Chinese
这样的行为就会发生，它已经成就并且是无分别的。文殊，同样地，如来、阿罗汉、正等觉也被无量、无数、无等、不可测量的眷属围绕。虽然能见到如来安住于他们之中，但不会认为如来应该安住在他们前面。这是无分别的。然而，正如众生所见，如来安住在前面并宣说佛法。文殊，同样地，如果应该用金色的光芒来调伏，乃至用毗琉璃、因陀罗尼罗、红宝石和红色珍珠的光芒来调伏，如来就会显现为那些光芒的颜色。同样地，如果应该用世间守护者、帝释天、梵天、地狱、饿鬼和畜生的形象来调伏，也会同样地显现。 第二，分别解释种类，分为三类。第一，共同乘中著名的佛宝是：至上的化身，具有出家者的装束，以男性的形象安住，闪耀着妙相和好相，如释迦牟尼佛。法宝也是：由于众生的根器和对治的差别，显现为各种乘，如八万四千法门。僧宝也是：四双八士，即僧侣舍利弗等。因此，凡夫僧侣等出家者被称为僧众，但不会被称为僧宝，因为他们不是圣者学道者。 第二，按照大乘不共的观点，佛宝是法身，以及安住在色究竟天的报身，以及从那化现到十方世界的无量化身。法宝是：共同乘中著名的那些，以及唯有大乘的，即通往大解脱之城的道路。僧宝也是菩萨，凡夫和圣者僧众，如前所述。 第三，秘密无上
English
Such an action occurs, which is accomplished and non-conceptual. Mañjuśrī, similarly, the Tathāgata, Arhat, Samyaksaṃbuddha, is also surrounded by immeasurable, countless, unequaled, and unmeasurable retinues. Although one sees the Tathāgata residing among them, one does not think that the Tathāgata should reside in front of them. This is non-conceptual. However, as seen by sentient beings, the Tathāgata resides in front and teaches the Dharma. Mañjuśrī, similarly, if one should be tamed by the color of gold, up to being tamed by the colors of beryl, indranila, ruby, and red pearl, the Tathāgata appears in those colors. Similarly, if one should be tamed by appearing in the form of world guardians, Indra, Brahma, hell beings, pretas, and animals, it appears in the same way. Second, explaining the categories separately, there are three types. First, the Buddha Jewel, which is famous in the common vehicle, is: the supreme Nirmāṇakāya, residing in the form of a male with the attire of a renunciate, blazing with marks and signs, like Śākyamuni. The Dharma Jewel is also: appearing in various vehicles due to the differences in beings' faculties and antidotes, such as the eighty-four thousand Dharma doors. The Sangha Jewel is also: the four pairs and eight individuals, such as the monks Śāriputra and others. Thus, ordinary monks and other renunciates are called the Sangha, but are not called the Sangha Jewel, because they are not noble learners. Second, according to the uncommon view of the Mahāyāna, the Buddha Jewel is the Dharmakāya, and the Sambhogakāya residing in Akanishta, and the countless Nirmāṇakāyas that emanate from there to the ten directions. The Dharma Jewel is: those famous in the common vehicle, and those unique to the Mahāyāna, which are the path leading to the great city of liberation. The Sangha Jewel is also Bodhisattvas, ordinary and noble Sangha, as before. Third, the secret unsurpassed
Chinese
在不存在的宗派中也有三种。第一种是普遍知名的事部和行部续典中，佛宝是：五种智慧和三身或四身的自性清净，以及种种化现和加持之神，如来和莲花及金刚三部所摄，圆满报身和化身寂静相，以及忿怒相，安住于明咒和秘密咒的形象中，主尊和眷属，一和多，根本坛城和心要坛城等差别，大小坛城之诸神是佛。法宝也是：如前所说，特别是在各自的论典中广为人知。僧宝也是：声闻和菩萨及持明者的僧团，认为是三种。第二种是瑜伽部续典中，佛宝是：五种智慧和三身或四身的法性清净，属于坛城和续典，金刚萨埵是一切种姓的主宰，以及宝生和莲花及事业和如来五部所摄的三身寂静相和忿怒相，主尊和眷属，一和多，根本坛城和法与事业的坛城，以及四印和一等的次第，属于大小坛城的诸神是佛。法和僧团如前所述。第三种是瑜伽大部续典中，佛宝是：薄伽梵大圆满十方四时一切如来的身语意金刚自性，无余非人无身一切，各各非异，无有差别，无有分别的自性，无一和多的自性大，五身六智的自性，有漏和无漏的一切法无有分别地在身语意金刚般的坛城中，本来自成之神和合，身语意功德事业菩提心之种姓，即六者所摄的寂静相和忿怒相，圆满报身和化身。
English
Among the nonexistent systems, there are three. The first, according to the well-known Kriya and Charya Tantras, the Buddha Jewel is: the nature of the five wisdoms and the three or four bodies, pure, along with the various manifestations and the blessed deities, those gathered by the three families of Tathagata, Padma, and Vajra, the Sambhogakaya and the Nirmanakaya in peaceful form, and with wrathful countenances, residing in the form of vidya mantras and secret mantras, the main deity and retinue, one and many, the deities of the large and small mandalas with distinctions such as the root mandala and the essence mandala, are the Buddhas. The Dharma Jewel is also: as previously mentioned, especially well-known in their respective treatises. The Sangha Jewel is also: the Shravakas, Bodhisattvas, and Vidyadhara Sanghas, considered to be three. The second, according to the Yoga Tantras, the Buddha Jewel is: the nature of the five wisdoms and the Dharma nature of the three or four bodies, pure, belonging to the mandala and the tantra, Vajrasattva is the lord of all families, and the three bodies gathered by the five families of Ratnasambhava, Padma, Karma, and Tathagata, appearing peaceful and wrathful, the main deity and retinue, one and many, the root mandala and the Dharma and Karma mandalas, and the sequence of the four mudras and one, etc., the deities belonging to the large and small mandalas are the Buddhas. The Dharma and Sangha are as previously described. The third, according to the Mahayoga Tantras, the Buddha Jewel is: the Bhagavan, the great perfect enjoyment, the Vajra nature of the body, speech, and mind of all the Tathagatas of the ten directions and four times, all without remainder, non-human, without body, not separate, not different, the nature without distinction, the great nature without one and many, the nature of the five bodies and six wisdoms, all defiled and undefiled dharmas are indivisible in the mandala like the Vajra of body, speech, and mind, deities co-emergent from the beginning, the families of body, speech, mind, qualities, activities, and Bodhicitta, gathered by the six, with peaceful and wrathful countenances, the Sambhogakaya and the Nirmanakaya.
Chinese
以方便和智慧二者无别的大庄严而安住于大游戏之身。如主尊、眷属、一和多、身、处所和行境等一切法，本来就无别于现证圆满成佛之自性，是无一和多的体性。安住于四时平等性之界，身语意任运自成庄严，这被称为佛宝。法和僧伽也是，共同的是秘密总相类似，不共同的是三宝无别的自性，即是普贤菩提心，是唯一的法身，从本以来即已成佛。与这些道理相符，在《宝性论》中也说： 皈依处唯是佛陀， 因救护者具法身故， 僧伽亦是彼之究竟， 舍弃故具有欺诳性， 灭坏故是有坏灭性， 二法及圣者之僧， 非是恒常殊胜皈依。 如是。第三，确定意义有三，其中第一，如小乘声闻部毗婆沙宗，个别的有情根器锐利，是最后有者。以大精进成佛后，以自己的愿力和所化众生的根器，在此娑婆世界成办利益，转法轮后入灭，恒常安住于寂灭之界，不愿之后再成办利益。如经部宗，菩萨最后有之身是依靠愿力所成办，认为是由执著因和我的习气以及处所之地的无明所生，因此成佛入灭后，若要成办所化众生的利益，则认为是从寂灭之界无勤化现。此宗大多数论典属于声闻部，但其理则追随大乘经部，故称为经部宗。大乘也有两种，即波罗蜜多和大乘密咒。前者也有两种，即瑜伽行中观和名诠中观。前者也有两种，即自续下部和上部。前者也有两种，如唯识宗，显现为外境之义，与心识
English
Abiding in the form of great play with the great adornment of indivisible skillful means and wisdom. Like the principal, retinue, one and many, body, place, and sphere of activity, all phenomena are inherently inseparable from the nature of complete enlightenment, and are the essence of non-duality. Abiding in the realm of the equality of the four times, the spontaneously present adornment of body, speech, and mind is called the Buddha Jewel. The Dharma and Sangha are also similar in their common, secret, and general aspects. The uncommon aspect is the very nature of the indivisibility of the Three Jewels, which is called the Samantabhadra Bodhicitta, the sole Dharmakaya, enlightened from the beginning. In accordance with these principles, the Uttaratantra also states: The refuge is only the Buddha, Because the protector possesses the Dharmakaya. The Sangha is also the ultimate of that, Because of abandoning, it has a deceiving nature, Because of destruction, it is subject to decay. The two dharmas and the Sangha of the noble ones Are not a constant and supreme refuge. As it is. Third, there are three aspects to determining the meaning. First, according to the Hinayana Sravaka Vaibhashika school, individual sentient beings with sharp faculties are the last existence. After attaining Buddhahood through great diligence, they accomplish the benefit of this world through their own aspirations and the potential of those to be tamed. After turning the wheel of Dharma, they pass into nirvana and abide permanently in the realm of peace, not wishing to accomplish benefit later. According to the Sutra school, the body of a Bodhisattva in its last existence is accomplished through aspiration. It is believed to be produced by the habitual tendencies of clinging to cause and self, and by the ignorance of the place of abode. Therefore, after attaining Buddhahood and passing into nirvana, if they are to accomplish the benefit of those to be tamed, it is believed that emanations arise effortlessly from the realm of peace. This school's treatises mostly belong to the Sravaka school, but its principles follow the Mahayana Sutra school, hence it is called the Sutra school. There are also two types of Mahayana: Paramitayana and Mantrayana. There are also two types of the former: Yogachara Madhyamaka and Svatantrika Madhyamaka. There are also two types of the former: lower Svatantrika and upper Svatantrika. There are also two types of the former: according to the Vijnanavada, the appearance of external objects is separate from the mind.
Chinese
如是。心性显现为身体、处所和受用等。即使成佛，也希望通过远离一切烦恼的智慧色身、佛的净土，以及其庄严等受用和显现来利益众生。并且，对于不清净者显现为化身，对于清净的众生显现为报身，从而恒常不断地利益众生。如若按照无相派的观点，三界众生的心也与如实显现的相状相分离。显现即是心，以及那不可言说为即此或异于此的习气。成佛之时，习气完全清净，与智慧相分离的刹那之相续不断生起。凭借愿力、大悲心和广大智慧的力量，色身显现如如意宝和如意树般利益众生。因此，他们承认与刹那相续相联的智慧是胜义谛存在的。第二，如自续派上部宗义，在由福德和智慧资粮所成就的状态中成佛时，胜义中任何事物皆无自性成立，因此没有所作和能作，但在世俗中，凭借愿力和大悲心，对地上菩萨显现为报身，对异生和声缘显现为化身，从而利益众生。第二，如随应行派中观宗义，成佛之时，自性如空中云雾消散般，心和心所的行相寂灭于法界，因此没有成立色身和智慧，但凭借往昔的愿力，在所化众生的他相中显现二色身，从而利益众生。第二，密宗也分两种，第一种如外道，佛陀是由无量福德和智慧资粮所成就，是大智慧的自性，在完全清净的刹土中，以大受用身被清净的菩萨眷属围绕，以随顺调伏的方式利益众生，不与明妃众交往，因为那是应呵责之处。然而，某些化身显现为明妃之母，但并非一同交合。他们说，从此显现种种化身来利益众生。第二种是内道
English
Thus. The nature of mind appears as body, place, and enjoyment, etc. Even after attaining Buddhahood, it is desired to benefit beings through the wisdom body free from all afflictions, the pure land of the Buddha, and the enjoyment and appearances such as its adornments. Moreover, it is desired that the Nirmāṇakāya appears to the impure, and the Sambhogakāya appears to the pure beings, thus constantly benefiting beings. According to the view of the non-appearance school, the minds of beings in the three realms are also separate from the appearance that seems real. Appearance is mind, and the imprint that cannot be said to be the same as or different from it. At the time of attaining Buddhahood, the imprints are completely purified, and the characteristic of momentary wisdom, free from appearances, arises continuously. By the power of aspiration, great compassion, and great wisdom, the appearance of the Rūpakāya, like a wish-fulfilling jewel and a wish-fulfilling tree, benefits beings. Therefore, they acknowledge that the wisdom connected with the momentary continuum is the ultimate truth. Secondly, according to the higher Svātantrika school, when attaining Buddhahood in the state of being accomplished by the accumulation of merit and wisdom, nothing is inherently established in the ultimate sense, so there is no object or agent. However, in the conventional sense, through aspiration and great compassion, the Sambhogakāya appears to the Bodhisattvas on the bhūmis, and the Nirmāṇakāya appears to ordinary beings and Śrāvakas and Pratyekabuddhas, thus benefiting beings. Secondly, according to the Prāsaṅgika Madhyamaka school, at the time of attaining Buddhahood, the activity of mind and mental factors subsides into the Dharmadhātu like clouds dissolving in the sky, so there is no establishment of body and wisdom. However, through past aspirations, the two Rūpakāyas appear in the other-appearance of those to be tamed, thus benefiting beings. Secondly, there are two types of Tantra. The first is like the outsiders, the Buddha is accomplished by immeasurable accumulations of merit and wisdom, is the nature of great wisdom, and in a completely pure realm, the great enjoyment body is surrounded by pure Bodhisattvas, benefiting beings in accordance with the way they are to be tamed, and does not engage with assemblies of consorts, because that is a place of reproach. However, some emanations appear as the mother of the consort, but they do not unite together. They say that from this, various emanations appear to benefit beings. The second is the inner school