Chinese
如同燃烧的释迦牟尼佛。法宝也是，以调伏和对治的差别而显现为多种乘，如同八万四千法门。僧宝也是，四双八士，即尊者舍利子等。这样，对于凡夫、比丘等出家众可以称为僧伽，但不能称为僧宝，因为他们不是圣者学人。第二，按照大乘不共的观点，佛宝是法身，以及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。法宝是共同称说的那些，以及唯独的大乘，即趋向于大解脱之城的道路。僧宝也是菩萨，包括凡夫和圣者僧伽，如前所述。第三，在无上密法的观点中也有三种，首先，在共同称说的事部和行部续中，佛宝是五种智慧和三身或四身的自性清净，以及种种化现，以及加持的本尊等，由如来部、莲花部和金刚部三部所摄，报身和化身有寂静和忿怒的形象，安住于明咒和真言的形象中，主尊和眷属，众多和根本坛城以及心要坛城等差别，坛城大小的诸本尊是佛。法宝也是，与之前所说相同，特别是在各自的经论中所称说的。僧伽也是，声闻、菩萨和持明者的僧伽，认为是三种。第二，在瑜伽续中，佛宝是五种智慧和三身或四身的法性清净，属于坛城和续部，金刚萨埵是一切部的部主，以及宝生部、莲花部、业部和如来部五部所摄的三身寂静和忿怒
English
Like the burning Shakyamuni Buddha. The Dharma Jewel also appears as various vehicles due to the difference of taming and counteracting, like the eighty-four thousand doors of Dharma. The Sangha Jewel is also the four pairs and eight individuals, such as the venerable Shariputra. Thus, ordinary beings, monks, and other renunciants can be called the Sangha, but not the Sangha Jewel, because they are not noble learners. Secondly, according to the unique view of the Mahayana, the Buddha Jewel is the Dharmakaya, as well as the Sambhogakaya residing in Akanishta, and the countless Nirmanakayas emanating from there to the ten directions of the world. The Dharma Jewel is those commonly spoken of, as well as the unique Mahayana, which is the path leading to the city of great liberation. The Sangha Jewel is also the Bodhisattvas, including ordinary beings and the noble Sangha, as mentioned before. Thirdly, in the view of the Unsurpassed Secret Mantra, there are also three aspects. First, in the commonly known Kriya and Charya Tantras, the Buddha Jewel is the nature of the five wisdoms and the three or four Kayas, pure in essence, as well as various manifestations, and blessed deities, etc., gathered by the three families of Tathagata, Padma, and Vajra. The Sambhogakaya and Nirmanakaya have peaceful and wrathful forms, residing in the form of Vidyas and Mantras. The main deity and retinue, numerous and the root mandala, as well as the essential mandala and other distinctions, the deities of the large and small mandalas are the Buddhas. The Dharma Jewel is also the same as mentioned before, especially those spoken of in their respective scriptures. The Sangha is also considered to be three types: the Shravakas, Bodhisattvas, and Vidyadharas. Secondly, in the Yoga Tantra, the Buddha Jewel is the Dharma nature of the five wisdoms and the three or four Kayas, pure in essence, belonging to the mandala and the Tantra. Vajrasattva is the lord of all families, and the three Kayas, peaceful and wrathful, gathered by the five families of Ratnasambhava, Padma, Karma, and Tathagata.
Chinese
显现：主尊和眷属，一和多，根本坛城和法与业的坛城，以及四手印等次第的属于大小坛城的诸佛是佛。法和僧伽如前所述。三者，出自大瑜伽续部：佛陀宝尊薄伽梵大乐，十方四时的所有如来之身语意金刚自性，所有无余、非人、非人的所有，不是个别的，不异体，无分别的自性，无一和多的伟大自性，五身六智的自性，具有和不具有漏的诸法，无分别地在身语意金刚般的坛城中，本自具足的本尊和眷属，身语意功德事业菩提心之种姓，以六种方式摄持，具有寂静和忿怒的相貌，圆满报身和化身，在方便与智慧无二的大庄严中享受大乐的形象中安住。主尊和眷属，一和多，身和处所和行境等一切法，本自现证圆满成佛的自性中无分别，无一和多的自性，四时平等性的法界，身语意庄严的陈设中安住，这被称为佛宝。法和僧伽也一样，共同的是秘密共同等同，不共同的是三宝无分别的自性，即是普贤菩提心，是唯一的法身，从原始以来就是佛。与此理相符，在因上师中也说：皈依是唯一的佛，救护者具有法身，僧众也是他的究竟。如是说。第三，确定意义有三，第一，如小乘声闻分别部，个别的有情根器锐利的有最后有者，以大精进成佛后，以自己的愿力和所化众生的福分在此娑婆世界成办利益，转法轮后入灭。
English
Appearance: The main deity and retinue, one and many, the root mandala and the mandala of Dharma and Karma, and the deities belonging to the large and small mandalas in the order of the four mudras, etc., are Buddhas. The Dharma and Sangha are as previously stated. Thirdly, from the Great Yoga Tantra: Buddha Jewel, the Bhagavan, the Great Enjoyment, the body, speech, and mind Vajra nature of all the Tathagatas of the ten directions and four times, all without exception, non-human, all that is not non-human, not individual, not different, the nature of non-duality, the great nature without one and many, the nature of the five bodies and six wisdoms, with and without defilements, all Dharmas without distinction in the mandala like body, speech, and mind Vajra, the deities and retinue spontaneously accomplished from the beginning, the lineage of body, speech, mind, qualities, activities, and Bodhicitta, gathered in six ways, having peaceful and wrathful aspects, the Sambhogakaya and Nirmanakaya, abiding in the form of great enjoyment in the great adornment of non-duality of skillful means and wisdom. The main deity and retinue, one and many, body and place and conduct, like all Dharmas, are non-dual in the nature of spontaneously manifesting complete enlightenment from the beginning, the nature without one and many, the Dharmadhatu of the equality of the four times, abiding in the adornment of the spontaneously dense arrangement of body, speech, and mind, this is called the Buddha Jewel. The Dharma and Sangha are also the same, the common is the same as the secret common, the uncommon is the non-dual nature of the Three Jewels, which is Samantabhadra Bodhicitta, the only Dharmakaya, enlightened from the beginning. In accordance with this principle, it is also said in the Root Lama: Refuge is the only Buddha, the protector has the Dharmakaya, the Sangha is also his ultimate. Thus it is said. Third, there are three ways to determine the meaning, first, according to the Hinayana Shravaka Vaibhashika, an individual sentient being with sharp faculties, a last existence being, after becoming enlightened with great diligence, accomplishes benefits in this Saha world with his own aspiration and the fortune of the beings to be tamed, turns the wheel of Dharma and enters Nirvana.
Chinese
他们不希望永远安住在寂静的境界中，之后再行利益之事。如经部师所说，菩萨最后有之身是由愿力所成就，其因是执着于我的习气和处所之地的无明所生。因此，他们认为成佛并从痛苦中解脱后，为了调伏众生的利益，会从寂静的境界中毫不费力地示现化身。这种观点在大多数论典中，都认为其方式是追随大乘经典的经部师，因此被称为经部师。大乘也有两种：波罗蜜多和密咒。前者也有两种：瑜伽行中观和名声部行中观。前者也有两种：自续下部和上部。前者也有两种，如具相派所说，外境显现并非独立于心，而是心本身显现为身体、处所和受用等。他们认为，即使成佛后，也能以远离一切烦恼的智慧色身、佛土及其庄严等受用的形式显现，从而利益众生。他们还认为，对于不清净的众生显现化身，对于清净的众生显现报身，因此这种显现是永不间断的。如无相派所说，三界之心也与如实显现的相分离，显现是心以及与其既非同一也非他异的习气。他们认为，在成佛之时，习气完全清净，与相分离的智慧以刹那的体性相续不断地生起，并通过愿力、慈悲和伟大智慧的力量，如摩尼宝珠和如意树般显现色身，从而利益众生。因此，他们承认与刹那相续相关的智慧本身是胜义谛存在的。如自续上部所说，在从福德和智慧的积累中成就佛果时，胜义中任何事物都不是自性成立的，因此没有能作和所作，但在世俗中，通过愿力和大慈悲，对安住于地的菩萨显现报身，对普通人和声闻缘觉显现化身，从而行利益之事。第二，名声部行
English
They do not wish to remain permanently in the realm of peace and then act for the benefit of others. According to the Sutra School, the final existence body of a Bodhisattva is accomplished by aspiration. Its cause is the habit of clinging to self and the ignorance of the place of existence. Therefore, they believe that after attaining Buddhahood and passing into Nirvana, in order to benefit those to be tamed, they will effortlessly manifest emanations from the realm of peace. This view, in most treatises, considers its method to be following the Sutra School of the Great Vehicle, hence it is called the Sutra School. The Great Vehicle also has two: the Perfection of Wisdom and Mantra. The former also has two: Yogachara Madhyamaka and Prasangika Madhyamaka. The former has two: Svatantrika lower and upper. The former also has two, as the aspectarians say, the appearance of external objects is not separate from the mind, but the mind itself appears as body, place, and enjoyment. They believe that even after attaining Buddhahood, the wisdom body of form, free from all defilements, the Buddha-field, and its adornments, etc., appear as enjoyment, thereby benefiting beings. They also believe that emanations appear to the impure beings, and the enjoyment body appears to the pure beings, so this appearance is continuous. As the non-aspectarians say, the mind of the three realms is also separate from the appearance that appears as it is, and the appearance is the mind and the habit that is neither the same nor different from it. They believe that at the time of attaining Buddhahood, the habits are completely purified, and wisdom separate from appearance arises continuously with the nature of moments, and through the power of aspiration, compassion, and great wisdom, the body of form appears like a wish-fulfilling jewel and a wish-fulfilling tree, thereby benefiting beings. Therefore, they acknowledge that the wisdom itself, which is related to the continuous stream of moments, is truly existent in the ultimate sense. As the upper Svatantrika says, when attaining Buddhahood from the accumulation of merit and wisdom, nothing is inherently established in the ultimate sense, so there is no action or agent, but in the conventional sense, through aspiration and great compassion, the enjoyment body appears to the Bodhisattvas abiding on the grounds, and the emanation body appears to ordinary people and Hearers and Solitary Realizers, thereby acting for the benefit of others. Second, Prasangika
Chinese
如中观派所说，成佛之时，如天空云开雾散，心和心所的活动融入法界而无有智慧成就，但因往昔的愿力，于所化众生前显现二种色身而行利生事业。第二，关于密宗，也有两种观点。第一种，如外道所说，佛是由无量福德和智慧资粮所成就，是大智慧的本体，在清净的刹土中，被圆满报身和清净的菩萨眷属所围绕，以随顺调伏的方式行利生事业，不与明妃交往，因为那是应受呵责之处。然而，在某些情况下，会显现为化身之母，但并非与其结合。由此，化身显现为各种形象而行利生事业。这是他们的说法。第二种，关于内道，也有三种观点。如生起次第的大瑜伽所说，本来安住于成佛之境，通过方便和智慧使其显现，从法身和圆满报身的光明和自性清净之中，化身恒常任运成就。如无上瑜伽续部所说，普贤菩萨是菩提心，金刚持大士恒常具有如现在显现般的色身，拥有广大的受用，是所有化身的来源，恒常在清净的刹土中，于无量明妃的坛城中，安住于不离一切安乐之中。此安乐也与法界本性的意义，以及通过禅定所获得的安乐相应，与意乐相应，与色等外境的欲乐，以及与明妃结合的安乐等相应，具有殊胜的安乐，具有无漏的安乐，具有无量的安乐，具有不变的安乐，具有广大的安乐，并具有为一切所化众生带来安乐的能力。如是大圆满所说，本来自性任运成就之身与智慧无二无别，在密严刹土中，光明坛城遍布虚空法界，无有安乐和光明等差别或一体等相，远离戏论，以自生的悲心和事业
English
According to the Madhyamaka school, at the time of attaining Buddhahood, like clouds clearing in the sky, the activities of mind and mental factors dissolve into the Dharmadhatu, and there is no attainment of wisdom. However, due to past aspirations, two forms of the Rupakaya (form body) appear to those to be tamed, and they accomplish the benefit of beings. Secondly, regarding the Secret Mantra, there are also two views. The first, according to the outsiders, is that the Buddha is accomplished from immeasurable accumulations of merit and wisdom, is the essence of great wisdom, and in a completely pure realm, is surrounded by the perfect Sambhogakaya and pure Bodhisattva retinue, accomplishing the benefit of beings in accordance with the way they are to be tamed, and does not engage with consorts, because that is a place of reproach. However, in some cases, a Nirmanakaya mother may appear, but there is no union with her. From this, the Nirmanakaya appears in various forms and accomplishes the benefit of beings. That is what they say. The second, regarding the insiders, there are also three views. According to the Kriya Mahayoga, one abides in the state of Buddhahood from the beginning. When it is manifested through skillful means and wisdom, from the luminosity and self-nature purity of the Dharmakaya and Sambhogakaya, the Nirmanakaya is always spontaneously accomplished. According to the Anuyoga scriptures, Kuntuzangpo (Samantabhadra) is the mind of enlightenment, Vajradhara the Great always possesses a body like the one that appears now, has great enjoyment, is the source of all Nirmanakayas, and always in a completely pure realm, in the mandala of immeasurable consorts, abides inseparable from all bliss. That bliss is also in accordance with the meaning of the Dharmadhatu itself, and is endowed with the bliss attained through Samadhi, is endowed with mental bliss, and is in accordance with the pleasures of external objects such as forms, and the bliss of union with a consort, etc., possessing supreme bliss, possessing uncontaminated bliss, possessing immeasurable bliss, possessing unchanging bliss, possessing great bliss, and possessing the ability to generate bliss for all those to be tamed. According to Dzogchen, the body and wisdom that are spontaneously accomplished from the beginning are inseparable. In the Akaniṣṭha realm, the mandala of clear light pervades the expanse of space, without characteristics such as difference or oneness of bliss and clarity, free from elaboration, with self-arisen compassion and activity.