English
Moreover, from this very thing, just as the wish-fulfilling jewel, even without discrimination, simultaneously, like fulfilling all the wishes of all practitioners in different places. Similarly, relying on the wish-fulfilling Buddha, even if various different Dharmas are heard, no discrimination arises towards the Buddha. As it is said in the scriptures. It is also incorrect to divide the Buddha's body into four, because the three Buddha bodies, such as the Svabhavikakaya, are established as the differences of the Dharma of profound and vast and great self-mastery qualities. As it is said in the scriptures divided into three. It is also said in the Ratnagotravibhāga: The bodies of the Buddhas are divided into, the Svabhavikakaya, the Sambhogakaya, and, the other is the Nirmanakaya, the first two are the basis of the latter. It is contradictory to say that it is divided into three Buddha bodies in this way. Dividing the Buddha's body into five is also just a distinction made to satisfy the wishes of those who like to speak extensively, but in reality, there is no Buddha body that is not included in the three Buddha bodies. For example, the wisdom of accomplishing activities is also a quality of the Dharmakaya. Therefore, the body of the perfectly enlightened Buddha is only three, because in order to accomplish the benefit of oneself and others, it is impossible to accomplish if it is less than three, and it is not necessary if it is more than three. For example, for sentient beings who do not have the fortune to engage in the activities of the Buddha, none of the three Buddha bodies will appear. As it is said in the Ratnagotravibhāga: Just as in a broken vessel, the reflection of the moon will not appear. Similarly, for evil sentient beings, the image of the Buddha will not appear. Thus it is said. In the activities of the Buddha, there are also two types: self-benefit and other-benefit, of which self-benefit is the Dharmakaya, because one has abandoned the defects of contaminated existence and obtained the wealth of uncontaminated existence. Other-benefit is the Rupakaya, as it is said in the scriptures: Oneself is the place of wealth, it is the body of supreme meaning, it is the symbolic body of the righteous ones, it is the place of perfect fulfillment for others. Thus it is said. Among the disciples to be tamed by the Rupakaya, there are also two types: close and distant, of which the close ones are the Bodhisattvas of the ten bhumis, who are able to see the Sambhogakaya, and the distant ones are the Sravakas, Pratyekabuddhas, and ordinary beings, who are able to see the Nirmanakaya. As it is said in the scriptures: For those who are close and distant, in the mandala of the world-victorious ones, like the moon in water and sky, what is seen are two types.
Chinese
是说。或者，为了圆满受用，报身对自身深广之法进行圆满受用，是为自利。化身是为了向他人宣说深广之法，是为利他。法身是前两者的所依。如《宝性论》云：三身摄略佛陀身，三身自性之本体，显示此义及所依。如是说。第三，对于此进行辩驳的驳斥。如果不是四身而是三身，那么佛陀的力量等无漏功德对于佛陀来说就不存在了。因为没有包含在您所承认的三身中。如果承认存在，就与所说相违。如果这样说，那么这个理由是不成立的。因为是法身的功德，所以包含于其中。如果不是这样，那么佛陀就不存在三十二相和八十随好。因为没有包含在您所承认的四身中。如果这样说，有什么回答呢？回答说：那些是色身的功德，所以包含于其中。那么，之前所说的也是法身的功德，所以包含于其中，理由是相同的。如《宝性论》云：第一之身具功德，离诸力量等功德。第二丈夫相好身，圆满功德皆具足。如是说。法身连同事业，真实宣说有四种。如果说与此相违，那么并不相违。因为法身是指身的归纳，而四种是指连同事业和事业的四法。是这样说的。同样，在密咒等之中所说的四身，也只是为了迎合喜欢繁琐者的意愿，从内部进行区分而已，并不是存在没有包含在三身中的第四身。第二，正文的内容有三：总说、广说、归纳。第一部分有三：法身、报身、化身。第一部分有两个方面，首先是定义的确定：圆满佛陀的法身具有五种特点。无为法是指：没有有为法的最初生起、中间住留和最终灭亡等等。
English
It is said. Alternatively, in order to fully enjoy, the Sambhogakaya fully enjoys the profound and vast Dharma for itself, which is for its own benefit. The Nirmanakaya is for teaching the profound and vast Dharma to others, which is for the benefit of others. The Dharmakaya is the basis of both of these. As stated in the Ratnagotravibhāga: "The three bodies encompass the Buddha's body, the essence of the three bodies, shows this meaning and the basis." It is said. Third, refuting the objections to this. If it is not the four bodies but the three bodies, then the Buddha's powers and other undefiled qualities would not exist for the Buddha. Because it is not included in the three bodies that you acknowledge. If you acknowledge its existence, it contradicts what is said. If you say so, then this reason is not established. Because it is the merit of the Dharmakaya, it is included in it. If it is not so, then the Buddha would not have the thirty-two major marks and eighty minor marks. Because it is not included in the four bodies that you acknowledge. If you say so, what is the answer? The answer is: those are the merits of the Rupakaya, so they are included in it. Then, what was said before is also the merit of the Dharmakaya, so it is included in it, the reason is the same. As stated in the Ratnagotravibhāga: "The first body has merits, devoid of all powers and other merits. The second body, with the marks of a great man, is fully endowed with complete merits." It is said. The Dharmakaya, together with activities, is truly said to be fourfold. If you say that it contradicts this, then it does not contradict. Because Dharmakaya refers to the collection of bodies, and the fourfold refers to the four Dharmas together with activities and actions. It is said so. Similarly, the four bodies mentioned in Mantras and so on are merely distinctions made internally to cater to those who like elaboration, and there is no fourth body that is not included in the three bodies. Second, the content of the text has three parts: summary, detailed explanation, and conclusion. The first part has three: Dharmakaya, Sambhogakaya, and Nirmanakaya. The first part has two aspects, first is the determination of the definition: The Dharmakaya of the complete Buddha has five characteristics. Unconditioned means: there is no initial arising, intermediate dwelling, and final cessation of conditioned phenomena, and so on.
Chinese
即，在佛的法界中，没有一和多这样的区分。不颠倒是指，不存在执着于我和无我的两种戏论的极端，既不附加也不否认。极度清净是指，远离烦恼障、所知障和等持障这三种障碍。自性光明是指，由于自性清净而没有污垢，超越了思辨的范畴而没有分别念，通过无相的智慧各自亲自证悟，因此证悟法界自性的法身，是瑜伽士通过修生慧在禅定中安住时所亲眼见到的。第二，关于它的功德，证悟的功德是：广大到难以用尺度衡量，因此是不可测量的；超越了一和二等数字，因此是超越恒河沙数的；不是思辨的范畴，因此是不可思议的；与他者不共，因此是具有无等功德。断除的功德是：如来无垢的法界，完全断除了包括习气在内的一切过患。第二，圆满报身也具有五种特点：语的宣说 непрерывно，身的显现 непрерывно，这两者通过“具有深广和多种殊胜之法的光芒的身”来表示，表明语的显现的作者是身。意的行为 непрерывно是指，努力使所化众生获得解脱。对这些没有分别念且自然成就，是指在成就事业和事业时没有勤奋和努力，就像如意宝王一样。虽然对所化众生显现为多种多样，但与其自性相分离，是指由于颜色和尺寸等原因，根据所化众生的能力显现为多种事物。虽然显现，但实际上不是多种事物的自性，因为显现为唯一的。第三，化身是为了使尚未进入道的世间人进入寂静涅槃之道，以及使已进入解脱之道的人进入大乘。
English
That is, in the Dharmadhatu of the Buddha, there is no distinction between one and many. Non-perversion means that there is no clinging to the two extremes of self and non-self, neither adding nor denying. Utterly pure means being free from the three obscurations of afflictive obscurations, cognitive obscurations, and meditative absorption obscurations. Naturally luminous means that it is free from defilements because of its naturally pure nature, transcends the realm of speculation and has no conceptualization, and is personally realized by each individual through wisdom without appearance. Therefore, realizing the Dharmakaya, which is the nature of the Dharmadhatu, is what yogis directly see when abiding in samadhi through wisdom born of meditation. Second, regarding its qualities, the qualities of realization are: vast and difficult to measure, therefore immeasurable; beyond numbers such as one and two, therefore beyond the number of Ganges sands; not within the realm of speculation, therefore inconceivable; and not shared with others, therefore possessing unequaled qualities. The qualities of abandonment are: the Tathagata's stainless Dharmadhatu completely abandons all faults, including habitual tendencies. Second, the Sambhogakaya also has five characteristics: the speech is непрерывно, and the appearance of the body is непрерывно. These two are expressed by "the body possessing the light of profound, vast, and various excellent Dharmas," indicating that the author of the appearance of speech is the body. The activity of the mind непрерывно means striving to enable sentient beings to achieve liberation. These are without conceptualization and naturally accomplished, meaning that there is no diligence or effort in accomplishing activities and deeds, just like the wish-fulfilling jewel king. Although appearing in various ways to those to be tamed, it is separate from its essence, meaning that it appears as various things according to the abilities of those to be tamed due to color and size, etc. Although it appears, it is not actually the nature of various things, because it appears as one. Third, the Nirmanakaya is to lead worldly people who have not yet entered the path to enter the path of peaceful Nirvana, and to lead those who have entered the path of liberation to enter the Mahayana.
Chinese
安置于[道]而使其成熟，将大乘行者安置于八地等[果位]而授记，如是事业之因的色身，于此世间，轮回未尽之前恒常住留，譬如虚空界中月亮之影像常住。口诀教典中说：‘乃至有情存在时，种种利益诸有情，恒时行持之身者，乃是能仁之化身，永不间断。’如是宣说。第二、广说分类，有三：共同之分类、各自之自性、摄集。第一、分类之基础是：不依赖于他，自己证悟的自生[智慧]的一切如所有性与尽所有性皆了知，从无明的沉睡中醒来，故称为佛陀，舍弃一切应舍弃之物，故达至最极究竟的寂灭，超越他者之思维境地，不可思议，从轮回的战场中获胜，故为阿罗汉，他人无法证悟，故成为各自自证之体性。分类之对境是：彼佛陀之分类是自性法身等，报身和化身，即以三身而摄集。分类之理由是：因难以证悟而深奥，因具威力而广大，因圆满成办他利而以大士之功德法而善加分类。第二、有三：法身、报身、化身。第一、有二：教法、讲述。第一是：具有三身者，彼等圆满正等觉之自性身，即自相特征，具有五法，简言之，应知与五功德无别而具足。第二、有二，其中，特征是：因远离生等而为非造作，与法界一异而无有分别，于我与无我之戏论二边皆已断除，因从烦恼障、所知障和等持障三者中解脱而为清净，从初始即无垢染，且为勤奋之分别。
English
Having placed them on the [path], they cause them to ripen; having placed the Mahayana practitioners on the eighth bhumi, etc., they bestow predictions. Such a form body, which is the cause of activity, remains constantly in this world as long as samsara lasts, just as the realm of the moon's image remains in the realm of space. In the Upadesha teachings, it says: 'As long as beings exist, various benefits for beings, that body which constantly performs, is the Nirmanakaya of the Sage, without interruption.' Thus it is proclaimed. Second, the extensive division has three parts: the common division, the individual characteristics, and the collection. First, the basis of division is: without relying on others, knowing all the suchness and extent of the self-arisen [wisdom] that is realized by oneself, awakened from the sleep of ignorance, therefore called Buddha, having abandoned all that should be abandoned, therefore reaching the ultimate nirvana, transcending the realm of others' minds, inconceivable, victorious from the battlefield of samsara, therefore an Arhat, unable to be realized by others, therefore becoming the nature of self-realization by each individual. The object of division is: the division of that Buddha is the Svabhavikakaya, etc., the Sambhogakaya and the Nirmanakaya, which are gathered by the three kayas. The reason for division is: because it is difficult to realize, it is profound; because it possesses power, it is vast; and because it perfectly accomplishes the benefit of others, it is well divided by the qualities of a great being. Second, there are three: Dharmakaya, Sambhogakaya, and Nirmanakaya. First, there are two: the teachings and the explanations. The first is: those who possess the three kayas, the Svabhavikakaya of the perfectly complete Buddhas, which is the self-characteristic, possessing the five dharmas, in short, it should be known as being inseparable from and possessing the five qualities. Second, there are two, among which, the characteristic is: because it is separated from birth, etc., it is unconditioned, and is indivisible as one and different from the Dharmadhatu, and is completely abandoned in the two extremes of the elaboration of self and no-self, and is pure because it is liberated from the three obscurations of afflictions, knowable objects, and samadhi, and is without defilement from the beginning, and is a diligent discrimination.