Chinese
。唯有后三通无漏摄。佛成就者虽皆无漏。而非二乘所知境界。此转依果又不思议。超过寻思言语道故。微妙甚深自内证故。非诸世间喻所喻故。此又是善白法性故。清净法界远离生灭极安稳故。四智心品妙用无方极巧便故。二种皆是顺益相故。圣说灭道唯是善性。一切如来身土等法皆灭道摄。非苦集故。佛识所变有漏不善无记相等。皆从无漏善种所生。无漏善摄。此又是常无尽期故。清净法界无生无灭。性无变易故说为常。四智心品所依常故。无断尽故。亦说为常。非自性常。从因生故。生者归灭。一向记故。不见色心非无常故。由所化生无尽期故。穷未来际无断无尽。此又安乐无逼恼故。清净法界众相寂静。故名安乐。四智心品永离烦恼。故名安乐。此二自性皆无逼恼。及能安乐一切有情。故二转依俱名安乐。二乘所得二转依果。唯永远离烦恼障缚无殊胜法故。但名解脱身。大觉世尊成就无上寂默法。故名大牟尼。此牟尼尊所得二果。永离二障亦名法身。无量无边力无畏等大功德法所庄严故。体依聚义总说名身故。此法身五法为性。非净法界独名法身。二转依果皆此摄故。如是法身有三相别。一自性身。谓诸如来真净法界。受用变化平等所依。离相寂然绝诸戏论。具无边际真常功德。是一切法平等实性。即此自性 现代汉语译本：只有后面的三种（转依果）是无漏所摄。佛的成就都是无漏的，但不是二乘（声闻乘和缘觉乘）所能理解的境界。这种转依果也是不可思议的，因为它超越了寻思和言语的范围，微妙而深刻，只能通过自身证悟，不是世间的比喻可以比拟的。这又是善良纯洁的法性，清净的法界远离生灭，极其安稳。四智心品（大圆镜智、平等性智、妙观察智、成所作智）的妙用无穷，极其巧妙方便。两种转依果都是顺益之相。圣者说灭谛和道谛唯是善性。一切如来的身土等法都属于灭谛和道谛所摄，而不是苦谛和集谛。佛识所变的有漏、不善、无记等现象，都是从无漏的善种所生，属于无漏善所摄。这又是常住而没有穷尽的期限的。清净的法界没有生灭，本性没有变易，所以说是常。四智心品所依的也是常住的，没有断绝穷尽，所以也说是常，但不是自性常，而是从因缘所生。生者终将归于灭，这是一定的规律。不能因为没有看到色心不是无常的，就认为它们是常。由于所化度的众生没有穷尽的期限，穷尽未来际也没有断绝穷尽的时候。这又是安乐而没有逼恼的。清净的法界众相寂静，所以名为安乐。四智心品永远远离烦恼，所以名为安乐。这两种转依果的自性都没有逼恼，并且能够安乐一切有情，所以两种转依都名为安乐。二乘所得到的两种转依果，只是永远离开了烦恼障的束缚，没有殊胜的功德，所以只称为解脱身。大觉世尊成就了无上寂默之法，所以名为大牟尼（Great Sage）。这位牟尼尊所得到的两种转依果，永远离开了二障（烦恼障和所知障），也称为法身（Dharma Body），因为有无量无边的力、无畏等大功德法所庄严，体、依、聚义总合起来说名为身。这个法身以五法为体性，不是只有清净法界才称为法身，因为两种转依果都包含在其中。这样的法身有三种不同的相：一、自性身，是指诸如来的真净法界，是受用身、应化身、平等性的所依，远离一切相，寂然无声，断绝一切戏论，具有无边际的真常功德，是一切法的平等实性，也就是这个自性。
English
English version: Only the latter three (transformed bases) are included in the unconditioned. Although the achievements of the Buddhas are all unconditioned, they are not realms known to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This transformed result is also inconceivable because it transcends the scope of contemplation and language, is subtle and profound, and can only be realized through self-realization. It cannot be compared to worldly metaphors. This is also the nature of good and pure Dharma, the pure Dharma realm is far from arising and ceasing, and is extremely stable. The wonderful functions of the four wisdom minds (Mahādarśa-jñāna, Samatā-jñāna, Pratyavekṣaṇa-jñāna, Kṛtyānuṣṭhāna-jñāna) are infinite, extremely skillful and convenient. Both types of transformed results are beneficial aspects. The sages say that cessation and the path are only of good nature. All the Dharmas of the Tathāgatas' bodies and lands are included in cessation and the path, not in suffering and accumulation. The conditioned, unwholesome, and neutral phenomena transformed by the Buddha's consciousness are all born from unconditioned good seeds and are included in the unconditioned good. This is also permanent and has no end. The pure Dharma realm has no arising or ceasing, and its nature does not change, so it is said to be permanent. The basis of the four wisdom minds is also permanent, without interruption or exhaustion, so it is also said to be permanent, but it is not permanent by nature, but arises from causes. Those who are born will eventually return to extinction, this is a definite rule. One cannot assume that color and mind are permanent just because one does not see them as impermanent. Because the beings to be transformed have no end, there is no interruption or exhaustion throughout the future. This is also blissful and without oppression. The pure Dharma realm is tranquil in all its aspects, so it is called bliss. The four wisdom minds are forever free from afflictions, so they are called bliss. The nature of these two transformed results is without oppression and can bring bliss to all sentient beings, so both transformed bases are called bliss. The two transformed results obtained by the Two Vehicles are only permanently free from the bondage of afflictive obstructions and have no superior merits, so they are only called liberation bodies. The Great Awakened World Honored One has achieved the supreme silent Dharma, so he is called Mahāmuni (Great Sage). The two transformed results obtained by this Muni are forever free from the two obstructions (afflictive obstructions and cognitive obstructions) and are also called Dharmakāya (Dharma Body), because they are adorned with immeasurable and boundless powers, fearlessness, and other great meritorious Dharmas. The body is named by combining the meanings of essence, basis, and aggregation. This Dharmakāya has five Dharmas as its nature, not only the pure Dharma realm is called Dharmakāya, because both transformed results are included in it. Such a Dharmakāya has three different aspects: First, the Svābhāvikakāya (Self-Nature Body), which refers to the true and pure Dharma realm of the Tathāgatas, which is the basis of the Sambhogakāya (Enjoyment Body), Nirmāṇakāya (Emanation Body), and equality. It is free from all appearances, silent and without sound, cuts off all conceptual proliferation, has boundless true and constant merits, and is the equal and true nature of all Dharmas, which is this self-nature. --------------------------------------------------------------------------------
Chinese
亦名法身。大功德法所依止故。二受用身。此有二种。一自受用。谓诸如来三无数劫修集无量福惠资粮所起无边真实功德。及极圆寂常遍色身。相续湛然尽未来际恒自受用广大法乐。二他受用。谓诸如来由平等智。示现微妙净功德身居能净土。为住十地诸菩萨等。现大神通转正法轮。决众疑网令彼受用大乘法乐。合此二种名受用身。三变化身。谓诸如来由成事智。变现无量随类化身居净秽土。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。以五法性摄三身者。于中初一摄自性身。说自性身是本性常。证因所得非生因故。遍一切法由若虚空。无相无为非色心故。四智心品中。真实功德镜智所起常遍色身摄自受用。平等智品所现佛身摄他受用。成事智品所现随类种种身相摄变化身。既受用身摄佛不共有为实德故。四智品实有色心皆受用摄。又他受用及变化身皆为化他方便示现。故不可说实智为体。然变化身及他受用虽无真实心及心所。而有化现心心所法。无上觉者神力难思故。能化现无形质法。若不尔者。云何如来现贪嗔等。久已断故。云何声闻及傍生等知如来心。如来实心等觉菩萨尚不知故。由此经说。化无量类皆令有心。化现三业。如是三身虽皆具有无边功德。而各有异。谓自性身唯有真实常乐 现代汉语译本 也称为法身（Dharmakaya），因为它是伟大功德之法的所依之处。二、受用身（Sambhogakaya）。这有两种：一是自受用，指的是诸如来经过无数劫修行，积累无量福慧资粮所产生的无边真实功德，以及极其圆满寂静、常恒周遍的色身。此身相续不断，直至未来永恒地享受广大的法乐。二是他受用，指的是诸如来凭借平等智，示现微妙清净的功德之身，居住在清净的佛土中，为安住于十地（Bhumi）的诸菩萨等，展现大神通，转正法轮，解答众人的疑惑，使他们能够享受大乘佛法的快乐。这两种合起来称为受用身。 三、变化身（Nirmanakaya）。指的是诸如来凭借成事智，变现无量随顺不同众生的化身，居住在清净或不清净的国土中，为尚未登地的诸菩萨众、二乘（声闻和缘觉）以及其他不同根性的众生，根据他们的根器和需要，示现神通，宣说佛法，使他们各自获得各种利益和快乐。用五法性来摄持三身，其中第一种（自性身）摄持自性身。说自性身是本性常住的，因为它是证悟因所获得的，而不是生因所产生的。它周遍一切法，犹如虚空，无相无为，不是色法和心法。 在四智心品中，真实功德的镜智（Adarsha-jnana）所产生的常恒周遍的色身，摄持自受用身；平等智品所示现的佛身，摄持他受用身；成事智品所示现的随顺不同众生的种种身相，摄持变化身。既然受用身摄持了佛陀不共的有为真实功德，那么四智品中真实存在的色法和心法都属于受用身所摄。此外，他受用身和变化身都是为了教化他人而方便示现的，因此不能说以真实的智慧为体。然而，变化身和他受用身虽然没有真实的心和心所，却有化现的心和心所法。无上觉者的神力不可思议，所以能够化现没有形质的法。如果不是这样，如来怎么会示现贪嗔等烦恼（因为如来早已断除了这些烦恼）？声闻和傍生等众生又怎么能知道如来的心（因为如来真实的心连等觉菩萨都无法得知）？因此，经中说，如来化现无量众生，都让他们有心，化现三业。像这样，三身虽然都具有无边的功德，但各有不同。自性身只有真实常乐的功德。
English
English version It is also named Dharmakaya (法身), because it is the basis upon which great meritorious dharmas rely. Second is the Sambhogakaya (受用身). This has two types: first, self-enjoyment, referring to the boundless true merits arising from the accumulation of immeasurable blessings and wisdom resources by the Tathagatas (如来) over countless kalpas (劫) of cultivation, as well as the extremely perfect, tranquil, constant, and pervasive Rupakaya (色身). This body continuously and perpetually enjoys vast Dharma bliss throughout the future. Second, other-enjoyment, referring to the Tathagatas manifesting subtle and pure meritorious bodies through Samata-jnana (平等智), residing in pure Buddha-fields, displaying great supernormal powers for Bodhisattvas (菩萨) dwelling in the Ten Bhumis (十地), turning the Dharma wheel, resolving the doubts of the masses, and enabling them to enjoy the bliss of Mahayana (大乘) Dharma. The combination of these two is called Sambhogakaya. Third is the Nirmanakaya (变化身), referring to the Tathagatas manifesting countless transformation bodies according to the different types of beings through Krtyanusthana-jnana (成事智), residing in pure or impure lands, displaying supernormal powers and teaching the Dharma according to the capacities and needs of Bodhisattvas who have not yet attained the Bhumis, Sravakas (声闻), Pratyekabuddhas (缘觉), and other different beings, enabling each to obtain various benefits and joys. Using the Five Dharmata (五法性) to encompass the Three Bodies, the first (Svabhavikakaya) encompasses the Svabhavikakaya (自性身). It is said that the Svabhavikakaya is constant in nature, because it is obtained from the cause of enlightenment, not from a generative cause. It pervades all dharmas, like space, is without characteristics, non-active, and is neither Rupadhatu (色法) nor Citta (心法). Within the Four Wisdom Mind Categories, the constant and pervasive Rupakaya arising from the Adarsha-jnana (镜智) of true merit encompasses the self-enjoyment body; the Buddha-body manifested by the Samata-jnana encompasses the other-enjoyment body; and the various body forms manifested by the Krtyanusthana-jnana according to different beings encompass the transformation body. Since the Sambhogakaya encompasses the unique active true merits of the Buddha, the truly existing Rupadhatu and Citta within the Four Wisdom Categories are all encompassed by the Sambhogakaya. Furthermore, the other-enjoyment body and the transformation body are both expedient manifestations for the purpose of teaching others, so it cannot be said that they are based on true wisdom. However, although the transformation body and the other-enjoyment body do not have true Citta and Cetasikas (心所), they have manifested Citta and Cetasikas. The supernormal power of the Supreme Awakened One is inconceivable, so they can manifest dharmas without form or substance. If this were not the case, how could the Tathagata manifest afflictions such as greed and anger (since the Tathagata has long since eradicated these afflictions)? And how could Sravakas and animals know the mind of the Tathagata (since even Bodhisattvas at the level of near-perfect enlightenment cannot know the true mind of the Tathagata)? Therefore, the sutras say that the Tathagata transforms countless beings, enabling them all to have minds and manifesting the three karmas. In this way, although the Three Bodies all possess boundless merits, they each have their own differences. The Svabhavikakaya only has the merits of true, constant bliss. --------------------------------------------------------------------------------
Chinese
我净。离诸杂染众善所依。无为功德。无色心等差别相用。自受用身具无量种妙色心等真实功德。若他受用及变化身。唯无边似色心等利乐他用化相功德 又自性身正自利摄。寂静安乐无动作故。亦兼利他。为增上缘令诸有情得利乐故。又与受用及变化身为所依止。故俱利摄。自受用身唯属自利。若他受用及变化身唯属利他。为他现故。又自性身依法性土。虽此身土体无差别。而属佛法。性相异故。此佛身土俱非色摄。虽不可说形量小大。然随事相其量无边。譬如虚空遍一切处。自受用身还依自土。谓圆镜智相应净识。由昔所修自利无漏纯净佛土因缘成熟。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。诸根相好一一无边。无限善根所引生故。功德智慧既非色法。虽不可说形量大小。而依所证及所依身亦可说言遍一切处。他受用身亦依自土。谓平等智大慈悲力。由昔所修利他无漏纯净佛土因缘成熟。随住十地菩萨所宜变为净土。或小或大或劣或胜前后改转。他受用身依之而住。能依身量亦无定限。若变化身依变化土。谓成事智大慈悲力。由昔所修利他无漏净秽佛土因缘成熟。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 现代汉语译本： 我所说的‘净’(净：指佛的法身)，是远离一切杂染，是众善所依之处，是无为的功德。它没有色、心等差别相用。自受用身(自受用身：佛为自己享受法乐所显现的报身)具有无量种微妙的色、心等真实功德。至于他受用身(他受用身：佛为十地菩萨说法所显现的报身)及变化身(变化身：佛为度化不同众生所显现的各种化身)，则只有无边的、类似于色、心等的利乐他用的化相功德。 此外，自性身(自性身：即法身，是佛的真如自性)主要属于自利，因为它寂静安乐，没有动作。但也兼顾利他，作为增上缘，使一切有情众生得到利益和安乐。而且，它又是受用身和变化身所依止的基础，所以也属于俱利(自利和利他)。自受用身只属于自利。他受用身和变化身则只属于利他，因为它们是为他人而显现的。 另外，自性身所依止的是法性土(法性土：法身所依止的清净佛土)。虽然此身与土在本体上没有差别，但属于佛法，在性质和相状上有所不同。此佛身和土都不是色法所摄。虽然无法用形量大小来描述，但随着所应之事相，其量是无边的。譬如虚空，遍布一切处。自受用身仍然依止于自己的净土，也就是与圆镜智(圆镜智：转化第八识阿赖耶识所获得的智慧)相应的清净识。这是由于过去所修的自利无漏纯净佛土的因缘成熟，从初成佛开始，直到未来永恒，相续不断地变为纯净佛土，周圆无际，以众宝庄严。自受用身常依止于此。如同净土的量有多大，自受用身的量也有多大。诸根相好，一一都是无边的，由无限的善根所引生。功德和智慧既然不是色法，虽然无法用形量大小来描述，但依据所证悟的境界以及所依止的身体，也可以说遍一切处。 他受用身也依止于自己的净土，也就是平等智(平等智：转化第七识末那识所获得的智慧)和大慈悲力。这是由于过去所修的利他无漏纯净佛土的因缘成熟，随着所住的十地菩萨的根器，而变为相应的净土，或小或大，或劣或胜，前后改变。他受用身依止于此。能依止的身体的量也没有固定的限制。至于变化身，则依止于变化土，也就是成事智(成事智：转化第五识意识所获得的智慧)和大慈悲力。这是由于过去所修的利他无漏清净和不清净的佛土的因缘成熟，随着未登地有情众生的根器，而化为相应的佛土，或净或秽，或小或大，前后改变。佛的变化身依止于此。能依止的身体的量也...