Chinese
有三。一行余一句明佛宝。二者法性真下二句明法宝。三者如实修行等一句者明僧宝也。就第一中有二句。一者一行偈明应身。二者一句明法身。言归命者是其论主敬心了辞也。内正报中命根为要。故举要命属彼三宝。名之为归。为表心了。如身业中顶礼佛足。字及释者。命者告也。所言尽者非局之辞。言十方者举处以明所敬佛宝遍在十方。故举在方皆依之辞。此是广义。若言纵义应言三世。而义左右隐题言耳。言最胜者是应佛十号中初号也。非群品同故曰最胜。乘如实道来成正觉。岂非最胜。言业遍知者应佛中福智二德也。福成就故众人应供。种智成就名正遍知。十号中略举三号。经中多举此三号者十号中体故。涅槃序品中言今日如来应正遍知将入涅槃。胜鬘经亦如是说。此是一句叹应佛名称功德。下次一句叹色身德。所言色者以三十二相庄严其身故名为色。言无碍者叹其异辞。凡夫色者质碍为义。如来之身而无碍故曰异也。言自在者叹其胜也。转轮圣王虽具三十二大人相而不得自在。犹苦无我。应佛非此。自在无极。此之一句叹色身也。下次一句叹意业德。言救世者救者覆义。救覆生善。即是与乐得乐因故此是慈也。言大悲者悲者护义。护之止恶。悲能拔苦。应佛之意无出此二。是之一句叹意业德也。自下一句合 现代汉语译本： 有三种（三宝）。‘一行余一句明佛宝’，指用一行多一句来阐明佛宝；‘二者法性真下二句明法宝’，指用‘法性真’下面的两句来阐明法宝；‘三者如实修行等一句者明僧宝也’，指用‘如实修行’等一句来阐明僧宝。 在第一种（佛宝）中又有两句。第一句‘一行偈明应身’，指用一行偈来阐明应身（Nirmanakaya，化身）；第二句‘一句明法身’，指用一句来阐明法身（Dharmakaya，法身）。‘言归命者是其论主敬心了辞也’，意思是说‘归命’是论主的敬重心意的表达。在内在的正报（生命体）中，命根是最重要的，所以举出重要的命根归属于三宝，称之为‘归’。为了表达心意，就像身业中顶礼佛足一样。‘字及释者’，‘命者告也’，意思是说‘命’是告知。‘所言尽者非局之辞’，意思是说‘尽’不是局限的词语。‘言十方者举处以明所敬佛宝遍在十方’，意思是说‘十方’是举出一个处所来表明所敬的佛宝遍布在十方。所以说在方位的各个地方都依止于佛宝。这是广义的说法。如果从纵向的时间意义上来说，应该说‘三世’。而意义在于左右呼应题目而已。‘言最胜者是应佛十号中初号也’，意思是说‘最胜’是应身佛（Nirmanakaya Buddha）的十种称号中的第一个称号。因为与一般的事物不同，所以称为‘最胜’。乘着如实的道路而来成就正觉，难道不是最胜吗？‘言业遍知者应佛中福智二德也’，意思是说‘业遍知’是应身佛中的福德和智慧两种功德。因为福德成就，所以众人应该供养；因为种智成就，所以名为正遍知。在十种称号中，这里略举了三种称号。经典中多举这三种称号，是因为这三种称号是十种称号的本体。在《涅槃经·序品》中说，‘今日如来应正遍知将入涅槃’。《胜鬘经》也是这样说的。这一句是赞叹应身佛的名称功德。 下一句是赞叹色身（Rupakaya，色身）的功德。‘所言色者以三十二相庄严其身故名为色’，意思是说‘色’是用三十二相来庄严其身，所以称为色。‘言无碍者叹其异辞’，意思是说‘无碍’是赞叹它的不同之处。凡夫的色身，以质碍为意义。如来的色身没有阻碍，所以说是不同。‘言自在者叹其胜也’，意思是说‘自在’是赞叹它的殊胜。转轮圣王虽然具备三十二大人相，却不能得到自在，仍然有苦和无我。应身佛不是这样，自在没有穷尽。这一句是赞叹色身。 下一句是赞叹意业（Manas-karma，意业）的功德。‘言救世者救者覆义’，意思是说‘救世’，‘救’是覆盖的意思，救助覆盖使众生生起善念，也就是给予快乐和得到快乐的原因，所以这是慈悲。‘言大悲者悲者护义’，意思是说‘大悲’，‘悲’是保护的意思，保护众生停止作恶，悲能拔除痛苦。应身佛的心意没有超出这两种。这一句是赞叹意业的功德。 自下一句是总结。
English
English version: There are three (Three Jewels). 'One line and one extra sentence clarify the Buddha Jewel,' referring to using one line and an extra sentence to elucidate the Buddha Jewel (Buddha-ratna). 'The second, 'Dharmata is true,' the following two sentences clarify the Dharma Jewel,' referring to using the two sentences following 'Dharmata is true' to elucidate the Dharma Jewel (Dharma-ratna). 'The third, 'Practicing according to reality,' etc., one sentence clarifies the Sangha Jewel,' referring to using the sentence 'Practicing according to reality,' etc., to elucidate the Sangha Jewel (Sangha-ratna). Within the first (Buddha Jewel), there are two sentences. The first sentence, 'One line of verse clarifies the Nirmanakaya,' refers to using one line of verse to elucidate the Nirmanakaya (Transformation Body). The second sentence, 'One sentence clarifies the Dharmakaya,' refers to using one sentence to elucidate the Dharmakaya (Dharma Body). 'The term 'Taking Refuge' expresses the author's respectful intention,' meaning that 'Taking Refuge' is an expression of the author's respectful intention. Within the internal proper reward (sentient being), the life-force is the most important, so it is mentioned that the important life-force belongs to the Three Jewels, which is called 'Refuge.' To express the intention, just like prostrating at the Buddha's feet in bodily actions. 'The words and explanations,' 'Life means to inform,' meaning that 'Life' is to inform. 'The term 'exhausted' is not a limiting term,' meaning that 'exhausted' is not a limiting word. 'The term 'ten directions' is used to illustrate that the revered Buddha Jewel is everywhere in the ten directions,' meaning that 'ten directions' is used to illustrate a place to show that the revered Buddha Jewel is everywhere in the ten directions. Therefore, it is said that in all places in the directions, one relies on the Buddha Jewel. This is a broad explanation. If speaking from the longitudinal meaning of time, one should say 'three times.' And the meaning lies in echoing the title from left to right. 'The term 'Most Excellent' is the first of the ten titles of the Nirmanakaya Buddha,' meaning that 'Most Excellent' is the first of the ten titles of the Nirmanakaya Buddha. Because it is different from ordinary things, it is called 'Most Excellent.' Coming to achieve perfect enlightenment by following the path of reality, isn't it the most excellent? 'The term 'Karma Omniscience' refers to the two virtues of merit and wisdom in the Nirmanakaya Buddha,' meaning that 'Karma Omniscience' refers to the two virtues of merit and wisdom in the Nirmanakaya Buddha. Because merit is accomplished, all should make offerings; because seed wisdom is accomplished, it is called Perfect Omniscience. Among the ten titles, here three titles are briefly mentioned. The scriptures often mention these three titles because these three titles are the essence of the ten titles. In the 'Nirvana Sutra, Introductory Chapter,' it says, 'Today, the Tathagata, worthy of perfect omniscience, will enter Nirvana.' The 'Srimala Sutra' also says this. This sentence praises the merits and virtues of the name of the Nirmanakaya Buddha. The next sentence praises the merits of the Rupakaya (Form Body). 'The term 'Form' means that the body is adorned with the thirty-two marks, so it is called Form,' meaning that 'Form' is used to adorn the body with the thirty-two marks, so it is called Form. 'The term 'Unobstructed' praises its difference,' meaning that 'Unobstructed' praises its difference. The form body of ordinary people takes obstruction as its meaning. The form body of the Tathagata is unobstructed, so it is said to be different. 'The term 'Self-Mastery' praises its excellence,' meaning that 'Self-Mastery' praises its excellence. Although the Chakravartin King possesses the thirty-two major marks, he cannot attain self-mastery and still has suffering and no-self. The Nirmanakaya Buddha is not like this, self-mastery is endless. This sentence praises the Rupakaya. The next sentence praises the merits of Manas-karma (Mental Action). 'The term 'Savior of the World' means that 'Savior' has the meaning of covering,' meaning that 'Savior of the World,' 'Savior' has the meaning of covering, helping and covering to make sentient beings generate good thoughts, which is giving happiness and the cause of obtaining happiness, so this is loving-kindness. 'The term 'Great Compassion' means that 'Compassion' has the meaning of protecting,' meaning that 'Great Compassion,' 'Compassion' has the meaning of protecting, protecting sentient beings from stopping evil, compassion can remove suffering. The intention of the Nirmanakaya Buddha does not go beyond these two. This sentence praises the merits of Manas-karma. The next sentence is a summary. --------------------------------------------------------------------------------
Chinese
敬真身。言及彼者敬应佛。已兼敬真故名之及也。对此应佛体用异故名之为彼。言身体者是法佛也。万德积聚名之为身。法无藉他故名为体。亦可应用所依在之为体故曰身体。所言相者是报佛也。法体之相故曰报佛。此之一句合明法身。问。何故应中具明三德真中总乎。答。应佛其是教主也。故偏广叹。真身非主故总叹耳。理应齐论敬佛宝竟。此下明法。言法性者此之真有自体名法。恒沙佛法满足义故。非改名性。理体常故。大智论云。白石银性。黄石金性。水是湿性。火是热性。一切众生有涅槃性。故言法性。言真如者是之真空无可妄故。名之为真。无所立故。名之为如。此法绝待。超出百非故曰真如。故十地论云。自体本来空。自体此是犹前法性。空犹真如。所言海者从喻为名。不得当法为言。故举胜以况。深邃难底犹如大海。故大经中譬如大海有八不思议。涅槃亦尔。此之一句明叹理性。自下一句行教合论。言无量者数中极也。此之非是华严经中数中无量。非数量故名为无量。言功德者为功用所得。故为功德。德者得也。修行所得非数量。故名无量功德。此之行法。所言藏者此之教也。教能包含理行之法。故名为藏。故文言三藏教也。亦可行藏。无量功德积集名藏。理法如海。行法如藏。教法无也。何故无者教 现代汉语译本 敬真身。说到‘彼’，是指应化佛（应身佛和化身佛）。因为已经包含了真身，所以用‘及’字。相对于应化佛，真身佛的体和用是不同的，所以用‘彼’字。说到‘身体’，指的是法身佛（Dharmakāya）。万德积聚称为‘身’。法身不依赖其他，所以称为‘体’。也可以说，应用所依据的存在是‘体’，所以说‘身体’。所说的‘相’，指的是报身佛（Saṃbhogakāya）。法身的显现，所以说是报身佛。这一句合起来说明了法身。 问：为什么在应化佛中详细说明三德，而在真身中只是总括呢？ 答：应化佛是教主，所以要详细赞叹。真身不是教主，所以只是总括赞叹。理应平等看待。敬佛宝完毕。 下面说明法。 说到‘法性’，是指真实存在的自体称为‘法’。具备恒河沙数佛法的意义，所以不改变名称为‘性’。理体是永恒不变的。如《大智度论》所说：‘白石有银的性质，黄石有金的性质，水有湿的性质，火有热的性质，一切众生都有涅槃的性质。’所以说‘法性’。 说到‘真如’，是指真空，没有虚妄，所以称为‘真’。没有可以建立的东西，所以称为‘如’。此法是绝对的，超越一切对立，所以说‘真如’。所以《十地经论》说：‘自体本来空。’这里的‘自体’就是前面的‘法性’，‘空’就是‘真如’。 所说的‘海’，是从比喻而得名。不能直接用语言来表达，所以用殊胜的事物来比况。深邃难测，犹如大海。所以《大般涅槃经》中说，譬如大海有八种不可思议，涅槃也是如此。这一句是赞叹理性。 下面一句是行教合论。 说到‘无量’，是数量的极致。这里的‘无量’不是《华严经》中数量的无量，因为不是数量，所以称为‘无量’。 说到‘功德’，是通过功用而获得的，所以称为‘功德’。‘德’就是‘得’，是通过修行而获得的，不是数量，所以称为‘无量功德’。这是指修行的方法。 所说的‘藏’，指的是教法。教法能够包含理和行的方法，所以称为‘藏’。所以经文说‘三藏教’。也可以说是行藏，无量功德积聚称为‘藏’。理法如海，行法如藏，教法也是如此。为什么说教法也是如此呢？
English
English version Reverence to the True Body. When referring to 'that,' it means the Response Body Buddha (Nirmāṇakāya and Saṃbhogakāya). Because it already includes the True Body, the word 'and' is used. In contrast to the Response Body Buddha, the essence and function of the True Body Buddha are different, so the word 'that' is used. When referring to 'body,' it means the Dharmakāya (法身佛). The accumulation of myriad virtues is called 'body.' The Dharmakāya does not rely on others, so it is called 'essence.' It can also be said that the existence upon which application relies is the 'essence,' so it is said 'body.' The so-called 'form' refers to the Saṃbhogakāya (报身佛). The manifestation of the Dharmakāya, so it is called the Saṃbhogakāya. This sentence together explains the Dharmakāya. Question: Why are the three virtues explained in detail in the Response Body, while they are only summarized in the True Body? Answer: The Response Body Buddha is the teaching master, so it should be praised in detail. The True Body is not the teaching master, so it is only summarized. It should be treated equally. Reverence to the Buddha Jewel is complete. The following explains the Dharma. When referring to 'Dharmatā (法性),' it means the truly existing self-nature is called 'Dharma.' It has the meaning of fulfilling countless Buddha-dharmas, so it does not change its name to 'nature.' The principle is eternal and unchanging. As the *Mahāprajñāpāramitāśāstra* (大智度论) says: 'White stone has the nature of silver, yellow stone has the nature of gold, water has the nature of wetness, fire has the nature of heat, and all sentient beings have the nature of Nirvana.' Therefore, it is said 'Dharmatā.' When referring to 'Tathatā (真如),' it means emptiness, without falsehood, so it is called 'True.' There is nothing that can be established, so it is called 'Thus.' This Dharma is absolute, transcending all duality, so it is called 'Tathatā.' Therefore, the *Daśabhūmika Sūtra* (十地经论) says: 'The self-nature is originally empty.' Here, 'self-nature' is the previous 'Dharmatā,' and 'emptiness' is 'Tathatā.' The so-called 'ocean' is named from a metaphor. It cannot be directly expressed in language, so it is compared to something superior. It is deep and difficult to fathom, like the ocean. Therefore, the *Mahāparinirvāṇa Sūtra* (大般涅槃经) says that the ocean has eight inconceivable qualities, and so does Nirvana. This sentence praises rationality. The following sentence is a combined discussion of practice and teaching. When referring to 'immeasurable,' it is the extreme of quantity. The 'immeasurable' here is not the immeasurable of quantity in the *Avataṃsaka Sūtra* (华严经), because it is not quantity, so it is called 'immeasurable.' When referring to 'merit (功德),' it is obtained through effort, so it is called 'merit.' 'Merit' is 'obtained,' which is obtained through practice, not quantity, so it is called 'immeasurable merit.' This refers to the method of practice. The so-called 'treasury (藏),' refers to the teachings. The teachings can contain the methods of principle and practice, so it is called 'treasury.' Therefore, the scripture says 'Tripiṭaka (三藏) teachings.' It can also be said to be the treasury of practice, the accumulation of immeasurable merit is called 'treasury.' The principle is like the ocean, the practice is like the treasury, and so are the teachings. Why are the teachings also like this? --------------------------------------------------------------------------------