Chinese
如是，也从智慧了知多少的方面宣说了。此处，化身的法身形象被说为表征的印契。在彼续和三句续中说：“慈悲化身具有光明的面目。”因为与此相符，所以采取不相违背的观点的方式是合理的。那些理由的意义的自性安住于身中，即是超越身之耶清净大印自然成就。如《广大无边续》中所说：“自性不变安住身，三身不离无合一，一切显现之基而住，无有相好之面与手。”又说：“若有面目耳鼻等，则有色法与意二者。”又如《中观》中所说：“彼亦自性安住身，法与受用化身雨，不分分别无有之相，从降而成就者亦，身色等非心境。”又如《六界》中所说：“于超出身之耶声中，安住清净大印。”然而，此处因为说的是本尊身之相好，所以认为从关联生起，下面会说从眼中显现。但那也不一定，因为虚空三击的观点被说成是关联生起而显现，与法相合。并且，当眼睛不移动地安住在界点上时，内在自生智慧的观点会显现。另外两种从法身方面，之前已经显示就足够了。如是，身光智慧三重叠加无有分离，并非落入断灭空，而是以智慧庄严界而自明。光并非成为具有相好之物的实有，而是安住于清净元素之自性中。身并非由相好的五蕴之物所成之空性，而是智慧的自显不灭而朗然安住。相好的五蕴是：广大和智慧明灯续，虽然词句不同，但意义的走向一致，即：一，由粗重血肉之身而空；二，由动摇意之身而空；三，由有相之禅定身而空；四，由分别之智慧光身而空。二是，从心等，到显现。此处以内部分类来分，从何处。
English
Thus, it is also stated from the aspect of how much wisdom knows. Here, the form of the Nirmanakaya Dharmakaya is said to be a symbolic mudra. In that Tantra and the Three Words Tantra, it is said, "The compassionate Nirmanakaya has a face with light." Because it is in accordance with this, it is reasonable to take the view of non-contradiction. The essence of the meaning of those reasons dwells in the body, which is the naturally accomplished pure Mahamudra of Yhe that transcends the body. As stated in the Klongchen Rabjam Tantra: "The essence does not change, dwelling in the body, the three bodies are inseparable and unified, abiding as the basis of all appearances, without the face and hands of characteristics." And it says, "If there are eyes, ears, nose, etc., then there are form and mind, the two." And as stated in the Thalgyur, "That also, the essence dwells in the body, the Dharma and enjoyment, the rain of Nirmanakaya, without separation or distinction, even for those accomplished by descent, body color, etc., are not objects of mind." And as stated in the Klong Drugpa, "In the Yhe sound that transcends the body, abides the pure Mahamudra." However, here, because it speaks of the characteristics of the deity's body, it is thought to be known from dependent arising, and below it will say that it arises from the eyes. But that is also uncertain, because the view of the Three Shakes of Space is said to arise as dependent arising, which is in accordance with the Dharma. And when the eyes are unmoving and placed on the Bindu of Space, the view of inner self-born wisdom will arise. The other two, from the aspect of Dharmakaya, it is sufficient to have shown them before. Thus, the three layers of body, light, and wisdom are inseparable, not falling into nihilistic emptiness, but self-illuminating with the wisdom adorning the sphere. Light does not become a real thing with characteristics, but abides in the essence of pure elements. The body is not the emptiness made of the five aggregates of characteristics, but the unobstructed self-appearance of wisdom abides clearly. The five aggregates of characteristics are: Vastness and the Wisdom Lamp Tantra, although the words are different, the direction of the meaning is the same, that is: 1. Empty of the gross body of flesh and blood; 2. Empty of the body of the moving mind; 3. Empty of the body of meditation with objects; 4. Empty of the light body of discriminating wisdom. Two is, from the heart, etc., to appearance. Here, divide by internal classification, from where.