Chinese
以……之力，由六道所摄，具有圆满受用身、化身、寂静身和忿怒身的装束，安住于方法与智慧无二大庄严中，是为大乐之身。如主尊与眷属、一与多、身与处所和行境等。一切法本自现证成佛之自性无别，以无一与多的体性，从四时平等性之界中，身语意任运自然，安住于稠密庄严之中，此即名为佛宝。共同宣说佛法与僧伽之理，如共同秘密之时所说。不共同宣说者，如佛之自性为何，彼即是法，僧伽之自性亦是彼。因此，无有因与果、道与修持之差别，是名为普贤菩提心，彼即是薄伽梵大金刚持，原始成佛之金刚萨埵，佛法之精要，一切瑜伽之主尊。若说变化之自在，亦有佛陀化现为法与僧伽，如化现为手印，以及化现为补特伽罗等。亦有法化现为僧伽与佛陀，如地与波罗蜜多和陀罗尼等，善妙化现为佛陀与菩提萨埵。亦有僧伽化现为法与佛陀，如安住于学地者成就佛陀之事业。如是等等之宣说，乃是依持大乘不共之论典，略微宣说诸佛之化现如何显现于所化众生之方式，此乃各别乘之论典中所著名者。如是身语意之加持普遍显现，其基础亦有四种，其中有些论典是没有争论的，有些论典是具有争论的。其中四种基础是：第一，如来本身具有如上所说的五种方式，如所说般具足，并非仅仅是随应所化众生而显现
English
By the power of..., encompassed by the six realms, possessing the adornments of the Sambhogakaya, Nirmanakaya, peaceful and wrathful forms, abiding in the great adornment of non-duality of method and wisdom, is the form of great bliss. Like the main deity and retinue, one and many, body and place, and field of activity. All dharmas are primordially manifest, the nature of enlightenment is inseparable, with the essence of non-one and non-many, from the realm of the equality of the four times, the spontaneously present body, speech, and mind abide in the adornment of dense splendor, this is considered the Buddha Jewel. The way of Dharma and Sangha is also commonly taught, as explained in the context of general secrets. The uncommon teaching is that whatever the nature of the Buddha is, that is the Dharma, and the nature of the Sangha is also that. Therefore, the non-difference of cause and effect, path and practice, is called the Samantabhadra Bodhicitta, which is the Bhagavan Vajradhara, the great Vajrasattva, primordially enlightened, the essence of Dharma, the chief of all yogas. If explained in terms of the power of transformation, there are also Buddhas who transform into Dharma and Sangha, such as transforming into mudras, and transforming into individuals. There are also Dharmas that transform into Sangha and Buddhas, such as the earth, Paramitas, and Dharanis, which are well transformed into Buddhas and Bodhisattvas. There are also Sanghas that transform into Dharma and Buddhas, such as those who abide on the ground of learning accomplishing the deeds of the Buddhas. Such teachings are based on the uncommon treatises of the Mahayana, briefly explaining how the transformations of the Buddhas appear to the beings to be tamed, as is known from the treatises of each vehicle. Thus, the basis of the blessings of body, speech, and mind that appear universally is also fourfold, some of which are undisputed, and some of which are disputed. Among them, the four bases are: First, the Tathagata himself possesses the five aspects mentioned above, as stated, and it is not merely an appearance according to the influence of those to be tamed.
Chinese
第二，如来本身没有显现为身体、处所和行为的境域。他们认为，如来具有了知这些事物如何存在和存在多少的智慧，即具有以胜义谛和世俗谛为境的不分别智慧，以及清净的出世间智慧。第三，他们认为如来甚至没有清净的出世间智慧。对此没有争议的是，小乘宗义的持有者认为，菩萨最后有者的身体是执著为自我的身体，是由存在所产生的异生之身。他通过在那个存在中现证圆满正等觉，完成佛陀的事业，然后进入涅槃。因此，按照所说的那样去理解是没有争议的。即使按照大乘声闻乘共同的观点，菩萨最后有者的身体也是由愿力所成就的身体。因为接受这种身体的原因也是执著于自我的习气，以及由处所的无明所产生的。因此，如前所述，由于他们认为佛陀本身具有这些，所以没有争议。即使按照有相瑜伽行派的宗义，外境并不独立于心，但从心本身产生了显现为业、处所和行为境域等形象。他们认为，即使在现证圆满正等觉之后，也仍然存在远离烦恼、无知和显现执著的智慧色身、佛土及其庄严等显现，对此没有争议。即使按照无相瑜伽行派的宗义，三界的心也与显现为实有的形象相分离。显现是与心本身不可分离的习气。他们认为，在现证圆满正等觉时，习气完全清净，产生与形象分离的智慧，具有刹那的特征，并且是连续不断的。并且，色身等功德的差别也是由于先前的愿力、大悲的力量和广大智慧的加持，就像如意树和如意宝珠一样，为了利益众生而存在。
English
Secondly, the Tathagata himself does not have appearances as body, place, and field of activity. They believe that the Tathagata possesses the wisdom that knows how these things exist and how many there are, that is, the non-conceptual wisdom that has the ultimate truth and conventional truth as its objects, and the pure supramundane wisdom. Thirdly, they believe that the Tathagata does not even have pure supramundane wisdom. There is no dispute about this, as the holders of the Lesser Vehicle tenets believe that the body of a Bodhisattva's last existence is a body that is viewed as self and is a body of an ordinary being produced by existence. He attains complete perfect enlightenment in that existence, accomplishes the deeds of a Buddha, and then passes into nirvana. Therefore, there is no dispute in understanding it as it is taught. Even according to the common view of the Great Vehicle and the Hearers, the body of a Bodhisattva's last existence is a body accomplished by aspiration. Because the cause of taking such a body is also the habit of viewing it as self, and it is believed to be produced by the ignorance of the place. Therefore, as stated above, there is no dispute because they believe that the Buddha himself possesses these. Even according to the tenets of the Yoga school that speaks of forms, although external objects are not separate from the mind, appearances such as actions, places, and fields of activity arise from the mind itself. They believe that even after attaining complete perfect enlightenment, there still exist appearances of the wisdom body, the Buddha-field, and its adornments, which are free from afflictions, ignorance, and manifest attachment, and there is no basis for dispute. Even according to the tenets of the Yoga school that speaks of no forms, the mind of the three realms is separate from the appearance that appears as real. The appearance is a habit that is inseparable from the mind itself. They believe that at the time of attaining complete perfect enlightenment, the habits are completely purified, and wisdom that is separate from forms arises, having the characteristic of being momentary and continuous. And the distinctions of the qualities of the form body and so on are also due to the power of previous aspirations, great compassion, and great wisdom, like a wish-fulfilling tree and a wish-fulfilling jewel, for the benefit of beings.
Chinese
因为想要产生，所以对于此也没有争论的根据。具有争论根据的是：凡是持有中观和密宗之弓的人，从胜义谛上来说，也认为一切法寂灭戏论，仅仅在世俗谛上，也不否认幻化的自性，依靠这些道理，也说佛地的体性是不同的，并且也说它的基础是不同的。其中，经部中观派的观点是，与世俗谛的声闻经部派观点一致，所以对此的争论不作考察。瑜伽行中观派和持有密宗观点的人的第一个争论根据是：如来们，如五种道理的场合中所说的那样，在自己的相续中具有。其中一些人，持有密宗中著名的论典，这样说佛具有这些功德，如所说：一切安乐之胜妙，种姓无等智慧身。贪嗔痴慢嫉妒皆非有。自性周遍常住，三有三胜之体性。具德无量安乐海，不变异故。大乐生乐金刚萨埵怙主。三界众生之亲友，向彼顶礼赞。如是所说，诸佛是普贤菩萨、菩提心金刚、大金刚持、金刚萨埵，具有五种和六种智慧的自性。恒常具有如现在出现般的身体，是圆满受用大身，一切幻化的来源。恒常在完全清净的刹土中不变地安住。在无数妃子的眷属坛城中，不离一切安乐地安住。那安乐也是这样，以证悟法界，缘于真如之义的等持力而生起的喜悦之乐，以及具有意乐，以及色等共同游戏的欲望之乐，以及与色相结合之乐等等，像这样具有殊胜之乐，具有无漏之乐，具有无量之乐，具有不变之乐，具有大乐，对于一切所化众生具有生乐，因此称为大乐者。
English
Because they wish to arise, there is no basis for dispute about this either. The basis for dispute is: Those who hold the bow of Madhyamaka and Secret Mantra also believe that all dharmas are peaceful and free from elaboration in the ultimate sense, and also say that they do not deny the nature of illusion in mere conventionality, and based on these principles, they also say that the nature of the Buddha-ground is different, and they also say that its basis is different. Among them, the view of the Sutra Madhyamaka is said to be consistent with the view of the conventional Shravaka Sutra, so this dispute is not examined. The first basis of dispute for those who hold the Yoga practice Madhyamaka and the Secret Mantra is: The Tathagatas have it in their own continuum as stated in the case of the five reasons. Some of them, holding the famous treatises of the Secret Mantra, say that the Buddha has these qualities, as it is said: The supreme of all bliss, the form of unequaled wisdom of the lineage. Not desire, hatred, ignorance, pride, or jealousy. The self is always permanent, the form of the three realms and the three supremes. Glorious, immeasurable, the ocean of bliss, because it does not change. Great bliss, generating bliss, Vajrasattva, the protector. The friend of the three realms of beings, I prostrate to him. As it is said, the Buddhas are Samantabhadra, the Vajra of Bodhicitta, the Great Vajradhara, Vajrasattva, the nature of the five and six wisdoms. Always having a body like the one that appears now, is the great body of perfect enjoyment, the source of all illusions. Always dwelling unchangingly in a completely pure realm. In the mandala of countless consorts, dwelling inseparable from all bliss. That bliss is also like this, the bliss of joy arising from the power of samadhi that realizes the Dharmadhatu, focusing on the meaning of Suchness, and having mental bliss, and the bliss of desire for the common play of forms, etc., and the bliss of combining with form, etc., like this having supreme bliss, having undefiled bliss, having immeasurable bliss, having unchanging bliss, having great bliss, having the generation of bliss for all those to be tamed, therefore it is called the Great Blissful One.
Chinese
应当如此确定。有些人认为，持有波罗蜜多的经典，享用妃嫔眷属是应受谴责的。因此，诸佛不具备的，是由无量福德资粮所成就的圆满报身，是大智慧的所依，具有完全清净的刹土，以及圆满享用的安乐，如调伏轮之坛城中所安住者，应当如此确定。这两种观点都依赖于世俗中瑜伽行派主张真实的论典。例如，即使在有情众生之时，对外境所生的实有之所取和能取不存在，但心识本身会以能取和所取的方式生起。同样，在转依的阶段，也会认为有智慧自显现的佛身和刹土的庄严。第二个争论点是：如来不具备色身，但具有胜义谛和世俗谛所缘的两种智慧。有些人还认为，这种智慧也能体验禅定的安乐。这种观点依赖于瑜伽行派主张虚假的论典。例如，即使在有情众生之时，心识以能取和所取的方式生起，但那样的真实是不存在的。在成佛的阶段，即使具有清净的世间智慧，但那样的真实也是不存在的。第三种观点是：佛陀只是无分别的智慧，一切功德显现都由其力量所产生，应当如此确定。这种观点也依赖于瑜伽行派主张无的观点。因此，这三个争论点都是从执着一切法具有二谛的体性而产生的。例如，即使在有情众生之时，显现的事物也只是二谛的体性，在佛地也是具有二谛之理的。第四种观点是：佛地只是法界完全清净，一切佛身和智慧的显现都是由往昔的愿力和大悲心所致。
English
It should be definitely held as such. Some hold that possessing the scriptures of the perfections and enjoying the retinue of consorts is a cause for blame. Therefore, it should be definitely held that the Buddhas, who do not possess such things, have the complete enjoyment of the bliss of the fully matured body attained from the immeasurable accumulation of merit, the essence of the support of great wisdom, together with the completely pure realm, and who abide in the mandala of the wheel of taming. Both of these views rely on the treatises of the Yogacara school that assert truth in the conventional. For example, even in the state of sentient beings, although there is no object of apprehension and grasper of the meaning that arises in external objects, the mind itself arises in the manner of grasper and grasper. Similarly, in the state of transformation, it is thought that there are pure Buddha bodies and field arrangements that are self-manifestations of wisdom. The second point of contention is: The Tathagatas do not possess form bodies, but they do possess two kinds of wisdom that are objects of ultimate truth and conventional truth. Some also believe that this wisdom also experiences the bliss of samadhi. This view relies on the treatises of the Yogacara school that assert falsehood. For example, even in the state of sentient beings, it is not true that the mind arises in the manner of grasper and grasper. Even in the state of Buddhahood, although there is pure worldly wisdom, it is not true that it is so. The third view is: The Buddha is only non-conceptual wisdom, and all manifestations of qualities arise from its power, it should be definitely held as such. This view also relies on the Yogacara school that asserts non-existence. Therefore, these three points of contention arise from clinging to all dharmas as having the characteristics of the two truths. For example, even in the state of sentient beings, the objects of appearance are only the characteristics of the two truths, and in the Buddha-land, they are also thought to possess the nature of the two truths. The fourth view is: The Buddha-land is only the completely pure realm of dharma, and all manifestations of body and wisdom are due to past aspirations and great compassion.