Chinese
以及，如所有性而了知的智慧。第三，本体是：究竟的道是，从获得最后的修道开始，那即是转变成其他处所的最终状态。断除的特点是，没有一切障碍的垢染；所作的特点是，自己心安住于何种法界，并通过十二行等方式，为了利益一切有情今生，以及来世极度成办广大的安乐，从而获得了通达一切方便的无上果位。根本科判第二，宣说果，分为广说和略说。第一又分四：宣说身、智慧、功德和事业。第一，宣说身，分为四：宣说法身、报身、化身和自性身。第一，宣说法身的功德，分为体性、分类、词义解释三者。第一是：佛陀自身的色身、语、意的功德，以及利他身和事业等无量功德的所依，远离能取所取的戏论的一切智慧，胜义谛的一切相的自性，虽然不显现世俗的不清净显现，却了知一切所知法，一切法的法性，从原始以来安住的二净之界，那就是法身的体性。如学诚龙树在《三身赞》中所说：何者非一亦非多，自他二利圆满大所依，非有非无如虚空，味等难悟之自性。无染无变寂无异，平等不平戏论极寂灭，各各自证诸佛之法身，无与伦比于彼我敬礼。如是所说之故。第二，分类是：如所有性而知的智慧，以及如所有量而知的智慧二者。此二者从本体的角度没有差别，但是从所知境的知晓方式的差别而分为二者。其中，胜义的法，因为是真实成立的缘故，所以在佛陀的智慧中显现，另外，佛陀的智慧和胜义的法
English
And, the wisdom that understands all that exists. Third, the essence is: The ultimate path is, starting from obtaining the final path of meditation, that is the ultimate state of transforming into another place. The characteristic of abandonment is the absence of defilement from all obscurations; the characteristic of action is that one's own mind abides in whatever dharmadhatu, and through the twelve deeds, etc., in order to benefit all sentient beings in this life, and to accomplish great happiness in the future, thereby obtaining the unsurpassed state of omniscience. The second fundamental division, explaining the result, is divided into extensive explanation and concise explanation. The first is further divided into four: explaining the body, wisdom, qualities, and activities. First, explaining the body, is divided into four: explaining the Dharmakaya, Sambhogakaya, Nirmanakaya, and Svabhavikakaya. First, explaining the qualities of the Dharmakaya, is divided into three: definition, classification, and etymological explanation. The first is: The qualities of the Buddha's own body, speech, and mind, as well as the basis for immeasurable qualities such as the altruistic body and activities, the wisdom that is free from all elaborations of subject and object, the nature of all aspects of ultimate truth, although impure appearances of conventional truth do not arise, it knows all knowable things, the nature of all dharmas, the realm of dual purity that has existed since the beginning, that is the definition of the Dharmakaya. As the teacher Nagarjuna said in the "Praise of the Three Bodies": That which is neither one nor many, the great basis for the perfection of self and others, neither existent nor non-existent, like the sky, of equal taste, difficult to realize its own nature. Without attachment, without change, peaceful, without difference, equal, unequal, extremely free from elaboration. The Dharmakaya of the Victorious Ones, each individually knowable, is unparalleled, to that I pay homage. Because it is said so. Second, the classification is: the wisdom that knows things as they are, and the wisdom that knows things as many as they are. These two are not different in terms of essence, but they are divided into two in terms of the difference in the way of knowing the object. Among them, the ultimate dharmas, because they are truly established, appear in the wisdom of the Buddha, and also, the wisdom of the Buddha and the ultimate dharmas
Chinese
因为是从彼无别的唯一，如所有性智以自身显现于自身，以自证的方式了知。或者说，胜义谛法，是显现于佛陀之智慧的，因为是真实成立的。彼法，如所有性智以自身显现于自身，以自证的方式了知，因为你与彼二者是从彼无别的唯一，这样解释也可以。佛陀之智慧了知尽所有法的方式，是因为是胜义一切种相的缘故。因此，佛陀之智慧了知世俗尽所有法。而且，胜义一切种相成为世俗尽所有法的自性，世俗诸法成为彼之法性的方式，了知世俗尽所有法，因为世俗之法并非直接显现于佛陀之智慧，但必定了知其如何显现于众生。譬如，具有神通者了知他人梦境的显现方式，但了知者自身并未入睡，因此梦境的显现并非真实。因此，因为是胜义一切种相，佛陀之智慧以自证的方式直接了知胜义的柱子、瓶子等，并间接了知成为彼之法性的世俗柱子、瓶子等，对于一切法都应如此类推，从而了解了知的方式。第三，词义解释是，因为是无余且无遗漏之法或一切所知之自性或实相，所以称为诸法之身或法身。或者说，因为是力量和无畏等，一切功德和功用的总集，所以称为法身。第二，报身有两种，佛陀自显现的报身和他化有情显现的报身。第一种是，如是之法身，在佛陀自显现中，具有法身的净土，以及具足一切相好的身相，以及不可思议的眷属和供养的陈设，以及不可言说的语
English
Because it is the one inseparable from that, the wisdom that knows reality knows itself as appearing to itself and in the manner of self-awareness. Alternatively, the truth of ultimate reality, the dharma, appears to the wisdom of the Buddha, because it is established as true. That dharma, the wisdom that knows reality knows itself as appearing to itself and in the manner of self-awareness, because you and it are the one inseparable from that, it is permissible to explain it in that way. The way in which the Buddha's wisdom knows all phenomena is because it is the ultimate all-aspect. Therefore, the Buddha's wisdom knows all conventional phenomena. Moreover, the ultimate all-aspect becomes the nature of all conventional phenomena, and in the way that all conventional phenomena become its dharma, it knows each and every conventional phenomenon, because although conventional phenomena do not directly appear to the Buddha's wisdom, it is certain that it knows how they appear to beings. For example, just as someone with clairvoyance knows how a dream appears to another person, but the one who knows is not asleep, so the appearance of the dream is not real. Therefore, because it is the ultimate all-aspect, the Buddha's wisdom directly knows the ultimate pillars, vases, etc. in the manner of self-awareness, and indirectly knows the conventional pillars, vases, etc. that have become its dharma. In this way, one should apply it to all phenomena and understand the way of knowing. The third is the explanation of terms: Because it is the self-nature or reality of all phenomena or knowable things without exception or omission, it is called the body or kāya of all dharmas. Alternatively, because it is the general form in which all powers, fearlessness, etc., all virtues and qualities are united, it is called the Dharmakāya. Second, the Saṃbhogakāya has two aspects: the Saṃbhogakāya that appears to the Buddha himself and the Saṃbhogakāya that appears to others to be tamed. The first is that such a Dharmakāya itself, in the Buddha's own appearance, has the pure land of the Dharmakāya, and the body with all the marks and signs, and the inconceivable retinue and offerings, and the inexpressible speech.
Chinese
所有音调都显现，是实相报身和原始基础的灭谛。第二，所化有情所见的报身是：以所缘境实相报身为目标，显现出不同于该状态的形态。在处所决定的色究竟天密严刹土中，身决定的具足所有相好，时间决定的住留于轮回未空之际，眷属决定的为十地菩萨们，法决定的唯有宣说大乘佛法等等，具备五种决定的，因为是显现给十地菩萨们的，所以称为利他显现的受用圆满报身和道谛。如是说：三身赞中说：何者超越世间，不可思议，以百种善行之果成就自性，是具慧者喜悦之因，于眷属中示现种种庄严，诸佛以广大妙法之音，于一切世间皆善宣说，于此受用圆满报身中，安住于大法王位，我向彼顶礼。如是说。第三，宣说化身有三种：殊胜化身、工巧化身和生变化身。第一种有两种：殊胜大化身和殊胜小化身。第一种是：那些报身的影像般化现，在净土之上的虚空中，于第二大自在的净土大色究竟天处，以光身幻化出生的方式，由佛陀化现的化身产生。由此，也在百俱胝个赡部洲中，连同化现百俱胝个化身，示现影像般的状态，此派中称为殊胜大化身。其他许多人也认为这是具有五决定的报身。第二种是：如虚空中升起一轮明月，百俱胝条河流中显现各自的月亮倒影一般，从殊胜大化身中，赡部洲以及等等所包括的其他洲，即四大洲百俱胝
English
The arising of all tones is the actual Sambhogakaya of reality and the cessation of the original basis. Second, the Sambhogakaya that appears to other beings to be tamed is: aiming at the Sambhogakaya of the object of focus, it appears differently from that state. In the field of Akaniṣṭha dense array, which is the definite place, the body is definitely adorned with clear and complete marks and signs, the time is definitely until samsara is empty, the retinue is definitely for the ten bhumi Bodhisattvas, and the Dharma is definitely only the Mahayana Dharma, etc., possessing the five certainties. Because it appears to the ten bhumi Bodhisattvas, it is called the Sambhogakaya and the path truth of the appearance of benefit to others. As it is said: In the Praise of the Three Kayas: Whoever transcends the world, is inconceivable, and is the fruit of hundreds of good deeds, is the cause of joy for the wise, and shows various kinds of splendor in the retinue. The Buddhas proclaim the great sound of the sacred Dharma in all the worlds. In this Sambhogakaya, residing in the great kingdom of Dharma, I prostrate to him. So it is said. Third, there are three kinds of Nirmanakaya: the supreme Nirmanakaya, the skillful Nirmanakaya, and the birth Nirmanakaya. The first has two types: the great supreme Nirmanakaya and the small supreme Nirmanakaya. The first is: The manifestation that occurs as a reflection of those Sambhogakayas is: In the sky above the pure land, in the second great Akaniṣṭha, the abode of the great powerful one, the Nirmanakaya manifested by the Buddha arises in the form of a light body miraculously born. From this, in hundreds of billions of Jambudvipas, along with manifesting hundreds of billions of Nirmanakayas, showing the state of an image, this is called the great supreme Nirmanakaya in this system. Many others also consider this to be the Sambhogakaya with five certainties. The second is: Just as when one moon rises in the sky, the reflection of the moon appears in each of the hundreds of billions of rivers, from that great supreme Nirmanakaya, Jambudvipa and other continents included by etc., that is, hundreds of billions of the four continents.
Chinese
在刹土中示现十二行事业的十万俱胝化身，以影像的方式显现，是殊胜的小化身。此处实际提到赡部洲，是指殊胜化身的所化刹土之主要者。这样，殊胜化身有根本和支分两种，根本是殊胜的大化身，支分是殊胜的小化身们。第二，工巧化身是：为了调伏乐乾闼婆王饶嘎，示现弹琵琶的形象等，以及示现木匠和陶匠等的形象等。也有认为是身像泥塑和绘画等的。第三，生化身是：示现国王种姓和婆罗门种姓等人的形象，以及示现兔和鹿等野生动物的形象，从而成办有情之义。对此，如《三身赞》中所说：“何者为令诸有情，成熟故而于某些，示现如火般燃烧，何者圆满之事业，于某些法轮中，亦复再次极寂静。三有之怖所夺者，以种种方便之理，于多种形象中善入，能仁之化身大义，于彼十方随行者，我顶礼。”如是宣说。所化他显之化身们的化现者是：以大悲心之门，不离法界的同时，示现佛陀自显之身等事业者的法身即是，而且，法身即是空性、光明和悲心三者本来无别的自性，因此，从其空性的智慧中显现法身，从光明的智慧中显现报身，从悲心的智慧中显现各种各样的化身。此外，本来法身即是远离遮障之分，以及如所有和尽所有之知之分是法身，其即是语调声音一切之自性，并且是他显所化中转法轮之作者的分是报身，为了成熟各种各样的有情，身体的显现
English
The hundred million manifestations of the twelve deeds in the kshetras, appearing as reflections, are the supreme small manifestations. Here, the actual mention of Jambudvipa refers to the main field of those to be tamed by the supreme manifestation. Thus, the supreme manifestation has two aspects: root and branches. The root is the supreme great manifestation, and the branches are those supreme small manifestations. Second, the skillful manifestation is like showing the form of playing the lute in order to subdue the king of the Gandharvas, Raba Ga, and showing the forms of carpenters and potters, etc. It is also considered to be body images, clay sculptures, and paintings, etc. Third, the manifestation of birth is: showing the forms of people such as kings and Brahmins, and showing the forms of wild animals such as rabbits and deer, thus accomplishing the meaning of sentient beings. Moreover, as it is said in the "Praise of the Three Bodies": "Whoever, in order to ripen sentient beings, appears in some as blazing like fire, whoever's perfect activity, in some wheels of Dharma, also again shows perfect peace. The one who steals the fear of the three existences, enters well into various forms with various skillful means, the great meaning of the manifestations of the Thubpas, to that follower in the ten directions, I prostrate." Thus it is said. The one who manifests those other-appearing manifestations of those to be tamed is: the Dharmakaya who shows the activities of the Buddha's self-appearing body, etc., without moving from the realm of Dharma through the door of great compassion. Moreover, that Dharmakaya itself is the nature of emptiness, clarity, and compassion, which are inherently inseparable. Therefore, from its wisdom of emptiness, the Dharmakaya appears, from the wisdom of clarity, the Sambhogakaya appears, and from the wisdom of compassion, various manifestations appear. Furthermore, the Dharmakaya itself from the beginning is the part that is free from obscurations, and the part that knows as it is and as far as it is, is the Dharmakaya. That itself is the nature of all speech, tone, sound, and voice, and the part that is the author of turning the wheel of Dharma in the other-appearing manifestations of those to be tamed is the Sambhogakaya, and the appearance of the body in order to ripen various sentient beings