English
There is no wavering. Thus it is said. These are spontaneously perfected in the wisdom of awareness, and without wavering from the Dharmakaya, they appear in various forms in accordance with the karma of those to be tamed, which is the Sambhogakaya. It says in this very text: Without wavering, yet appearing in various forms, at that time, to the various discordant ones, each appears differently, thus, although not wavering from Suchness, they appear separately due to the power of karma. Thus it is said. The second is the five speech: It is the nature of the five bodies of the teacher each conveying messages to their respective retinues. Among them, the very nature of Dharma, being beyond expression, becomes the basis of all that is to be expressed, and is the speech of the Dharmakaya, the unborn meaning. It says in this very text: Transcending all sounds, names, and words, various sounds clearly arise. Thus it is said. Just as a mirror recognizes and removes dirt from the face, the gestures of the body show the retinue's minds how to measure meaning, which is the speech of the Sambhogakaya's intention. Likewise, the supreme speech does not speak, but the body shows how to measure the dharmas. Thus it is said. In accordance with the sounds and voices of those to be tamed, teaching the Dharma at the same time is the speech of the Nirmanakaya expressing words. The inexpressible itself, various sounds, are universally known and individually measured. Thus it is said. Since all sounds and voices are non-dual in appearance and emptiness, they are liberated from the two extremes, which is the indivisible Vajra speech. Sound itself is spoken in a non-attached state, and the speaking itself is inexpressible. Thus it is said. Since all sounds are spontaneously accomplished in the state of self-awareness, nothing is obstructed, and the speech of awareness blessing is the speech of manifest enlightenment. The sounds of the path of liberation and samsara, whatever is said, are supreme speech. Thus it is said. The third is the five minds: These refer to the five wisdoms. The wisdom of emptiness is the non-conceptual mind of the Dharmakaya. In the Stages of the Path, it says: The two objects, the Dharma and its branches, for the sake of sentient beings, are of great emptiness, the wisdom has both pain and pleasure, great bliss is the supreme mind. Like the sky, it is primordially clear and empty. Thus it is said. The wisdom of equality is the mind of great equality of the Sambhogakaya. It says: Like the great, to all, without discrimination, without acceptance or rejection, equal, and not moving from equality, is the supreme mind of great equality. Thus it is said. Accomplishing activity wisdom is the mind of the Nirmanakaya liberating beings.
Chinese
因此，从那之中，以大悲相联系，因为不是与您自身体性相异的他者，无作而以四种方式，救度一切众生，是伟大的心。如此说。个别自证智是不坏金刚之心，从那之中，诸法与有法皆远离，自共不分一时中，如虹显现于虚空，是不坏金刚之最胜心。如此说。如镜之智是于现证菩提的一切皆明了知晓之心，从那之中，诸法总相自相无分别，如无境之镜般显现，是现量一切之最胜，是不分别之最胜心。如此说。第四功德有五种，清净的刹土是，于此之中，十方一切皆为佛土，如是说。刹土清净不可思议。如是说。无量之宫殿是，远离边际的宫殿。如是说。明亮清净的光芒是，光芒照耀的大会。如是说。特别超胜的座床是，狮子、大象、马、孔雀，以及鹏鸟的大宝座上，有日月莲花珍宝。如是说。随心所欲受用的受用是，各种乐器如云聚。如是说。第五事业有五种，寂静、增益、怀爱、猛厉、任运成就。增益之中，以大悲的加持力，从无作中成就四种，无作以及无所作。如是说。第三，分为略摄和极略摄。第一是，于此之中，身语意之圆满广大，功德事业一切圆满。如是说，共有五种，成为广大功德无余之所依是身，向所化众生传达讯息是语，了知一切所知是意，圆满权势是功德，调伏所化众生是事业。于《意集经》中说，成为所依是身，传达讯息是语，了知觉知是意，生起欲求是功德，成办事业是事业。如是说。第二是，所依是身，所依之法是智慧。第一是，无有遮障之意，法界与智慧双运之法身
English
Therefore, from that, connected by great compassion, because it is not another different from your own essence, without action, in four ways, liberating all beings, is the great mind. So it is said. Individual self-awareness wisdom is the indestructible vajra mind, from that, all dharmas and entities are separated, self and general are inseparable in one moment, appearing like a rainbow in the sky, is the supreme indestructible vajra mind. So it is said. Mirror-like wisdom is the mind that clearly knows everything of manifest enlightenment, from that, all dharmas, general characteristics, and self-characteristics are without distinction, appearing like a mirror without an object, is the supreme of all manifest, is the supreme non-conceptual mind. So it is said. Fourth, qualities have five aspects, the completely pure realm is, in this, all ten directions are Buddha lands, as it is said. The pure realm is inconceivable. As it is said. The immeasurable palace is, the palace that is free from measure. As it is said. The clear and pure light is, the great assembly of radiating light. As it is said. The particularly superior seat is, on the great throne of lion, elephant, horse, peacock, and garuda, there are sun, moon, lotus, and precious jewels. As it is said. The enjoyment of indulging in pleasures is, various musical instruments like clouds. As it is said. Fifth, activities have five aspects, pacifying, increasing, magnetizing, wrathful, and spontaneously accomplishing. In increasing, by the blessing of great compassion, from non-action, accomplish four aspects, without action and without what is to be done. As it is said. Third, it is divided into slightly condensed and extremely condensed. The first is, in this, the great perfection of body, speech, and mind, qualities and activities are all perfect. As it is said, there are five aspects, becoming the support of all great qualities is body, conveying messages to those to be tamed is speech, knowing all knowable things is mind, perfect power is qualities, taming those to be tamed is activities. In the Gongdü Sutra, it is said, becoming the support is body, conveying messages is speech, knowing and being aware is mind, arising desires is qualities, accomplishing activities is activities. As it is said. The second is, the support is body, the supported is wisdom. The first is, the intention free from obscurations, the Dharmakaya that unites the realm of reality and wisdom
Chinese
再者，对于成熟的眷属大海显现为具足五种决定的报身，对于信乐的眷属大海显现为化身。这三者从显现部分不混杂的角度来说是现证菩提，从不可分割的层面来说是金刚身，此为五身。那么，这些是一体还是他体呢？五身是任运成就的自性，本体为一，而从功德的角度来看，显现为五身，所以是他体，如同空中的月亮和水中的月亮一样。如同在此处所说：“无生无死的雍仲身。”直到“那时五身全部圆满。”之间所说。不仅如此，现证菩提和金刚身是从功德的角度安立的，所以是假立之身，自性身则确定为三身。三身中的法身是从自利意趣的角度，而两个色身则是从利他事业的角度安立的，应当了解。第二，分为正文和遣除诤论。第一，当未曾舍弃所有暂时性的障碍，证悟离脱的自性之时，作为根本意义的阿赖耶显现，即是无所缘的法界智。在《支分》中说：“非为分别阿赖耶，无自性者意义基，此乃名为法界性，如是真如之智慧。”如是说。彼时，结合意义的阿赖耶转依，明朗而不分别，成为其余三种智慧的生起之基础，即是如镜之智。烦恼意转依，无有善恶取舍，是平等性智。意转依，了知所知境三时之法，如莲花瓣般清晰而不混杂，是妙观察智。五根转依，在成办利他事业上无有阻碍，是成所作智。在《总集论》中说：“空性智慧无有事物，如镜智慧无有分别，平等智慧无有善恶，妙观察智不杂而清晰，事业精勤至究竟。”又如《意集经》中说：“心之法性即是真如，从中显现为法界性智。根本识中显现为如镜之智。所缘识中显现为平等性智。普
English
Furthermore, to the ocean of ripened retinues, it appears as the Sambhogakaya, endowed with five certainties; to the ocean of devoted retinues, it appears as the Nirmanakaya. These three, from the aspect of their distinct appearances, are the Manifest Enlightenment Body; from the aspect of their indivisibility, they are the Vajrakaya, thus making five Kayas. Are these one or different? The five Kayas, being spontaneously accomplished, are one in essence, but from the perspective of their qualities, they appear as five different Kayas, like the moon in the sky and the moon in water. As it is said in this very text: "The Yungdrung Body, without birth or death," up to "At that time, all five Kayas are perfected." Moreover, the Manifest Enlightenment Body and the Vajrakaya are merely designated from the perspective of qualities, hence they are designated Kayas. The Kayas by definition are definitely three. Among the three, the Dharmakaya is from the aspect of benefiting oneself, while the two Rupakayas are understood to be established from the aspect of benefiting others. Secondly, there are two parts: the main topic and refuting objections. Firstly, when all adventitious obscurations have not been abandoned, at the time of realizing the nature of freedom from them, the Alaya of the fundamental meaning manifests as the Wisdom of Dharmadhatu, which is without any object of focus. As it says in the 'Branch': "Not the Alaya of conceptualization, the basis of meaning without self-nature, this is called the Dharmadhatu, suchness wisdom." At that time, the Alaya of combined meaning transforms its basis, clear and non-conceptual, becoming the basis for the arising of the remaining three wisdoms, which is the Mirror-like Wisdom. The transformation of the afflicted mind, without accepting or rejecting good or bad, is the Wisdom of Equality. The transformation of mind, knowing all phenomena of the three times, the objects of knowledge, clear and unmixed like lotus petals, is the Discriminating Wisdom. The transformation of the five senses, without obstruction in accomplishing the benefit of beings, is the Accomplishing Wisdom. As it says in the 'Namdak': "The Wisdom of Emptiness has no substance, the Mirror-like Wisdom has no concept, the Wisdom of Equality has no good or bad, the Discriminating Wisdom is clear and unmixed, the activity is diligent and perfect." And as it says in the 'Do Gong Du': "The nature of mind is suchness, from which the Wisdom of Dharmadhatu appears. From the fundamental consciousness, the Mirror-like Wisdom appears. From the object-oriented consciousness, the Wisdom of Equality appears. From the universally appearing consc
Chinese
从了知中显现出各别自证智。从趣入的识中显现出作事成就智。就像这样。共同的论典中也是这样说的。旃扎果弥的《佛地经》中说：什么是阿赖耶识？它转变为大圆镜智。它也在法界自性中，如实显现自性。烦恼意转变为平等性智。意的识转变为各别作意。五根识转变为成所作智。如是。第二，有些人说，通达智在一刹那间，过去未来二者的法显现或不显现？如果像第二种说法那样，就与《二谛论》中的“以通达一刹那，周遍一切所知境”相违背。如果像第一种说法那样，因为现量通达已灭和未生的无有之法，所以成了于所取义迷惑的邪见。不是这样的，因为过去已发生，未来可发生，现在已生且未灭，以自明无执的方式通达，所以没有过失。又问，通达智是否通达未经修道的解脱？回答说，不通达。如果那样，就成了非一切智，回答说，虽然通达一切应知或可能存在的事物，但是未经修道而解脱是不应知且不可能存在的，所以不通达，因此不会变成非通达，有什么相违背的呢？没有遍及性。例如，天界的工匠鲁班虽然通晓一切工艺，但是因为未经因缘造作的工艺是不可能存在的，所以不通晓。因此，虽然不通达未经修道的解脱，但是修道后，以根器的次第，或近或远地解脱是通达的。第二，无别任运成就的自性是，那二十五种果位，也是从五身自性六种胜利的功德的反面显现，并且归于它的功德，因此，是脱离一和多的自性。对此，《意集经》中说：佛与法界平等解脱，它在伟大中任运成就。又，《次第三经》中说：果位功德任运成就，如意宝珠