English
English version: Moreover, when the two dharmas of principle and wisdom are compared, the profundity of the principle is even deeper. If that is the case, how can the Garbhadhātu (womb realm) have any inferior meaning? The answer is: Although the principle is extremely profound when the two dharmas of principle and wisdom are compared, those who realize them either only understand the Exoteric Buddhism or penetrate the position of the cause. Therefore, the Tiantai school judges it as the meaning of the perfect teaching of the position. If one attains the realization of the first stage of dwelling, then this vertical penetration of the ultimate fruit will almost lead to confusion. Although it is known that the first stage of dwelling penetrates the later stages and the realization of the principle is very profound, forgetting the merits of cultivation and realization of the later stages has not exhausted the boundaries. Therefore, based on the exhortation of all Buddhas, one cultivates the five aspects of becoming a Buddha. However, the supreme principle of the wisdom body above the ultimate position is like this. The saying 'or' etc. is because in the perfect sea of inherent virtue, principle is inseparable from wisdom, and wisdom is inseparable from principle. Both pervade the Dharmadhatu and are non-dual dharmas. The Garbhadhātu and Vajradhātu (diamond realm) may have no distinction between shallow and deep. Question: Since the supreme meaning of the wisdom-dharmakāya Buddha has been established, but exploring its essence, the dharmadhātu-nature and even the fifth wisdom of accomplishing activities, the meaning of these five wisdoms is equivalent to the four wisdoms of pure dharmadhātu of the Yogācāra school. If so, what is the supreme meaning? The answer is: Although the five wisdoms of this school are similar to the four wisdoms of pure dharmadhātu of the Yogācāra school in terms of terminology, exploring its essence, the actual meaning is vastly different. Therefore, the pure dharmadhātu of that school is only the unchanging and solidified principle, where words are cut off and thoughts cease, and it is a realm without form. The dharmadhātu-nature wisdom of this school, the three mysteries of body, speech, and mind of the Tathagata pervade the Dharmadhatu, and constantly proclaim the Vajrayana. Therefore, it is said 'I take refuge in the body, speech, and mind of Vairocana Buddha, which pervade the void, and expound the profound teachings of the Vajrayana through the three mysteries of the Tathagata' (etc.). The four wisdoms established by that school are conditioned dharmas, which are only obtained at the beginning, and are not the self-nature permanent dharmas. The four wisdoms of this school are the inherent unconditioned wisdom that is permanent in the three times, so it is different from that school. Question: Regarding the conditioned four wisdoms of the Dharmalakṣaṇa school, the meaning may be different. According to the meaning of the Tiantai school, since the meaning of the non-created three bodies has been established, what is the difference between this school and that school? The answer is: Although the meaning of non-creation is the same in both schools, the characteristics of the three bodies are not without differences. Therefore, that school defines the reward body as ineffable and encompassing two meanings, and the manifestation body is a definite statement, so the meaning is different. Furthermore, the three bodies established in the Exoteric Buddhism are the dharmakāya, which is attained from the beginning of cultivating the mind of enlightenment in the stage of ordinary people, and is the serene fruit of Buddhahood. --------------------------------------------------------------------------------
Chinese
。是故判为种因海佛。今此宗义。从于法身本有之理建立一切。是故名为性德圆满本有三身。凡厥法花花严及以真言三宗所立三身之佛皆共相即。虽然三宗义立各异。天台宗者从应化身摄末归本入法身本。花严之意报身为本。上依法身。下垂应迹。真言宗者一切皆是唯法身也。自性受用变化等流。如是四种皆名法身。于教得益亦有浅深。法花经中即身成佛。以彼只入初住佛惠龙女作佛定之初住。疏记释云。能化龙女无历劫行。所化众生无历劫行。能化所化共无历劫。妙法之力即身成佛（文）明知能化龙女成佛既是初住。娑婆无垢时众悟道住不退地。得受道记。皆是初住。花严经中如小相品。即座三重有顿圆益。探玄记云。此中有三重益。初明佛光普照诸天子令得十地。二此天子毛孔所出香花盖等复益众生令得轮王。亦是十地。三轮王放光照余众生。亦令得十地。此三位之益皆悉齐等。同时顿成各尘数多类。以此功推总是如来一小相中一光明力。一光既尔。余光亦然。一小相既尔。余小相亦然。小相既尔。其余大相海等则不可说不可说也（文）亦以法花龙女成佛。彼宗判顿成十地。真言宗意皆立妙觉即身成佛。菩提心论云。若人求佛惠。通达菩提心。父母所生身速证大觉位（文）又瑜伽中云。修此三昧者现证佛菩提（文 因此，判为种因海佛。现在这个宗义，是从法身本有的道理建立一切，所以名为性德圆满本有三身。凡是《法华经》、《华严经》以及真言宗所立的三身佛，都互相即是。虽然三宗的义理建立各有不同，天台宗是从应化身摄末归本，入法身本。华严宗的意思是报身为本，上依法身，下垂应迹。真言宗认为一切都是唯法身，自性受用、变化等流，这四种都名为法身。在教义中得到的利益也有深浅。《法华经》中讲即身成佛，因为他们只是进入初住，佛慧龙女成佛，是定的初住。疏记解释说：‘能化龙女没有经历劫行，所化众生没有经历劫行，能化所化共同没有经历劫，妙法的力量使即身成佛。’（文）明确知道能化龙女成佛已经是初住。娑婆无垢时众悟道，住在不退地，得到受道记，都是初住。《华严经》中如《小相品》，即座三重有顿圆益。《探玄记》说：‘这其中有三重利益，一是佛光普照诸天子，使他们得到十地（Bhumi，菩萨修行阶位）。二是这些天子毛孔所出的香花盖等，又利益众生，使他们得到轮王（Chakravartin，转轮圣王），也是十地。三是轮王放光照耀其余众生，也使他们得到十地。’这三位的利益都完全相等，同时顿然成就各尘数多类。用这个功德推论，总是如来一小相中的一光明力。一光既然如此，其余的光也是这样。一小相既然如此，其余的小相也是这样。小相既然如此，其余的大相海等，那就不可说不可说了。（文）也以《法华经》龙女成佛为例，华严宗判为顿成十地。真言宗认为都立妙觉即身成佛。《菩提心论》说：‘如果有人求佛慧，通达菩提心（Bodhi-citta，觉悟之心），以父母所生的身体，迅速证得大觉位。’（文）又《瑜伽经》中说：‘修习这个三昧（Samadhi，禅定）的人，现在就能证得佛菩提（Buddha-bodhi，佛之觉悟）。’（文）
English
Modern English version: Therefore, it is judged as the 'Seed-Cause Sea Buddha'. Now, this doctrine establishes everything based on the inherent principle of the Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate reality), hence it is called 'perfect inherent virtue, originally possessing the Three Bodies' (Trikaya, the three bodies of the Buddha). All the Buddhas of the Three Bodies established in the Lotus Sutra, the Avatamsaka Sutra, and the True Word (Mantrayana) school are mutually identical. Although the establishment of the doctrines of the three schools differs, the Tiantai school gathers the branches back to the root from the manifested body (Nirmanakaya) and enters the original Dharmakaya. The meaning of the Avatamsaka school is that the Reward Body (Sambhogakaya) is the root, relying on the Dharmakaya above and hanging down traces of manifestation below. The True Word school considers everything to be solely the Dharmakaya, the self-nature enjoyment, transformation, and so on, these four are all called Dharmakaya. The benefits gained from the teachings also have shallow and deep aspects. The Lotus Sutra speaks of attaining Buddhahood in this very life, because they only enter the initial stage of abiding (Prathama-bhumi), the Dragon Girl's attainment of Buddhahood is the initial stage of abiding in samadhi. The commentary explains: 'The Dragon Girl who can transform has not experienced kalpas of practice, the sentient beings who are transformed have not experienced kalpas of practice, the transformer and the transformed together have not experienced kalpas, the power of the Wonderful Dharma enables the attainment of Buddhahood in this very life.' (Text) It is clearly known that the Dragon Girl who can transform attaining Buddhahood is already the initial stage of abiding. The assembly at the Vimalakirti Sutra, upon enlightenment, dwells in the stage of non-retrogression (Avaivartika), receiving the prediction of enlightenment, all are in the initial stage of abiding. In the Avatamsaka Sutra, such as in the 'Minor Marks' chapter, there is a sudden and complete benefit in three layers from the seat. The 'Tantrah-vyākaraṇa' says: 'Within this, there are three layers of benefit. First, the Buddha's light universally illuminates the gods, enabling them to attain the ten Bhumis (Bhumi, stages of a Bodhisattva's practice). Second, the fragrant flower canopies and so on emitted from the pores of these gods again benefit sentient beings, enabling them to attain the status of a Wheel-Turning King (Chakravartin, universal monarch), also the ten Bhumis. Third, the Wheel-Turning King emits light illuminating the remaining sentient beings, also enabling them to attain the ten Bhumis.' The benefits of these three positions are all completely equal, simultaneously and suddenly accomplishing numerous categories like dust particles. Inferring from this merit, it is always the power of one light within one minor mark of the Tathagata (Tathāgata, 'the Thus Come One', an epithet of the Buddha). Since one light is like this, the remaining lights are also like this. Since one minor mark is like this, the remaining minor marks are also like this. Since the minor marks are like this, the remaining major marks, seas, and so on, are inexpressible and inexpressible. (Text) Also taking the Dragon Girl's attainment of Buddhahood in the Lotus Sutra as an example, the Avatamsaka school judges it as a sudden attainment of the ten Bhumis. The True Word school considers all to establish the wonderful enlightenment of attaining Buddhahood in this very life. The 'Treatise on the Awakening Mind' says: 'If a person seeks the Buddha's wisdom, understanding the Bodhicitta (Bodhi-citta, the mind of enlightenment), with the body born of parents, quickly attains the position of great enlightenment.' (Text) Furthermore, the Yoga Sutra says: 'One who practices this Samadhi (Samadhi, meditative absorption) will presently realize Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha).' (Text) --------------------------------------------------------------------------------
Chinese
）以法花中龙女作佛。此宗判为妙觉成佛。瑜伽观智仪轨中云。龙女得成无上觉故。故真言宗最为殊胜。 问。上来所论法花花严及以真言浅深不同。然于即身成佛证者。共引龙女成佛以判。初住因满妙觉三义虽作浅深三重不同。于其证者龙女一人其得益事唯在法花。若尔二宗有何证据。答。经是佛智不可局判天台一宗。只依解义判宗浅深。所以法花别有瑜伽观智轨则。捡其行仪。偏属真言不通显教。然则法花一经之内浅略在显深秘是密。显义证悟不及妙觉。深秘既彻至于极果。所以一行阿阇梨耶以大日经正为法花最深秘处。又真言教余经之中虽有即身成佛之证。且就龙女成佛一事施设三宗浅深不同。问。余经之中即身成佛何等经耶。答。菩提场庄严陀罗尼经中。释迦昔时于妙光憧佛所为婆罗门。童子年始七岁。闻此陀罗尼。于佛教中得生净信。便证无上正等菩提（文）宝楼阁中三仙成道。此事亦是即身成佛。又余经中非无证据。不能具载。又此宗中如实义者。一切皆是法尔性德圆满海佛。非修因始得之佛。故不可论顿渐成佛。问。此宗实义。若一切法皆法然者。何法身偈中云。诸法从缘生。此法缘生灭（文）耶。答。今宗所云缘起生灭。是皆本有之上缘起。因性本有故缘性亦本有。因缘之性是本有故。所生诸法 现代汉语译本：以《法华经》中龙女成佛为例，此宗（真言宗）判为妙觉成佛。《瑜伽观智仪轨》中说：‘龙女得成无上觉故’，所以真言宗最为殊胜。 问：上面所论《法华经》、《华严经》以及真言宗，深浅不同，然而在即身成佛的论证上，都引用龙女成佛来判断。初住、因满、妙觉三种意义虽然有深浅三重不同，但就龙女一人成佛这件事来说，她获得利益的事迹只在《法华经》中记载。如果这样，其他两宗有什么证据呢？ 答：经典是佛的智慧，不可局限于天台宗的观点，只依据解释经义来判断宗派的深浅。所以《法华经》另有《瑜伽观智仪轨》，考察其行仪，偏属于真言宗，不通于显教。如此说来，《法华经》一部经中，浅显的是显教，深奥隐秘的是密教。显教的证悟不及妙觉，深奥隐秘的彻悟则能达到极果。所以一行阿阇梨耶认为《大日经》正是《法华经》最深秘之处。又，真言教在其他经典中虽有即身成佛的例证，但就龙女成佛一事，施设三宗深浅不同。 问：其他经典中，即身成佛的是哪些经典呢？ 答：《菩提场庄严陀罗尼经》中记载，释迦牟尼佛过去在妙光憧佛处为婆罗门，童子年始七岁，闻此陀罗尼，于佛教中得生净信，便证无上正等菩提（文）。宝楼阁中三仙成道，这件事也是即身成佛。另外，其他经典中并非没有证据，不能全部列举。又，此宗中如实义者，一切皆是法尔性德圆满海佛，不是修因始得之佛，故不可论顿渐成佛。 问：此宗的实义，如果一切法皆是法尔如此，那么法身偈中为何说：‘诸法从缘生，此法缘生灭（文）’呢？ 答：今宗所说的缘起生灭，都是在本有之上的缘起。因性本有，所以缘性也本有。因缘之性是本有的，所以所生诸法也是本有的。