English
English version: The Wisdom Dharmakāya Buddha (Dharmakāya Buddha, the embodiment of wisdom) is the most supreme. The realization of the state of only truth lies in that one path of non-action, the sea of causes and conditions of the mind-Buddha seed. The Buddha with ignorance and delusion, although called Vairocana (Vairocana, the Illuminating One), is not the Sea-Buddha of perfect inherent virtue. Thereafter, relying on the Buddhas' awakening to the ultimate realization of the five aspects of becoming a body of wisdom, as in the Vajraśekhara Sūtra (Vajraśekhara Sūtra) and the Rakṣā Sūtra (Rakṣā Sūtra). Question: Isn't that Rakṣā Sūtra not profound enough? The Tiantai school (Tiantai school) believes that Śākyamuni (Śākyamuni) is not a Buddha who has just attained Buddhahood; the Lotus Sūtra (Lotus Sūtra) reveals his long past. Therefore, that Rakṣā Sūtra cites the event of six years of ascetic practice, clearly indicating it is a skillful means after enlightenment. If so, why cling to the relics near Gayā (Gayā) and denigrate the real Buddha of longevity and long past? Answer: This has many meanings. One meaning is: why must the six years of ascetic practice be a recent trace? It may be the reason for every appearance in the world. If so, one cannot proudly discuss recent traces based on the text of that Rakṣā Sūtra. Moreover, in his Shigui (Shigui), Chishō Daishi (Chishō Daishi) elucidates the supreme meaning of mantra (mantra), and also cites this sutra. People of the Tiantai school cannot do without it. Another meaning is, why must the Tiantai school's teaching of long past be superior to the permanence of the Trikāya (Trikāya)? Because this is not explicitly stated. The number of five hundred dust-particle kalpas (go-chihindukalpa) has a beginning. Even doubling the number, it is not without clouds and without end. For this secret Vajrayāna (Vajrayāna) teaching, the three times are permanent and pervade the Dharma realm. In its application, when conditions arise, it is born; when conditions cease, it disappears. Since it is constant, the skillful means are also constant and real. Therefore, one cannot cling to one corner. Question: If this school's doctrine believes that the three bodies are all inherently Buddhas, then why does the Vajraśekhara Sūtra speak of the newly accomplished present realization ritual? Answer: This present realization is not something newly obtained. There are two kinds of present realization: inherent and conditioned. The inherent one is inherently permanent. The conditioned present realization is also constant in the three times, and is the realization made when inherent conditions arise. Jikaku Daishi's (Jikaku Daishi) Kyōōkyō Sho (Kyōōkyō Sho) also elucidates these two kinds of present realization. People of the Tiantai school should not raise difficulties. In the realm of the wisdom of all Buddhas, constantly in the three times, such and such present realization is made, and constant manifestation is not surprising. Question: If one dwells in the Dharmakāya (Dharmakāya) of the one path of non-action, realizing the principle, and then progresses to the five aspects of becoming a body, attaining the wisdom body, can the comparison between the two realms of Mahāvairocana (Mahāvairocana, the Great Sun Buddha) imply that the Garbhadhātu (Garbhadhātu) is inferior? Answer: --------------------------------------------------------------------------------
Chinese
。以彼胎藏对金刚界。可有或等或劣之义。问。且其胎藏为劣义何。答。理法身者相通因位证会诸宗。于金刚界绝待难思。唯佛作证智成之佛故可为胜。 问。一道无为之所作证理成之佛。是种因海显教之佛。可非胎藏性德圆满理法身佛。若尔何故显密混滥。以彼胎藏毗卢舍那同种因海可作劣义。答。虽种因海理无浅深。所以大师于彼他缘大乘之中废诠谈旨。及以觉心不生住心八不中道。此等绝离皆属本分。即此意也。况于一道无为住心既证诸法自性平等。若就理边可与果齐。凡于两重及因果分。若就法体不分之义。不可论其浅深差别。作于义门得别之时。真俗二门能入所入及因果分有其差别。所言法体不分之义。此依真如一理故尔。故以真门立于寂静无杂一味平等之称文。以真门所入之法名一体摩诃衍也。大师亦以如义言说诠于果分。此是真门与果分同。又法悟师前后真门属明分位。亦依此义。所以若依理法身边。强不可求能入所入门法之别。因海性海本末之异。虽然于彼种因海中作证之佛。可未及于金刚界中智法身佛。问。依天台意案于两界义立浅深。胎藏界者理法身佛圆通十界。义当圆教。金刚界者因果隔别非圆通义。所以如中道之花出二边之水。出缠智之月浮法界之虚。虽义甚深。犹当别教。何以为深。 现代汉语译本：以胎藏界（Garbhadhātu Mandala，藏胎之意）对比金刚界（Vajradhātu Mandala，金刚界），可以有相等或优劣的说法。问：那么，胎藏界被认为是劣势的原因是什么？答：理法身（Dharmakāya，法身）在因位证悟和各宗派中是相通的，而金刚界是绝待难思的。只有佛才能作为证智成就的佛，因此可以认为是殊胜的。 问：一道无为所证成的佛，是种因海（hetu-samudra，因之海）显教之佛，可能不是胎藏界性德圆满的理法身佛。如果是这样，为什么显教和密教会混淆呢？因为胎藏界的毗卢舍那佛（Vairocana，光明遍照）同属种因海，可以认为是劣势。答：虽然种因海的理没有深浅之分，但大师在其他缘起的大乘之中废除了诠释的宗旨，以及觉心不生住心八不中道（不生不灭，不常不断，不一不异，不去不来）。这些绝离都属于本分。就是这个意思。何况在一道无为中，住心已经证悟了诸法自性平等。如果就理而言，可以与果位齐平。凡是在两重和因果的区分上，如果就法体而言没有区分的意义，就不能论其浅深差别。在义门上有所区别的时候，真俗二门（真谛和俗谛）的能入所入以及因果的区分是有差别的。所说法体不分的意义，是依据真如一理的缘故。所以用真门（tathatā，真如）来建立寂静无杂一味平等的称谓。以真门所入的法名为一体摩诃衍（Mahāyāna，大乘）。大师也用如义言说来诠释果位。这是真门与果位相同。又法悟师前后真门属于明分位。也是依据这个意义。所以如果依据理法身而言，强求能入所入的门法之别是不可行的。因海和性海（svabhāva-samudra，自性之海）的本末之异也是不可行的。虽然在种因海中作证的佛，可能还不及金刚界中的智法身佛。问：依据天台宗（Tiantai school）的意旨，按照两界的意义来建立浅深，胎藏界是理法身佛圆通十界（ten realms，十界），义当圆教（perfect teaching）。金刚界是因果隔别，没有圆通的意义。所以如同中道之花出于二边之水，出缠智之月浮于法界的虚空。虽然意义很深，仍然属于别教（distinct teaching）。为什么说是深呢？
English
English version: Comparing the Garbhadhātu Mandala (Womb Realm) with the Vajradhātu Mandala (Diamond Realm), there can be a sense of equality or inferiority. Question: Then, what is the reason for considering the Garbhadhātu Mandala as inferior? Answer: The Dharmakāya (Body of Essence) is interconnected in the stage of cause and enlightenment, and in all schools, while the Vajradhātu Mandala is absolutely inconceivable. Only the Buddha can be the Buddha who has achieved wisdom as proof, so it can be considered superior. Question: The Buddha who is certified by the One Path of Non-Action is the Buddha of the exoteric teachings of the hetu-samudra (Ocean of Causes), and may not be the Dharmakāya Buddha of the Garbhadhātu Mandala, whose nature and virtue are complete. If so, why are the exoteric and esoteric teachings confused? Because the Vairocana (Illuminating All) of the Garbhadhātu Mandala belongs to the same hetu-samudra, it can be considered inferior. Answer: Although there is no difference in depth in the principle of hetu-samudra, the master abolished the purpose of interpretation in the other conditioned Mahāyāna, as well as the unarising of the awakened mind, the non-dwelling mind, and the Eight No's Middle Way (neither arising nor ceasing, neither constant nor discontinuous, neither one nor different, neither going nor coming). These separations all belong to the original nature. That is the meaning. Moreover, in the One Path of Non-Action, the dwelling mind has already certified the equality of the self-nature of all dharmas. If we consider it from the perspective of principle, it can be equal to the fruit position. In all distinctions of the two levels and cause and effect, if there is no distinction in terms of the Dharma body, then we cannot discuss the difference in depth. When there is a distinction in the meaning gate, there are differences in the ability to enter and the entered, as well as the distinction between cause and effect, in the two gates of truth and convention. The meaning of the non-distinction of the Dharma body is due to the principle of True Thusness. Therefore, the name of stillness, non-mixture, one taste, and equality is established by the True Gate. The Dharma entered by the True Gate is called the One Body Mahāyāna. The master also uses the words of Suchness to interpret the fruit position. This is the same as the fruit position in the True Gate. Moreover, the True Gate before and after the Dharma Enlightenment Master belongs to the Ming division. It is also based on this meaning. Therefore, if we rely on the Dharmakāya, it is impossible to seek the difference between the Dharma of the ability to enter and the entered. The difference between the origin and end of the Ocean of Causes and the svabhāva-samudra (Ocean of Self-Nature) is also impossible. Although the Buddha who is certified in the hetu-samudra may not be as good as the Wisdom Dharmakāya Buddha in the Vajradhātu Mandala. Question: According to the meaning of the Tiantai school, establishing the depth according to the meaning of the two realms, the Garbhadhātu Mandala is the Dharmakāya Buddha who perfectly penetrates the ten realms, and the meaning corresponds to the perfect teaching. The Vajradhātu Mandala is separated by cause and effect, and there is no meaning of perfect penetration. Therefore, like the flower of the Middle Way emerging from the water of the two extremes, the moon of wisdom emerging from the entanglement floats in the void of the Dharma realm. Although the meaning is very deep, it still belongs to the distinct teaching. Why is it said to be deep? --------------------------------------------------------------------------------
Chinese
何况理智二法对望理尤甚深。若尔胎藏何有劣义。答。理智对望理虽甚深。其作证者或亘显宗。或通因人。所以天台判于地位。圆教之意。若得初住定之证位竖彻极果殆致混滥。虽知初住通彻后位证理甚深。返忘后位修证功德未尽边际。所以依于诸佛劝慰五相成身。然得究竟已上智身殊胜道理其义如此。言或等者。以是性德圆满海中。理不离智。智不离理。俱遍法界不二法故。胎藏金刚可无浅深。问。既以建立智法身佛殊胜之义。然寻其体法界体性乃至第五成所作智。此五智义当唯识等清净法界四智心品。若尔有何殊胜义耶。答。此宗五智虽滥唯识清净法界四智名言搜其体实旨隔云泥。所以彼宗清净法界。唯是不变凝然之理。言亡虑绝无相境界。今宗法界体性智者。如来三密周遍法界。常恒宣说金刚一乘。所以云归命毗卢遮那佛身口意业遍虚空演说如来三密门金刚一乘甚深教（等）彼宗所立四智心品有为始得。非是自性常住之法。此宗四智三世常住本有无为自性之智故与彼别。 问。对法相宗有为四智。其义可异。依天台意既立无作三身之义。若尔与此有何差别。答。无作之义二宗虽同。其三身相非无差异。所以彼宗法定无说报通二义。应化定说。所以意别。又显宗中所立三身从凡夫地发心修行始证法身湛然佛果 现代汉语译本：更何况理智二法相互对照，理体的深奥程度就更加深邃了。如果这样，胎藏界（Garbhadhātu）又怎么会有浅劣的含义呢？回答是：理智二法相互对照，理体虽然极其深邃，但证悟它们的人，有的只通达显宗（Exoteric Buddhism），有的则贯通因位之人。所以天台宗（Tiantai school）将它判为地位之圆教的意旨。如果证得了初住位（first stage of dwelling）的证悟，那么这种竖穷极果的证悟几乎会导致混淆。虽然知道初住位贯通后位，证理非常深邃，但返回来忘记后位的修证功德还没有穷尽边际。所以依据诸佛的劝慰，修持五相成身观（five aspects of becoming a Buddha）。然而，获得究竟位以上的智身（wisdom body）的殊胜道理，其意义就是这样。说‘或者’等等，是因为在性德圆满海中，理不离智，智不离理，都遍布法界，是不二之法。胎藏界和金刚界（Vajradhātu）可以没有浅深之分。问：既然建立了智法身佛（wisdom-dharmakāya Buddha）殊胜的意义，然而探寻它的本体，法界体性（dharmadhātu-nature）乃至第五成所作智（wisdom of accomplishing activities），这五智的意义，相当于唯识宗（Yogācāra）等清净法界四智心品（four wisdoms of pure dharmadhātu）。如果是这样，有什么殊胜的意义呢？回答是：此宗的五智虽然与唯识宗的清净法界四智在名言上相似，但探寻它的体性，其实质却有天壤之别。所以彼宗的清净法界，只是不变凝然的理体，言语断绝，思虑停止，是无相的境界。今宗的法界体性智，如来三密（three mysteries of body, speech, and mind）周遍法界，常恒宣说金刚一乘（Vajrayana），所以说‘归命毗卢遮那佛（Vairocana Buddha）身口意业遍虚空，演说如来三密门金刚一乘甚深教’（等等）。彼宗所立的四智心品是有为法，是开始才获得的，不是自性常住之法。此宗的四智是三世常住，本有的无为自性之智，所以与彼宗不同。 问：对于法相宗（Dharmalakṣaṇa school）的有为四智，其意义可以不同。依据天台宗的意旨，既然建立了无作三身（non-created three bodies）的意义，那么与此宗有什么差别呢？回答是：无作的意义二宗虽然相同，但其三身之相并非没有差异。所以彼宗法定无说报身（reward body），通于二义，应化身（manifestation body）是确定的说法，所以意义不同。又显宗中所立的三身，是从凡夫地发心修行开始证得法身（dharmakāya），是湛然的佛果。