Chinese
以法身完全摄持，因为法与法性没有差别。但在世俗谛中，它们的体性是各别的。另一些经论中说，此法蕴为报身所摄持也是可以的。有些论师则一定这样解释说，菩提分等法蕴是四身。这需要思考。这三身是常恒的，其中，自性身是自性常恒，因为无始无终。报身是不变的常恒，虽然有始但无终。菩提分法也是如此。化身是相续常恒，虽然不显现和隐没，但由于一次又一次无间断地以处所的差别而恒常存在。同样，事业也是常恒的。因此，法身是薄伽梵的胜义谛身，也就是完全清净、圆满成就的真实如来藏。有些论师认为，如来藏和法性是总的名称，为了显示完全清净和不完全清净的如来藏在胜义谛中没有差别。凡是依赖于法身而使成佛的法，如菩提分等，以及报身和化身，这三者是诸佛的世俗谛身。以出世间道所作的无为法，是无自性的法性之自性。其中，使成佛之法，如菩提分等，是正等觉佛的行境。报身是十地自在者的行境。化身是他们和其他菩萨等的行境。 同样，法身的现证是发心二者的自性，显现为三身。其中，第二十一种发心是正行，即证悟法身和报身。第二十二种发心是后得，显现为化身。因此，法身即是报身。
English
It is completely encompassed by the Dharmakaya, because Dharma and Dharmata are without difference. But in conventional truth, their characteristics are distinct. In other scriptures, it is also acceptable to say that this collection of Dharma is encompassed by the Sambhogakaya. Some teachers definitely explain that the collection of Dharma, such as the Bodhipaksika-dharmas, is the four Kayas. This needs to be considered. These three Kayas are permanent. Among them, the Svabhavikakaya is permanent by its very nature, because it has no beginning or end. The Sambhogakaya is permanent because it is immutable, although it has a beginning but no end. The same is true for the Bodhipaksika-dharmas. The Nirmanakaya is permanent by its continuous nature, because even though it is invisible and disappears, it constantly engages in the distinction of places without interruption. Similarly, the activities are also permanent. Therefore, the Dharmakaya is the ultimate truth body of the Bhagavan, which is the perfectly pure and completely accomplished reality of Suchness. Some teachers consider that Suchness and Dharmata are general terms, to show that there is no difference in ultimate truth between completely pure and not completely pure Suchness. Whatever depends on the Dharmakaya to make the Dharma of enlightenment, such as the Bodhipaksika-dharmas, as well as the Sambhogakaya and Nirmanakaya, these three are the conventional truth bodies of the Buddhas. The unconditioned Dharma, which is made by the supramundane path, is the self-nature of Dharmata, which is without self-nature. Among them, the Dharma that makes enlightenment, such as the Bodhipaksika-dharmas, is the field of activity of the perfectly enlightened Buddha. The Sambhogakaya is the field of activity of the masters of the ten Bhumis. The Nirmanakaya is the field of activity of them and other Bodhisattvas. Similarly, the realization of the Dharmakaya is the nature of both the generation of Bodhicitta, appearing as the three Kayas. Among them, the twenty-first generation of Bodhicitta is the main practice, which is the realization of the Dharmakaya and Sambhogakaya. The twenty-second generation of Bodhicitta is the subsequent attainment, appearing as the Nirmanakaya. Therefore, the Dharmakaya itself is the Sambhogakaya.
Chinese
能生起色身的显现，能成办所有世间的利他。这两种发心，是五种智慧的自性。如是，在圣者佛地的经中说，应当了知以五种相总摄佛地。五者为何？即法界清净、如镜之智、妙观察智、平等性智、成所作智。此处所说的法界清净、极清净的法界、极清净的诸法法性，意义并无差别。同样，正行发心也安立为四种智慧的自性。因此，极清净的法界智和如镜之智，是证悟法身。如《经庄严论》中说：“如镜智是圆满报身佛。”因为这是圆满报身佛的因，所以解释为是圆满报身佛。因此说，从如镜之智中，能善入一切受用和化身之轮。平等性智和妙观察智是报身。后得心的自性是化身成所作智。其中，极清净的法界智是，远离了习气和二障，慈悲和智慧无二，圆满证悟法界，断证圆满，从圆满修习真实义中产生，以真实义显现之故，是不欺惑的量，离分别、无错乱之故，是现量，如所有尽所有智，故是薄伽梵。彼时，如镜之智是，无论无间、界的一切微尘、心和其余的一切事物，如何长久、如何短暂、过去、未来和现在的各个阶段，都如镜中显现影像般，清晰地各自分别显现。之后，平等性智是
English
which generates the appearance of the form body, and accomplishes the benefit of all beings in the world. These two types of bodhicitta are the nature of the five wisdoms. Similarly, it is stated in the Sutra of the Ground of the Buddhas of the Noble Ones that the ground of the Buddhas should be understood as being generally summarized by five aspects. What are the five? They are the purity of the dharmadhatu, mirror-like wisdom, discriminating wisdom, equality wisdom, and accomplishing activity wisdom. Here, the purity of the dharmadhatu, the utterly pure dharmadhatu, and the dharmata of the utterly pure dharmas are not different in meaning. Similarly, the actual bodhicitta is also established as the nature of the four wisdoms. Therefore, the wisdom of the utterly pure dharmadhatu and mirror-like wisdom are the realization of the dharmakaya. As it says in the Ornament of the Sutras: "Mirror-like wisdom is the complete enjoyment buddha." Because this is the cause of the complete enjoyment buddha, it is explained as the complete enjoyment buddha. Therefore, it is said that from mirror-like wisdom itself, the wheel of complete enjoyment and emanation enters thoroughly. Equality wisdom and discriminating wisdom are the sambhogakaya. The nature of the subsequent mind is the nirmanakaya, accomplishing activity wisdom. Among them, the wisdom of the utterly pure dharmadhatu is that which is separated from the two obscurations along with habitual tendencies, compassion and wisdom are non-dual, the complete realization of the dharmadhatu, the perfection of abandonment and realization, arising from the perfection of meditating on the true meaning, because the true meaning is manifest, it is a non-deceptive measure, because it is free from conceptualization and non-erroneous, it is direct perception, all that exists and all that appears, therefore it is the Bhagavan. At that time, mirror-like wisdom is that in which all the individual atoms of the uninterrupted realm, mind, and all other objects, however long or short, past, future, and present, appear clearly and distinctly, like reflections appearing in a mirror. After that, equality wisdom is
Tibetan
ས་ནི། གང་གིས་དེ་བཞིན་དུ་གཟུགས་བརྙན་ཤར་བའི་འགྲོ་བ་རྣམས་ཆོས་ལ་བདག་མེད་པ་མཉམ་པ་ཉིད་བསྒྲུབས་ནས་དེས་ཐམས་ཅད་དུ་སེམས་ཅན་ཐམས་ཅད་ལ་སེམས་མཉམ་པ་ཉིད་རབ་ཏུ་བརྙེས་པའོ། །དེ་ནས་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་ནི་གང་གིས་དེ་བཞིན་དུ་མཉམ་པར་གཞག་པ་ཉིད་བཅོམ་ལྡན་འདས་རྣམ་རྟོག་མེད་ཀྱང༌། རང་གི་སྔོན་གྱི་སྨོན་ལམ་དང༌། སེམས་ཅན་གྱི་བསོད་ནམས་ཀྱི་བདག་པོ་ལས་སེམས་ཅན་རྣམས་ཀྱི་སེམས་ཀྱི་སྤྱོད་པ་སོ་སོར་རྟོག་པ་ཉིད་དོ། །དེ་ནས་བྱ་བ་སྒྲུབ་པའི་ཡེ་ཤེས་ནི། གང་གིས་དེ་བཞིན་དུ་སོ་སོར་བརྟགས་པ་ཉིད་ཀྱིས་འགྲོ་བའི་བྱ་བ་རྗེས་སུ་སྒྲུབ་པའོ། །ཡེ་ཤེས་བཞི་པོ་དེ་རྣམས་ནི་རྟོགས་པ་ཕུན་སུམ་ཚོགས་པའོ། །དེ་བཞིན་དུ་མངོན་སུམ་ཇི་སྙེད་པ་ཐམས་ཅད་མཁྱེན་པ་བཅོམ་ལྡན་འདས་སོ། །ཕྲིན་ལས་རྣམ་པ་ཉི་ཤུ་རྩ་བདུན་ཏེ། འདི་ལྟ་སྟེ། བཅོམ་ལྡན་འདས་དེ་གཟུགས་སུ་སྤྲུལ་ཏེ་གང་དམྱལ་བ་པ་རྣམས་ཀྱི་དམྱལ་བའི་མེ་སྦུབས་ནས། དུད་འགྲོ་རྣམས་ལ་རང་གི་ཤ་ལ་སོགས་པ་བྱིན་ཞིང་ཡི་དྭགས་རྣམས་ལ་བཟའ་བཏུང་ལ་སོགས་པ་ཕྱིན་ཏེ། ཆོས་བསྟན་པས་སེམས་མངོན་པར་དང་བས། དེ་རྣམས་ལྷ་དང་མི་རྣམས་སུ་སྐྱེ་བར་བྱེད་དོ། །ལྷ་རྣམས་ཀྱང་ཐེག་པ་དམན་པ་ལ་མོས་པ་རྣམས་ལ་ཆོས་བསྟན་པས་མངོན་པར་རབ་ཏུ་དང་བས་མི་རྣམས་སུ་སྐྱེས་པ་ནས་ཅི་སྲིད་དུ་ཉན་ཐོས་ཀྱི་བྱང་ཆུབ་ལ་རབ་ཏུ་འཇོག་པར་བྱེད་པ་ནི་འགྲོ་བ་ཞི་བར་བྱེད་པའི་ལས་སོ། །གང་དག་མི་རྣམས་ལ་ཕྱི་དང་ནང་གི་བདག་ཉིད་ཀྱི་ཟང་ཟིང་གི་སྦྱིན་པ་དང་འཇིག་རྟེན་དང་འཇིག་རྟེན་ལས་འདས་པའི་ཆོས་ཀྱི་སྦྱིན་པ་དང༌། དོན་སྤྱོད་པ་དང་དོན་མཐུན་པ་རྣམས་ལ་སློབ་པར་བྱེད་པ་ནི་བསྡུ་བའི་དངོས་པོ་ལ་བཀོད་པར་བྱེད་པའི་ལས་སོ། །ཤེས་བྱའི་སྒྲིབ་པ་དང་ཉོན་མོངས་པའི་སྒྲིབ་པ་དག་གིས་ཀུན་ནས་ཉོན་མོངས་པ་དང་རྣམ་པར་བྱང་བ་དེ་དག་ནུབ་པར་གྱུར་པ་སྟེ། དེའང་གང་ཟག་ དང་ཆོས་ལ་བདག་མེད་པ་ཤེས་པ་ལས་ཞེས་པ་ནི་ཀུན་ནས་ཉོན་མོངས་པ་དང་རྣམ་པར་བྱང་བ་ཤེས་པ་ལ་དགོད་པའི་ལས་སོ། །ཅི་ལྟར་སྒྱུ་མའི་རྣམ་པ་སྣ་ཚོགས་པས་དངོས་པོ་རྣམས་སྤྲུལ་ཏེ། སྒྱུ་མའི་དངོས་པོ་དེ་ཐམས་ཅད་ལ། རྫས་མེད་པ་ཞེས་འཇིག་རྟེན་རྣམས་མི་ཤེས་སོ། །གང་ཡང་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྤྱོད་པ་དེ་ནི་ཕུང་པོ་ལ་སོགས་པ་རྣམས་རང་བཞིན་སྟོང་པ་ཉིད་དུ་རོ་གཅིག་པ་ཉིད་དུ་བལྟའོ། །དོན་དམ་པར་ནི་སེམས་ཅན་མེད་ཅིང་སེམས་ཅན་དུ་བཏགས་པ་ཡང་མེད་དོ། །ཆོས་རྣམས་ནི་རང
Chinese
地是，以其如是显现影像的众生，证得诸法无我之平等性，由此于一切众生皆得心平等性。然后，个别观察之智慧是，以其如是安住之世尊，虽无分别念，然由自身先前之愿力及众生之福德力，个别观察众生之心行。然后，成办事业之智慧是，以其如是各别观察，随顺成办众生之事业。此四种智慧是证悟圆满。如是，现量所有一切皆知之世尊。事业有二十七种，即是：世尊化现为形相，从地狱众生地狱之火焰中，布施畜生自身之肉等，施予饿鬼饮食等，以说法使心生欢喜，使彼等生于天人之中。诸天亦对倾向于下劣乘者说法，令其极生欢喜，从生于人中乃至尽其所能安立于声闻菩提，是为寂灭有情之业。凡是对人们施予内外自体之财物布施，以及世间与出世间之法布施，并教导有意义之行持与有意义之相应者，是为安置于摄受事物之业。由所知障与烦恼障所生之染污与清净，彼等皆已息灭，即由了知人与法无我而生，是为安立于了知染污与清净之业。如幻术般以种种形象变现事物，然世间众生皆不了知一切幻化事物皆无实体。凡是行于般若波罗蜜多者，则观色蕴等诸法自性空性为同一体性。胜义谛中，无有众生，亦无假立之众生。诸法乃自
English
The ground is that by which beings, in whom images appear in suchness, attain the equality of selflessness of dharmas, and thereby fully obtain equality of mind towards all sentient beings in all ways. Then, the wisdom of individual discernment is that by which the Bhagavan, who abides in suchness, although without conceptual thought, discerns the mental conduct of sentient beings by the power of his own previous aspirations and the merit of sentient beings. Then, the wisdom of accomplishing activities is that by which, through such individual discernment, the activities of beings are subsequently accomplished. These four wisdoms are the perfection of realization. Thus, the Bhagavan knows all that is manifest. There are twenty-seven types of activities, namely: the Bhagavan emanates into forms, and from the flames of hell of the hell beings, he gives his own flesh and so forth to animals, and gives food and drink and so forth to hungry ghosts, and by teaching the Dharma, he makes their minds rejoice, and causes them to be born among gods and humans. The gods also teach the Dharma to those who are inclined towards inferior vehicles, causing them to rejoice greatly, and from being born among humans, he establishes them as far as possible in the Bodhi of the Hearers, which is the activity of pacifying beings. Those who give to humans material gifts of outer and inner self, and gifts of Dharma of worldly and transworldly, and teach meaningful conduct and meaningful correspondence, are the activities of establishing in the object of gathering. The defilements and purifications that arise from the obscurations of knowledge and the obscurations of afflictions have ceased, that is, from knowing the selflessness of persons and dharmas, it is the activity of establishing in the knowledge of defilement and purification. Just as illusory appearances transform things with various forms, but the worlds do not know that all illusory things are without substance. Whoever practices the Perfection of Wisdom sees that the aggregates and so forth are of one taste in the emptiness of their own nature. In ultimate truth, there are no sentient beings, nor are there imputed sentient beings. The dharmas are self-