom of that Buddha, the Svābhāvikakāya is interspersed and spoken of, saying that the self-nature of all dharmas is equal. Although there is a difference between the establishment of self-enjoyment and other-enjoyment, they are the same in the Tenth Ground. The third section refers to the Sambhogakāya Buddha of the Ninth Ground. Question: This third section of the scripture says, 'At that time, Śākyamuni (the Sage of the Shakya clan) Tathagata (Thus Gone One), who subdues the unsubdued.' Since it is Śākyamuni, it can be called the Nirmāṇakāya (transformation body) of the Buddha. Why is this now established as the Sambhogakāya? Answer: The three bodies are one. Śākyamuni Buddha is now manifesting as the leader of a generation of teachings. No matter which section it is, it will not violate his name. Therefore, Dharma Master Fazang said in the 'Meaning of the One Vehicle of the Avatamsaka Sutra,' 'Now we are going to explain the one vehicle teachings of Śākyamuni Buddha,' etc., so there is no problem. --------------------------------------------------------------------------------
Chinese
失。就此段中述贪嗔等无戏论性。是则极无自性之意。又第十地既定如佛。故第九地断道义显。是故说云。时调伏难调。所言金刚手大菩萨。是普贤故当花严教问。捡为十地他受用佛。初欢喜地其能化者。坐于百叶莲华台上。乃至法云为能化佛。坐无数叶大宝花王。各现尊特微妙色身具足无量端严妙相。今此段中所现色身颦眉怒形降伏立相。正降伏三世明王既异如来寂静智身。若尔何故以此定为九地菩萨所现能化他受用佛。答。佛有二身。一正法轮。二教令轮。今说其中教令轮身。故现忿怒暴恶之相。问。既有寂静正法轮身。何不显说其微妙相。殊显相违暴恶之体。答。二身共是佛功德故。虽说何相不可有过。何况此段专依断道。故随用胜说忿怒相。 第四段者得自性清净法性如来一道清净妙莲不染。当第八地为其能化。无相无为住如实际寂灭真理。 第五段中一切三界主如来者。当第七地能化佛身。如最胜王经中说。此第七发心摄受能生一切愿如意成就三摩地（文）则当此义。 第六段者当第六地能化佛身。此地修行般若波罗蜜故。云得一切如来智印如来为能化佛。 第七段者当第五地能化佛身。此地修行静虑波罗蜜无戏论。如来为其能化。宣说诸法三解脱门。最胜王经说此五地所行中云。二 现代汉语译本 失。就此段中述贪嗔等无戏论性，是则极无自性之意。又第十地既定如佛，故第九地断道义显。是故说云：‘时调伏难调。’所言金刚手大菩萨（Vajrapani Bodhisattva），是普贤（Samantabhadra）故当花严教问，捡为十地他受用佛。初欢喜地其能化者，坐于百叶莲华台上，乃至法云为能化佛，坐无数叶大宝花王，各现尊特微妙色身具足无量端严妙相。今此段中所现色身颦眉怒形降伏立相，正降伏三世明王既异如来寂静智身。若尔何故以此定为九地菩萨所现能化他受用佛？答：佛有二身，一正法轮，二教令轮。今说其中教令轮身，故现忿怒暴恶之相。问：既有寂静正法轮身，何不显说其微妙相，殊显相违暴恶之体？答：二身共是佛功德故，虽说何相不可有过。何况此段专依断道，故随用胜说忿怒相。 第四段者得自性清净法性如来一道清净妙莲不染，当第八地为其能化。无相无为住如实际寂灭真理。 第五段中一切三界主如来者，当第七地能化佛身。如最胜王经中说，此第七发心摄受能生一切愿如意成就三摩地（Samadhi）（文）则当此义。 第六段者当第六地能化佛身。此地修行般若波罗蜜（Prajnaparamita）故，云得一切如来智印如来为能化佛。 第七段者当第五地能化佛身。此地修行静虑波罗蜜无戏论，如来为其能化。宣说诸法三解脱门。最胜王经说此五地所行中云：
English
English version Lost. In this section, it describes greed, hatred, and other non-conceptual natures, which implies the extreme absence of inherent existence. Furthermore, since the Tenth Bhumi (stage of a Bodhisattva) is determined to be like a Buddha, the meaning of cutting off the path in the Ninth Bhumi is evident. Therefore, it is said: 'At times, he subdues the difficult to subdue.' The Vajrapani Bodhisattva (金刚手大菩萨) mentioned is Samantabhadra (普贤), so it should be examined according to the teachings of the Avatamsaka Sutra (花严教), as the Sambhogakaya (他受用佛) Buddha of the Ten Bhumis. In the first Joyful Bhumi, the one who is transformed sits on a hundred-petaled lotus platform, and even in the Dharma Cloud Bhumi, the Buddha who is transformed sits on a great treasure flower king with countless petals, each manifesting a unique and subtle form, possessing immeasurable dignified and wonderful appearances. The form manifested in this section, with furrowed brows, an angry expression, and a subduing posture, is precisely subduing the Three Realms King, which is different from the serene wisdom body of the Tathagata. If so, why is this determined to be the Nirmanakaya (能化他受用佛) Buddha manifested by the Ninth Bhumi Bodhisattva? Answer: The Buddha has two bodies: the Dharma-wheel body and the Command-wheel body. Now, we are discussing the Command-wheel body, hence the manifestation of an angry and violent appearance. Question: Since there is a serene Dharma-wheel body, why not clearly describe its subtle appearance, which is distinctly different from the violent form? Answer: Both bodies are the Buddha's merits, so there can be no fault in describing any aspect. Moreover, this section specifically relies on cutting off the path, so it is appropriate to speak of the wrathful aspect as it is more effective. The fourth section obtains the self-nature pure Dharmata (法性) Tathagata, the one pure and wonderful lotus undefiled. The Eighth Bhumi is the one who is transformed. Without form or action, abiding in suchness, the true principle of quiescence and extinction. In the fifth section, the Tathagata who is the lord of all three realms is the Nirmanakaya Buddha of the Seventh Bhumi. As stated in the Sutra of the Supreme King, this seventh stage initiates, embraces, and generates all wish-fulfilling Samadhi (三摩地) (text), which corresponds to this meaning. The sixth section corresponds to the Nirmanakaya Buddha of the Sixth Bhumi. Because this stage cultivates Prajnaparamita (般若波罗蜜), it is said to obtain the wisdom seal of all Tathagatas, with the Tathagata as the Nirmanakaya Buddha. The seventh section corresponds to the Nirmanakaya Buddha of the Fifth Bhumi. This stage cultivates Dhyana Paramita (静虑波罗蜜) without conceptual proliferation. The Tathagata is the one who transforms, proclaiming the three doors of liberation of all dharmas. The Sutra of the Supreme King says regarding the practices of this fifth stage: --------------------------------------------------------------------------------
Chinese
者常愿解脱不着二边故（文）常愿解脱者。即令修行三解脱门。不着二边者以自剑挥斫一切如来。理趣释云。斫一切如来臂。是则斫边见臂也。 第八段者当第四地能化之佛。即是名入大轮如来。最胜王经说第四地勤策波罗蜜因云。譬如风轮那延力勇壮速疾心不退故（文）即是不退转轮义也。 第九段者当第三地能化之佛。此佛号名种种供养藏广大仪式如来。此中则以受持妙典及于般若波罗蜜多。受持读诵此等则为于诸如来广大供养。最胜王经说此地云。无量智慧三昧光明不可倾动。无能摧伏。闻持陀罗尼以为根本（文）此当其义。 第十段者当第二地能化之佛。此佛号名能调持智拳如来。为说尸罗能制犯戒。依对持毁二种类。故住于忿怒及大笑相。 第十一段为初欢喜所现佛身。谓此地中最初证得平等法性。故涅槃经以此初地名平等地。最初建立初地证位。故能化佛即亦名曰建立如来。亦名普贤金刚萨埵。能说平等义利诸法一切事业。各令得证其自性。故现世获得于一切法皆得自在。受于无量适悦欢喜。经于十六大菩萨生得成无上大菩提果。故以此中金刚萨埵亦为初地他受用身能化之佛。 已上段段初言如来薄伽梵名。终立各别菩萨名称。以是义故。以他受用或云菩萨。或云如来。无相违失。 现代汉语译本 ‘常愿解脱不着二边故（文）常愿解脱者’，意思是说要修行三解脱门（空解脱门、无相解脱门、无愿解脱门）。‘不着二边者’，是指用自己的智慧之剑斩断一切如来。理趣释中说，‘斩一切如来臂’，就是斩断边见之臂。 第八段对应的是第四地所能化现的佛，名为入大轮如来。最胜王经中说第四地勤策波罗蜜（精进波罗蜜）的因时说：‘譬如风轮那延力勇壮速疾心不退故（文）’，这就是不退转轮的含义。 第九段对应的是第三地所能化现的佛。此佛号名为种种供养藏广大仪式如来。这里是指受持妙典以及般若波罗蜜多（通过般若智慧到达彼岸）。受持读诵这些经典，就是对诸如来作广大的供养。最胜王经中描述此地时说：‘无量智慧三昧光明不可倾动。无能摧伏。闻持陀罗尼以为根本（文）’，说的就是这个意思。 第十段对应的是第二地所能化现的佛。此佛号名为能调持智拳如来。为了宣说戒律，能够制止违犯戒律的行为，依据对治和毁犯两种情况，所以显现忿怒和大笑之相。 第十一段是初欢喜地所显现的佛身。意思是说，在此地中最初证得平等法性。所以涅槃经将这初地称为平等地。最初建立初地的证悟位次，所以能化现的佛也名为建立如来，也名为普贤金刚萨埵（代表一切诸佛菩萨的智慧与方便）。能够宣说平等义理的诸法和一切事业，各自令其证得自性。所以在现世获得对一切法都得自在，感受无量的适悦欢喜。经过十六大菩萨的生，最终成就无上大菩提果。所以在此处，金刚萨埵也作为初地的他受用身能化之佛。 以上每一段开头都说‘如来薄伽梵’的名号，结尾都立各别的菩萨名称。因为这个缘故，用他受用身，或者说是菩萨，或者说是如来，都没有互相违背的过失。
English
English version ‘者常愿解脱不着二边故 (Wen) 常愿解脱者’ means to practice the three doors of liberation (emptiness, signlessness, and wishlessness). ‘不着二边者’ refers to using one's wisdom sword to sever all Tathagatas. The ‘Ritual Explanation’ states, ‘Severing the arms of all Tathagatas’ means severing the arms of biased views. The eighth section corresponds to the Buddha manifested by the fourth Bhumi (stage), named 入大轮如来 (Entering the Great Wheel Tathagata). The ‘Most Victorious King Sutra’ says of the cause of diligence Paramita (perfection of effort) in the fourth Bhumi: ‘譬如风轮那延力勇壮速疾心不退故 (Wen)’ This is the meaning of the irreversible wheel. The ninth section corresponds to the Buddha manifested by the third Bhumi. This Buddha is named 种种供养藏广大仪式如来 (Various Offerings Treasury Vast Ceremony Tathagata). Here, it refers to upholding the wonderful scriptures and Prajna Paramita (perfection of wisdom). Upholding and reciting these scriptures is a vast offering to all Tathagatas. The ‘Most Victorious King Sutra’ describes this Bhumi as: ‘无量智慧三昧光明不可倾动。无能摧伏。闻持陀罗尼以为根本 (Wen)’ This is the meaning. The tenth section corresponds to the Buddha manifested by the second Bhumi. This Buddha is named 能调持智拳如来 (Capable of Subduing Wisdom Fist Tathagata). In order to expound the precepts and restrain violations, based on the two types of remedies and transgressions, it manifests wrathful and laughing appearances. The eleventh section is the Buddha body manifested by the first Joyful Bhumi. It means that in this Bhumi, one initially attains the equality of Dharma-nature. Therefore, the Nirvana Sutra calls this first Bhumi the Bhumi of Equality. Initially establishing the position of enlightenment in the first Bhumi, the manifested Buddha is also named 建立如来 (Establishing Tathagata), and also 普贤金刚萨埵 (Samantabhadra Vajrasattva, representing the wisdom and skillful means of all Buddhas and Bodhisattvas). It can expound the Dharma of equal meaning and all activities, enabling each to attain its own nature. Therefore, in this life, one gains freedom over all Dharmas and experiences immeasurable pleasure and joy. Through the birth of the sixteen great Bodhisattvas, one ultimately achieves the unsurpassed Great Bodhi fruit. Therefore, here, Vajrasattva also serves as the Sambhogakaya (enjoyment body) manifested Buddha of the first Bhumi. The above sections all begin with the name ‘如来薄伽梵 (Tathagata Bhagavan)’ and end with the names of different Bodhisattvas. For this reason, using the Sambhogakaya, whether it is called Bodhisattva or Tathagata, there is no contradiction. --------------------------------------------------------------------------------