English
English version: The 'purity' (净, refers to the Dharmakaya of the Buddha) I speak of is the state of being free from all defilements, the foundation upon which all virtues rely, and the merit of non-action (无为功德). It lacks the characteristics and functions of differentiation such as form (色) and mind (心). The Sambhogakaya for self-enjoyment (自受用身, the reward body manifested by the Buddha for his own enjoyment of the Dharma bliss) possesses immeasurable and wondrous form, mind, and other true merits. As for the Sambhogakaya for others (他受用身, the reward body manifested by the Buddha to preach to the Bodhisattvas of the Ten Bhumis) and the Nirmanakaya (变化身, the various transformation bodies manifested by the Buddha to liberate different beings), they only possess the boundless, seemingly form-like and mind-like transformative merits that benefit and bring joy to others. Furthermore, the Svabhavikakaya (自性身, the Dharmakaya, the true nature of the Buddha) primarily belongs to self-benefit, as it is tranquil, peaceful, and without action. However, it also encompasses benefiting others, serving as the primary condition (增上缘) for all sentient beings to attain benefit and joy. Moreover, it is the foundation upon which the Sambhogakaya and Nirmanakaya rely, thus belonging to both self-benefit and benefiting others (俱利). The Sambhogakaya for self-enjoyment belongs solely to self-benefit. The Sambhogakaya for others and the Nirmanakaya belong solely to benefiting others, as they are manifested for the sake of others. In addition, the Svabhavikakaya relies on the Dharmadhatu (法性土, the pure Buddha land relied upon by the Dharmakaya). Although there is no difference in essence between this body and land, they belong to the Buddhadharma and differ in nature and characteristics. This Buddha body and land are not encompassed by form. Although it is impossible to describe their size and dimensions, their extent is boundless according to the circumstances. Like space, they pervade everywhere. The Sambhogakaya for self-enjoyment still relies on its own pure land, which is the pure consciousness corresponding to the Great Perfect Mirror Wisdom (圆镜智, the wisdom obtained by transforming the eighth consciousness, Alaya-vijnana). This is due to the maturation of the causes and conditions of the self-benefiting, non-outflow, pure Buddha land cultivated in the past. From the initial attainment of Buddhahood until the endless future, it continuously transforms into a pure Buddha land, perfectly round and boundless, adorned with numerous treasures. The Sambhogakaya for self-enjoyment constantly relies on this. Just as the pure land is vast, so too is the extent of the Sambhogakaya. Each of the roots and characteristics is boundless, brought forth by limitless roots of goodness. Since merit and wisdom are not form, although it is impossible to describe their size and dimensions, it can be said that they pervade everywhere based on the realm attained and the body relied upon. The Sambhogakaya for others also relies on its own pure land, which is the Wisdom of Equality (平等智, the wisdom obtained by transforming the seventh consciousness, Manas-vijnana) and great compassion. This is due to the maturation of the causes and conditions of the other-benefiting, non-outflow, pure Buddha land cultivated in the past. It transforms into a corresponding pure land according to the capacity of the Bodhisattvas residing in the Ten Bhumis, sometimes small, sometimes large, sometimes inferior, sometimes superior, changing accordingly. The Sambhogakaya for others relies on this. The extent of the relying body also has no fixed limit. As for the Nirmanakaya, it relies on the transformation land, which is the Wisdom of Accomplishing Activities (成事智, the wisdom obtained by transforming the fifth consciousness, consciousness) and great compassion. This is due to the maturation of the causes and conditions of the other-benefiting, non-outflow, pure and impure Buddha land cultivated in the past. It transforms into a corresponding Buddha land according to the capacity of sentient beings who have not yet attained the Bhumis, sometimes pure, sometimes impure, sometimes small, sometimes large, changing accordingly. The Nirmanakaya of the Buddha relies on this. The extent of the relying body also... --------------------------------------------------------------------------------
Chinese
无定限。自性身土一切如来同所证故。体无差别。自受用身及所依土虽一切佛各变不同。而皆无边不相障碍。余二身土随诸如来所化有情有共不共。所化共者同处同时。诸佛各变为身为土。形状相似不相障碍。展转相杂为增上缘。令所化生自识变现。谓于一土有一佛身。为现神通说法饶益。于不共者唯一佛变。诸有情类无始时来种姓法尔更相系属。或多属一。或一属多。故所化生有共不共。不尔多佛久住世间各事劬劳。实为无益。一佛能益一切众生。此诸身土若净若秽无漏识上所变现者。同能变识俱善无漏。纯善无漏因缘所生。是道谛摄。非苦集故。蕴等识相不必皆同。三法因缘杂引故。有漏识上所变现者同能变识。皆是有漏。纯从有漏因缘生是苦集摄。非灭道故。善等识相不必皆同。三性因缘杂引生故。蕴等同异类此应知。然所变现是识相分。从缘生故。虚实如识。唯言遣外不遮内境。不尔真如亦应非实。内境与识蕴既非虚。如何但言唯识非境。识唯内有。境亦通外。恐滥。外境但言唯识。又诸愚夫迷执于境起烦恼业生死沉沦。不解观心勤求出离。哀愍彼故说唯识言。令自观心解脱生死。非谓内识如外都无。 唯识三十论要释 现代汉语译本：没有固定的界限。因为自性身（Svasiddhi-kāya，诸佛所证的真如法身）和佛土是所有如来共同证得的，其本体没有差别。自受用身（Sva-saṃbhogakāya，佛为自己享受法乐而显现的报身）以及所依的佛土，虽然一切佛各自变现的不同，但都是无边无际，互不障碍的。其余的应化身和佛土，随着诸位如来所教化的有情众生，有共同和不共同之分。所教化的共同对象，在同一处所，同一时间，诸佛各自变现自身和佛土，形状相似，互不障碍，辗转互相交杂，作为增上缘，令所教化的众生各自的意识变现。即在一处佛土，有一佛身，为了展现神通，说法饶益众生。对于不共同的对象，只有一佛变现。诸有情众生从无始以来，种姓自然地互相联系，或者多数属于一个，或者一个属于多数，所以所教化的众生有共同和不共同之分。否则，如果多佛长久住世，各自辛勤劳作，实在是没有益处。一佛就能利益一切众生。这些佛身和佛土，无论是清净还是污秽，都是无漏识上所变现的，与能变识一样，都是善良无漏的，纯粹由善良无漏的因缘所生，属于道谛所摄，不是苦谛和集谛。蕴等识的相状不必都相同，因为三法（善、恶、无记）的因缘杂乱地引导的缘故。有漏识上所变现的，与能变识一样，都是有漏的，纯粹从有漏的因缘所生，属于苦谛和集谛所摄，不是灭谛和道谛。善良等识的相状不必都相同，因为三性（善、恶、无记）的因缘杂乱地引导而生起的缘故。蕴等的同异，应该依此类推来理解。然而所变现的，是识的相分，从因缘而生，虚幻与真实如同意识一样。只是用言语来排除外境，不遮蔽内在的境界。否则，真如也应该不是真实的。内在的境界与识蕴既然不是虚幻的，为什么只说唯识而没有外境呢？意识只是内在的，境界也通于外在。恐怕产生误解，对外境才说唯识。而且那些愚昧的人，迷惑执着于外境，生起烦恼和业，在生死中沉沦，不理解观心，勤求出离，哀怜他们，所以说唯识，令他们自己观察内心，解脱生死，不是说内在的意识像外境一样完全没有。 《唯识三十论要释》
English
English version: There are no fixed limits. Because the Svasiddhi-kāya (自性身, the Dharma-kāya, the body of reality, realized by all Buddhas) and Buddha-lands are jointly realized by all Tathāgatas, their essence is without difference. The Sva-saṃbhogakāya (自受用身, the Sambhogakāya, the enjoyment body, manifested by the Buddha for his own enjoyment of the Dharma bliss) and the lands they rely on, although each Buddha manifests them differently, are all boundless and do not obstruct each other. The remaining Nirmāṇakāya (应化身, emanation body) and Buddha-lands, depending on the sentient beings that the Tathāgatas teach, are either shared or not shared. Those who are taught together, in the same place and at the same time, each Buddha transforms their own body and land, with similar shapes, not obstructing each other, intermingling with each other as a contributing condition, causing the sentient beings being taught to transform their own consciousness. That is, in one Buddha-land, there is one Buddha-body, in order to display supernatural powers, expound the Dharma, and benefit sentient beings. For those who are not shared, only one Buddha transforms. Sentient beings, from beginningless time, are naturally connected to each other by lineage, either many belonging to one, or one belonging to many, so the sentient beings being taught are either shared or not shared. Otherwise, if many Buddhas were to dwell in the world for a long time, each working diligently, it would truly be of no benefit. One Buddha can benefit all sentient beings. These Buddha-bodies and lands, whether pure or impure, are all transformations on the unconditioned consciousness, and like the transforming consciousness, they are all good and unconditioned, purely born from good and unconditioned causes and conditions, and are included in the Truth of the Path, not the Truth of Suffering or the Truth of Accumulation. The characteristics of the skandhas (蕴) and consciousness do not necessarily have to be the same, because the causes and conditions of the three dharmas (善, 恶, 无记 - good, evil, and neutral) are mixed and lead to them. What is transformed on the conditioned consciousness, like the transforming consciousness, is all conditioned, purely born from conditioned causes and conditions, and is included in the Truth of Suffering and the Truth of Accumulation, not the Truth of Cessation or the Truth of the Path. The characteristics of goodness and other consciousnesses do not necessarily have to be the same, because the causes and conditions of the three natures (善, 恶, 无记 - good, evil, and neutral) are mixed and give rise to them. The similarities and differences of the skandhas should be understood in this way. However, what is transformed is the aspect of consciousness, born from causes and conditions, and its illusion and reality are like consciousness. It only uses words to exclude external objects, not to obscure the internal realm. Otherwise, Suchness (真如) should also not be real. Since the internal realm and the skandhas of consciousness are not illusory, why only say 'consciousness-only' and not external objects? Consciousness is only internal, and the realm also extends to the external. Fearing misunderstanding, 'consciousness-only' is said of external objects. Moreover, those foolish people, deluded and attached to external objects, give rise to afflictions and karma, and sink into the cycle of birth and death, not understanding how to contemplate the mind and diligently seek liberation. Pitying them, 'consciousness-only' is said, so that they can observe their own minds and be liberated from birth and death, not meaning that the internal consciousness is completely non-existent like external objects. Commentary on the Treatise in Thirty Verses on Consciousness-Only --------------------------------------------------------------------------------