Chinese
恒常，以及圆满报身即使只是一刹那，也如须弥山般连绵不断，故为恒常；化身如太阳般有时对某些人并不显现，但因应所化众生的因缘而一再出现，故为恒常。如《宝性论》中所说：“彼等所依与意乐，事业亦皆为平等性，自性以及相续无间断，以相续故彼等即恒常。”所谓恒常，是指时间直到轮回未空之际。如《入行论》中所说：“胜者于世间，一切皆寂静，有情非有空，未坏彼时际，智慧母所生，汝何能胜彼，以戏笑作风，岂能令寂静。”第二，分为二：色身和法身是恒常之因。第一也有二：即完全执持世间和不舍弃之因。第一有四：圆满之因是指在学道位时，毫不吝惜自己的身体、生命和受用，为了完全执持正法。意乐不退转是指为了利益所有应调伏的众生，首先发誓要度化一切众生，为了使此誓愿圆满究竟。具有意愿是指圆满的佛陀以清净和洁净的慈悲心彻底地进入一切众生之中。具有能力是指示现神变之足，即获得在为了众生的利益而安住于世间的能力。世尊说：“善男子，具有财富自性者，通过寂静修习神变之足，能够安住一劫或超过一劫。”第二，不舍弃之因有三：未曾缘取应取舍之境是指以智慧了知轮回和涅槃不可得，因此从执着于取舍二者中解脱出来。不为痛苦所害是指恒时具有不可思议的禅定之乐圆满。不为过失所染是指安住和行持于世间时，不为世间过失之法所染污。第二，
English
Constant, and the Sambhogakaya, even if it is only a moment, is continuous like Mount Sumeru, so it is constant; the Nirmanakaya, like the sun, sometimes does not appear to some, but appears again and again according to the karma of the beings to be tamed, so it is constant. As it says in the Ornament: "Their basis and intention, and their actions are also equal. Their nature and continuity are uninterrupted. By continuity, they are constant." Constant means that time is until samsara is not empty. As it says in the Entering: "Victorious One, in the world, everything is completely peaceful, sentient beings are not empty, and the sky is not destroyed. At that time, the mother of wisdom, how can you defeat her, by making fun of her, how can you make her peaceful?" Second, there are two: the Rupakaya and the Dharmakaya are the cause of constancy. First, there are also two: the cause of completely holding the world and not abandoning it. First, there are four: the complete cause is that in the stage of learning the path, one gives up one's body, life, and possessions without hesitation, in order to completely hold the Dharma. The intention does not turn back is that in order to benefit all sentient beings to be tamed, one first vows to liberate all sentient beings, in order to make this vow complete and ultimate. Having the intention is that the complete Buddha himself thoroughly enters all sentient beings with pure and clean compassion. Having the ability is to show the feet of miraculous power, that is, to obtain the ability to abide in the world for the benefit of sentient beings. The Bhagavan said: "Good son, one who has the nature of wealth, by peacefully practicing the feet of miraculous power, will be able to abide for a kalpa or more than a kalpa." Second, there are three causes of not abandoning: not aiming at the object of taking and abandoning means that by knowing with wisdom that samsara and nirvana are unattainable, one is liberated from clinging to taking and abandoning. Not harmed by suffering means that one always has the complete bliss of inconceivable samadhi. Not stained by faults means that when abiding and acting in the world, one is not stained by the faults of the world. Second,
Chinese
地的身恒常之因有三，以对治所获得者是：无死是具有染污和无染污之业的因；断绝了生，其果是寿命终结的死亡和不可思议转变的死亡，证得寂灭之位，因为没有死亡之魔运行。自性成就者是：无为法的自性恒常，从原始以来就是极度寂静的缘故。这二者是不欺骗的救护，因为对于没有救护的众生来说，是恒常，是适宜作为永久的救护和怙主等。第三是总结：最初的七因是色身的恒常性，后面的三因是导师佛陀以法身而恒常。不可思议之义有三：略说、广说、总结。第一是：成为胜者之境的佛陀三身，即使是安住于十地的圣者菩萨们也无法思议，所谓非语言之境，因为超离了声音的表达。那又是什么呢？因为被胜义谛所摄持的缘故。那又是什么呢？因为不是分别念所能观察的处所的缘故。那又是什么呢？因为超离了标志和例子的缘故。那又是什么呢？因为是无上的，即超离世间的缘故。那又是什么呢？因为不被有和寂灭所摄持的缘故。第二有二：不可思议的理由、标志和标志的结合。第一是：证悟的佛陀三身，菩萨们也无法如实思议，因为是语言无法表达的缘故。是语言无法表达的，因为是胜义谛的缘故。是胜义谛，因为不是分别念所能观察的缘故。不是分别念所能观察的，因为不是从常法可以推测的缘故。不是可以推测的，因为是无上的缘故。是无上的，因为显现有和寂灭，但并不被这二者所摄持的缘故。不被有寂所摄持，因为不住于有寂二者的缘故，寂灭具有功德
English
There are three causes for the permanence of the Earthly Body. That which is obtained through antidotes is: Immortality is the cause of actions with and without defilements; the result of destroying birth is the death that exhausts life and the death that transforms the inconceivable; having attained the state of near pacification, because there is no wandering of the Mara of death. That which is accomplished by nature is: the permanence of the unconditioned nature, because it is utterly peaceful from the very beginning. These two are infallible refuges, because for sentient beings without refuge, they are permanent, suitable as eternal refuges and protectors, and so forth. The third is the conclusion: the first seven causes are the permanence of the Form Body; the latter three causes are the permanence of the Teacher Buddha through the Dharma Body. The meaning of inconceivable has three aspects: brief explanation, detailed explanation, and conclusion. The first is: these three bodies of the Buddha, which have become the realm of the Victorious One, are inconceivable even to the noble Bodhisattvas abiding on the ten bhumis, because they are not the realm of speech, as they transcend the expression of sound. And what is that? Because they are encompassed by the ultimate truth. And what is that? Because they are not a place to be examined by conceptual thought. And what is that? Because they transcend signs and examples. And what is that? Because they are unsurpassed, that is, they transcend the world. And what is that? Because they are not encompassed by existence and peace. The second has two parts: the reason for being inconceivable, the sign, and the combination of the sign and the signified. The first is: the three bodies of the enlightened Buddha cannot be conceived as they are even by the Bodhisattvas, because they cannot be expressed by words. They cannot be expressed by words because they are the ultimate truth. They are the ultimate truth because they cannot be examined by conceptual thought. They cannot be examined by conceptual thought because they cannot be inferred from permanence. They cannot be inferred because they are unsurpassed. They are unsurpassed because, although existence and peace appear, they are not encompassed by these two. They are not encompassed by existence and peace because they do not abide in either existence or peace; peace possesses qualities.
Chinese
并且因为不认为轮回有错。第二，以不可言说等前五个特征，因为极其微细，所以是法身不可思议的原因。第六，以不包括轮回和寂灭的缘故的理由，色身是不可思议的，因为轮回的法显现为生灭，但不是轮回的实物。第三是总结，胜者圆满正等觉佛是不可思议的。什么原因呢？因为到达了功德的彼岸，也就是最殊胜的缘故。什么是功德呢？是具有无上的智慧和大悲等功德。因此，自生佛的八种分类的最后一个不可思议，即使是伟大的仙人菩萨获得自在的第八地以上者，也不能如实地了解。大乘经续论，宝性论，区分宝性品中，菩提品，也就是第二品的解释完毕。第三，功德有三种，简略地说明，详细地解释，比喻和法义结合。第一种也有说明和解释两种，第一种所依之身是，自利胜义谛之身和依靠它的利他世俗谛之身，这两种。所依的功德是，脱离的果实，力量等的功德三十二种，和成熟的果实，妙相三十二种，这六十四种差别。第二种也有所依之身是，自己的圆满利益的处所和基础是胜义谛，这是诸佛的表示和名称，色身是他者所化众生的圆满利益的处所。所依的功德是，第一，法身仅仅以远离所断就能完全分开，具有十力等脱离的功德。第二，色身因为善的果实成熟，所以具有大丈夫相成熟的功德。详细解释分为两种，概括地说明和各自的自性。
English
And because there is no perception of fault in samsara. Second, with the first five characteristics such as unspeakable, because of being extremely subtle, it is the reason why the Dharmakaya is inconceivable. Sixth, with the reason of not including samsara and nirvana, the Rupakaya is inconceivable, because the dharma of samsara appears as arising and ceasing, but it is not the reality of samsara. The third is the conclusion, the Victorious One, the perfectly complete Buddha, is inconceivable. What is the reason? Because it has reached the other shore of merit, that is, the most excellent reason. What are the merits? It is having merits such as unsurpassed wisdom and great compassion. Therefore, the last of the eight classifications of self-born Buddhas, the inconceivable, even the great sage Bodhisattva who has attained freedom, those above the eighth bhumi, cannot truly understand. The Great Vehicle Sutra, the Treatise of the Supreme Continuum, the Differentiation of the Jewel Nature, the chapter on Bodhi, that is, the explanation of the second chapter is completed. Third, there are three kinds of merits: briefly explaining, explaining in detail, combining metaphors and dharma meanings. The first kind also has two kinds of explanation and exposition, the first kind of dependent body is, the self-benefiting ultimate truth body and the other-benefiting conventional truth body that depends on it, these two kinds. The dependent merits are, the fruit of separation, the thirty-two kinds of merits of power, etc., and the fruit of maturation, the thirty-two kinds of excellent marks, these sixty-four kinds of differences. The second kind also has the dependent body, the place and basis of one's own perfect benefit is the ultimate truth, this is the representation and name of the Buddhas, the Rupakaya is the place of perfect benefit for other beings to be tamed. The dependent merits are, first, the Dharmakaya can be completely separated only by being separated from what is to be abandoned, and has the merits of separation such as the ten powers. Second, the Rupakaya has the merits of the marks of a great person maturing because the fruit of virtue matures. The detailed explanation is divided into two kinds, a summary explanation and the individual nature.
Chinese
诺。首先，总的来说，十力就像帝释天的金刚杵一样，能摧毁无明等障碍。四无畏就像狮子一样，在众眷属中毫无畏惧。如来十八不共法就像虚空一样，与他者不共。导师色身的教法有两种，就像清净的弟子相续中显现的水，以及在虚空中显现的月亮一样。第二部分有三点：断除的功德、成熟的功德，以及与圣教结合。第一部分有两点：总的建立，以及论典的意义。第一部分有三点：驳斥他者的观察，确立以理成立，以及消除对此的争论。第一部分是陈述承诺：一些自称是中观派的人说，成佛时，了知一切所知之智慧是不合理的，因为明是无明的遍及对象，所以当遍及者无明消失时，明也会消失。因此，成佛时，一切境和有境都寂灭，正如论师们所说：彼时无有他种相，无缘寂灭极清净。以及，心止息，彼以身示现。他们这样说。这并非论师们的意图，而且与善逝的经典相违背，因此是不合理的。因为那些论师并不认为佛没有智慧，如《入行论》中说：速欲证知一切者，何不修习空性理？以及《入中论》中说：如因器异空无别，由事物别彼亦无，故于平等性悟已，智贤刹那证诸法。因为已经宣说了了知如所有性和尽所有性的两种智慧。如果不是这样，那么为了什么而努力呢？而且，世尊也仅仅在色究竟天证得了无上智慧。以及，处非处智力等，如果十力等的安立是自己的安立，那么就会互相矛盾，如果是他者的安立，那么即使在世俗中也
English
No. Firstly, in general, the ten powers are like Indra's vajra, destroying obscurations such as ignorance. The four fearlessnesses are like a lion, without fear in the midst of the retinue. The eighteen unshared qualities of a Tathagata are like space, unshared with others. The teachings of the Buddha's form body are of two kinds, like water appearing in the pure minds of disciples, and the moon appearing in the sky. The second part has three points: the qualities of separation, the qualities of maturation, and the combination with scripture. The first part has two points: the general establishment, and the meaning of the text. The first part has three points: refuting the examination of others, establishing what is proven by reason, and eliminating disputes about it. The first part is the statement of commitment: Some who claim to be Madhyamikas say that at the time of Buddhahood, the wisdom that knows all knowable things is unreasonable, because knowledge is the pervaded object of ignorance, so when the pervader, ignorance, ceases, knowledge also ceases. Therefore, at the time of Buddhahood, all objects and subjects are completely pacified, as the teachers say: At that time, there is no other aspect, completely pacified without an object. And, the mind ceases, that is manifested by the body. They say this. This is not the intention of the teachers, and it contradicts the teachings of the Sugata, so it is unreasonable. Because those teachers do not believe that the Buddha is without wisdom, as it is said in the Bodhicharyavatara: Those who quickly desire to know everything, why not cultivate emptiness? And in the Madhyamakavatara: Just as space is not different due to the difference of containers, it is also without difference due to things, therefore, having realized equality, the wise one instantly realizes all phenomena. Because both the wisdom that knows suchness and the wisdom that knows all there is have been proclaimed. If it were not so, then for what would this effort be made? And, the Bhagavan also attained the unsurpassed wisdom only in the Akanistha heaven. And, the power of knowing what is and is not, etc., if the establishment of the ten powers, etc., is one's own establishment, then they would contradict each other, and if it is the establishment of others, then even in conventional truth