English
English version Concluding what was said earlier, above the 'sound' and 'letter' lies the meaning of 'form' (lakṣaṇa), which is what needs to be negated. Although it's said to be 'formless' (nirākāra), one shouldn't cling to this idea. The Dharmakāya (body of the Dharma) of the Tathāgata (Thus-Gone One) is ultimately tranquil and empty, like space itself. Both rūpa (matter) and citta (mind) are extinguished, and the essence of the Dharma is without anything. Therefore, the Ghanavyūha Sūtra (Dense Array Sutra) says: 'The Tathāgata who has attained liberation and wisdom, his body is subtle.' How can one say that Nirvāṇa (extinction) is a Dharma of destruction? Now, the view of this school is that the three secrets (body, speech, and mind) of the Tathāgata pervade the Dharmadhātu (realm of Dharma), capable of generating the six great elements (earth, water, fire, wind, space, and consciousness), and constantly abiding in the three times (past, present, and future). Regarding the self-aware sacred intention (svasaṃvedana-jñāna) internally realized, the inherent rūpa and citta are not even within the comprehension of the Bodhisattvas (enlightenment beings) of the ten bhūmis (grounds). Therefore, abiding in the path of empowerment (adhiṣṭhāna-mārga), he condescends to respond to the faculties of beings. This Dharmadhātu-essence-wisdom-body, named Mahāvairocana (Great Illuminator), is capable of generating the six great elements, which means that the self-nature inherently possesses rūpa and citta, so it cannot be said to be formless and shapeless, and called the Dharmakāya. Furthermore, the Dharmakāya of principle (tattva-dharmakāya) is formless and tranquil, as the above-mentioned scripture says. While the Dharmakāya of wisdom (jñāna-dharmakāya) has self-aware wisdom internally realizing rūpa and citta. Generally, other schools believe that the non-duality of principle and wisdom, shared by both mandalas (Garbhadhātu and Vajradhātu), is inherent virtue. The Garbhadhātu (Womb Realm) emphasizes the meaning of the Dharmakāya of principle, while the Vajradhātu (Diamond Realm) relies on the Dharmakāya of wisdom. Now, the Mahāvairocana Sūtra explains its principle, so it speaks of formlessness. Question: Then, which of the two bodies (Dharmakāya of principle and Dharmakāya of wisdom) is more superior? Answer: All schools say that principle is superior, because only truth is the Dharmakāya. Now, the view of this school is as discussed above, wisdom is the most profound, self-aware sacred wisdom is complete with inherent endless adornments, constantly and perfectly fulfilling all merits, so the Vajraśekhara Sūtra (Diamond Peak Sutra) takes wisdom as its foundation. Question: The Vajraśekhara school takes wisdom as its foundation, but its meaning is unclear. If we distinguish the differences between the four kinds of Dharmakāya (svabhāva-kāya, saṃbhoga-kāya, nirmāṇa-kāya, niṣyanda-kāya), the svabhāva-kāya (self-nature body) is the most superior, while the jñāna-dharmakāya (wisdom-dharma body) is the self-enjoyment body (self-enjoyment body), relying on the empowerment of principle to accomplish Buddha-wisdom. If so, why is it said that the wisdom-body is superior? Also, the Erjiao Lun (Treatise on the Two Teachings) says that if based on the Yingluo Jing (Garland Sutra), Vairocana is the Dharmakāya of principle, and Locana is the Dharmakāya of wisdom, it is clear that the meaning of the scripture is that principle is broad and wisdom is narrow. Answer: If it is said that principle is ultimate and wisdom is inferior, it is because the principle of the seed-cause ocean of meaning is the nature of Suchness (tathatā), it is the essence of the Dharma-dhātu's great totality Dharma-gate, so it is considered superior. While wisdom is in the realm of birth and death, with original enlightenment named the inherent Dharmakāya. Relative to the two gates, it is the mundane gate, so it is temporarily considered inferior. That Yingluo Jing... --------------------------------------------------------------------------------
Chinese
亦应依彼种因海义。分别二种法身之义。若论不二性海果分。其真如理亦为能依。以其因分种因海故。彼智法身依理加持所成辨者。于其智身可有二义。若云是彼报身之中自受用者。其智可劣。法报二身有胜劣故。若于不二性海果分。以彼本有自受法乐名自受用。为智法身。其智法身亦应有彼能加持义。今真言教一切诸佛。以其种字而为生本。其种子者本有智身。且如西方安乐世界净土庄严。水鸟树林皆说法者。由彼种字加持力生。余十方佛各以种字加持之力。成辨依正功德亦尔。明知智法身有能加持义。从此引生大悲行愿。其成辨身三昧耶形从三昧耶。成辨方便究竟菩提一切事业。是则当于大日经中因根究竟。所以种字本有智身为其根本。故智法身最为殊胜。问。阿字既是本不生理。何以种字偏定智身。本不生理可是真如。若尔种字何偏是智。又彼智身皆为能生六大造作。以大曼荼罗可为其本。何今以智身为能加持耶。 答。既以六大为其能生。其中前五皆即是境。识大是心。心境相对心为其主。其心自性本有智身。心是本故。以智法身为能加持。但至云阿字本不生理种字皆可理身之难者。凡本有四曼理不离智。智不离理。互相涉入。互相具足。所以一一诸字门中各有诠理。虽具理智。克性论之。阿等诸字皆是 现代汉语译本： 也应该依据那种因海（种种因缘汇聚如海）的意义，来分别两种法身（Dharmakāya）的意义。如果从不二性海（非对立统一的境界）的果位来说，其真如理（Tathātā，事物的真实如是之理）也是能依（所依赖的基础）。因为它作为因位的种因海的缘故。那由真如理加持所成就的智法身（Jnana Dharmakāya），就其智慧之身而言，可以有两种解释。如果说是报身（Sambhogakāya）中自受用（自身享受法乐）的部分，那么其智慧可能相对较弱，因为法身和报身有胜劣之分。如果从不二性海的果位来说，以其本有的自受法乐（自身享受佛法的快乐）名为自受用，作为智法身，那么这个智法身也应该具有能加持（赋予力量）的意义。现在真言教（Mantrayana，密宗）中，一切诸佛都以其种子字（Bija，代表佛或菩萨的梵文字母）作为根本。这种子字是本有的智身（智慧之身）。例如西方极乐世界（Sukhavati）的净土庄严，水鸟树林都在说法，这是由种子字的加持力所产生的。其他十方诸佛也各自以种子字的加持力，成就依报（所居住的环境）和正报（自身）的功德，也是如此。这清楚地表明智法身具有能加持的意义。由此引生大悲行愿（伟大的慈悲心和实践誓愿）。其所成就的身、三昧耶形（Samaya，誓约象征）、从三昧耶成就方便（Upaya，善巧方法）、究竟菩提（Anuttara-samyak-sambodhi，无上正等正觉）的一切事业。这就是《大日经》（Mahavairocana Sutra）中所说的因、根、究竟。所以种子字本有的智身是其根本，因此智法身最为殊胜。 问：阿字（A字）既然是本不生理（本来不生之理），为什么种子字偏偏代表智身？本不生理应该是真如理，如果是这样，为什么种子字偏偏代表智慧？而且智身都是能生六大（地、水、火、风、空、识）造作的，以大曼荼罗（Mahamandala，坛城）作为其根本。为什么现在又说智身是能加持的呢？ 答：既然以六大作为其能生，其中前五大都是境（所认识的对象），识大是心。心和境相对，心是主导。心的自性是本有的智身，心是根本，所以以智法身作为能加持的。至于你问阿字是本不生理，种子字都可以代表理身的疑问，一般来说，本有四曼（四大曼荼罗）理不离智，智不离理，互相涉入，互相具足。所以每一个字门中都各有诠释理的含义。虽然具备理智，但从其特性来论，阿等诸字都是。
English
English version: It is also necessary to distinguish the meaning of the two Dharmakayas (法身, Body of Dharma) according to the meaning of that 'ocean of causes' (种因海, a multitude of causes gathered like an ocean). If we discuss the fruit aspect of the non-dual nature-ocean (不二性海, the realm of non-duality), its Suchness (真如理, Tathātā, the true nature of things) is also the basis of reliance (能依, the foundation upon which something depends), because it is the 'ocean of seed-causes' (种因海) in its causal aspect. The Jnana Dharmakāya (智法身, Body of Wisdom-Dharma) that is accomplished through the empowerment of Suchness, in terms of its wisdom-body, can have two meanings. If it is said to be the self-enjoyment (自受用) within the Sambhogakāya (报身, Body of Enjoyment), then its wisdom may be inferior, because the Dharmakāya and Sambhogakāya have superior and inferior aspects. If, from the fruit aspect of the non-dual nature-ocean, the inherent self-enjoyment of Dharma-bliss (自受法乐) is called self-enjoyment, as the Jnana Dharmakāya, then this Jnana Dharmakāya should also have the meaning of being able to empower (能加持, to bestow power or blessings). In the Mantrayana (真言教, Esoteric Buddhism) teachings, all Buddhas use their seed-syllables (种子字, Bija, Sanskrit letters representing a Buddha or Bodhisattva) as their origin. These seed-syllables are the inherent wisdom-body (智身). For example, in the Pure Land (净土) adornments of the Western Paradise (安乐世界, Sukhavati), the water, birds, trees, and forests all preach the Dharma, which is produced by the power of the seed-syllables' empowerment. Similarly, the Buddhas of the other ten directions also accomplish the merits of the environment (依报) and the being (正报) through the power of their seed-syllables' empowerment. This clearly shows that the Jnana Dharmakāya has the meaning of being able to empower. From this arises great compassion, conduct, vows (大悲行愿, great compassion, conduct, and vows). The accomplished body, the Samaya form (三昧耶形, Samaya, symbolic form of a vow), the skillful means (方便, Upaya) accomplished from the Samaya, and all activities of ultimate Bodhi (菩提, Anuttara-samyak-sambodhi, perfect enlightenment) are all included. This is the cause, root, and ultimate meaning in the Mahavairocana Sutra (大日经). Therefore, the inherent wisdom-body of the seed-syllable is its foundation, and thus the Jnana Dharmakāya is the most supreme. Question: Since the syllable 'A' (阿字) is the principle of non-origination (本不生理, the principle of non-arising), why does the seed-syllable specifically represent the wisdom-body? The principle of non-origination should be Suchness (真如理, Tathātā). If that is the case, why does the seed-syllable specifically represent wisdom? Moreover, the wisdom-body is what generates the creation of the six great elements (六大, earth, water, fire, wind, space, and consciousness), with the great Mandala (大曼荼罗, Mahamandala, sacred diagram) as its foundation. Why is it now said that the wisdom-body is what empowers? Answer: Since the six great elements are what generate it, the first five of them are all objects (境, objects of perception), and the consciousness element is the mind. When the mind and object are in relation, the mind is the master. The self-nature of the mind is the inherent wisdom-body, and the mind is the root. Therefore, the Jnana Dharmakāya is what empowers. As for your question about the syllable 'A' being the principle of non-origination, and the seed-syllable representing the body of principle, generally speaking, the inherent four Mandalas (四曼, four types of Mandala) principle is inseparable from wisdom, and wisdom is inseparable from principle. They interpenetrate and are mutually complete. Therefore, each syllable-gate (字门) has its own meaning of explaining principle. Although they possess both principle and wisdom, when discussing their specific characteristics, the syllables such as 'A' are all... --------------------------------------------------------------------------------
Chinese
本有心中常住智慧自性。依此差别出生无边大悲行愿。乃至引起无上菩提自行化他无边作业。依此道理金刚顶宗以智法身为究竟佛。凡法界理虽是本有。若无智慧何得开悟。于一大理佛生等修。若离般若染净杂乱所。空理作证之人与二乘等住无记心滞法爱生。所以在缠众生本有常住之理。声闻缘觉生空之理。他缘大乘废诠之理。觉心不生无相之理。一道无为实际之理。极无自性因分缘起无性之理。果分绝离不思议理。同一真如全无差别。今从种字本有之智。出生大悲行愿具足三摩耶身。至至得方便究竟圆满智法身果。以是为金刚最上自觉圣智摩诃毗卢遮那。虽似修生即是自然法尔现证常住法身。爰以一行阿阇梨虽依胎藏释大日经。于其深义让金刚顶。所以疏第二云。然此经宗从初地即入金刚宝藏。故花严十地经一一名言依阿阇梨所传。皆须作二种释。一者浅略释。二者深秘释。若不达如是密号。俱依文说之。则因缘事相往涉于十住品。若解金刚顶十六大菩萨。生自当证知也（文）今此文意以甚深义让于金刚顶宗正证据也。问。于阿阇梨所传有浅略深秘二义（云云）其阿阇梨者无畏三藏也。然者于大日经既立浅深二义。何云深义指金刚顶耶。又今文云。然此经宗从初地即入念刚宝藏（文）因唯天台。案此义相可别教意。 以初地以上判证位事别教意故。若夫圆教者可云从初住得入金刚宝藏。尔者此释不显真言深义。何可定耶。 答。于胎藏中虽有浅深二种之义。一行禅师于此真言门修行菩萨之位相。指彼金刚顶十六大菩萨生结云。自当证知（文）明知指金刚顶可云深义。但于胎藏建立浅深二门。其旨非无。于胎藏界可有浅深二种之义。如上所云胎藏界者理法身佛。亦是因曼荼罗也。所以一道无为作证之佛。亦名常寂光。立摩诃毗卢遮那。实于其理本自已来具众生心。在缠出障性恒无二通显。通因可立此义。若谈随分作证分齐。可涉花严十地经等诸位施设建立之旨。但于金刚顶十六大生。虽立菩萨生之名言。偏是自觉圣智最上教王自受用身。从心出生本有内证之圣众也。全非行因至果种因海中建立位相。所以三十七尊礼云。三十七尊并是法佛。现证菩提内眷属毗卢遮那互体（文）又云。尽虚空遍法界同一体性（文）但依地之言至云可别教之难者。彼一宗义也。诸宗一同不可共许。初住证如无分明证。彼宗意以花严起信建立此义。然起信论以三贤位则为比观相应之惠相似无漏。亦复判释有漏之业未能决断。又彼花严心地观等皆说唯有十身舍那。此为十地他受用身。若彼三贤是位证位者。诸经应说四十一身他受用佛。或秘书中料简义释 现代汉语译本： 如果按照别教的观点，只有初地以上的菩萨才能获得证悟的地位。如果按照圆教的观点，可以说从初住位就能进入金刚宝藏。如果是这样，那么这种解释就不能彰显真言的深刻含义，怎么能确定呢？ 回答：在胎藏界中，虽然有深浅两种含义。一行禅师在此真言门中修行菩萨的位阶时，指着金刚顶十六大菩萨的生结说：‘自然会证知的’（引文）。这清楚地表明是指金刚顶，可以说具有深刻的含义。只是在胎藏界中建立了深浅二门，其宗旨并非没有意义。在胎藏界中可以有深浅两种含义。如上所说，胎藏界是理法身佛（Dharmakāya Buddha of Principle），也是因曼荼罗（cause mandala）。因此，一道无为所证的佛，也名为常寂光（eternally tranquil light）。建立摩诃毗卢遮那（Mahāvairocana），实际上是因为其理体本自具足众生之心，在缠出障，自性恒常无二，通达显现。通达因地可以建立此义。如果谈论随分作证的分齐，可以涉及到华严十地经等诸位施设建立的宗旨。 但是，在金刚顶十六大生中，虽然建立了菩萨生的名言，但偏重于自觉圣智的最上教王自受用身（self-enjoyment body），从心出生本有的内证圣众。完全不是从行因到果，在种因海中建立位阶。所以三十七尊礼中说：‘三十七尊都是法佛，现证菩提的内眷属毗卢遮那互为一体’（引文），又说：‘尽虚空遍法界同一体性’（引文）。只是依据‘地’的说法，认为可以区别别教的难点，那只是一宗的观点。诸宗相同，不可共同认可。初住证如没有分明地证明。他们的宗义以华严（Avataṃsaka Sūtra）、起信论（Awakening of Faith）建立此义。然而，起信论认为三贤位只是比观相应的智慧，相似的无漏，也判释为有漏的业，未能决断。而且，华严心地观等都说只有十身舍那（Daśa-kāya Vairocana），这是十地他受用身（other-enjoyment body）。如果三贤是位证位，那么诸经应该说四十一身他受用佛。或者在秘密书中简择义释。