Chinese
那是寂静。是无变的永恒，因为安住于非造作的法性中。第三是安乐：是痛苦的完全寂灭，因为是舍弃一切应舍弃之物的灭谛。第四是智慧：由于通达所有如所有之所知，故是遍及所知；由于通达如是之所知，在有法者的相中，没有任何能成为心识对境的事物存在，因此是无证悟。第五是舍弃：由于佛陀舍弃了烦恼障，故对如是之所知没有贪执，并且由于一切所知障清净，故于所有如所有之境和时中，都是无碍的，并且由于等持障的沉掉二者皆无，故于等持堪能，因此是远离粗重之触的。第三，自性安住的功德是：佛陀真实而言是无现见的，因为在色等之中，没有任何自性成立。以依赖于理证的智慧，在任何自性中都无法把握，因为没有理由的相。本体是善的，因为过患自性清净。是无垢的，因为舍弃了暂时的垢染。进入之义有二：总义和论义。第一有三：显示身的差别，确定意义的认知，以及对此的辩驳。第一分为二、三、四和五。第一是：导师龙树将身分为二：自利是胜义谛的法身，他利是世俗谛的色身。《六十正理论》中说：以此善根愿一切众生，积聚福德智慧之资粮，从福德智慧所生起，获得二种胜妙之身。如是。其中，法身是佛地的二种清净具足的法界，赞颂中说：何者是轮回之因，彼经清净之后，彼清净即是涅槃，法身亦是彼。如是。彼是力量等无量功德之所依，依靠彼等，色身于轮回存在期间利益众生。
English
That is peace. It is the unchanging eternal, because it abides in the unconditioned nature of reality. Third is bliss: it is the complete cessation of suffering, because it is the truth of cessation, having abandoned all that should be abandoned. Fourth is wisdom: because of understanding all that is knowable as it is, it is pervasive of the knowable; because of understanding the knowable as it is, there is nothing that can be an object of mind in the aspect of things, therefore it is without realization. Fifth is abandonment: because the Buddha has abandoned the obscurations of affliction, he has no attachment to the knowable as it is, and because all obscurations of the knowable are purified, he is unobstructed in all realms and times as they are, and because the obscurations of equanimity, both sinking and excitement, are absent, he is capable of samadhi, therefore he is free from coarse touch. Third, the qualities that abide in their own nature are: the Buddha is truly without direct perception, because no nature is established in form and so on. By means of wisdom based on reasoning, it cannot be grasped in any nature, because there is no sign of reason. The essence is good, because faults are naturally pure. It is immaculate, because it has abandoned temporary defilements. There are two meanings of entering: the general meaning and the meaning of the text. The first has three: showing the difference of the body, identifying the meaning of certainty, and refuting the arguments against it. The first is divided into two, three, four, and five. The first is: the teacher Nagarjuna divided the body into two: for one's own benefit, the Dharmakaya of ultimate truth, and for the benefit of others, the Rupakaya of conventional truth. In the Sixty Stanzas on Reasoning it says: By this virtue, may all beings, accumulate the collections of merit and wisdom, and from the merit and wisdom that arise, may they obtain the two excellent bodies. Thus it is. Among them, the Dharmakaya is the realm of Dharma, complete with two purities in the Buddha-field, as it says in the praise: Whatever is the cause of samsara, that which is purified, that purity is nirvana, the Dharmakaya is also that. Thus it is. It is the basis of immeasurable qualities such as power, and relying on them, the Rupakaya benefits sentient beings as long as samsara exists.
Chinese
为了成就，在无垢的法身上，智慧如海般存在。如同各种珍宝一样，从中利益众生。如是说。色身分为报身和化身两种。如“如同各种珍宝一样”所说可知。第二，一些中观派认为，觉性是无明的对境，因此，如同金刚般的等持之后，作为遍及者的无明消失，其对境无明也随之消失，因此，一切知识和所知寂灭即是法身。《入行论》中说：以火焚烧所知之干柴，寂灭即是胜者之法身，彼时无生亦无灭，心之止息即是身之显现。如是说。即使没有智慧，二色身也因往昔的愿力和所化众生的因缘而产生。《入行论》中说：如意宝珠如意树，如何圆满一切希求，同样，以所化众生的愿力，显现胜者的身相。如是说。如果说这和比喻不符，因为宝珠等现在存在，所以能起作用，而这里色身没有智慧，而且发愿的菩萨已经逝去不存在了。即使作者已逝，以其力量利益他人也不相违，例如婆罗门香嘎建造了迦楼罗的佛塔一样。该论中说：例如迦楼罗的佛塔，建造后便已逝去，即使逝去已久，也能像平息毒物一样。与菩提行相应，建造胜者的佛塔，即使菩萨已入涅槃，也能成办一切利益。如是说。第三，论师僧铠等认为，有四身，即自性身是无漏的智慧和断除一切障碍的断证二者的自性，即法性真如。如《心髓论》中说：佛陀的自性身，是证得的无漏之法，获得一切清净，彼等具有自性之相。如是说。法身是
English
In order to accomplish, in the stainless Dharmakaya, wisdom exists like an ocean. Just like various jewels, from it, the benefit of sentient beings is done. Thus it is said. The Rupakaya (form body) exists in two forms, Sambhogakaya (enjoyment body) and Nirmanakaya (emanation body). As it is known from "Just like various jewels." Secondly, some Madhyamikas believe that awareness is the object of ignorance, therefore, after the Vajra-like Samadhi, as the pervading ignorance ceases, its object, even just ignorance, also ceases, therefore, the complete pacification of all knowledge and knowable is the Dharmakaya. As it is said in the Engaging: By the fire that burns the dry firewood of the knowable, the pacified ones are the Dharmakaya of the Victorious Ones, at that time there is no birth and no cessation, the cessation of mind is the manifestation of the body. Thus it is said. Even without wisdom, the two Rupakayas arise due to the power of previous aspirations and the influence of those to be tamed. As it is said in the Engaging in Practice: Just like the wish-fulfilling jewel and the wish-fulfilling tree, how they fulfill all desires, similarly, by the power of the aspirations of those to be tamed, the body of the Victorious Ones appears. Thus it is said. If it is said that this is not similar to the example, because jewels and so on exist now, so they can function, but here the Rupakaya has no wisdom, and the Bodhisattva who made the aspiration has passed away and does not exist. Even though the author has passed away, it is not contradictory to benefit others through his power, just like the Brahmin Shamku built the Stupa of Garuda. It is said in the same text: For example, the Stupa of Garuda, having been built and passed away, even after a long time has passed since then, it can pacify poisons and so on. Being in accordance with the practice of Bodhi, even the Stupa of the Victorious Ones that has been built, even if the Bodhisattva has passed away from sorrow, it can accomplish all benefits. Thus it is said. Thirdly, teachers like Simhabhadra and others say that there are four Kayas, namely, the Svabhavikakaya (nature body) is the nature of the two, the uncontaminated wisdom and the abandonment that is purified by all obscurations, that is, the Dharmata (nature of reality), suchness. As it is said in the Treatise of Instructions: The Svabhavikakaya of the Buddha, is whatever uncontaminated Dharma, that has been attained, completely pure in every way, those have the characteristic of nature. Thus it is said. The Dharmakaya is
Chinese
没有的智慧有二十一个类别，受用圆满身和化身二者与其他的相同。四种确定的认知方式是：本体性、受用圆满等，同样其他的化身是，法身连同事业，以四种方式正确地宣说。因为这样说过。第四是：《名称真实宣说经》中说：具有佛陀五身之自性。对此，学匠妙吉祥称是，本体性等之前的四种和所有事业都包含在心中，并且为了利益有情而行事的事业成就的智慧，称为智慧身，以前是这样认为的。第二，在确定意义时，将身分为二种的方式是：将色身归纳为一种，在意义上与圣者无热恼所作的三种相符。分为三种是不对的，因为不是学匠们的意图，并且受到教证和理证的妨害。如此这些学匠们虽然认为是三身，但不认为是无智慧。经文说：所知之干柴全部，焚烧而寂灭，彼等胜者是法身。这也不是显示没有智慧，因为在那部经的注释中说：以智慧自性的身焚烧了所知之干柴全部，因为没有所知产生，所以与无生具有，凡是成为无生者，此乃是诸佛的法身。如此，在智慧的境，在那唯一的真如上，无论如何，以其为境的心和心所都不起作用，因此，智慧的境，法身空性上，不容许执着于生灭等相，这是显示法身远离垢染。入行论中说：何时事物与非事物，不存于心前，彼时无他相，无缘寂灭。其意义也是如此。宝珠等也不是没有智慧的例子，而是虽然没有分别念和勤作，却能成办他利的例子，如《宝性论》中说：如宝珠无勤作，自然显示其光芒，诸佛亦无造作，如是定示其事业。
English
The twenty-one categories of wisdom without are the same, and the two, the Sambhogakaya and the Nirmanakaya, are similar to others. The four certain ways of knowing are: the nature body, the enjoyment body, and so on, and similarly, the other Nirmanakaya is, the Dharmakaya together with the activities, are correctly stated in four ways. Because it is said so. Fourthly, in the "True Declaration of Names," it says: "Having the nature of the five bodies of the Buddha." Regarding this, the scholar Manjushri Kirti is, the four previous ones such as the nature body and all the activities are contained in the heart, and the wisdom of accomplishing the activities of benefiting sentient beings is called the wisdom body, which was previously thought. Secondly, when defining the definitive meaning, the way of dividing the body into two is: the Rupakaya is summarized into one, which in meaning is consistent with the three made by the noble Anavatapta. It is not correct to divide it into three, because it is not the intention of the scholars, and it is hindered by scriptural and logical proofs. Thus, although these scholars consider it to be the three bodies, they do not consider it to be without wisdom. The text says: "All the dry firewood of the knowable, is burned and pacified, those victors are the Dharmakaya." This is also not showing that there is no wisdom, because in the commentary of that sutra it says: "By the body of the nature of wisdom, all the dry firewood of the knowable is burned, because no knowable arises, therefore it has non-arising, whoever becomes non-arising, this is the Dharmakaya of the Buddhas." Thus, in the realm of wisdom, in that only Suchness, in any way, the mind and mental factors that have it as their object do not function, therefore, in the realm of wisdom, the Dharmakaya emptiness, it is not allowed to cling to the characteristics of arising and ceasing, etc., this is showing that the Dharmakaya is free from defilements. In the Bodhicaryavatara it says: "When things and non-things, do not abide before the mind, then there is no other aspect, completely pacified without object." The meaning of that is also the same. Jewels and so on are not examples of not having wisdom, but are examples of accomplishing the benefit of others even without conceptual thought and effort, as it says in the Ratnagotravibhāga: "Just as a jewel without effort, naturally shows its light, the Buddhas also without fabrication, thus surely show their activities."
Chinese
而且，从这本身来说，就像如意宝珠一样，即使没有分别念，也能同时像满足所有修行者在不同地方的所有愿望一样。同样，依靠如意宝般的佛陀，即使听到了各种不同的佛法，也不会对佛陀产生任何分别念。如经中所说。将佛身分为四种也是不正确的，因为将自性身等三种佛身，安立为区分甚深和广大以及大自在功德的佛法之差别。如经中分为三种所说。在《宝性论》中也说：诸佛之身分为，自性圆满报身和，另一种是化身，前两者是后者的所依。这样分为三种佛身是相违背的。将佛身分为五种，也只是为了满足喜欢广说者的意愿而作的区分，实际上并没有哪一种佛身不包含在三种佛身之中。例如，成就事业的智慧也是法身的功德。因此，圆满正等觉佛陀的佛身只有三种，因为为了成办自他二利，少于三种则无法成办，多于三种则没有必要。例如，对于没有与佛陀事业结缘的众生来说，三种佛身都不会显现。如《宝性论》中说：就像破裂的容器中，不会显现月亮的倒影一样。同样，对于恶劣的众生来说，也不会显现佛陀的身影。如是说。在佛陀的事业中，也有自利和他利两种，其中自利是法身，因为自身舍弃了有漏的衰损，获得了无漏的财富。他利是色身，如经中所说：自身是财富的处所，是殊胜意义之身，是正士们象征之身，是他者圆满之所。如是说。在色身的所化众生中，也有亲近和疏远两种，其中亲近的是十地菩萨，他们能够见到报身，而疏远的是声闻、缘觉和凡夫，他们能够见到化身。如经中所说：对于亲近和疏远者来说，在世间胜者的坛城中，就像水中和天空中的月亮一样，所见是两种。