Chinese
这是由愿望产生的。正如以诸多差别所说的那样。《大布置经》中说：以外等九者，成为事业差别的必要。对于事业，也分为身语意内外三类，每一类又分为四类等等，虽然说了许多，但这里不赘述。那些也显现为差别的意图的一个方面，善逝精通方便，与所化众生的无边无际的国土微尘数相符，显现适合的色身，示现佛的事业，不要认为一种方式中的不同是矛盾的，因为佛的幻化是不可思议的境界，更何况是凡夫，即使是圣者们的智慧也无法企及。由于时间和所化众生等没有绝对的确定，所以不要因为看到一个方面就诽谤另一个方面。比如，在圣《一切法正集经》中说：如果认为坏劫是成劫，那么坏劫也会变成成劫，那些众生也会认为是成劫。如果认为成劫是坏劫，那么成劫也会变成坏劫，那些众生也会认为是坏劫。坏劫和成劫也不会变成其他的，愿望也会那样改变。同样，如果认为一个劫是早晨，那么那里的众生也会认为一个劫是早晨。如果认为早晨是一个劫，也会那样改变，然后那些众生也会那样认为。这被称为菩萨的愿望所产生的神变。因此，那样将三身分为五身有两种解释方法。佐日派的学者们认为，从三身的不混杂的显现方面来说是现证菩提身，从本体不可分割的方面来说是金刚身，所以认为是五身，法身、报身、化身三身是自性身，另外两个是从相的转变和本体不可分割的方面安立的，所以认为是假立身。全知龙钦巴认为，法身、现证菩提、金
English
This arises from aspiration. As it is explained with many distinctions. In the Great Array Sutra, it says: 'Through the nine external and so on, the distinctions of activity become necessary.' Regarding activities, there are divisions into three each for body, speech, and mind, external and internal. Each of these is further divided into four, and so on, which are extensively discussed, but I will not elaborate here. All of these also appear as one aspect of the intention of distinction, and the Sugata, skilled in means, manifests a suitable form body in accordance with the number of dust particles in the boundless ocean of realms to be tamed. Showing the activities of the Buddha, one should not think that differences in one way are contradictory, because the manifestations of the Buddha are inconceivable, let alone ordinary beings, even the minds of great noble ones cannot fathom them. Since there is no absolute certainty regarding time and beings to be tamed, one should not criticize one aspect upon seeing another. For example, in the noble Sutra of the Complete Collection of All Dharmas, it says: 'If one believes that a destructive aeon is a formative aeon, then the destructive aeon will become a formative aeon, and those beings will also know it as a formative aeon. If one believes that a formative aeon is a destructive aeon, then the formative aeon will become a destructive aeon, and those beings will also know it as a destructive aeon. Destructive and formative aeons do not change into something else; the aspiration also changes in that way. Similarly, if one believes that one aeon is just a morning, then the beings there will know that one aeon is just a morning. If one believes that a morning is one aeon, it will also change in that way, and then those beings will know it in that way. This is called the miraculous power arising from the aspiration of a Bodhisattva.' Therefore, there are two ways to explain the division of the three bodies into five bodies. The scholars of Zur tradition consider that the three bodies are divided into five: the Manifest Enlightenment Body from the aspect of the unmixed appearance of the three bodies, and the Vajra Body from the aspect of the indivisible essence. Thus, they consider the Dharmakaya, Sambhogakaya, and Nirmanakaya to be the essential bodies, while the other two are established from the aspect of the transformation of aspects and the indivisible essence, and thus are considered imputed bodies. Omniscient Longchenpa considers the Dharmakaya, Manifest Enlightenment,
Chinese
至于三身，自显现的佛身是自性的身，而受用身和化身则被认为是为调伏其他众生而安立的身。无论如何解释，都没有发现矛盾之处，然而，如果从体性的角度进行区分，本来在法界自性中清净解脱的原始清净大界，一切佛陀融入的唯一法界之境，所有道路的行进达到究竟的法性，由于其在任何情况下都不会改变和变异，是常恒不变、非造作、不变的金刚身。本来就远离垢染，是自性清净，并且由于完全清除了突发的二障及其习气，也被称为具足二净的佛陀。如《智慧网》中所说：“法界的清净是金刚身，不变不坏，超离思量。”从这具足二净的自性中，显现出无碍的明智，具备无离的功德，如十力、四无畏、十八不共佛法、大悲等智慧、慈悲和能力等功德，从具有这些功德的角度来说，被称为现证菩提之身，是一切不共之法的根本。如前所说：“远离垢染故清净，功德圆满故证悟，无二融合故双运，故说现证菩提身。”如是宣说。如果从智慧的角度安立，法界智慧是如所有智，后四种智慧从所依能依的角度来说是尽所有智。后来的精通真实义的大智者们也说，法界智慧是胜义谛，而后四种智慧则各自混合了世俗谛的成分，这与上述观点是一致的。这些智慧中，前者如《宝性论》中所说：“无始无中亦无终，无有差别无二元，离三清净无垢染，亦无分别与妄念。”等等所说，是法身。后四者依次如《经庄严论》中说：“如镜智无我，永不断绝常时具，于诸所知皆无昧，然于彼等恒不执。是诸智之因缘故，如是大智之生处。”
English
As for the three bodies, the Buddha's self-manifested body is the body of self-nature, while the enjoyment body and the emanation body are considered to be established for the purpose of taming other beings. No contradictions have been found in any explanation, however, if distinguished from the perspective of essence, the primordial purity, the great sphere of original purity, which is pure and liberated in the nature of reality from the beginning, the realm of the single sphere where all Buddhas merge, the Dharma-nature where the progression of all paths reaches its culmination, is the constant, stable, unconditioned, and immutable Vajra Body because it does not shift or change in any way. It is naturally pure because it is free from defilements from the beginning, and it is also called the Buddha with two purities because it has completely purified the adventitious two obscurations and their habitual tendencies. As stated in the Wisdom Net: "The purity of the sphere is the Vajra Body, immutable, indestructible, beyond thought." From the nature of this two-fold purity, the unobstructed wisdom that knows the appearance of things arises, possessing the qualities of non-separation, such as the ten powers, four fearlessnesses, eighteen unshared qualities of the Buddha, great compassion, and other qualities of wisdom, love, and power. From the perspective of possessing these qualities, it is called the Body of Perfect Enlightenment, which is the basis for the manifestation of all unshared qualities. As previously stated: "Pure because it is free from defilements, enlightened because it is rich in qualities, united because it is non-dual, hence it is called the Body of Perfect Enlightenment." Thus it is taught. If established from the perspective of wisdom, the wisdom of the Dharmadhatu is the wisdom that knows things as they are, and the latter four wisdoms, from the perspective of the support and the supported, are the wisdom that knows things as they appear. Later great scholars who were masters of definitive meaning also said that the wisdom of the Dharmadhatu is the ultimate truth, while the latter four wisdoms are each mixed with aspects of conventional truth, which is consistent with the above view. Among these wisdoms, the former, as stated in the Uttaratantra Shastra: "Without beginning, middle, or end, without distinction, non-dual, free from three, pure, without defilement, and without conceptualization," and so on, is the Dharmakaya. The latter four are, in order, as stated in the Ornament of the Sutras: "Like the mirror-like wisdom, without self, never ceasing, always present, not confused about all knowable things, yet never clinging to them. Because it is the cause of all wisdoms, it is like the great source of wisdom."
Chinese
乃是圆满受用身。如是，于平等智有情，欲求禅定清净。安住于无住寂静，视为平等智慧。一切时中具慈爱，以及大悲清净。如众生之意乐，必定示现佛身。如是，个别观察之智慧，于一切所知恒常无碍。乃是等同于禅定与总持之宝藏。于一切轮之坛城中，示现一切圆满之富饶。断除一切疑惑，普降大法之雨。如是，圆满受用身，以及成所作智，于一切界中，以无数不可思议之化身，成办一切众生之义利。此乃化身。对此，全知大士言，法界平等二者，就观视安住之方式而言，是如所有智；其他三种智慧，就规划、观境、及成办利益之方式而言，是尽所有智。如《现观庄严论》云：‘如所有性由自体，知其安住自性义，尽所有性由有情，如其意乐而安住。’如是，由大悲之显现方式，于所化众生之种种差别，调伏之身亦如是。如是宣说。如是，三身五智之大自在位，乃是因之大乘道五道十地圆满，依于相续之最后无间道，菩提萨埵成就正觉之际，十方无量之如来以大光明灌顶，经中如是宣说，故纵然自地之二障清净，然依于白红风三者之变化，感受彼等之三相迁变之习气微细，若不依于大贪欲之灌顶，则无有清净之方便，于无上瑜伽续及释论中，皆有如是宣说。于《文殊师利幻化网》中亦云：‘三乘之出离，安住于一乘之果。’此乃与彼密意相符，故为因之乘之究竟密咒。
English
It is the complete enjoyment body. Thus, for sentient beings with equal wisdom, one desires pure meditation. Abiding in non-abiding peace is considered equal wisdom. At all times, it is endowed with love and great compassion. According to the inclinations of sentient beings, the Buddha's body is definitely shown. Thus, the wisdom of individual discernment is always unobstructed in all knowable objects. It is like a treasure of samadhi and dharani. In all mandalas of the circles, it shows all the complete abundance. Cutting off all doubts, it pours down the rain of the great Dharma. Thus, the complete enjoyment body and the accomplishing wisdom, in all realms, with countless inconceivable emanations, accomplish the benefit of all sentient beings. This is the emanation body. On this, the great omniscient one said that the two, the Dharmadhatu and equality, in terms of observing the way of abiding, are the wisdom of knowing as it is; the other three wisdoms, in terms of planning, observing objects, and accomplishing benefits, are the wisdom of knowing as many as there are. As it is said in the Ornament of Clear Realization: 'The nature of suchness, by its own nature, knows the meaning of its own abiding nature; the nature of as many as there are, by sentient beings, abides according to their inclinations.' Thus, from the way of the manifestation of great compassion, the bodies that tame are also the same as the various differences of the sentient beings to be tamed. Thus it is said. Thus, the great self-mastery of the three bodies and five wisdoms is the completion of the five paths and ten bhumis of the causal Great Vehicle, relying on the last uninterrupted path of the continuum, when the Bodhisattva attains enlightenment, the Tathagatas of the ten directions and boundless realms bestow the empowerment of great light, as it is said in the sutras, so even though the two obscurations of one's own ground are purified, the subtle habitual tendencies of the transformation of the three appearances that experience the changes based on the three white and red winds, without relying on the empowerment of great desire, there is no means to purify them, as it is said accordingly in the tantras and commentaries of the unsurpassed yoga. In the Manjushri Magical Net, it is also said: 'The renunciation of the three vehicles abides in the fruit of one vehicle.' This is in accordance with that intention, so it is the ultimate mantra of the causal vehicle.
Chinese
必须依赖于此才能成就，这也可以从因果乘各自的名称中得知。如果有人认为，在因的乘中宣说果的分类变得没有意义，那没有过失。因为，对于那些根器迟钝、信奉因的乘的人来说，虽然可以这样宣说，但经部的究竟密意在于密咒。在那里，只是大致宣说了自性圆成、法性光明、真我等，为了在密咒中宣说极其广大的实相和证悟它的方法之门完全圆满，密咒的佛陀不会变成非经道的佛陀。就像长路的终点与近路相遇一样，无论从哪条路走，在意义的归宿处都是一样的。如果有人认为，除了密咒之外，宣说经部的道路没有意义，那也不是这样。虽然路途非常近，但就像只有身体和智慧强大的人才能进入陡峭和悬崖的道路一样，密咒的所化是根器敏锐、智慧强大的人，否则会有很大的风险；虽然路途遥远，但就像没有陡峭等恐惧，身体和智慧低下的人进入，缓慢行走，风险较小一样，宣说经部的长路也是因为一切智者善于方便，所以要知道这是无上的说法方式，这是至关重要的。如果不是这样，因果的两个乘会变成观点矛盾，最终不会归于一个乘，而且究竟意义的方面也会变成两种等等，因为存在很大的过失，所以必须精通不浪费胜者的事业。第四，宣说因果乘的法身和智慧的差别：以前的殊胜观者大智者们，为了区分因果乘的差别和智慧，这样分析了经部和密咒中所说的佛陀的差别：法身有自性、特征、加持三种差别。第一，特征乘的法身是远离戏论的空性，就像虚空一样。《入行论》中说：‘焚烧所有干燥的所知薪柴，寂灭即是诸佛的法身。彼时无生亦无灭。’