Chinese
简略地展示三宝的完整性，从“唉玛”等三个词之后展示详细内容。这是第一个内容。现在是第二个内容，详细展示三宝的意义。也就是，上文的佛。详细展示三宝的意义是：法身、报身和化身。其中，法身有自性、词义和分类。关于法身的自性，自性的存在方式是不被任何事物沾染而存在的，是原始清净的自性。自性的特征是空性，它的自性不与任何事物相混杂，它的慈悲是无分别的，自性的显现是无二的。词义的安立是，从名相之法成熟为身，因此无法以任何特征来确定。从非名相之法成熟为身，因此空性在任何地方都没有成立，所以称为法身。法是特殊的，‘的’是法与身之间的联系，身是没有面容和手足的成熟状态，只是因此而命名为身。分类有：与事物特征相分离的法身，存在和进入方式的法身，以及被调伏者所见的法身。与事物特征相分离的是，它没有以任何方式成立为自性，也没有任何理由。因为它没有可见之物，所以没有面容和手足的显现。因为它没有作为，所以不是影像。因为它没有原因，所以不会被条件所摧毁。因为它没有生，所以最终没有死亡，不会停留。因为它没有改变，所以没有其他可以超越它的东西。存在和进入方式的法身是：因为它遍及一切，所以是基础；因为它显现为各种各样，所以是道路；因为它在自身中成熟，所以是果，是与佛和心无分别地遍及的心。被调伏者所见的法身是：从每个乘的门径来确定，做什么都合适。如果以各种变化来区分，那就是被调伏者的权力。法身，法身的净土，法界是不可思议的。超越了处所、思想和本质的法性，伟大的不动摇的禅定，各种各样的眷属，自性的无二性。教法是不可言说的法性，在任何时候都不会改变的法性。它的报身净土是远离尘垢且无染污的。
English
A brief presentation of the completeness of the Three Jewels, showing the details after the three words "Ema" etc. This is the first content. Now is the second content, detailing the meaning of the Three Jewels. That is, the Buddha above. Detailing the meaning of the Three Jewels: the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. Among these, the Dharmakaya has essence, definition, and divisions. Regarding the essence of the Dharmakaya, the way the essence exists is without being stained by anything, it is the nature of primordial purity. The characteristic of the essence is emptiness, its nature is not mixed with anything, its compassion is non-discriminating, the appearance of the essence is non-dual. The establishment of the definition is that it matures into a body from nominal dharmas, therefore it cannot be determined by any characteristic. It matures into a body from non-nominal dharmas, therefore emptiness is not established anywhere, so it is called Dharmakaya. Dharma is special, 'of' is the connection between Dharma and Kaya, Kaya is a state of maturity without face and limbs, it is merely named as Kaya. The divisions are: the Dharmakaya that is separate from the characteristics of things, the Dharmakaya of the way of existence and entry, and the Dharmakaya seen by those to be tamed. That which is separate from the characteristics of things is that it is not established as essence in any way, nor is there any reason. Because it has nothing to see, there is no appearance of face and limbs. Because it has no action, it is not an image. Because it has no cause, it is not destroyed by conditions. Because it has no birth, it ultimately has no death, it does not remain. Because it has no change, there is nothing else that can surpass it. The Dharmakaya of the way of existence and entry is: because it pervades all, it is the basis; because it appears in various ways, it is the path; because it matures in itself, it is the fruit, it is the mind that pervades without distinction between Buddha and sentient beings. The Dharmakaya seen by those to be tamed is: determining from each gate of the vehicle, doing whatever is appropriate. If distinguished by various transformations, that is the power of those to be tamed. The Dharmakaya, the pure land of the Dharmakaya, the Dharmadhatu is inconceivable. The Dharmata that transcends place, thought, and essence, the great unwavering Samadhi, various retinues, the non-duality of nature. The teaching is the inexpressible Dharmata, the Dharmata that never changes at any time. Its Sambhogakaya pure land is free from dust and without defilement.
Chinese
处所是断绝忆念意念的分别。禅定是没有心和欲望。眷属是空性自性的行者。教法是所缘完全清净。时间不是永恒的。 其化身的刹土是空性无边无际。处所是一切的基础。禅定是无碍普遍光明。眷属是无知的佛陀。教法是自性不造作。时间是精华显现。 报身的体性是功德圆满的自明显大光明。其安住方式是不离自性的身。 其本身不离真实方便和智慧自性中显现。词义是享受显现。其本身以无碍的智慧行事。身是显现自明的大庄严。 分类有生起体性的报身，安住遍入的报身，显现道用的报身，所化众生显现的报身四种。 生起体性的报身，从法身所生，是体性的空性，自性中显现。 安住遍布的方式是，佛和一切众生都被光和光蕴所遍布。 显现道用的是法性的中阴。 显现为种姓和颜色，坛城和眷属，各自的组合，身和智慧，父和母，身色和法器。 所化众生显现的报身是，各自宗派的意愿。 从那之中以幻化来区分，是随所化众生的意愿。报身法身，吉祥遍照佛，大雪山湖泊的安住方式或体性。从外面看里面明亮，从里面看外面明亮，没有前后，面朝十方敞亮。 其刹土在手掌心中拥有一个太阳的世间界。处所是清净严密的密严刹土。眷属不是其他而是自生的智慧自在。时间是永恒显现。 其报身是种姓的主尊。其体性本体不同而自性相同。 各个刹土掌管着无数种姓的坛城。处所是色究竟天。眷属是各自的五部种姓。教法是在智慧五种智慧中杂乱享用。时间是显现聚集和扩展。
English
The place is the cessation of conceptual thoughts of memory and mind. Samadhi is without mind and desire. The retinue is the one who acts with emptiness as their nature. The teaching is that the object of focus is completely pure. Time is not eternal. Its nirmanakaya's realm is emptiness without limit. The place is the basis of all. Samadhi is unceasing, universally clear. The retinue is the Buddha without knowledge. The teaching is unconditioned by nature. Time is the essence manifest. The nature of the sambhogakaya is complete in the great self-illuminating light of qualities. Its way of abiding is the body that does not move from its own nature. It does not move from the self-manifestation of reality, skillful means, and wisdom. The definition is to enjoy appearance. It acts with unceasing knowledge. The body is the great arrangement of self-illuminating appearance. Divided, there are the sambhogakaya of the nature of arising, the abiding pervasive one, the appearing path, and the sambhogakaya of the appearance of those to be tamed. The sambhogakaya of the nature of arising, because it arises from the dharmakaya, is the emptiness of characteristics, manifest in its own nature. The way of abiding and pervading is that all Buddhas and sentient beings are pervaded by light and spheres of light. The appearing path is in the bardo of dharmata. Appearing as lineage and color, mandala and retinue, individual groups, body and wisdom, father and mother, body color and hand implements. The sambhogakaya of the appearance of those to be tamed is the desire of each vehicle. From that, distinguished by transformation, it is done according to the will of those to be tamed. The sambhogakaya dharmakaya, glorious Vairochana, the way of abiding or characteristics of the great snow mountain lake. Looking from the outside, the inside is clear; looking from the inside, the outside is clear; without front or back, the face is open to all ten directions. Its realm possesses a world system with one sun in the palm of its hand. The place is the pure and dense Akaniṣṭha. The retinue is not other than self-arisen wisdom, independent. Time is eternal manifest. Its sambhogakaya is the chief of the lineage. Its characteristics and essence are different but its nature is the same. Each realm controls eight countless mandalas of lineages. The place is Akaniṣṭha. The retinue is the five lineages of each. The teaching is to enjoy the five wisdoms of knowledge in a mixed way. Time is the gathering and spreading of appearance.
Chinese
哦！其化身是五部佛各自的主眷。其体性显现而无自性，光明而无空性。其刹土受用着无数的天神和天女。处所是杨柳宫。眷属是无数的佛和菩萨。时间是觉性自显现之时。化身之体性多种不定。其住的方式是从执着中解脱。安住于入定的意。词义解释为随应所化而化现，故名化身。其形相圆满，故名身。分类有不净化身、调伏有情和自性化身。不净的，如一定出现在妓女等处，不一定能见到儿子法性。自性是殊胜的色究竟天。调伏有情是随应所化而化现为其形相，语言等化现为六能仁。若就其种种化现的所化众生而言，化身之法身是吉祥金刚持大尊。其体性显现为四生之身，并承诺圆满三十六种事业。其刹土掌管着三千世界的无数百千俱胝。其处所是具有千瓣莲花。眷属是被四生所摄的众生。教法是一切律藏之根本大音变。时间是寿命无数劫的能仁之时。其报身是吉祥金刚萨埵，具有三十二大丈夫相，是金刚大乐之象征。其刹土是结合三千世界百千俱胝的处所和调伏。眷属是八地菩萨，教法是决定意义的乘，时间是不定的。其化身是释迦牟尼佛。他从在家出家，受用自己的事业。刹土掌管着百千俱胝的赡部洲。处所是鹫峰山。眷属是四众。教法是因和果的各种乘。时间是彻底断除大疑惑之时。这些是佛宝的自性。又因稀有而举例说明，故难以出现在世间。
English
Oh! Its emanation body is the main retinue of each of the five Buddhas. Its characteristic is appearance without inherent existence, clarity without emptiness. Its pure land enjoys countless gods and goddesses. The place is the Willow Forest. The retinue is immeasurable Buddhas and Bodhisattvas. The time is the time of the self-appearance of awareness. The nature of the emanation body is various and uncertain. Its way of dwelling is liberation from attachment. It abides equally in the mind of meditative absorption. The definition is that it emanates according to what needs to be tamed, therefore it is called emanation. It is perfect in form, therefore it is called body. The divisions are impure emanation body, taming beings, and self-nature emanation body. The impure, such as definitely appearing in prostitutes, etc., it is not certain that one will see the son's Dharma nature. The self-nature is the supreme Akanishta. Taming beings is that it emanates into its form according to what needs to be tamed, and the language and so on emanate into the six Thubpas. If it is done according to the disciples of its various emanations, the Dharma body of the emanation body is the glorious Vajradhara. Its characteristic is that it appears in the body of the four births and promises to complete the thirty-six deeds. Its pure land possesses countless hundreds of thousands of billions of three thousand worlds. Its place is a lotus flower with a thousand petals. The retinue is beings gathered by the four births. The teaching is the root of all the Tripitaka, the great sound transformation. The time is the time of the immeasurable life of the Thubpa. Its enjoyment body is the glorious Vajrasattva, possessing the thirty-two major marks, which is a symbol of great Vajra bliss. Its pure land is the combination of the place and taming of hundreds of thousands of billions of three thousand worlds. The retinue is the eighth-level Bodhisattva, the teaching is the definitive meaning vehicle, and the time is indefinite. Its emanation body is Shakyamuni Buddha. He renounced the home from home and enjoyed his own deeds. The pure land possesses hundreds of thousands of billions of Jambudvipa. The place is Vulture Peak Mountain. The retinue is the four assemblies. The teaching is the various vehicles of cause and effect. The time is the time of completely cutting off great doubts. These are the nature of the Buddha Jewel. Moreover, because it is rare, it is illustrated by examples, so it is difficult to appear in the world.
Chinese
复次，宣说殊胜功德：以证得诸佛圆满等无量功德之主故，是为佛。以三宣说数量：法身、报身、化身三者。其中，前面所说的“法”等，经部是正直义，是决定义。律部是以律为主，以事物为主的制立，论藏是以根本为主，是决断事物。而且，依据克什米尔分别说者的宗派，有教法和证悟自性的法，以及十二部经等。所谓“僧”者，体性是善妙作意，以及舍弃对人我的执着等。词义是希求善法故称僧。分类有声闻僧、独觉僧、菩萨僧。声闻有分别说者和经部说者。声闻的补特伽罗一般有十八部，此处根本的部派有大众部等。经文明显。四谛是轮回的道及其果，以及寂灭的道及其果。独觉僧有具漏和无漏之想。菩萨僧是超越者，以及安住于初地等者。如是，第四个摄义，即在自身的身心中圆满具足三宝，已作二分而宣说。现在，第五个摄义，即如何使这些白法在自己的见解中圆满具足，以十二处义来宣说，首先是请问瑜伽士的身心如何圆满之理，即金刚持等七句，以经文可知。现在，第二个内义，即这些法并非由空性所成，然于此处真实宣说圆满，即金刚是乐空无别，恒常安住于彼故称持。对于这些语教之义，未成办而精勤。地是周遍一切有情之基的智慧。安住之基是本来清净故，任何事物皆未成办。显现之基是显现任何事物，是任何事物的变化。事物为空性，而且是地和了知地的