Chinese
在梵语中，在智慧品中也说：身体清澈，微尘消失，与虚空相同，以相好等完全圆满。各种各样的三界自身清澈，远离障碍，如梦一般显现。声音从不间断，以多种其他语言进入他人的心中。心充满神圣的喜乐，不摇动，一切同时生起而拥抱。如是说。第四，身体和功德的差别有二：身体的差别和功德的差别。第一，也有二：自显现胜义谛的身体和他显现世俗谛符号的身体。第一是：上面所说的金刚身，如果从反面的角度来分，会变成四身：俱生身、法身、化身和报身。其中，第一是自利圆满，后面的三个是他利圆满。其中，自利俱生身是：从脐轮第四种状态的止息中产生的，同因的果，വം（藏文，梵文天城体，vam，水）字不会变成最殊胜的大乐，以及ཨེ་（藏文，梵文天城体，e，唉）字包含一切形象的空性双运的金刚萨埵。他利圆满也有三种：以何者行他利的作者的法身是：那也是从心间深度睡眠状态的止息中产生的，异熟的果，如实了知一切所知形象的智慧。依靠何者而行他利的所依是化身：那也是从额头觉醒状态中产生的，无垢的果，以三十二相和八十随好庄严的身体，显现而无自性，如镜中映像一般，是不退转菩萨们唯有天眼才能见到的境界。以何种方法行他利的方法是：报身，那也是从喉间梦境状态的止息中产生的，士夫作用的果，与所化众生的想法相符而宣说佛法的佛语，一切形象都不可摧毁的声音影像一般，是不退
English
In Sanskrit, in the chapter on wisdom, it is also said: The body is clear, and the subtle particles disappear, like the sky, completely perfected by the marks and so forth. The various three realms themselves are clear, free from obscurations, appearing like a dream. The voice is never interrupted, and with various other languages, it enters the hearts of others. The mind is filled with sacred bliss, unmoving, everything arising simultaneously and embracing. Thus it is said. Fourth, the distinction between body and qualities has two aspects: the distinction of body and the distinction of qualities. First, there are also two: the self-appearing body of ultimate truth and the other-appearing body of conventional symbols. The first is: the Vajra body mentioned above, if divided from the opposite perspective, will become four bodies: the Coemergent Body, the Dharma Body, the Emanation Body, and the Enjoyment Body. Among these, the first is the perfection of self-benefit, and the latter three are the perfection of benefiting others. Among these, the self-benefit Coemergent Body is: arising from the cessation of the fourth state at the navel, the result of the same cause, the letter वं (Tibetan, Devanagari, vam, water) the great bliss that does not transform into the most supreme, and the Vajrasattva who embodies the union of emptiness of all forms, the letter ऐ (Tibetan, Devanagari, e, ah). The perfection of benefiting others also has three aspects: the Dharma Body of the agent who benefits others is: that also arises from the cessation of the state of deep sleep in the heart, the result of maturation, the wisdom that directly knows the appearance of all knowable objects as they are and as many as there are. The support on which one relies to benefit others is the Emanation Body: that also arises from the state of awakening on the forehead, the stainless result, the body adorned with the thirty-two major marks and eighty minor marks, appearing but without inherent existence, like a reflection in a mirror, is the realm of experience only for the divine eye of the non-returning Bodhisattvas. The method by which one benefits others is: the Enjoyment Body, that also arises from the cessation of the dream state in the throat, the result of the activity of a person, the Buddha's speech that teaches the Dharma in accordance with the thoughts of the beings to be tamed, all forms are like an indestructible sound image, is non-returning.
Chinese
成了清净菩萨们唯有天耳才能听到的境界。这些在智慧品中也说到：非智慧亦非方便，此乃俱生之身，成了法身。智慧方便之自性，必定远离黑暗，从智慧和识的区分中。（这是）圆满受用身，如影像般，是众多有情之利益的作者。为了成熟有情，再次这会变成诸佛的化身。如是说。其中前二身是诸佛各自自证的境界，也是圆满菩萨们的境界。后二身是对不退转菩萨们以他证的方式显现，是七地以下的所化众生在一切形态中的境界。如是四身之自性的金刚身，也是胜义智慧的境界，因此是胜义谛，但却远离了有和无、常和断等一切边。如是释论中也说：非有非无亦非有无，亦非二者之自性。从四边中解脱，向安乐身顶礼。以及，大手印不变乐，所取和能取，形状等，分别和言说完全舍弃。乾闼婆城市之形态，如幻术之自性。智慧方便之自性结合。向ཨེ་ཝཾ་ (藏文，梵文天城体，evam，如是) 字顶礼。 超越微尘之法性，如幻术之自性。具足一切形态之殊胜者，向大手印顶礼。等等，不止一次地显示了如梦、幻术、乾闼婆城市和幻术般无自性之故。即使如此，对于那些以这些比喻所显示的金刚身，也在胜义谛中执着于有和常等边，从而以自他恶见的铁链束缚者，就像孩子不明白比喻而执着于影像一样，非常愚蠢。幻术、梦和乾闼婆城市等，是世间之人
English
It becomes the realm of experience only for the divine ears of the pure Bodhisattvas. These are also mentioned in the Wisdom Chapter: 'Neither wisdom nor means, this is the co-emergent body, which becomes the Dharmakaya. The nature of wisdom and means is definitely free from darkness, from the distinction between wisdom and consciousness. (This is) the Sambhogakaya, like an image, it is the doer of the benefit of many sentient beings. In order to ripen sentient beings, again this will become the Nirmanakaya of the Buddhas.' Thus it is said. Among them, the first two bodies are the realm of experience of the Buddhas' own self-awareness, and also the realm of experience of the perfect Bodhisattvas. The latter two bodies appear to the irreversible Bodhisattvas in the manner of other-awareness, and are the realm of experience in all forms for the beings to be tamed below the seventh bhumi. Such a Vajra body, which is the nature of the four bodies, is also the realm of experience of supreme wisdom, therefore it is the ultimate truth, but it is free from all extremes such as existence and non-existence, permanence and annihilation. As it is also said in the commentary: 'Not existent, not non-existent, nor existent and non-existent, nor is it the nature of both. Liberated from the four extremes, I prostrate to the blissful body.' And, 'Mahamudra unchanging bliss, the grasped and the grasper, shapes and so on, discrimination and speech are completely abandoned. The form of a Gandharva city, like the nature of illusion. The nature of wisdom and means combined. I prostrate to the letter ཨེ་ཝཾ་ (Tibetan, Devanagari, evam, thus).' Transcending the nature of subtle particles, like the nature of illusion. The supreme one endowed with all forms, I prostrate to the Mahamudra.' And so on, it is shown more than once to be without inherent existence, like a dream, an illusion, a Gandharva city, and an illusion. Even so, for those who, with respect to the Vajra body shown by these examples, cling to the extremes of existence and permanence in the ultimate truth, and thus bind themselves with the iron chains of their own and others' bad views, it is extremely foolish, like a child who does not understand the metaphor and clings to the image. Illusion, dreams, and Gandharva cities, etc., are the worldly beings
Tibetan
་གནག་རྫིའི་བར་ལ་ཡང་རང་བཞིན་མེད་པ་དང་། བརྫུན་པའི་དཔེར་ཆེས་ཤིན་ཏུ་གྲགས་པའི་ཕྱིར་རོ། །འདིར་སྨྲས་པ། ཐར་པའི་ས་བོན་དགེ་ལེགས་ཀུན་གྱི་གཞི། །ཡང་དག་ལྟ་བའི་ནོར་མཆོག་འཕྲོག་བྱེད་ཅིང་། །ཐར་པའི་སྲོག་རྩ་གཅོད་པར་བྱེད་པ་ཡི། །ལྟ་ངན་ལས་ལྷག་འཕུང་བྱེད་དགྲ་གཞན་མེད། །གཞན་སྣང་ཀུན་རྫོབ་བརྡའི་སྐུ་ནི། ས་བདུན་པ་མན་ཆད་ཀྱི་བྱང་ཆུབ་སེམས་དཔའ་དང་། ཉན་རང་སོ་སོ་སྐྱེ་བོ་ལས་དག་པ་རྣམས་ལ་སངས་རྒྱས་ཀྱི་སྐུ་དང་གསུང་གི་རྣམ་པར་སྣང་ཞིང་། སྐུ་དང་གསུང་གི་ཕྲིན་ལས་མཛད་པ་སྟེ། དེ་དག་ཀྱང་འདུལ་བྱའི་སེམས་སྣང་ཡིན་གྱི་ཡང་དག་པ་མ་ཡིན་པའི་ཕྱིར། ཀུན་རྫོབ་བརྡའི་སྐུ་ཞེས་བྱའོ། ། དེ་ལ་ཡང་གཉིས་ཏེ་སྤྲུལ་པའི་སྐུ་དང་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུའོ། །དང་པོ་ནི། དཔེར་ན་ནམ་མཁར་ཟླ་བ་ཤར་བའི་དབང་གིས་ཆུ་དྭངས་པར་ཟླ་བའི་གཟུགས་བརྙན་འཆར་བ་ལྟར་དོན་དམ་པའི་སྤྲུལ་སྐུའི་དབང་གིས་གདུལ་བྱ་ལས་དག་པ་རྣམས་ལ་མཚན་དང་དཔེ་བྱད་ཀྱིས་བརྒྱན་པའི་སངས་རྒྱས་ཀྱི་སྐུར་སྣང་བའོ། །དེ་ལ་ཡང་སྤྲུལ་སྐུ་མཆོག་དང་མཆོག་མ་ཡིན་པ་གཉིས་ཀྱི་དང་པོ་ནི། རྡོ་རྗེ་ཐེག་པས་འདུལ་བའི་གདུལ་བྱ་རྣམས་ལ། ཧེ་རུ་ཀ་དང་རྣམ་པར་སྣང་མཛད་ལ་སོགས་པ་རིགས་ལྔའི་རྣམ་པར་སྣང་བ་སྟེ། ཡེ་ཤེས་ལེའུར། རྡོ་རྗེ་སེམས་དཔའ་གཅིག་པུ་འདི་ནི་དུས་མཐའི་སྤྲིན་དང་མཚུངས་པ་ཧེ་རུ་ཀར་ནི་འབྱུང་བར་འགྱུར། །གདུག་པ་རྣམས་ནི་སྨིན་པའི་དོན་ཏེ་དེ་ཡང་དམ་ཚིག་རྒྱལ་བ་རྨོངས་པ་རྣམས་ནི་བདེ་བའི་དོན། །རིན་ཆེན་དབང་པོ་སྡུག་བསྔལ་ལྡན་པ་རྣམས་ཀྱི་དེ་ཡང་པད་འཛིན་ཆགས་ཅན་རྣམས་ཀྱི་ཆགས་པའི་སླད། ། བགེགས་རྣམས་དག་ནི་གཞོམ་པའི་དོན་དུ་ཕྱག་ན་པད་མ་རལ་གྲི་དོན་ཡོད་གྲུབ་པ་འབྱུང་བར་འགྱུར། །ཞེས་བཤད་དོ། །སྤྲུལ་སྐུ་མཆོག་མ་ཡིན་པ་ནི། མཛད་པ་བཅུ་གཉིས་ཀྱི་སྒོ་ནས་ཆགས་བྲལ་གྱི་འདུལ་བྱ་རྣམས་ཀྱི་དོན་མཛད་པ་བཅོམ་ལྡན་འདས་ཤཱཀྱ་ཐུབ་པ་ལྟ་བུ་སྟེ། ཡང་དེ་ཉིད་ལས། སངས་རྒྱས་རྣམས་ཀྱིའང་རྟོགས་བྱ་མིན་པ་དཔག་མེད་ཡོན་ཏན་དང་ལྡན་སངས་རྒྱས་སྤྲུལ་པ་སྒྱུ་མ་ནི། །སྲིད་པ་གསུམ་གྱི་གནས་སུ་བདག་ཉིད་སྟོན་པར་བྱེད་དེ་བརྒྱ་བྱིན་གཞུ་ནི་ཇི་བཞིན་ཉིད་དུའོ། །སྣ་ཚོགས་དངོས་རྣམས་ཀྱིས་ཕྱེ་རྒྱལ་བ་དང་བཅས་ལྷ་མི་རང་རང་སེམས་ལ་རབ་ཞུགས་པ། །འདི་ནི་མ་སྐྱེས་ཆོས་ཏེ་ཆུ་ལ་ནམ་མཁའ་བཞིན་དུ་འདིར་ནི་སྐྱེ་བར་འཁྲུལ་པ་སྟེར་བའོ། །ཞེས་བཤད་དོ། །ལོངས་སྤྱོད་རྫོགས་པའི་སྐུ་
Chinese
即使对于牧童来说，也没有自性，因为这是最著名的虚假例子。这里说到：解脱的种子，一切善的基础，夺走正确见解的珍宝，斩断解脱的命根，没有比邪见更具毁灭性的敌人了。其他显现的世俗符号之身，对于七地以下的菩萨，以及声闻、缘觉、凡夫中清净者，显现为佛的身和语的形态，并进行身和语的事业，但这些也是所化众生的心识显现，并非真实，因此称为世俗符号之身。它又分为两种，即化身和报身。第一种，例如，如同天空升起月亮，凭借月亮的力量，清澈的水中显现月亮的倒影一样，凭借胜义化身的力量，对于所化众生中清净者，显现为具有相好庄严的佛身。它又分为殊胜化身和非殊胜化身两种，第一种是对于以金刚乘调伏的所化众生，显现为黑汝嘎和毗卢遮那等五部的形态。在《智慧品》中说：金刚萨埵唯一者，犹如末劫之云，将成为黑汝嘎。对于恶毒者，是为了成熟之义，对于违犯誓言的愚昧者，是为了安乐之义。对于拥有痛苦的珍宝自在者，对于执持莲花的贪恋者，是为了贪恋之故。为了摧毁魔障，持莲之手持剑，成就利益将显现。如是宣说。非殊胜化身，是通过十二行谊，为了无贪的所化众生而行利益，如薄伽梵释迦牟尼佛。又如彼经中说：诸佛亦不能证悟，具足无量功德之幻化佛，于三有之处示现自身，犹如帝释之弓。以各种事物区分，与诸佛一同，天人各自融入自心。此乃不生之法，如水中之天空，于此处给予生之错觉。如是宣说。报身
English
Even for a cowherd, there is no inherent nature, because it is the most famous example of falsehood. Here it is said: The seed of liberation, the basis of all goodness, stealing the jewel of correct view, cutting off the life force of liberation, there is no more destructive enemy than wrong view. The conventional symbolic body of other appearances, for bodhisattvas below the seventh ground, and for those purified from Hearers, Solitary Realizers, and ordinary beings, appears as the form of the Buddha's body and speech, and performs the activities of body and speech, but these are also the mind appearances of the beings to be tamed, and are not real, therefore they are called conventional symbolic bodies. It is also divided into two types: the emanation body and the enjoyment body. The first is, for example, just as the moon rises in the sky, and by the power of the moon, the reflection of the moon appears in clear water, so by the power of the ultimate emanation body, for those purified from the beings to be tamed, the Buddha's body adorned with marks and signs appears. It is also divided into two types: the supreme emanation body and the non-supreme emanation body. The first is for the beings to be tamed who are tamed by the Vajrayana, appearing in the form of the five families such as Heruka and Vairochana. In the Wisdom Chapter, it says: Vajrasattva, the only one, like the clouds at the end of time, will become Heruka. For the wicked, it is for the sake of ripening, for the ignorant who violate vows, it is for the sake of happiness. For the Jewel Lord who possesses suffering, for the lotus-holder who is attached, it is for the sake of attachment. In order to destroy obstacles, the lotus-handed one holding a sword, the accomplished one who fulfills the purpose, will appear. Thus it is said. The non-supreme emanation body is like the Bhagavan Shakyamuni, who performs benefits for the beings to be tamed who are free from attachment through the twelve deeds. Again, as it says in the same text: Even the Buddhas cannot realize the illusory emanation of the Buddha, endowed with immeasurable qualities, showing himself in the three realms, just like Indra's bow. Differentiated by various things, together with the Buddhas, gods and humans each enter their own minds. This is the unborn Dharma, like the sky in the water, giving the illusion of birth here. Thus it is said. The enjoyment body