English
If all the qualities of the Sugatas of all directions and times are gathered together, they are the three: body, speech, and mind, and the two qualities and activities that are derived from them, making five in total. Among these, from the perspective of being the basis, there are five bodies; from the perspective of conveying information, there are five speeches; from the perspective of being immovable, there are five minds; from the perspective of the arising of needs and desires, there are five qualities; from the perspective of accomplishing the benefit of others, there are five activities. These are free from one and many, their nature is indivisible, their characteristics are free from arising and ceasing, and their essence is unconditioned, therefore they are of the nature of Vajra. The commentary 'Dispelling Darkness' says: 'The five fruits are the five families.' Therefore, the five: body, speech, mind, qualities, and activities, are considered to be the five families. Therefore, the previous twenty-five fruits also merge into the self-arisen wisdom of the intention of Kuntuzangpo. The five families also merge into the sixth, therefore they are free from many. Therefore, Kuntuzangpo is called having the general form of all Buddhas. Because of the special qualities of the sixth, the twenty-five fruits and the five families do not cease to appear, therefore they are free from one and many, and are called the lord of all families. Second, the nature that is inseparable from the phenomena of samsara, from 'without exception' to 'nature.' Both the phenomena of samsara, encompassed by the three realms and three times, and the sixth Victor, in the relative truth, are not separate because cognition is illusory; in the ultimate truth, they are not different because the nature of mind has not arisen. Because they transcend the expressions of the two truths, they are of an indivisible nature. If they were separate in the relative truth, and different in the ultimate truth, then there would be faults in sequence. The Extensive Explanation says: 'If each is a definite nature, it cannot be corrected by the correct path.' And 'If there is no essence from the beginning, there is no abandoning of afflictions and no accomplishment of enlightenment.' Therefore, it would cause harm. In this way, just as the seven natures are the nature of Kuntuzangpo, the nature of the five families also possesses these seven, therefore, the five families are known as the retinue that is non-dual. Second, regarding the essence, there are meaning and determination. First, that nature itself appears to sentient beings as various signs of body, speech, and mind. Second, it is both the essence of the teacher and the characteristic of the speaker, therefore it is taught in common, so said Spar Khab Khenpo.
Chinese
总而言之，归纳起来有四点：是三身（藏文：སྐུ་གསུམ་，梵文天城体：त्रिकाय，梵文罗马拟音：trikāya，汉语字面意思：三身）的自性；是方便与智慧二者无别；具有六种智慧；是通达三种解脱之义的象征。第一点有三方面。关于法身（藏文：ཆོས་སྐུ，梵文天城体：धर्मकाय，梵文罗马拟音：dharmakāya，汉语字面意思：法身）：经中说“没有前后，一切处都清晰显现”。因为导师和五部是智慧之身，所以，对于如来（藏文：བདེ་གཤེགས，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来）的自显现来说，没有前后之分；对于所化众生的显现来说，没有分别地在一切处都清晰显现，这是色身（藏文：གཟུགས་སྐུ，梵文天城体：रूपकाय，梵文罗马拟音：rūpakāya，汉语字面意思：色身）的功德不会止息。如《狮子奋迅》中所说：“普贤（藏文：ཀུན་ཏུ་བཟང་པོ，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤）之面于十方显，普眼普贤身无有前后。十方充满慧眼而观视。”因此，关于报身（藏文：ལོངས་སྐུ，梵文天城体：संभोगकाय，梵文罗马拟音：saṃbhogakāya，汉语字面意思：报身）：经中说“具有妙相和随好”。妙相和随好分为两种。共同的妙相，如《事师五十颂》中所说：“三十二相胜妙相，手足具有轮相好。”等等。随好也是，如其中所说：“八十随好之妙相，指甲红铜色般美。”等等。特殊的妙相和随好有外、内、密三种。第一种是，如镜子般的四种智慧，每一种又分为四种，即十六种智慧的游舞是十六位勇识，以及他们的对境，十六种法界（藏文：ཆོས་ཀྱི་དབྱིངས，梵文天城体：धर्मधातु，梵文罗马拟音：dharmadhātu，汉语字面意思：法界）的游舞是十六位明妃，这三十二种是妙相。这十六位勇识以五部（藏文：རིགས་ལྔ，梵文天城体：पंचकुल，梵文罗马拟音：pañcakula，汉语字面意思：五部）的标志，即五部佛的顶严来庄严的八十位本尊是随好。如《总续》中所说：“以妙相之花朵，以随好之果实装饰，因此，由佛子之众眷属围绕。”这里没有说十六位明妃的顶严，因为她们象征着法界。有人问：那么这些怎么会成为庄严呢？答：就像眷属和眷属的庄严圆满，也能衬托出主尊的自性，从而显得美妙和圆满一样。第二种是四轮的脉，即顶轮的三十二脉是妙相，喉轮的十六脉，心间的四大脉，脐轮的六十四脉减去空脉四脉，即六十脉，这样总共八十脉是随好。对此，《根本续》中说：“声韵语之四处所，分三三面二。”
English
In summary, there are four points: being the nature of the three bodies (Tibetan: སྐུ་གསུམ་, Sanskrit Devanagari: त्रिकाय, Sanskrit Romanization: trikāya, Chinese literal meaning: three bodies); being the inseparability of skillful means and wisdom; possessing six wisdoms; and being the symbolic meaning of realizing the three liberations. The first point has three aspects. Regarding the Dharmakaya (Tibetan: ཆོས་སྐུ, Sanskrit Devanagari: धर्मकाय, Sanskrit Romanization: dharmakāya, Chinese literal meaning: Dharma body): the sutra says, "Without front and back, everything is clearly manifest." Because the teacher and the five families are wisdom bodies, for the self-manifestation of the Sugata (Tibetan: བདེ་གཤེགས, Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathāgata, Chinese literal meaning: Thus-gone), there is no front and back; for the manifestation of those to be tamed, there is no distinction, and everything is clearly manifest. This is the quality of the Rupakaya (Tibetan: གཟུགས་སྐུ, Sanskrit Devanagari: रूपकाय, Sanskrit Romanization: rūpakāya, Chinese literal meaning: Form body) that does not cease. As it says in "Lion's Roar": "The face of Samantabhadra (Tibetan: ཀུན་ཏུ་བཟང་པོ, Sanskrit Devanagari: समन्तभद्र, Sanskrit Romanization: Samantabhadra, Chinese literal meaning: All Good) is clear in the ten directions, the all-seeing, all-good body has no front or back. The ten directions are filled with eyes that see in various ways." Therefore, regarding the Sambhogakaya (Tibetan: ལོངས་སྐུ, Sanskrit Devanagari: संभोगकाय, Sanskrit Romanization: saṃbhogakāya, Chinese literal meaning: Enjoyment body): the sutra says, "Possessing marks and signs." Marks and signs are divided into two types. Common marks, as it says in the "Fifty Verses on the Guru": "The thirty-two excellent marks, the hands and feet have wheel marks." And so on. The signs are also, as it says therein: "The eighty excellent signs, the nails are like the color of red copper." And so on. Special marks and signs have outer, inner, and secret aspects. The first is, like a mirror, each of the four wisdoms is divided into four, that is, the play of the sixteen wisdoms is the sixteen heroes, and their objects, the play of the sixteen dharmadhatus (Tibetan: ཆོས་ཀྱི་དབྱིངས, Sanskrit Devanagari: धर्मधातु, Sanskrit Romanization: dharmadhātu, Chinese literal meaning: realm of dharma) is the sixteen heroines, these thirty-two are the excellent marks. The eighty deities adorned with the five families (Tibetan: རིགས་ལྔ, Sanskrit Devanagari: पंचकुल, Sanskrit Romanization: pañcakula, Chinese literal meaning: five families), that is, the crowns of the five Buddhas, are the signs. As it says in the "General Tantra": "Because the flowers of the marks are adorned with the fruits of the signs, therefore, surrounded by the assembly of the Buddha's children." Here, the crowns of the sixteen heroines are not mentioned, because they symbolize the dharmadhatu. Someone asks: Then how can these become ornaments? Answer: Just as the retinue and the ornaments of the retinue are complete, they can also set off the nature of the main deity, thus appearing beautiful and complete. The second is the channels of the four wheels, that is, the thirty-two channels of the crown chakra are the excellent marks, the sixteen channels of the throat chakra, the four main channels of the heart chakra, the sixty-four channels of the navel chakra minus the four empty channels, that is, sixty channels, thus a total of eighty channels are the signs. Regarding this, the "Root Tantra" says: "The four places of sound and speech, divided by three, three faces two."
Chinese
也是，变成了四十二。如是说。第三，是依于怙主父母二者嬉戏时之喜乐而计算，父亲的喜乐十六和母亲的喜乐十六，共三十二是妙相。父亲的每一个喜乐也具有五五种智慧之味，因此八十是随好。如海中所说： "阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里 嘎 卡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里的安乐性，互相不混杂而知为一，十六味二者具妙相，一方具有五智慧，八十忍等从因生。" 如是说。为何内外秘密之相好是脉和明点的自性，如何成为庄严呢？对于受用圆满身来说，脉和明点完全清净，成为大乐的自性，味道平等是庄严中最殊胜的，雍敦巴如是说。这样的话，手足法轮等对于化身等也有，因此是共同的，外内秘密三者的相好是怙主和讲经者独有的殊胜功德，因此是差别。化身是： "不可思议的一切处，身语意以各种方式普遍显现。" 这是所有化身的来源，种种变化不可思议且无量是事业的显现。也如《华严经》中所说： "一毛孔中，有不可思议的刹土，种种形状各不同，彼等不相混杂。" 以及《秘密不可思议经》中说： "寂静慧，虚空有多广大，如来身亦有多广大。" 等等广说。第二是，方便和智慧的足二者等，方便是大悲，智慧是空性的智慧的象征，足二者父母二者都以等同的金刚跏趺坐而结合，塔洛翻译中说： "方便和智慧的足二者平等地以金刚跏趺坐束缚而入定安住。" 这样不是像站立一样，而是显示二者都是金刚跏趺坐。对于金刚跏趺坐，上师们说六种姓的金刚跏趺坐，以及莲花跏趺坐，讲经者的五种姓，父亲们平等或圆
English
Also, it becomes forty-two. Thus it is said. Third, it is calculated based on the joy of the Lord and his consort during their play. The sixteen joys of the father and the sixteen joys of the mother, totaling thirty-two, are the excellent marks. Each joy of the father also possesses the flavor of five wisdoms, so eighty are the minor marks. As it says in the ocean: "The bliss of Ā আলি (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) li and Kā কা (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) li, knowing them as one without mixing, sixteen flavors possess the marks, one side possesses five wisdoms, eighty are superior to the causes such as patience." Thus it is said. Why are the inner and secret marks and signs the nature of the channels and essences, and how do they become ornaments? For the enjoyment body, the channels and essences are completely pure, becoming the nature of great bliss, and the equality of taste is the most excellent of ornaments, so says Yungtönpa. In that case, the wheel on the hands and feet, etc., are also present in the emanation body, etc., so they are common, and the marks and signs of the three, outer, inner, and secret, are the unique superior qualities of the Lord and the expounder, so they are distinct. The emanation body is: "In all the inconceivable places, body, speech, and mind appear in various ways." This is the source of all emanations, and the inconceivable and immeasurable transformations are the appearance of activities. Also, as it says in the Arrangement of Trees: "Even on one tip of a hair, there are inconceivable billions of realms, various shapes are different, and they are not mixed together." And in the Secret Inconceivable Sutra it says: "Peaceful Intelligence, as far as the sky extends, so far does the body of the Thus-Gone-One extend." And so on, it is extensively taught. Second, the two feet of method and wisdom, etc., method is great compassion, and wisdom is a symbol of the wisdom of emptiness, the two feet, both father and mother, sit equally in vajra posture and unite, in the translation of Thar Lo it says: "The two feet of method and wisdom are equally bound in vajra posture and remain in meditative equipoise." Thus, it is not like standing, but it shows that both are in vajra posture. For the vajra posture, the lamas say the vajra posture of the six lineages, and the lotus posture of the mother, the five lineages of the expounder, the fathers are equal or complete.