Chinese
应成派说，因为报身佛的顶髻只存在于报身佛的头部。如果承认，那么报身佛的头发像蜜蜂一样黑，是所立宗。因为那是它的缘故。在“无论存在多少有情”的情况下，研究化身的特征。关于化身是否是佛的两种研究中，第一种是：有些人说，对于各种纯与不纯的所化众生直接宣说佛法的究竟色身，对于见断所断的各种纯与不纯的所化众生直接宣说佛法的究竟色身，以及通过各种化身的方式利益各种所化众生的究竟色身，这些都是圆满佛陀的化身的特征。并通过真实地示现十二事业的方式利益各种所化众生的究竟色身，以及脱离五种决定的究竟色身，这些都是殊胜化身的特征。第一种情况，导师释迦牟尼佛是所立宗。因为那是所诠释的。如果承认，那么那是所立宗。对于不纯的所化众生直接宣说佛法是应成的。因为你承认。如果承认，那么对于凡夫不纯者直接宣说佛法是应成的。你所承认的，因为没有不纯的圣者。如果承认，那么那是不可能的。如果你是直接听法的凡夫，那么你必须是超越凡夫的清净者。第二种情况，圆满佛陀的桥梁上的化身是所立宗。因为那是所诠释的。如果不成立，如果是佛地的化身，那么必须是殊胜的化身。因为那是不成立的。如果根本上承认，那么那是所立宗。对于所化众生直接宣说佛法是应成的。因为你承认。如果承认，那么圆满佛陀为了利益有情而化现为独觉的化身，那个化现的独觉通过有声的方式直接开示教言是应成的。因为你承认。第三种情况，报身佛是所立宗。因为那是所诠释的，也就是因为你的通过各种化身的方式利益各种所化众生，是究竟色身。如果第一点不成立，那么应成，因为化身是报身佛的化身。第四种情况，圆满佛陀化现为声闻
English
It follows that, because the crown of the Sambhogakaya only exists on the head of the Sambhogakaya. If you admit it, then the hair of the Sambhogakaya, which is as black as a bee, is the subject. It follows. That's why. In the case of "as long as there are beings," examine the characteristics of the Nirmanakaya. Of the two examinations of whether the Nirmanakaya is a Buddha or not, the first is: Some say that the ultimate Rupakaya that directly teaches the Dharma to various pure and impure beings to be tamed, the ultimate Rupakaya that directly teaches the Dharma to various pure and impure beings to be tamed by what is to be abandoned by seeing, and the ultimate Rupakaya that benefits various beings to be tamed through various emanations are the characteristics of the Nirmanakaya of the complete Buddha. And the ultimate Rupakaya that benefits various beings to be tamed through the manner of actually showing the twelve deeds, and the ultimate Rupakaya that is free from the five certainties are the characteristics of the supreme Nirmanakaya. In the first case, the teacher Shakyamuni Buddha is the subject. Because that is what is to be expressed. If you admit it, then that is the subject. It follows that the Dharma is directly taught to impure beings to be tamed. Because you admit it. If you admit it, then it follows that the Dharma is directly taught to impure ordinary beings. Whatever you admit, because there are no impure Aryas. If you admit it, then it is impossible. If you are an ordinary being who directly listens to the Dharma, then you must be a pure one who is beyond ordinary beings. In the second case, the emanation on the bridge of the complete Buddha is the subject. Because that is what is to be expressed. If it is not established, if it is an emanation of the Buddha-ground, then it must be a supreme emanation. Because that is not established. If you admit it at the root, then that is the subject. It follows that the Dharma is directly taught to beings to be tamed. Because you admit it. If you admit it, then it follows that the self-realized one who is emanated by the complete Buddha for the benefit of sentient beings, that self-realized one who is emanated directly shows the instructions to beings to be tamed through sound. Because you admit it. In the third case, the Sambhogakaya is the subject. Because that is what is to be expressed, that is, because your benefiting various beings to be tamed through various emanations is the ultimate Rupakaya. If the first point is not established, then it follows, because the emanation is the emanation of the Sambhogakaya. In the fourth case, the complete Buddha emanates as a Shravaka.
Chinese
是化身的声闻，是所表，因为是那个定义。因为是利益所化有情生者和圣者的化身。不能承认为根本，因为是化身的声闻。第五，无量光，是那个定义，因为是所表。如果承认，则应成真实示现入母胎之相，因为承认。对此，对方说，无量光，应成您真实示现十二行相，因为您的化身在其他刹土如此示现。答：报身，是它，因为那个缘故。如果承认，那么，彼，应成殊胜化身，因为是那个定义。第六，圆满佛的影像，是所表，因为是那个定义。因为是究竟的色身，远离五种决定，即自性决定、以相好庄严等不合理，因为您和未以相好庄严的基相同在。自宗是，为了利益有情，以何种应调伏之身而示现的报身化身，是佛的化身之定义。分类有，工巧化身、生化身、殊胜化身三种，在《庄严经论》中如此宣说。后者的定义是，真实示现佛身的化身。第二，有些人认为，化身不是真正的佛，如果那样，则应成水中显现的月亮影像，是月亮影像的自性，因为化身是佛的自性。遍，因为在《宝性论》中说：“于诸清净近与远，世间胜者之坛城，如水虚空月影像，见彼乃是二种相。”因为如此宣说。在琉璃地上显现的自在天影像，应成是那个影像的自性，因为是前者。遍，因为在《宝性论》中说：“如于琉璃清净地，自在天身影像现，如是众生清净心，能仁之身影像现。”因为如此宣说。又，化身的声闻应成是声闻，因为是之前的理由。又，释迦牟尼佛所作的百千化身，那些
English
The emanation of a Hearer, it is the signified, because it is that definition. Because it is an emanation that benefits both sentient beings who are to be tamed, both beings and noble ones. It cannot be accepted as fundamental, because it is an emanation of a Hearer. Fifth, Amitabha, it is that definition, because it is the signified. If accepted, then it should follow that the manner of entering the mother's womb is actually shown, because it is accepted. To that, the opponent says, Amitabha, it should follow that you actually show the twelve deeds, because your emanation shows it that way in other Buddha-fields. Answer: The Enjoyment Body, it is that, because of that reason. If accepted, then, that, it should follow that it is the supreme emanation, because it is that definition. Sixth, the image of the Complete Buddha, it is the signified, because it is that definition. Because it is the ultimate Form Body, which is free from the five certainties, namely, the certainty of essence, adorned with signs and marks, etc., is not reasonable, because you and the basis that is not adorned with signs and marks are co-existent. The self-view is that, for the benefit of sentient beings, the emanation of the Enjoyment Body that shows the form that tames whatever is appropriate, is the definition of the Buddha's emanation. The divisions are, the emanation of craftsmanship, the emanation of birth, the supreme emanation, are explained in the Ornament Sutra. The definition of the latter is, the emanation that actually shows the Buddha's form. Second, some say, the emanation is not the actual Buddha, if that is the case, then it should follow that the image of the moon appearing in the water is the nature of the moon image, because the emanation is the nature of the Buddha. Pervasive, because in the Uttaratantra it says: "To those pure, near and far, In the mandala of the world's conquerors, Like water, sky, and moon images, Seeing them is of two kinds." Because it is said like that. The image of the Lord of Gods appearing on the ground of Vaidurya, it should follow that it is the nature of that image, because it is the former. Pervasive, because in the Uttaratantra it says: "Just as on a pure ground of Vaidurya, The image of the Lord of Gods' body appears, Likewise, in the pure ground of sentient beings' minds, The image of the Sage's body appears." Because it is said like that. Also, the emanation of the Hearer should follow that it is a Hearer, because of the previous reason. Also, the hundreds of emanations made by Shakyamuni, those
Tibetan
མས་གང་ཟག་རྒྱུད་ཐ་དད་པ་ཡིན་པར་ཐལ། དེ་རྣམས་སངས་རྒྱས་མཚན་ཉིད་པ་ཡིན་པའི་ཕྱིར། འདོད་ན། དེ་རྣམས་ལ་ཡིད་ཀྱི་རྣམ་པར་ཤེས་པ་རྫས་ཐ་དད་པ་རེ་རེ་ཡོད་པར་ཐལ། འདོད་པའི་ཕྱིར། འདོད་ན། དེ་རྣམས་ཤཱཀྱ་ཐུབ་པ་ཁོ་ནའི་སྤྲུལ་པ་མིན་པར་ཐལ་ལོ་ཞེས་ཟེར་རོ། །དང་པོ་ལ། ཆུ་ནང་གི་ཟླ་བའི་གཟུགས་བརྙན་དེ་ནམ་མཁའི་ཟླ་བའི་གཟུགས་བརྙན་མིན་པར་ཐལ། མཆོག་གི་སྤྲུལ་སྐུ་དེ་ལོངས་སྐུའི་གཟུགས་བརྙན་མིན་པའི་ཕྱིར། མ་གྲུབ་ན་ཁས་བླངས་ཏེ། དག་ལ་ཉེ་དང་རིང་རྣམས་ལ། །ཞེས་སོགས་ཀྱི་གཞུང་དེས་ཆུ་ནང་གི་ཟླ་བའི་གཟུགས་བརྙན་དེ་ནམ་མཁའི་ཟླ་བའི་གཟུགས་བརྙན་དང་། མཆོག་གི་སྤྲུལ་སྐུ་ལོངས་སྐུའི་གཟུགས་བརྙན་ཡིན་པ་དཔེ་དོན་དུ་སྦྱར་ནས་སྟོན་པར་ཐལ། མ་གྲུབ་པ་དེའི་ཕྱིར། འདོད་ན། ཁྱེད་རང་གི་ལུང་ཁྱབ་ལ་ཁྱབ་འབྲེལ་མེད་དོ། །གཉིས་པ་ལ། ཐུབ་པའི་དབང་པོའི་སྐུ་ཡི་གཟུགས་བརྙན་འཆར། །ཞེས་པའི་གཞུང་དེས་སྤྲུལ་སྐུ་སངས་རྒྱས་མཚན་ཉིད་པ་མིན་པར་སྟོན་པར་མིན་པར་ཐལ། དེས་སྤྲུལ་སྐུ་ལོངས་སྐུ་མ་ཡིན་པ་ཙམ་སྟོན་པའི་ཕྱིར་ཏེ། དེའི་སྐབས་ཀྱི་ཐུབ་པའི་དབང་པོ་དེ་ལོངས་སྐུ་ཡིན་པའི་ཕྱིར་ཏེ། ཐུབ་པའི་ལོངས་སྤྱོད་རྫོགས་སྐུར་བཞེད། །ཅེས་པའི་ཐུབ་པ་དེ་ལོངས་སྐུ་ཡིན་པའི་ཕྱིར། གསུམ་པ་ལ་བྱང་སེམས་འཕགས་པའི་རི་བོང་དུ་སྤྲུལ་བའི་རི་བོང་དེ་དུད་འགྲོར་ཐལ། དེ་བྱང་འཕགས་མིན་པར་ཐལ། ཁྱབ་པ་ཁས། བཞི་པ་ལ། བྱང་འཕགས་ཀྱི་ཉན་ཐོས་སུ་སྤྲུལ་པའི་སྤྲུལ་པའི་ཉན་ཐོས་བརྒྱད་པོ་དེ་ཉན་ཐོས་མཚན་ཉིད་པར་ཐལ། དེ་བྱང་འཕགས་མིན་པའི་ཕྱིར། མ་གྲུབ་ན་ཁས་བླངས་ཏེ། དེ་རྣམས་གང་ཟག་རྒྱུད་ཐ་དད་པར་ཐལ། མ་གྲུབ་པ་དེའི་ཕྱིར། ཁྱབ་པ་ཁས། མ་གྲུབ་ན། སྔ་མ་བཞིན་དུ་བསྒྲེའོ། །གཞན་ཡང་བཀའ་རྒྱས་འབྲིང་བསྡུས་གསུམ་པོ་དེ་སངས་རྒྱས་ཀྱི་བཀའ་མིན་པར་ཐལ། ཆོས་འཁོར་རིམ་པ་གསུམ་བསྐོར་བ་པོའི་སངས་རྒྱས་འཕགས་པ་མེད་པའི་ཕྱིར་ཏེ། མཆོག་གི་སྤྲུལ་སྐུ་དེ་སངས་རྒྱས་མིན་པའི་ཕྱིར། གཞན་ཡང་བསྐལ་པ་བརྒྱར་སངས་རྒྱས་འབྱུང་བ་མཉེས་པར་བྱ་བའི་རང་རྒྱལ་གྱི་རིགས་ཅན་ཚོགས་ལམ་པ་མེད་པར་ཐལ། བསྐལ་པ་བརྒྱར་ལོངས་སྐུ་འབྱུང་བ་མཉེས་པར་བྱས་པའི་དེ་མེད་པ་གང་ཞིག སྤྲུལ་སྐུ་མཉེས་པར་བྱས་པས་སངས་རྒྱས་མཉེས་པའི་གོ་མི་ཆོད་པའི་ཕྱིར། རྟགས་ཕྱི་མ་ཁས་བླངས་ཤིང་། སྔ་མ་དེར་ཐལ། ལོངས་སྐུའི་དངོས་ཀྱི་འཁོར་ཡིན་ན་བྱང་འཕགས་ཡིན་པས་ཁྱབ་པའི་ཕྱིར། ཡང་ཤཱཀྱ་ཐུབ་པ་ཆོས་ཅན། རྫོགས
Chinese
因为那些是佛的自性，所以那些人相续是不同的。如果承认，那么那些人都有各自不同的意之识的实体。因为承认。如果承认，那么那些不是释迦牟尼佛唯一的化身。第一个，水中的月亮倒影不是天空中的月亮倒影，因为殊胜的化身不是报身的倒影。如果不成立就承认，因为“对于清净的近和远”等等的论典，将水中的月亮倒影是天空中的月亮倒影，殊胜的化身是报身的倒影作为比喻和意义结合起来显示。因为那个不成立。如果承认，那么你自己的论证周遍没有周遍关系。第二个，“能仁王的身之倒影显现”的论典不是显示化身不是佛的自性，因为那仅仅显示化身不是报身，因为那个时候的能仁王是报身，因为“能仁受用圆满身”的能仁是报身。第三个，菩萨化现为圣者的兔子，那个兔子是畜生，因为那不是圣菩萨，周遍承认。第四个，圣菩萨化现为声闻的化身声闻八个，那个是声闻的自性，因为那不是圣菩萨。如果不成立就承认，那些人相续是不同的，因为那个不成立。周遍承认。如果不成立，就像之前一样推论。另外，广中略三部经典不是佛的教言，因为没有转三次法轮的佛陀圣者，因为殊胜的化身不是佛。另外，百劫中为了使佛陀出现而欢喜的独觉种姓的资粮道者没有，因为没有百劫中使报身出现而欢喜的那个，因为使化身欢喜不能了知使佛欢喜。承认后面的理由，前面的理由，如果是报身的真实的眷属，那么周遍是圣菩萨。又是释迦牟尼佛法，圆满
English
Because those are the nature of the Buddha, those individuals' continuums are different. If you accept, then those individuals each have different substances of mental consciousness. Because you accept. If you accept, then those are not solely emanations of Shakyamuni Buddha. Firstly, the reflection of the moon in water is not the reflection of the moon in the sky, because the supreme emanation body is not the reflection of the enjoyment body. If it is not established, then accept it, because the scripture "For the pure, near and far" and so on, shows that the reflection of the moon in water is the reflection of the moon in the sky, and the supreme emanation body is the reflection of the enjoyment body, applying them as examples and meanings. Because that is not established. If you accept, then your own reasoning has no pervasion relationship with the pervasion. Secondly, the scripture "The reflection of the body of the King of Sages appears" does not show that the emanation body is not the nature of the Buddha, because it only shows that the emanation body is not the enjoyment body, because the King of Sages at that time is the enjoyment body, because the Sage in "The Sage is considered the complete enjoyment body" is the enjoyment body. Thirdly, the rabbit that a Bodhisattva emanates into a noble rabbit, that rabbit is an animal, because that is not a noble Bodhisattva, the pervasion is accepted. Fourthly, the eight emanation Hearers that a noble Bodhisattva emanates into as Hearers, that is the nature of a Hearer, because that is not a noble Bodhisattva. If it is not established, then accept it, those individuals' continuums are different, because that is not established. The pervasion is accepted. If it is not established, then infer as before. Furthermore, the three scriptures, extensive, intermediate, and concise, are not the words of the Buddha, because there is no noble Buddha who turned the three wheels of Dharma, because the supreme emanation body is not the Buddha. Furthermore, there are no members of the accumulation path of the Pratyekabuddha lineage who please the Buddhas to appear for a hundred eons, because there is no one who pleases the enjoyment body to appear for a hundred eons, because pleasing the emanation body does not imply pleasing the Buddha. The latter reason is accepted, and for the former reason, if it is a direct retinue of the enjoyment body, then it is pervaded by being a noble Bodhisattva. Again, Shakyamuni Buddha, the Dharma, complete.