English
English version: The exoteric and esoteric teachings are the same (Tong Xian Mi). However, if one is biased towards the aspect of theory (Li), the exoteric and esoteric will become confused, sinking into the pool of attachment to the Dharma. As the Great Commentary (Da Shu) says: 'When practitioners understand in this way, they observe Vairocana (Vairocana, meaning 'the one who illuminates everywhere') and beings such as ghosts and animals, considering their minds to be equal, without any notion of superiority or inferiority.' (Text) This meaning, in terms of theory, has no difference. However, if the work of attaining Buddhahood is lacking, and ordinary beings are taken as Buddhas, it is better to lack cultivation and realization. Therefore, the Same Commentary says: 'Thus, when a mantra practitioner (mantra practitioner) initially enters the pure Bodhicitta (bodhicitta, meaning 'the mind of enlightenment'), it is also like this. Although they have not yet fully cultivated the practices of Samantabhadra (Samantabhadra, meaning 'universally virtuous') for countless asamkhya kalpas (asamkhya kalpas, meaning 'countless great eons'), and have not perfected great compassion and skillful means, these qualities of the Tathagatas are already accomplished. Why? Because this is the concrete Dharmakaya (Dharmakaya, meaning 'the body of Dharma') of Vairocana.' (and so on) 'If, as explained in the usual treatises, one realizes this mind, it is then called a Buddha.' (etc.) It also says: 'When a practitioner attains this mind, they will know that the Pure Land of Sakyamuni (Sakyamuni, meaning 'capable and silent') will not be destroyed, and they will see that the Buddha's lifespan is long and that it is the original body.' (etc.) It also says: 'All boundless Buddha-dharmas arise in succession based on this, and since the causes and conditions are not destroyed, one enters the Dharmadhatu (Dharmadhatu, meaning 'the totality of all phenomena'), and the Dharmadhatu is not moved. This is dependent origination (Pratītyasamutpāda, meaning 'the cause of the arising of all phenomena'). It should be known that the arising and ceasing of causes and conditions is the arising and ceasing of the Dharmadhatu, and the non-arising and non-ceasing of the Dharmadhatu is the non-arising and non-ceasing of causes and conditions. Therefore, it is said to be apart from the realms of conditioned (conditioned) and unconditioned (unconditioned). Whether a Tathagata appears in the world or does not appear, the dharmas are naturally abiding in this way. Therefore, it is said to be apart from all fabrications. As it says in the Prajnaparamita Sutra (Prajnaparamita Sutra, meaning 'the scripture of wisdom to the other shore'), all dharmas tend towards the eye, and the eye is just that.' (etc.) The above is the ultimate meaning of the one path of non-action, the perfect and ultimate Dharma. After explaining this perfect principle, the Commentary further says: 'If there is no self-nature (svabhava, meaning 'the inherent nature of things'), then it is originally unborn. Originally unborn is the mind's suchness (citta-tathata, meaning 'the true state of mind'). The mind's suchness is also unattainable. Therefore, it is said to reach the birth of the mind of ultimate non-self-nature.' This mind, in relation to the previous two kalpas, is like a lotus flower in full bloom. If it is in relation to the latter two minds, then the fruit becomes a seed again. Therefore, it is said, 'The Buddha said that such an initial mind is the cause of becoming a Buddha.' Therefore, one is liberated from karma (karma, meaning 'action') and afflictions (klesha, meaning 'things that cause affliction'), while karma and afflictions are fully present. (etc.) These sentences arise and cease in sequence, and after that one path of non-action abiding mind, the ultimate non-self-nature is established, and its meaning is clear. Question: Since the Commentary has described the mind abiding in ultimate non-self-nature, it then says: 'If...' --------------------------------------------------------------------------------
Chinese
望后二心故。明知极无自性心后可有一道无为住心及以秘密庄严住心。若不尔者。疏指何心云后二心。又依经文心续生句大师既立十种住心。若彼极无自性心后离于一道无为住心。若更许有二住心者。十住心名更过其数。答。大师解此后二心言云根究竟二种之心。所以秘密庄严心内细分因根究竟三句。一道无为到因之位。未进其后根究竟位。是故指彼云后二心。是故因根究竟三心同在秘密庄严心内。故十住心不可过数。问。如前所引疏释通达三乘句中。既以如实知自心句立于极无自性心。后今之所言望后二心亦当其旨。大师何抂以后二心判根究竟。答。此义非独大师作释。异域人师虽不搜于真言甚旨。释后二心亦同大师。演密抄云。又解此心即是三心中菩提心。望前三劫论时当第三劫。如莲花盛敷。望后二心即根与究竟。此菩提心却为因。故云如是初心佛说成佛因也（等文）今谋此师所立义趣。不及大师十住心义。以大日经属当显教一乘宗义。思其智分。不离法爱。其师尚解后二心者。即是根与究竟二心。况一家学者何迷其文理。 问。既以一道无为住心判属法爱。其后有何殊胜法性。立为真言深极之教。又大师释一道无为住心中云。证此理佛名常寂光毗卢舍那（云云）若尔此外有何胜佛。答。秘密教王金刚界宫 现代汉语译本 希望在极无自性心之后不要再有二心。既然明明知道极无自性心之后，可能会有一道无为住心以及秘密庄严住心。如果不是这样，疏文所指的‘后二心’又是指什么心呢？而且依照经文‘心续生句’，大师已经建立了十种住心。如果在那极无自性心之后，脱离了一道无为住心，如果还允许有另外两种住心，那么十住心的数量就超过了。回答：大师解释这‘后二心’时说，是指根和究竟两种心。所以在秘密庄严心内，细分为因、根、究竟三句。一道无为住心只到达因的阶段，还没有进入其后的根和究竟的阶段。所以才指那两种心为‘后二心’。因此，因、根、究竟三种心都在秘密庄严心内，所以十住心的数量不会超过。问：如前面所引用的疏文解释‘通达三乘句’中，既然用‘如实知自心句’来确立极无自性心，那么现在所说的希望在‘后二心’之后，也应当是这个意思。大师为什么要把‘后二心’判为根和究竟呢？回答：这个意义并非只有大师这样解释。其他地方的老师虽然没有深入研究真言的深奥含义，但解释‘后二心’也和大师相同。《演密抄》中说：‘又解释此心就是三心中的菩提心，从前三劫来论，应当是第三劫，如莲花盛开。希望在后二心之后，就是根和究竟。此菩提心却作为因，所以说如此初心佛说成佛因（等等）。’现在考虑这位老师所建立的义理，不及大师的十住心义。因为《大日经》属于显教一乘宗义，思考其智慧，不离法爱。那位老师尚且解释‘后二心’是指根与究竟二心，更何况我们这些学者怎么会迷惑于其文理呢？ 问：既然将一道无为住心判为属于法爱，那么其后还有什么殊胜的法性，可以建立为真言深奥的教义呢？而且大师在解释一道无为住心时说：‘证悟此理的佛，名为常寂光毗卢舍那（等等）。’如果这样，除此之外还有什么更殊胜的佛呢？回答：秘密教王金刚界宫
English
English version Hoping that there are no more 'two minds after' the Utterly Without Self-Nature Mind (Ji Wu Zixing Xin). Since it is clearly known that after the Utterly Without Self-Nature Mind, there may be the One Path of Non-Action Abiding Mind (Yidao Wuwei Zhuxin) and the Secret Adornment Abiding Mind (Mimi Zhuangyan Zhuxin). If not, what mind does the commentary refer to when it mentions 'two minds after'? Moreover, according to the sutra text 'the phrase of mind continuing to arise', the master has already established ten kinds of abiding minds. If after that Utterly Without Self-Nature Mind, there is a separation from the One Path of Non-Action Abiding Mind, and if it is further allowed that there are two more abiding minds, then the number of the ten abiding minds would be exceeded. Answer: The master explains these 'two minds after' as referring to the Root (Gen) and Ultimate (Jiujing) two kinds of minds. Therefore, within the Secret Adornment Mind, it is subdivided into three phrases: Cause (Yin), Root, and Ultimate. The One Path of Non-Action reaches only the stage of Cause, not yet entering the subsequent stages of Root and Ultimate. Therefore, it is referring to those two minds as 'two minds after'. Thus, the three minds of Cause, Root, and Ultimate are all within the Secret Adornment Mind, so the number of the ten abiding minds cannot be exceeded. Question: As in the previously cited commentary explaining the phrase 'penetrating the three vehicles', since the phrase 'truly knowing one's own mind' is used to establish the Utterly Without Self-Nature Mind, then what is now said about hoping for 'two minds after' should also be the same meaning. Why does the master judge the 'two minds after' as Root and Ultimate? Answer: This meaning is not only explained by the master in this way. Teachers from other regions, although not deeply researching the profound meaning of mantra, also explain 'two minds after' in the same way as the master. The *Yan Mi Chao* says: 'Also explaining this mind is the Bodhi Mind (Puti Xin) among the three minds, from the perspective of the previous three kalpas, it should be the third kalpa, like a lotus flower in full bloom. Hoping for the two minds after is the Root and Ultimate. This Bodhi Mind serves as the Cause, so it is said that such initial mind is said by the Buddha to be the cause of becoming a Buddha (etc.).' Now considering the meaning established by this teacher, it does not reach the meaning of the master's ten abiding minds. Because the *Mahavairocana Sutra* belongs to the exoteric one vehicle doctrine, considering its wisdom, it does not depart from the love of Dharma (Fa Ai). That teacher still explains 'two minds after' as referring to the Root and Ultimate two minds, how much more so should we scholars not be confused by its text and meaning? Question: Since the One Path of Non-Action Abiding Mind is judged to belong to the love of Dharma, then what other excellent Dharma nature is there that can be established as the profound doctrine of mantra? Moreover, the master says in explaining the One Path of Non-Action Abiding Mind: 'The Buddha who realizes this principle is named Eternal Tranquility Light Vairocana (Changjiguang Pilushena) (etc.).' If so, what other more excellent Buddha is there besides this? Answer: The Secret Teaching King Vajra Realm Palace (Jingangjie Gong) --------------------------------------------------------------------------------
Chinese
智法身佛最为殊胜。至彼一道无为心佛种因海中作证唯理。无明分位具惑之佛。虽称遮那非是性德圆圆海佛。此后更依诸佛惊觉五相成身智身究竟。如金刚顶及守护经。问。彼守护经可非甚深。天台宗意释迦非是始成之佛。法花经中显久远。故彼守护经引于六年苦行之事。明知可是果后方便。若尔何执伽耶近迹而贬长寿久远实佛。答。此有多义。其一义云。六年苦行何必近迹。每出世时可有此故。若尔以彼守护经文不可得意说近迹事。又智证大师指归之中。述于真言殊胜之义。亦□此经。天台之家不可不用。又义彼宗久远之说何必殊胜三身常住。非显说故。五百尘点其数有始。复倍上数无云无终。于此秘密金刚乘教三世常住周偏法界。于其应用机兴即生。缘谢即灭。既常恒方便亦常恒真实。是故不可执于一隅。问。若此宗义三身皆是本有佛者。金刚顶经何说新成现证仪式。答。此现证事非是始得。有法尔随缘二种现证故。其法尔者本有常住。随缘现证又是三世常恒。法尔缘起之时所作证也。慈觉大师教王经疏亦复述此二种现证。天台之家不可致难。凡于诸佛智境界中恒于三世如是如是现作证事。常恒示现不可为奇。问。若于一道无为住心证理法身。其后进趣五相成身得智身者。两界大日比对相望可有胎藏为劣义耶。答 现代汉语译本： 智法身佛（Dharmakāya Buddha，体现智慧的法身佛）最为殊胜。证悟唯有真理的境界，在于那一道无为心佛种因海中。无明分位具惑之佛，虽然被称为遮那（Vairocana，毗卢遮那佛），却不是性德圆满的海佛。此后更依诸佛惊觉五相成身智身究竟，如《金刚顶经》（Vajraśekhara Sūtra）及《守护经》（Rakṣā Sūtra）。 问：那部《守护经》难道不是不够深奥吗？天台宗（Tiantai school）认为释迦（Śākyamuni）不是始成之佛，《法华经》（Lotus Sūtra）中显现了久远。因此，那部《守护经》引用六年苦行之事，明显可知是果后方便。如果这样，为何执着于伽耶（Gayā）附近的遗迹，而贬低长寿久远的真实佛呢？ 答：这有很多含义。其中一个含义是：六年苦行何必是近迹？每次出世时可能有此缘故。如果这样，就不能以那部《守护经》的经文得意地谈论近迹之事。而且，智证大师（Chishō Daishi）在《指归》（Shigui）中，阐述真言（mantra）殊胜的意义，也引用了这部经。天台宗的人不可不用。另一个含义是，天台宗的久远之说，何必殊胜于三身（Trikāya）常住？因为这不是显说。五百尘点劫（go-chihindukalpa）的数目有始。再倍增上数，也并非无云无终。对于这秘密金刚乘（Vajrayāna）教义，三世常住周遍法界。在其应用中，机缘兴起即生，缘分消谢即灭。既然是常恒，方便也常恒真实。因此，不可执着于一隅。 问：如果此宗义认为三身都是本有佛，那么《金刚顶经》为何说新成现证仪式？ 答：这现证之事并非是始得。有法尔随缘两种现证。那法尔者本有常住。随缘现证又是三世常恒，是法尔缘起之时所作的证悟。慈觉大师（Jikaku Daishi）的《教王经疏》（Kyōōkyō Sho）也阐述了这两种现证。天台宗的人不可致难。凡于诸佛智境界中，恒于三世如是如是现作证事，常恒示现不足为奇。 问：如果对于一道无为住心证理法身，其后进趣五相成身得智身者，两界大日（Mahāvairocana，大日如来）比对相望，可以有胎藏界（Garbhadhātu）为劣的含义吗？ 答：