Chinese
将显现和实况之身分为二。自宗已于他处阐述，故当于彼处知晓。若不区分真实情况和推断的显现而说，则易于理解。报身是，以一切相好庄严，如镜中影像般显现，以无自性的方式向十地菩萨们显现，并且是法身的所依。这是智慧的自显现，因此从眼到身体所显现的，并非从眼处到身处，并且对于有碍之物，不可能有恒常的常法，因此是超越有碍之物。因扎菩提的足之吉祥智慧成就中说，如果想要非智慧之身，身体是坏灭之法，因此智慧也应成为坏灭，如是说：诸佛之智慧，若谓具身及肢，涅槃时彼亦坏，身是坏灭之法故，智慧亦将成坏灭，是故佛之智慧身，非是坏灭所知。如是说，若所依改变，则能依也应改变，但智慧非是改变之法，故身也不改变。对于有质之法，不可能不改变，故说身即是智慧。安立佛陀自显现和菩萨显现所摄之二。其中，处所决定为密严刹土，体性决定为相好庄严，时间决定为轮回未空之间，即恒常存在，眷属决定为十地菩萨，法决定为唯说大乘之法，即具足五种决定。有些智者认为，对于三世诸佛，唯有一报身，绝无第二报身。有些则认为有一大报身，以及各别的小报身。其他一些人则认为，报身变为一体是心中完全无法容纳的，因此将之与外道的观点等同，而只承认各别的报身。一般来说，报身不可能成为一体，那么，法身又如何呢？应当考察。经庄严论中也说：无漏界中诸佛，为随顺先前之身，以及如虚空身无有故，诸佛
English
Dividing the appearances and the reality bodies into two. Our own system has already been explained elsewhere, so it should be understood there. If we do not distinguish between the actual reality and the inferred appearance, it is easier to understand. The Sambhogakaya is, adorned with all the marks and signs, appearing like a reflection in a mirror, appearing to the ten bhumi Bodhisattvas in a way that is without inherent existence, and is the support of the Dharmakaya. This is the self-appearance of wisdom, so what appears from the eye to the body is not from the eye-source to the body-source, and since there is no constant permanence for things with obstruction, it is beyond things with obstruction. In the glorious wisdom accomplishment of the feet of Indrabuti, it is said that if you want a body that is not wisdom, since the body is of the nature of destruction, then wisdom should also be destroyed there, as it is said: The wisdom of the Buddhas, if it is said to have a body and limbs, then it will also be destroyed at Nirvana, since the body is of the nature of destruction, wisdom will also become destroyed, therefore the wisdom body of the Buddhas, is not known to be destroyed. It is said that if the support changes, then the supported should also change, but since wisdom is not something that changes, the body also does not change. It is impossible for material things not to change, so it is said that the body itself is wisdom. Establish the two that are included in the self-appearance of the Buddha and the appearance of the Bodhisattva. Among them, the place is definitely Akanishta, the essence is definitely adorned with marks and signs, the time is definitely until samsara is empty, that is, it always exists, the retinue is definitely the ten bhumi Bodhisattvas, the Dharma is definitely only the Dharma of the Mahayana, that is, it has five certainties. Some scholars think that for all the Buddhas of the three times, there is only one Sambhogakaya, and there is absolutely no second Sambhogakaya. Some think that there is one great Sambhogakaya, and different small Sambhogakayas. Others think that it is completely unacceptable to the mind that the Sambhogakaya becomes one, so they equate it with the views of the Tirthikas, and only accept different Sambhogakayas. In general, it is impossible for the Sambhogakaya to become one, so how about the Svabhavikakaya? It should be examined. Also in the Ornament of the Sutras it says: In the uncontaminated realm, the Buddhas, in order to follow the previous body, and because the body is like the sky and does not exist, the Buddhas
Chinese
既非一亦非多，这样说了身体没有自性。有碍之物，一个身体不能融入另一个身体的比喻是不需要的。我个人认为前两种比较好。这个报身也具有五种特征，即宣说语言，显现身相，事业永不间断，任运成就，以及示现多种三身的事业，但却远离其自性。化身是，虽然实际上并不存在作为法身的所依，但以各种化身来利益众生，即从成所作智中产生。例如，为了调伏乐欢喜龙王而示现为乐欢喜龙王，以及像示现于兜率天降生等，即是示现生。在具有相好的不清净世间示现成佛，是殊胜的化身，共有三种。依次是示现造作之业和示现降生之化身，以及示现十二事业等。这些也是示现寂静之道，成熟所化众生，作授记，以及示现各种事业的能调伏之形，以及显现于他人的识，即具有五种特征。第二是智慧，即以一种智慧无余地了知一切法，如明镜般的智慧；了知一切所知事物无自性而平等，即平等性智；无杂乱地了知所有如所有性之法，即妙观察智；以及了知调伏所化众生的事业，即成所作智，共有四种。彼智慧了知所知事物的方式是，以无显现的方式了知法性胜义谛。 远离分别之义者， 从缘所生一切法， 一切智者皆现见。 如《中观二谛论》所说，以显现的方式了知非由宗派论者分别假立的世俗，因果，缘起仅仅是显现。各自所增益的部分，也了知显现于各自的心识中，就像以他心通了知梦中之人的显现为梦中所显现一样。第三是事业，即无分别念和勤作而任运成就。
English
Neither one nor many. Thus, it is said that the body has no self-nature. The analogy that one body cannot merge into another body, which is an obstacle, is not needed. I personally think the first two are better. This Sambhogakaya also has five characteristics: speaking words, manifesting form, never ceasing activities, spontaneously accomplishing, and showing various activities of the three bodies, but it is free from its own nature. The Nirmanakaya is, although it does not actually exist as the basis of the Dharmakaya, it benefits sentient beings with various manifestations, that is, it arises from the wisdom of accomplishing activities. For example, in order to subdue the dragon king Raga-harsha, he appeared as the dragon king Raga-harsha, and like showing birth in Tushita, etc., that is, showing birth. Showing enlightenment in the impure world with marks and signs is the supreme Nirmanakaya, there are three in total. In order, it is showing the manifestation of making and showing the manifestation of birth, and showing the twelve deeds, etc. These are also showing the path of peace, maturing the trainable beings, making predictions, and showing the form of whatever can be tamed as the cause of various activities, and appearing in the consciousness of others, that is, having five characteristics. The second is wisdom, that is, knowing all dharmas completely with one wisdom, like mirror-like wisdom; knowing all knowable things as non-self-nature and equal, that is, equality wisdom; knowing all suchness dharmas without confusion, that is, discriminating wisdom; and knowing the activities of taming the trainable beings, that is, accomplishing wisdom, there are four in total. The way that wisdom knows the knowable things is to know the Dharmata ultimate truth in a way that does not appear. Those who are separated from the meaning of discrimination, All phenomena arising from conditions, All-knowing ones see directly. As stated in the "Madhyamaka Two Truths", the conventional, cause and effect, and dependent origination, which are not falsely established by the discriminations of the sectarian proponents, are merely appearances, and are known in the way they appear. The parts that are added by each person are also known to appear in their own minds, just as knowing the appearance of a person in a dream as appearing in a dream through telepathy. The third is the activity, which is spontaneously accomplished without discrimination and effort.
Chinese
两种永不间断，即：使众生安住于作为道路所依的高处（天界）；进入真实的道路，最终使未到达者安住于决定胜。总摄为三者。第二，关于非共同的密咒道和果位的分类，有因之续、方便之续、果之续这三者。其中的第一个是基础，即实有之存在方式，其中确定心的自性，以及将此安立为因之续的方式。第一，宣说如来藏的意义，将其安立为微细的自性，并确定趣入此的智慧。第一是，世尊慈氏（弥勒菩萨）说：“圆满佛陀之身，因其光芒四射，以及真如无别之故，又因具种性，故一切有情，恒常具佛陀藏。”如是，藏之意义有三，第一，光芒四射之义，也可转变为从中生起之义，但主要为遍布之义。圣者无著说其意义为：“佛陀智慧入于有情众故。”因此，具足二种清净的法身佛，无有远近地安住于一切事物，故为遍布。考虑到此，也说一切有情皆具如来藏。此既是如来，也是藏。第二是，心的自性光明，从地狱乃至佛陀，如虚空般不依赖于变化。如云：“如先前一般，后来亦如是，是不变的法性。”如是，本体光明空性，无有不同之差别，故说一切众生皆具如来藏。藏是实有，如来有是与非二者。即，在暂时性的垢染未完全清净之时，是各个有情的凡夫；在烦恼障已净、所知障未净之时，称为菩萨圣者；在三种障碍皆已清净之时，称为圆满正等觉佛陀。如是，对心的自性进行假立，若以反体区分，则可分为三种，其中的前两种并非真实的如来。第三是，从无始以来传承而来，由法性而获得，六处之差别亦是如此，即，因具有三种差别的种性，故亦为有情。
English
There are two things that never cease: settling sentient beings in higher realms as a support for the path; entering the actual path, and ultimately settling those who have not reached the end in definitive goodness. These are summarized into three. Second, regarding the uncommon path of mantra and the classification of results, there are the cause tantra, the method tantra, and the result tantra. The first of these is the basis, the way things actually are, in which the nature of mind is ascertained, and how it is established as the cause tantra. First, the meaning of the tathāgatagarbha is explained, it is established as the subtle self, and the wisdom that enters into it is identified. First is, the Blessed Maitreya said: "The body of the complete Buddha, because it radiates light, and because suchness is inseparable, and because it has the lineage, therefore all beings, always have the Buddha-nature." Thus, there are three meanings of garbha, the first, the meaning of radiating light, can also be transformed into the meaning of arising from it, but mainly it is the meaning of pervading. The noble Asanga said its meaning is: "Because the Buddha's wisdom enters the assembly of sentient beings." Therefore, the dharmakāya Buddha, who possesses two purities, abides in all things without near or far, so it is pervasive. Considering this, it is also said that all sentient beings have the tathāgatagarbha. This is both the tathāgata and the garbha. Second, the nature of mind is naturally luminous, from hell to Buddha, like the sky, it does not rely on change. As it is said: "As before, so later, it is the unchanging dharma nature." Thus, the essence of luminosity and emptiness has no difference, so it is said that all beings have the tathāgatagarbha. Garbha is real, tathāgata has both yes and no. That is, when the adventitious stains are not completely purified, it is the ordinary person of each sentient being; when the afflictive obscurations are purified and the obscurations to knowledge are not purified, it is called the noble bodhisattva; when all three obscurations are purified, it is called the complete and perfect Buddha. Thus, the nature of mind is imputed, and if distinguished by opposites, it can be divided into three, the first two of which are not the real tathāgata. Third, it has been transmitted from beginningless time, obtained by the dharma nature, and the differences of the six sense bases are also the same, that is, because it has the lineage of three differences, it is also sentient beings.
Chinese
被说成是具有精华的。那么，关于六处（六入）的遍布情况是这样的：在心的上面，显现为六处（六入）的部分，与如来（Tathāgata）的无漏六处（六入）非常相似。例如，就像指着人造的金山说：“金山就是这样的”。那么，它是什么时候产生的呢？没有新产生的说法，而是从无始以来传承下来的。这被称为不是通过善根等新获得的，而是自性存在的种姓。而且，也不是说有些人有，有些人没有。只要是众生，就必然是那样的，这是法性，因此是法性所获得的。这种种姓是自性住种姓。所说的信心等是种姓，是指这种觉醒、增长的种姓的因缘，即从解脱的角度来说，通过新获得的善法，众生的相续比以前更像佛，这被称为增长，或者称为正确获得的种姓。虽然说信心等能增长界，但没有见到说是界的体性。从佛的角度来说，种姓的名和义都不适用，因此只是真实的精华和如来的假名而已。对于这三者，第一个是果的，第二个是自性的，第三个是界（dhātu）如来藏，这是以前的藏族译师们所赞同的术语，非常好。然而，仅仅是否定自性，就偏离了意义的主旨，因此必须像前面所说的完全清净的法那样安立。第二，具有如来性（Tathāgatagarbha）的补特伽罗（Pudgala）是众生吗？如果问具有垢染的如来性（Tathāgatagarbha）是众生吗？就像后者所说的那样：就像仅仅依靠肢体的集合，而被称为树一样。同样，依靠蕴（skandha）等，而被称为世俗的众生。就像世间的人们依靠粗大的蕴（skandha），而称呼这是某某一样，这种被称为粗大之我的说法，完全是颠倒的。虽然它和外道所安立的常我一样，但它积累业，感受异熟果，不舍弃五蕴（pañcaskandha），并且再次受生者，唯是心而已。阿赖耶识（ālayavijñāna）是恒常的，其他的身心之法都不恒常。