Chinese
以其使不同种类的众生从十二种分别念中解脱的行持，是为了增长心之教法的意义而产生的，因此，为了确定教法，一个化身需要具备九十六种法类。具备这些法类的人被称为教法之主。如果不是这样，那么佛陀降临世间就叫做空洞的教法，那些 也是从往昔圆满的发心而产生的。像这样以诸多差别进行了解说。在《大庄严经》中说：以外等九者，成为行持差别之所需。因此，对于行持，也分身语意为外内三类，每一类又分为四种等等，虽然说了许多，但这里不广说。那些也显现为差别之意的一方面，善逝以善巧方便，与所化众生的无量世界如海洋微尘的数量相符，显现适合的色身。佛陀示现行持，不应认为一种方式与不同的方式相违背，因为佛陀的幻化是不可思议的境界，更何况是凡夫，即使是圣者大士的智慧也无法企及，因为时间和所化等没有确定，所以不应因为看到一方面就贬低另一方面。如此，《圣妙吉祥真实名经》中说：如果认为坏劫是成劫，那么坏劫也会变成成劫，那些众生也会认为是成劫。如果认为成劫是坏劫，那么成劫也会变成坏劫，那些众生也会认为是坏劫。坏劫和成劫也不是变成其他的，而是意乐那样变化。同样，如果认为一个劫是早晨，那么那里的众生也会认为一个劫是早晨。如果认为早晨是一个劫，也会那样变化，那里的众生也会那样认为。这叫做菩萨从意乐中产生的神变。因此这样说。如此身语
English
With its actions of liberating different kinds of beings from the twelve kinds of conceptualizations, it arises for the sake of increasing the meaning of the teachings of the mind. Therefore, in order to ascertain the teachings, one emanation body needs to possess ninety-six categories of Dharma. One who possesses these is called the Lord of the Teachings. If not, then the Buddha's coming into the world is called an empty teaching, and those also arise from the completion of the previous aspiration. Like this, it is explained with many distinctions. In the Great Array Sutra, it says: With the nine, such as the external, the distinctions of actions become necessary. Therefore, for actions, the body, speech, and mind are also divided into three external and internal categories, and each of these is divided into four, and so on. Although many things are said, I will not elaborate here. Those also appear as one aspect of the intention of distinction, and the Sugata, with skillful means, manifests a suitable form body in accordance with the number of dust particles in the ocean of limitless realms of beings to be tamed. Showing the actions of the Buddha, one should not think that one way is contradictory to different ways, because the Buddha's manifestations are inconceivable, let alone ordinary beings, even the wisdom of great noble ones cannot reach it, because time and beings to be tamed are not fixed, so one should not denigrate one aspect because one sees another. Thus, in the Sutra of the Collection of All Dharmas, it says: If one thinks that the age of destruction is the age of formation, then the age of destruction will also become the age of formation, and those beings will also think it is the age of formation. If one thinks that the age of formation is the age of destruction, then the age of formation will also become the age of destruction, and those beings will also think it is the age of destruction. The age of destruction and the age of formation are not transformed into others, but the intention changes in that way. Similarly, if one thinks that one kalpa is just a morning, then the beings there will also think that one kalpa is just a morning. If one thinks that the morning is one kalpa, it will also change in that way, and the beings there will also think that way. This is called the magical power arising from the intention of the Bodhisattva. Therefore, it is said like this. Thus, body, speech,
Chinese
将彼（指：智慧）分为五身有两种解释方法。 祖尔派的学者们认为，从这三身（法身、报身、化身）的显现不混杂的角度来说，是现证菩提身；从本体不可分割的角度来说，是金刚身，所以认为是五身。因此，法身、报身、化身三身是自性身，另外两身是从相的差别和本体不可分割的角度安立的，所以认为是假立身。 遍知法王（ཀུན་མཁྱེན་ཆོས་རྗེ།）认为，法身、现证菩提身、金刚身三身是佛陀自显的自性身，报身和化身二身是被调伏者他显所摄，所以认为是假立身。 无论怎么说，似乎都没有矛盾。 然而，如果从体性的角度来安立，那么，本来从法界自性清净中解脱的大清净，一切佛陀融入其中的法界一味的虚空，一切道的行进到达究竟的法性，因为在任何情况下都不会改变和变异，所以是常恒不变的，因为不是造作的，所以是不变金刚身。 本来远离垢染，所以是自性清净，因为暂时性的二障及其习气都完全清净，所以也称为具足二净的佛陀。 如《智慧网》（ཡེ་ཤེས་དྲ་བ་）中所说：“法界之清净，金刚之身。不变不坏，超离思量。” 具足二净的自性中，显现分了知之智慧不间断的能量，具有离戏之功德十力、四无畏、十八不共佛法、大悲心等智慧、慈悲、能力的功德，从这个角度来说，称为现证菩提身，是一切不混杂之法的显现的基础。 如前所说：“离垢故清净，功德增故觉。无二和合故，双运故。说为现证菩提身。” 如是宣说。 如果从智慧的角度来安立，那么，法界智慧是如所有性智，后面的四种智慧，从所依能依的角度来说，是如量智。 后来的实义论大智者们也说，法界之智慧是胜义谛，后面的四种智慧，或多或少地混杂着世俗谛。
English
There are two ways to explain the division of that (wisdom) into five bodies. The scholars of the Zur school consider it as five bodies: from the aspect of the non-mixing of the appearances of these three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), it is the Manifest Enlightenment Body; from the aspect of the indivisibility of the essence, it is the Vajra Body. Therefore, the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya are the self-nature bodies, and the other two are established from the aspect of the difference of aspects and the indivisibility of the essence, so they are considered as imputed bodies. Omniscient Dharma Lord (ཀུན་མཁྱེན་ཆོས་རྗེ།) considers the three bodies of Dharmakaya, Manifest Enlightenment Body, and Vajra Body as the self-nature bodies of the Buddha's self-appearance, and the two bodies of Sambhogakaya and Nirmanakaya are included in the other-appearance of those to be tamed, so they are considered as imputed bodies. No matter how it is said, there seems to be no contradiction. However, if it is established from the perspective of characteristics, then, the Great Purity from which all Buddhas merge into the one taste of the Dharmadhatu, the nature of the Dharmadhatu where the progress of all paths reaches the ultimate, because it will not change or vary in any case, it is constant and unchanging, because it is not fabricated, it is the immutable Vajra Body. Originally free from defilements, so it is self-nature pure, because the temporary two obscurations and their habitual tendencies are completely purified, so it is also called the Buddha with two purities. As it is said in the Wisdom Net (ཡེ་ཤེས་དྲ་བ་): "The purity of the Dharmadhatu is the Vajra Body. Immutable and indestructible, beyond thought." In the nature of the two purities, the uninterrupted energy of the knowing wisdom of the appearance aspect, possessing the qualities of the ten powers of liberation, the four fearlessnesses, the eighteen unshared Buddha dharmas, great compassion, etc., the qualities of wisdom, compassion, and ability, from this aspect, it is called the Manifest Enlightenment Body, which is the basis for the appearance of all unmixed dharmas. As mentioned earlier: "Pure because of freedom from defilements, awakened because of the increase of qualities. Because of the union of non-duality, because of union. It is said to be the Manifest Enlightenment Body." Thus it is declared. If it is established from the perspective of wisdom, then, the Dharmadhatu wisdom is the wisdom that knows as it is, and the latter four wisdoms, from the aspect of the support and the supported, are the wisdom that knows as many as there are. The later great scholars of the meaning also said that the wisdom of the Dharmadhatu is the ultimate truth, and the latter four wisdoms are mixed with the conventional truth in various ways.