Chinese
也被说成四种。它的功德也有六十四种。在《宝性论》的注释中说：‘这样，如来的十力、四无畏、十八不共佛法、三十二大丈夫相，这些都以一种方式显现并汇集，变成六十四种。’有些经中说，三身包含智慧。《金光明经》中说：‘一切如来都有三身，即法身、报身和化身。法身是指安住于纯粹的正智。其余二身只是假名。法身是真实的，是二身的基础。’为什么呢？因为除了法性真如和无分别智之外，没有其他的佛法。请问：在真如智慧中，虽然没有分别，但谁能掌握事业呢？回答：例如，太阳、月亮、水和镜子虽然没有分别，但会显现影像。同样，真如智慧虽然没有分别，但会因愿力的力量而利益众生。’化身是具有剩余蕴的涅槃。报身是没有剩余的涅槃。法身是不住涅槃。’《经庄严论》中说：‘诸佛的身分类，自性身、报身和，其他是化身，前二者的所依。’又说：‘要知道三身概括了佛的身，三身显示了自他的利益，具有所依。’如《宝性论》和《现观庄严论》中所说，之前所说的那样，被说成四身。《宝性论》中说：‘法界自性清净故，光明，不可量、无数、不可思议，无等清净至究竟，与功德完全相应，具有自性身。’又说：‘这里第一个是法身，后面的是色身，就像虚空中安住着色，第一个安住着最后一个。’
English
are also said to be fourfold. Its qualities are also sixty-four. In the commentary on the Uttaratantra it says: 'Thus, the ten powers of the Tathagata, the four fearlessnesses, the eighteen unshared qualities of a Buddha, and the thirty-two major marks of a great being, all of these are manifestly gathered into one, becoming sixty-four.' Some sutras say that the three bodies include wisdom. In the Suvarnaprabhasottama Sutra it says: 'All Tathagatas have three bodies, namely the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. The Dharmakaya is to be understood as abiding in pure, true wisdom alone. The other two bodies are merely designations. The Dharmakaya is true, being the basis of the two bodies.' Why is that? Because apart from the suchness of Dharma and non-conceptual wisdom, there are no other qualities of a Buddha. Question: In the wisdom of suchness, although there is no conceptualization, who is it that masters activity? Answer: For example, just as the sun, moon, water, and mirror, although without conceptualization, produce reflections, so too, the wisdom of suchness, although without conceptualization, performs the benefit of sentient beings through the power of aspiration. The Nirmanakaya is the Nirvana with remaining aggregates. The Sambhogakaya is the Nirvana without remainder. The Dharmakaya is the non-abiding Nirvana.' The Ornament of the Sutras says: 'The classification of the bodies of the Buddhas, the Svabhavikakaya, the Sambhogakaya, and the other is the Nirmanakaya, the support of the first two.' And: 'It should be known that the three bodies encompass the body of the Buddha; the three bodies show the benefit of oneself and others, possessing a basis.' As stated earlier in the Uttaratantra and the Abhisamayalankara, it is said to be four bodies. The Uttaratantra says: 'Because the Dharmadhatu is pure by its very nature, it is luminous, immeasurable, countless, inconceivable, unequaled, pure, and ultimate, perfectly endowed with qualities, possessing the Svabhavikakaya.' And: 'Here, the first is the Dharmakaya, the latter are the Rupakaya, just as form abides in space, the latter abides in the first.'
Chinese
如是。有些密法认为有三身大乐和四身。如《观察二品》所说：“圆满知三身，即说大乐轮。”又，《文殊师利幻化网》中则说有五身，如是说：“具有五佛身，遍主五智之主。”所有这些都只是种姓和功德的分类和归纳而已。实际上并没有差别，只是佛地之法的归纳方式不同，其体性是一样的。应当这样解释。第二个总义是宣说身和智慧，其中有：获得寂静之理，法界和智慧无离无合地安住于内明之理，以及广说分类三种。首先是获得寂静之理。现在宣说幻化大网的分类，即获得寂静之理和身的种种分类。首先宣说第一个。当道的智慧达到究竟清净之时，所舍弃的三界之续所摄的具有能取和所取之相的，具有分别和伺察自性的。一切心和心所，包括阿赖耶识，当融入法界而完全寂静之时，法界和智慧无二无别成为一体。那时，具有二种清净的，一切戏论寂灭。以动摇的能取所取之相所摄的心和心所是三界之地。如《智慧藏之二谛》所说：“心和心所三界性，虚妄分别具有相，是分别。”像这样，八识聚包括阿赖耶识，心性光明，寂静并融入法界自性清净之中的时候。法界原始之基和智慧所融入的觉性无二无别地混合成一体，这就是本来没有垢染的自性清净，以及具有暂时性的垢染及其分位都清净的二种清净的法身。如《书翰甘露滴》所说：“如水注入于水中，油融入于油中一样，所知离戏之本体，与无别智慧相混合，此即一切诸佛之，自性法身名为此。”就是说，那时心所的行相中断，而成为大智慧。
English
So it is. Some secret mantras consider there to be three kayas of great bliss and four kayas. As it says in the "Two Examinations": "Completely knowing the three kayas is said to be the wheel of great bliss." Also, in the "Manjushri Illusion Net," it is said that there are five kayas, as it says: "Possessing the nature of the five Buddha kayas, the lord of the five pervasive wisdoms." All of these are merely classifications and summaries of lineage and qualities. In reality, there is no difference; they are merely different ways of summarizing the dharmas of the Buddha's ground, but their essence is the same. This should be explained. The second general topic is the explanation of kaya and wisdom, which includes: the way of attaining peace, the way in which the essence and wisdom reside inseparably in inner clarity, and a detailed explanation of the distinctions. First, the way of attaining peace: Now, the arrangement of the great illusion net itself will be explained, namely, the way of attaining peace and the various distinctions of kaya. For now, the first explanation is: When the ultimate purity of the wisdom of the path is attained, the minds and mental factors, along with the base consciousness, which are characterized by grasping and being grasped, which are included in the continuum of the three realms to be abandoned, and which are of the nature of conceptualization and analysis, all enter into the realm of dharma and become completely peaceful. At that time, the essence and wisdom become one, inseparable. Then, all elaborations are pacified, with the two purities. The minds and mental factors, which are included in the moving grasping and being grasped, are the ground of the three realms. As it says in the "Two Truths of the Essence of Wisdom": "Minds and mental factors are of the nature of the three realms; they are conceptualizations with imputed aspects." Like that, when the eight aggregates of consciousness, including the base consciousness, the luminous nature of mind, become peaceful and dissolve into the naturally pure state of the realm of dharma, the original basis of the essence and the consciousness to be dissolved, wisdom, mix inseparably and become one taste. This is the pure dharmakaya, which has the two purities of being naturally pure from the beginning, without any stains, and of being purified of the temporary stains and their parts. As it says in the "Letter of Ambrosia Drops": "Just as water is placed in water, and butter follows butter, the knowable, free from elaboration, and the inseparable wisdom are mixed together. That itself is said to be the nature dharmakaya of all Buddhas." That is to say, at that time, the activity of mental factors ceases, and it becomes great wisdom.
Chinese
一者，入行论云：所知薪柴干枯皆焚尽，寂灭即是诸佛之法身，尔时无生亦且无有灭，心灭彼以身证现。如是。法界与智慧无离无合于内明中安住之方式者，其时法身远离戏论边寂大乐现证故。 犹如虚空满月没入于法界，细微之智慧盘旋于虚空莲花中，于任何亦不作意获得寂灭之时，乃是究竟清净，已至光明之基。 法界虚空之中，智慧如虚空满月，内明一切遍知之分，安住于功德之所依或计划中，然于外境显现报身或于所化前显现者，并非本有，是故乃是远离四边垢染之法身唯一之时也。 犹如虚空中虽有满月，然如他人所见般之明显则无，如是法身之智慧盘旋于虚空中，亦是甚深且细微，智慧显现云：盘旋于法界故，不可见，非无有，乃细微故，如法之前行月亮，深寂极细微。如是。广说差别者，不变金刚。现证菩提。寂静法性。圆满受用。及随类化身等五者，不变金刚身者，今广说差别者，五者中，第一不变金刚身者，离于思说戏论之境，法性不可得，三时无有变异，自性本来清净之分，名为不变金刚身，乃是基界穷尽之究竟法性也。彼亦原始基界法界光明，乃是佛陀行持之究竟，彼之法性无有变异之分，名为不变金刚身。智慧网云：法界之清净金刚身，不变不坏离心识。如是。现证菩提之身者，二者现证菩提者，乃是断证究竟之自性，如是，自性忽尔二障皆清净
English
Firstly, from the Engaging in Bodhisattva Behavior: "When the dry firewood of knowable things is completely burned, the resulting peace is the Dharmakaya of the Buddhas. At that time, there is neither birth nor cessation. The cessation of mind is directly realized by the body." Thus it is. The way in which the Dharmadhatu and wisdom dwell inseparably in inner clarity is as follows: At that time, because the Dharmakaya realizes great peace, free from the extremes of elaboration, in the state of the utterly unborn, clear light essence, like the full moon setting in the sky, subtle wisdom swirls in the lotus of the sky. When one attains peace, not thinking of anything, it is ultimate purity, having gone into the state of the clear light ground. In the Dharmadhatu of the sky, wisdom is like the full moon in the sky, the aspect of inner clarity that knows all things, abiding as the basis or plan of qualities. However, the appearance of the Sambhogakaya or the appearance to those to be tamed is not originally existent, because it is the time of the single Dharmakaya, which is beyond the stains of the four extremes. Just as in the sky there is a full moon, but it is not clearly visible as others can see it, so too, the wisdom of the Dharmakaya swirling in the sky is extremely subtle and profound. From the appearance of wisdom: "Because it swirls in the Dharmadhatu, it is not visible. It is not non-existent, but because it is subtle, like the moon before the Dharma, it is deeply peaceful and extremely subtle." Thus it is. To explain the distinctions in detail, there are five: the Immutable Vajra, the Manifest Enlightenment, the Peaceful Dharma, the Perfect Enjoyment, and the Emanation Body in various forms. The Immutable Vajra Body: Now, to explain the distinctions in detail, among the five, the first Immutable Vajra Body is beyond the realm of thought, speech, and elaboration. The nature of reality is imperceptible, and there is no change in the three times. That aspect of self-nature that is primordially pure is called the Immutable Vajra Body, which is the ultimate nature of reality, the exhaustion of the ground Dharmadhatu. That is, the original ground Dharmadhatu is clear light, the ultimate path of the Buddhas, and that aspect of its nature that does not change is called the Immutable Vajra Body. From the Wisdom Net: "The pure Vajra Body of the Dharmadhatu is immutable, indestructible, and beyond thought." Thus it is. The Body of Manifest Enlightenment: The second body, Manifest Enlightenment, is the nature of ultimate abandonment and realization. Thus, the self-nature, suddenly, both obscurations are completely purified.
Chinese
且，已获得遍知一切的佛法之海，断证功德圆满，若衡量力量等到达彼岸之物，则称为现证菩提之身，是无杂功德究竟的蓝图。心性光明究竟之时，在清净二合的方面，证悟的功德有十力、四无畏、十八不共法、大悲心、三十七道品等，从之前所说的智慧和慈悲的力量存在的方面来说，称为现证圆满菩提之身，是所有无杂功德的蓝图。如《耶扎》所说：因离垢故而清净，功德增长即为菩提，因二无分别融合故，因双运故，称为现证菩提之身。如《皈依七十颂》所说：因从无明睡中醒来，且对所知也智慧增长，佛如莲花般盛开。以及《宝性论》所说：佛陀本身是无分别的，以清净的法完全分开，如日空般，是智慧和断除二者的特征。光明非造作无分别地，进入具有恒河之流的，超越尘埃的佛陀的，具足一切法。自性非成立，以及遍布和突发性，烦恼所知二障，被说为如云一般。远离二障的，因是二智慧，即无分别及其，后得，那被认为是智慧。如是。法身四种中，自性解说为：第三身寂静法身，在胜义谛的界限之外的状态中，极为微细的智慧身和智慧的精华，如月亮没入虚空般存在，是对所知境，彼智慧不融入，虽然对能知智慧，执着不明显，但如内在明亮没入虚空的月亮般，融入而不迷蒙的微细殊胜智慧，是遍知一切之物的蓝图本质的方式，从此化现色身种种智，因能照亮他者是功德之宝藏，所以，极为微细的智慧寂静之物，称为寂静法身，界即是心。