Chinese
由于自性完全清净的缘故，法身显现。由于智慧完全清净，报身显现。由于禅定完全清净，化身显现。这三者完全清净，是由于法性之如是、非异体之如是、一味之如是、解脱之如是、无边际之如是的缘故，一切佛的身体是没有差别的。无论具种姓的儿子或具种姓的女儿，凡是说“如来是我的大导师”并对此信奉，要知道这就是以彻底的决心思维如来的身体是无二的，如是说。所谓诸佛的真实之身，就是指这三种身，而“没有”是指胜义中没有，是世俗谛。这里显示了这些不是那样，色身是世俗谛。烦恼障是指三界的所有的烦恼，但这里主要指与执著自我相同并与之相应的意。业障是指所有有漏的业。智慧障是指所知障。这些是从清净的反面分别标示的，但从本体的角度来说，只有一个法身，所以首先说了“法身”。“显现”是指在佛的自显中显现，因为在其他被调伏者的显现中，法身是不显现的，而且一切都一致地认为没有显现。将闪电的比喻与意义结合起来，自性清净显现的部分是法身，如果以突发清净达到极致来区分它，那么极其清净的智慧之眼将随顺一切法，并且完全舍弃颠倒显现的无量清净显现的智慧，就是报身产生，并且由于那个智慧的力量而做利益众生的事业，所以那个能力的部分是化身，因此，那是由那（智慧）产生的，并且那两个也是利他之身。如果后两者与法身本体相同，那么就会变成胜义谛的身吗？（答：）就其自身本体而言是承认的，但从反面的角度来说，不认为是法身，所以没有过失。然而
English
Due to the complete purity of self-nature, the Dharmakaya appears. Due to the complete purity of wisdom, the Sambhogakaya appears. Due to the complete purity of Samadhi, the Nirmanakaya appears. These three are completely pure because of the Suchness of Dharma-nature, the Suchness of non-otherness, the Suchness of one taste, the Suchness of liberation, and the Suchness of boundlessness. Therefore, the bodies of all Buddhas are undifferentiated. Whichever son or daughter of good family says, "The Tathagata is my great teacher" and has faith in this, know that this is understanding with the firm resolve of contemplating the body of the Tathagata as non-dual, so it is said. The so-called true body of the Buddhas refers to all three bodies, and "non-existent" means non-existent in the ultimate sense, which is the relative truth. Here, it is shown that these are not so, and the Rupakaya is the relative truth. The afflictive obscuration refers to all the afflictions of the three realms, but here it mainly refers to the mind that is identical to and associated with self-grasping. The karmic obscuration refers to all contaminated karma. The obscuration of wisdom is the obscuration of knowledge. These are separately marked from the opposite aspect of purity, but from the perspective of essence, there is only one Dharmakaya, so the "Dharmakaya" is mentioned first. "Appears" means that it appears in the Buddha's own appearance, because the Dharmakaya does not appear in the appearance of other beings to be tamed, and all agree that it does not appear. Applying the example of lightning to the meaning, the part where self-nature purity manifests is the Dharmakaya, and if it is distinguished by the ultimate sudden purity, then the vision of extremely pure wisdom follows all dharmas, and the wisdom of the vast purity that completely abandons inverted appearances is the Sambhogakaya that arises, and because of the power of that wisdom, it does the work of benefiting beings, so that part of its power is the Nirmanakaya. Therefore, it arises from that (wisdom), and those two are also the bodies for the benefit of others. If the latter two are the same in essence as the Dharmakaya, then would they become the ultimate truth body? (Answer:) It is acknowledged in its own essence, but from the opposite aspect, it is not considered the Dharmakaya, so there is no fault. However,
Chinese
了知如所有性与尽所有性的差别，最初二者安立为胜义谛身，后者安立为世俗谛身，而非安立为表诠身。如是，于《宝性论》中云：“自利利他胜义谛身与，依于彼者世俗身即是，离与异熟之果者，六十四种功德之差别。”如是，难道不是说世俗谛身是色身吗？虽说是，然未说世俗谛身遍于色身，故无有相违。彼三清净之义者，谓彼之三身，谓诸法是空性，是离戏论之自性故，是如是性；无有转变为异义故，是非他性；以平等性而见故，是同一味；从所断中获得解脱；于无边际之一切事物无有亲疏，以三者皆圆满之故，三身一切皆无有差别。如是，了知三身无二，则信解此导师较其他者更为殊胜，且生起欢喜，谓种姓之子等之教示。何为报身与化身随顺或假立之二色身如何生起耶？若无有前述之二身，则所化之有情心亦不生起。然是所化有情心相续之摄持，是所化有情心清净与，彼二智慧，从昔之愿与因缘相遇而显现。是故，心清净是近取因，二者是俱有因。认为色身是佛陀，是不贤善之大言，应如是恒常作意：以与圣教相违故，及无有身故，说义非胜义谛故，以正理相违故，于大乘中，不应理佛陀是色身。此是物质耶？或是识耶？若二者和合，则唯是假立。物质之胜者，甚为稀有奇妙。若是识，则异生等，将能见胜者之智慧，且眼识之境是色法耶？以是彼之行相故，佛与有情之相续将成一。如是，世俗是谛实，岂非成二佛耶？
English
Knowing the difference between knowing the suchness and the extent, the first two are established as the Dharmakaya of ultimate truth, and the latter is established as the Rupakaya of conventional truth, but not as the symbolic body. As it is said in the Uttaratantra, "The Dharmakaya of self-benefit and other-benefit, and the Rupakaya that depends on it, the fruits of separation and maturation, are the sixty-four kinds of qualities." So, isn't it said that the Rupakaya of conventional truth is the Form Body? Although it is said so, it is not contradictory because it is not said that the Rupakaya of conventional truth pervades the Form Body. The meaning of "those three are completely pure" refers to the three bodies of that, because all dharmas are emptiness, and are the nature of being free from elaboration, therefore it is suchness; because there is no change into a different meaning, it is non-otherness; because it is seen as equality, it is of the same taste; it is liberated from what is to be abandoned; there is no near or far to all things without limit, because all three are complete, all three bodies are not different. Thus, knowing that the three bodies are non-dual, one believes that this teacher is more excellent than others, and joy arises, which is the teaching of the son of the lineage and so on. How do the two Form Bodies, the Sambhogakaya and the Nirmanakaya, which are in accordance with or imputed, arise? If there are not the two bodies mentioned earlier, then the minds of those to be tamed will not arise. However, it is the collection of the mind-streams of those to be tamed, and the purification of the minds of those to be tamed, and those two wisdoms, arise from the meeting of past aspirations and conditions. Therefore, the purification of the mind is the proximate cause, and the two are the co-operative cause. To think that the Form Body is the Buddha is a great talk of the unwise, and should be constantly contemplated as follows: Because it contradicts the scriptures, and because there is no body, and because the meaning is not the ultimate truth, and because it contradicts reason, in the Mahayana, it is not reasonable that the Buddha is the Form Body. Is this matter or is it consciousness? If the two are combined, then it is only imputed. The Victorious One of matter is very rare and wonderful. If it is consciousness, then ordinary beings etc. will be able to see the wisdom of the Victorious One, and is the object of eye consciousness form? Because it is its aspect, the continuums of the Buddha and sentient beings will become one. Thus, conventional truth is true, wouldn't it become two Buddhas?
Chinese
一则转成法身，仅凭天眼周知一切，经中宣说唯一佛陀。胜者一切无色有无二者，说矛盾无尽者是愚人。认为色身是士夫，是不读经论的粗鄙之人。认为士夫有根等，对于此大乘是极大的魔障。如果众生也不是那样，愚人的行为就无有边际了。如果变得不具有智慧，虽然从脸出现镜中之像，不是那个，那个对于脸有什么用呢？同样，这个对于这个也没有。恶心放出鲜血是什么呢？缘于胜者事业圆满，损害，那三界唯心也是，以善与恶行于二道。因此暂时在这里，或者说外道之义，不是自造的大乘。又是，《如来功德与智慧不可思议入经》中说：文殊，如来是法身，那是无生的，不出现的，不灭绝的。又在《三昧王经》中说：如虚空般，离尘垢，持色相，智慧之子无身与相，功德如海极深具悲心，无等之手置于我的头顶。如是，佛陀没有由微尘组成，也没有身体的生处，经中这样说到。凡见我为色相，凡知我为音声，是入于邪道者，那些人不能见我。诸佛是法身。论典中也，随经而行，如琉璃地清净处，如天王身体的影像显现，如是众生心清净地上，能仁的身体影像显现。如是宣说于所化众生的心中显现。那些等等与中后法轮的无量经藏相违背。如果说那些是有密意的，却没有开示那样的密意的经典。不仅如此，甚至在清净的论典中也没有见到仅仅开示色身是真实佛陀的经典，更何况是您亲口所说呢？在此密咒乘中也说：空空，您的身体没有，没有血肉和骨头，如虚空中的彩虹。
English
In one way, it transforms into the Dharmakaya. Knowing all through the divine eye alone, the scriptures declare the sole Buddha. The Victorious One encompasses both formless existence and non-existence. To speak of endless contradictions is foolish. Those who consider the Rupakaya (form body) to be a person are crude individuals who have not read the scriptures. To think of a person as having faculties and so on is a great obstacle to this Mahayana. If sentient beings are not like that either, the actions of fools are limitless. If one becomes devoid of wisdom, although an image appears in a mirror from a face, it is not that; what use is that face to it? Likewise, this does not exist for that. What is the point of drawing blood with an evil mind? By focusing on the Victorious One and perfecting the action, harm arises. Even the three realms, which are mind-only, traverse the two paths through virtue and vice. Therefore, for the time being, either speak of external meanings here, or it is not a self-made Mahayana. Moreover, in the Sutra on Entering the Inconceivable Qualities and Wisdom of the Tathagata, it says: "Manjushri, the Tathagata is the Dharmakaya, which is unborn, unarisen, and unceasing." Also, in the Samadhiraja Sutra, it says: "Like the sky, stainless, holding form, son of wisdom, without body or marks, an ocean of qualities, deeply compassionate, the unequaled hand is placed on the crown of my head." Thus, it is said that the Buddha is not composed of particles and has no origin of the body. Those who see me as form, those who know me as sound, have entered a wrong path; those beings do not see me. The Buddhas are the Dharmakaya. In the treatises as well, following the sutras, just as on a clean ground of beryl, the image of the body of the lord of gods appears, so on the clean ground of sentient beings' minds, the image of the body of the Sage appears. Thus, it is explained that it appears clearly in the minds of those to be tamed. Those and others contradict the vast collection of sutras of the intermediate and final turnings of the wheel of Dharma. If it is said that those have hidden meanings, there are no scriptures that reveal such hidden meanings. Moreover, even in the pure treatises, I have not seen even a scripture that merely shows that the Rupakaya is the actual Buddha, let alone what you have said from your own mouth. Even in this Mantrayana, it is said: Empty, empty, your body does not have flesh, blood, and bones, like a rainbow in the sky.
Chinese
如同，您的身是导师所化现。如是说，如果执持清净的心，以观想金刚身，坚固之身非空洞，则必能获得金刚身。如是说，宣说了永不断绝、非空洞，以及血肉等相，金刚身永不具备。而对于殊胜的化身，则具有这些，如示现涅槃、身体生病、以及放血等。即便如此，是否认为具足五种决定的报身，是佛陀自显现的金刚身呢？虽然一般而言可以安立为永不断绝，但就一个所化众生而言，并非永不断绝。当自身现前圆满成佛之时，自身显现为报身的外部导师，具足五种决定的显现便会止息。此外，此时也不应区分这两个身。如果获得无上菩提之后，先前的报身形象仍然不断显现，则会成为两个报身。即使没有，也有显现，即使有，也不显现，你们也不会否认胜者具有这些吧。此外，如果先前存在后来消失，则会成为断灭，如果从一开始就不存在，只是显现，那又如何成佛呢？然而，关于非空洞等的经文，实际上并不存在，只是为了显示某种道理，这并不矛盾。如圣天所说：如十方安住的诸佛，其身虽无骨肉血，然为利有情故，示现舍利子，如化身所作事业。如是，虽然报身不具备这些，但化身所显现的，就是化身。如果这样说，那么仅仅是化身，就成立了并非真实的人。因此，如何是佛？不是说了化身吗？如果这样说，那么幻化的人，因为说了幻化，也会变成人。意义的宣说者们，也不认为色身是真正的佛陀，而是以如意宝和旃檀树为例，认为唯有智慧法身才是真正的佛陀。