Chinese
境明记名念。四于所观境专注名定。五于所观境简择名慧。言善等者。能于此世他世顺益故名为善。十一者何。一者能于三宝四谛真净德中。深忍乐欲心净名信。二崇重贤善故名为惭。三轻拒暴恶。名之为愧。四于三界等不耽着故名为无贪。五于苦事等不起于恚名为无瞋。六理事明解名为无痴。七勤修善事勤断恶法而能勇决故名精进。八远离粗重身心调适故名轻安。九防恶修善名不放逸。十令心平直无功用住名为行舍。十一不损有情故名不害。问遍行等法凡夫等有。理即无疑。佛果云何亦具斯也。答遍与一切心恒相应名为遍行。故佛必有。若佛无者。何名遍行。信等十一善心必有。佛唯是善故有信等。如来常乐证所观境故得有欲。于所观境恒印持。故得有胜解。于曾受境恒明记。故亦得有念。世尊无有不定心。故亦得有定。于一切法常决择。故得有其慧。 问如来之身具无边德。何故但说二十二耶。答此二十二摄佛一切有为功德莫不备矣。依此二十二法之上所建立。立种种名。非离此外别有体也。 二身相摄者。初辨于身。后明相摄。佛身不同而有三种。一者法身。谓诸如来真净法界。具无边际真净功德。是一切法平等实性。即此实性是大功德法所依止。名为法身。依止之义是身义故。又此法身唯有真实 现代汉语译本 ‘境明记名念’（清晰地记住所缘境称为念）。‘四于所观境专注名定’（对于所观察的境界专注称为定）。‘五于所观境简择名慧’（对于所观察的境界进行简择称为慧）。所说的‘善’等，是指能在此世和来世带来顺益，因此称为善。‘十一者何’（十一种善法是什么）？‘一者能于三宝四谛真净德中，深忍乐欲心净名信’（对于三宝、四谛的真实清净功德，能够深深地忍可、喜爱、希求，内心清净，这称为信）。‘二崇重贤善故名为惭’（崇尚尊重贤能善良，所以称为惭）。‘三轻拒暴恶，名之为愧’（轻视拒绝粗暴邪恶，称之为愧）。‘四于三界等不耽着故名为无贪’（对于三界等不贪恋执着，所以称为无贪）。‘五于苦事等不起于恚名为无瞋’（对于痛苦的事情等，不生起嗔恨，称为无瞋）。‘六理事明解名为无痴’（对于事相和道理明白了解，称为无痴）。‘七勤修善事勤断恶法而能勇决故名精进’（勤奋地修习善事，勤奋地断除恶法，并且能够勇猛决断，所以称为精进）。‘八远离粗重身心调适故名轻安’（远离粗重，身心调和适宜，所以称为轻安）。‘九防恶修善名不放逸’（防止恶事发生，修习善事，称为不放逸）。‘十令心平直无功用住名为行舍’（使心平等正直，不加功用地安住，称为行舍）。‘十一不损有情故名不害’（不损害有情众生，所以称为不害）。问：‘遍行等法凡夫等有，理即无疑。佛果云何亦具斯也’（遍行等法凡夫等都有，这道理没有疑问。佛的果位是否也具有这些法）？答：‘遍与一切心恒相应名为遍行，故佛必有。若佛无者，何名遍行’（普遍地与一切心恒常相应，称为遍行，所以佛必定具有。如果佛没有，那还叫什么遍行）？‘信等十一善心必有，佛唯是善故有信等。如来常乐证所观境故得有欲，于所观境恒印持，故得有胜解，于曾受境恒明记，故亦得有念。世尊无有不定心，故亦得有定。于一切法常决择，故得有其慧’（信等十一种善心必定具有，佛完全是善的，所以有信等。如来常常喜好证悟所观察的境界，所以具有欲。对于所观察的境界恒常印持，所以具有胜解。对于曾经领受的境界恒常清晰地记住，所以也具有念。世尊没有不定的心，所以也具有定。对于一切法常常决断抉择，所以具有慧）。 问：‘如来之身具无边德，何故但说二十二耶’（如来的身体具有无边的功德，为什么只说二十二种）？答：‘此二十二摄佛一切有为功德莫不备矣。依此二十二法之上所建立，立种种名，非离此外别有体也’（这二十二种法已经包含了佛的一切有为功德，没有不具备的。依据这二十二种法之上所建立，设立种种名称，并非离开这之外还有别的本体）。 二身相摄者，初辨于身，后明相摄。佛身不同而有三种。一者法身，谓诸如来真净法界，具无边际真净功德，是一切法平等实性，即此实性是大功德法所依止，名为法身。依止之义是身义故。又此法身唯有真实（二身相互包含，首先辨别身体，然后说明相互包含的关系。佛身不同而有三种。第一种是法身，指诸如来的真实清净法界，具有无边无际的真实清净功德，是一切法平等真实的体性，也就是这个真实的体性是广大的功德法所依止的地方，称为法身。依止的意思就是身体的意思。而且这个法身只有真实）。
English
English version 'Clarity in remembering the object is called mindfulness (Nian)'. 'Four, focusing on the observed object is called concentration (Ding)'. 'Five, discerning the observed object is called wisdom (Hui)'. What is called 'good' refers to that which brings benefit in this life and the next, hence it is called good. 'What are the eleven?' 'First, being able to deeply endure, delight in, and desire the true and pure virtues of the Three Jewels (San Bao), and the Four Noble Truths (Si Di), with a pure mind, is called faith (Xin)'. 'Second, revering and respecting the virtuous and good is called shame (Can)'. 'Third, despising and rejecting violence and evil is called remorse (Kui)'. 'Fourth, not being attached to the Three Realms (San Jie) etc., is called non-greed (Wu Tan)'. 'Fifth, not arising anger towards suffering etc., is called non-hatred (Wu Chen)'. 'Sixth, clearly understanding principles and phenomena is called non-ignorance (Wu Chi)'. 'Seventh, diligently cultivating good deeds and diligently cutting off evil deeds, and being able to be courageous and decisive, is called diligence (Jing Jin)'. 'Eighth, being far from heaviness, with body and mind harmonious and comfortable, is called ease (Qing An)'. 'Ninth, preventing evil and cultivating good is called non-negligence (Bu Fang Yi)'. 'Tenth, making the mind even and upright, abiding without effort, is called equanimity (Xing She)'. 'Eleventh, not harming sentient beings is called non-harm (Bu Hai)'. Question: 'The pervasive mental factors (Bian Xing) etc., are present in ordinary beings, there is no doubt about this. How about the Buddha's fruit, does it also possess these?' Answer: 'Universally and constantly corresponding with all minds is called pervasive, therefore the Buddha must have it. If the Buddha does not have it, what is called pervasive?' 'The eleven good mental factors such as faith etc., must be present, the Buddha is only good, therefore has faith etc. The Tathagata (Ru Lai) constantly delights in realizing the observed object, therefore has desire. Constantly affirming the observed object, therefore has conviction (Sheng Jie). Constantly clearly remembering the experienced object, therefore also has mindfulness. The World Honored One (Shi Zun) has no unfixed mind, therefore also has concentration. Constantly deciding and choosing all dharmas, therefore has wisdom'. Question: 'The body of the Tathagata possesses boundless virtues, why only speak of twenty-two?' Answer: 'These twenty-two encompass all the conditioned virtues of the Buddha, none are lacking. Based on these twenty-two dharmas, various names are established, there is no separate entity apart from these'. The mutual inclusion of the two bodies, first distinguishing the body, then explaining the mutual inclusion. The Buddha's body is different and has three types. The first is the Dharmakaya (Fa Shen), referring to the true and pure Dharma Realm of the Tathagatas, possessing boundless true and pure virtues, it is the equal and real nature of all dharmas, that is, this real nature is the place where great meritorious dharmas rely, called the Dharmakaya. The meaning of reliance is the meaning of body. Moreover, this Dharmakaya is only real. --------------------------------------------------------------------------------
Chinese
常乐我净。离诸杂染。众善所依。无为功德。无心色等差别相用。又正自利。寂静安乐无动作故。亦兼利他。为增上缘。令诸有情得利乐故。居法性土。虽此身土体无差别。而属佛法相性异故。据性名土。是所依止故。约相名佛。是能依止故。又此身土俱非是色。虽不可言形量大小。然随相事其量无边。譬如虚空遍一切故。以所遍法而无量故。其能遍法亦名无量。二受用身此有二种。一自受用身。谓诸如来三无数劫所集无边真实功德及净色身。相续湛然尽未来际。恒自受用广大法乐。以自受乐。名自受用。又唯自利。不为于他说法等故。居自用土。由昔所修自利功德因缘成故。从初成佛尽未来际。相续变为纯净佛土。周圆无际。众宝庄严。自受用身常依而住。如净土量。身量亦尔。眼等诸根及诸相好一一无边。由无限善根所引生故。又功德智慧既非色法。虽不可说形量大小。依所证理及所依身。亦可说言遍一切处。二他受用。谓诸如来示现妙身。而为十地诸菩萨众。现通说法。决众疑网。令彼受用大乘法乐。名他受用。又具无边似色心等。利益他用化相功德。又唯利他。为他现故。居于自土。由昔所修利他无漏纯净佛土因缘成就。随住十地菩萨所宜。变为净土。或小或大或胜或劣。前后改转。他受用身依之而住。能依 现代汉语译本： ‘常乐我净’（永恒、喜悦、真我、纯净）。远离各种杂染，是众多善行的所依之处。具有‘无为功德’（不造作的功德），没有心识、色法等差别相状和作用。既能真正地自我利益，因为寂静安乐没有动作；也能兼顾利益他人，作为增上缘，使一切有情众生获得利益和安乐。安住于法性土（诸佛所证悟的真如理体所显现的清净国土）。虽然佛身和国土本体没有差别，但因为属于佛法，其相状和体性有所不同。根据体性称为‘土’，是所依止之处；根据相状称为‘佛’，是能依止之处。而且佛身和国土都不是色法，虽然不能说有形状大小，但随着相状和事用，其量是无边的，譬如虚空遍布一切处。因为所遍布的法是无量的，所以能遍布的法也称为无量。二、受用身：这有两种。一是自受用身，指诸如来在三大阿僧祇劫中所积累的无边真实功德和清净色身，相续不断，永恒不变，直至未来，恒常自我受用广大的法乐。因为自我受用安乐，所以称为‘自受用’。又仅仅是自我利益，不为他人说法等，安住于自受用土。由过去所修的自利功德因缘成就。从最初成佛直至未来，相续不断地变为纯净的佛土，周遍圆满没有边际，用各种珍宝庄严。自受用身常依此而住，如同净土的量，佛身的量也是如此。眼等诸根以及各种相好，一一都是无边的，由无限的善根所引生。而且功德智慧不是色法，虽然不能说有形状大小，但依据所证悟的真理以及所依止的佛身，也可以说遍布一切处。二是他受用身，指诸如来示现微妙之身，为十地菩萨众现神通说法，解答各种疑问，使他们受用大乘法乐，称为‘他受用’。又具有无边类似色法和心法等的利益他人的化相功德。又仅仅是利益他人，为他人示现。安住于自土，由过去所修的利他无漏纯净佛土因缘成就。随着安住于十地菩萨的适宜，变为净土，或小或大，或殊胜或低劣，前后改变转移。他受用身依此而住，是能依止之处。
English
English version: 'Eternal Bliss, True Self, Purity' (Chang Le Wo Jing). It is apart from all defilements, the reliance of all good deeds. It possesses 'non-active merits' (Wu Wei Gong De), without the differentiated appearances and functions of mind, form, etc. It is truly for self-benefit, because it is tranquil, blissful, and without action; it also benefits others, serving as a contributing condition, enabling all sentient beings to obtain benefit and bliss. It dwells in the Dharmata Land (Fa Xing Tu, the pure land manifested by the Suchness realized by all Buddhas). Although there is no difference in essence between the Buddha's body and the land, their appearances and natures differ because they belong to the Buddhadharma. Based on its nature, it is called 'Land,' the place of reliance; based on its appearance, it is called 'Buddha,' the one who relies. Moreover, both the Buddha's body and the land are not form; although their shape and size cannot be described, their extent is boundless according to their appearances and functions, like space pervading everywhere. Because the pervaded dharma is immeasurable, the pervading dharma is also called immeasurable. Second, the Reward Body: There are two types. One is the Self-Enjoyment Body, referring to the boundless true merits and pure form body accumulated by all Tathagatas over three countless kalpas, continuously and eternally, constantly self-enjoying the vast Dharma bliss until the future. Because of self-enjoyment of bliss, it is called 'Self-Enjoyment.' It is also solely for self-benefit, not for teaching the Dharma to others, etc., dwelling in the Self-Enjoyment Land. It is accomplished by the causes and conditions of self-benefiting merits cultivated in the past. From the initial attainment of Buddhahood until the future, it continuously transforms into a pure Buddha Land, perfectly round and boundless, adorned with various treasures. The Self-Enjoyment Body constantly relies on it, just as the extent of the Pure Land, so is the extent of the Buddha's body. Each of the sense organs such as eyes, etc., and various auspicious marks are boundless, generated by infinite good roots. Moreover, merits and wisdom are not form; although their shape and size cannot be described, based on the truth realized and the body relied upon, it can also be said to pervade everywhere. The second is the Other-Enjoyment Body, referring to the subtle body manifested by all Tathagatas, displaying supernatural powers and teaching the Dharma to the Bodhisattvas of the Ten Grounds, resolving various doubts, enabling them to enjoy the Dharma bliss of the Mahayana, called 'Other-Enjoyment.' It also possesses boundless transformation merits, similar to form and mind, for the benefit of others. It is solely for the benefit of others, manifesting for others. It dwells in its own land, accomplished by the causes and conditions of the pure Buddha Land without outflows cultivated in the past for the benefit of others. According to the suitability of the Bodhisattvas dwelling on the Ten Grounds, it transforms into a Pure Land, either small or large, either superior or inferior, changing and shifting before and after. The Other-Enjoyment Body relies on it, being the one who relies. --------------------------------------------------------------------------------
Chinese
身量亦无定限。合此自他二受用身。总名受用。三变化身。谓诸如来变现无量随类化身。为未登地诸菩萨众二乘异生。称彼机宜现通说法。令各获得诸利乐事。方便示现。名变化身。唯具无边似色心等利乐他用化相功德。唯利他摄。为利他现故。居变化土。由昔所修利他无漏净秽佛土因缘成就。随未登地有情所宜化为佛土。或净或秽或小或大。前后改转。佛变化身依之而住。能依身量亦无定限。 二明相摄者。此之三身而与五法相摄云何。答真如一种摄于法身。所以者何。准赞佛论解深密经瑜伽论天亲般若论等皆云。法身无生无灭。唯真如体无生灭故。又佛地对法摄大乘等言。佛法身诸佛共有。唯真如理诸佛共有。余即不尔。若尔何故摄论中云转去藏识得法身耶。答第八识中含二障种。谓由能灭此二障种。方显法身。据此故说转藏识得。实非以识为法身也。二以圆镜等四智之中真实功德镜智所起常遍色身。摄自受用。何以知者。庄严论说。大圆镜智是受用身。摄论亦云。转诸转识得受用身。故知总以四智心品实有色心为受用体。三以平等智所现佛身摄他受用。成所作智所现随类种种身相摄变化身。此之二身所有色心皆似非实。何所以然。皆为化他方便示现故。不可说实智为体。 夫一乘位行理幽事广。若 现代汉语译本： 身量也没有固定的限度。合此自受用身和他受用身，总名为受用身。三、变化身（Nirmanakaya）。指诸佛如来变现无量的、随顺不同种类众生的化身，为尚未登上菩萨位的菩萨众、二乘（声闻乘和缘觉乘）以及凡夫异生，适应他们的根器和需求，示现神通并宣说佛法，使他们各自获得各种利益和快乐的事情。这种方便示现，名为变化身。唯有具备无边的、类似于色和心等的利益和快乐他人的化相功德，唯独属于利他。为了利益他人而示现，所以居住在变化土。由于过去所修的利他无漏清净佛土的因缘成就，随着未登地有情所适合的，变化为佛土，或者清净或者污秽，或者小或者大，前后改变转移。佛的变化身依此而住，能依之身量也没有固定的限度。 二、说明相摄关系。这三身与五法之间的相摄关系是怎样的呢？回答是：真如（Tathata）这一种摄属于法身（Dharmakaya）。为什么这样说呢？根据《赞佛论》、《解深密经》、《瑜伽师地论》、《天亲般若论》等都说，法身无生无灭，唯有真如本体无生灭的缘故。又《佛地经论》、《对法摄大乘论》等说，佛的法身是诸佛共有的，唯有真如之理是诸佛共有的，其余则不是这样。如果这样，为什么《摄大乘论》中说转去藏识（Alaya-vijñana）可以得到法身呢？回答是：第八识（阿赖耶识）中含有二障的种子，通过能够灭除这二障的种子，才能显现法身。根据这个原因才说转藏识可以得到法身，实际上不是以识为法身。二、以大圆镜智（Adarsa-jnana）等四智之中真实功德的镜智所生起的常遍色身，摄属于自受用身（Sambhogakaya）。凭什么知道呢？《庄严论》说，大圆镜智是受用身。《摄大乘论》也说，转变诸转识可以得到受用身。所以知道总体上以四智的心品，真实具有色和心作为受用身的本体。三、以平等智（Samata-jnana）所显现的佛身摄属于他受用身。成所作智（Krtyanusthana-jnana）所显现的随顺不同种类众生的种种身相，摄属于变化身。这二身所有的色和心都是相似而非真实的。为什么这样呢？都是为了教化他人而方便示现的缘故，不可以真实的智慧作为本体。 一乘的位、行、理深奥，事用广大。如果