English
Likewise, the wave-like teacher, by the splendor of the power of action, is the supreme, illusory, vajra, and strong. Secondly, the meaning is: The Buddhas are pervaded by the Dharmakaya, without moving from one, but appearing as different Rupakayas, therefore they are separate from one. The nature of the pervaded, different Rupakayas does not move from the Dharmadhatu, therefore it is separate from many because there is no different continuum. In relation to that, there is no extreme of both or neither, because one and many are not established, therefore its extreme is refuted. Other than that, even the Buddhas cannot see, because they have transcended the realm of the seen and the seer. Therefore, realization is self-luminous without object and subject. Thus, in this very text it says: Separated from one and many, without beginning or end, is Suchness. Even the Buddhas do not see it, it is self-born wisdom, a phenomenon without location. Thirdly, the categories are: categories of names, categories of essence, categories of grounds. Firstly: In the Lamrim it says: The number of uncommon victorious names: Sugata, Tathagata, Bhagavan, Buddha, and great joy, etc., are inconceivable. Secondly: There are common and supreme ones. Firstly: There are two: the support and the supported. The first is: the three bodies. In this very text it says: The Dharmakaya is immeasurable and inexpressible, the Sambhogakaya is an inexhaustible treasure of jewels, the Nirmanakaya is billions and inconceivable. The second is: the four wisdoms. In the Sutra Ornament it says: The mirror-like wisdom is immovable, the other three wisdoms depend on it, the wisdom of equality and the wisdom of discernment, the wisdom of accomplishing activities alone. Secondly, there are the appearances of unmixed categories, and the essence of spontaneously accomplished without separation. Firstly, there are three: extensive, intermediate, and concise. The first, the extensive one, is that each of the five: body, speech, mind, qualities, and activities, is inconceivable. Among them, the body is: In this very text it says: The all-pervading body is inconceivable. Speech is: The all-pervading speech is inconceivable. Mind is: The all-pervading mind is inconceivable. Qualities are: In the extensive (text) it says: Because it is adorned with the eye of wisdom, the fields and qualities are inconceivable. Activities are: In this very text it says: In the dust-like worlds of the ten directions,
Chinese
化身微尘不可思议，刹那之间自然成就。如是。第二，分为中等，于根本文中说，那也是场合的五五，因此每一个也是五五。因此，首先是五身，为自利觉悟达到究竟的自性，智慧于法界中解脱，是法身。于此而言，无生无死的雍仲身。如是。从那之中不动的，为了调伏所化，于清净的十地面前，作为所依之身自身转变为无漏，显现具有因果不共之相好，是报身。于此而言，真实解脱之色身。如是。为了调伏不清净的六道众生，随顺其意乐而显现，成办利益，是化身。于此而言，为了调伏所有众生，示现随顺之身种种。如是。如是，虽然显现为二色身，却没有自性。不离法身的法身，与色身无别，是金刚身。于此而言，示现犹如幻术眼翳之相，相即是未从法界中动摇。如是。那些于智慧之中，以任运圆满，不离法身的同时，随顺所化之业而显现种种，是现证菩提之身。于此而言，不离的同时显现种种，彼时于不相同之种种，各自显现相同，虽然未从真如中动摇，却因业缘之力而各自显现。如是。第二是五语，导师五身向自己的眷属传达表诠的自性。那也是，法性远离言说，本身作为一切所说之基础的方面，是法身无生义之语。于此而言，超越声音与名句一切，种种声音显明出现。如是。如镜子认识脸上的污垢并加以清除一样，以身之表诠向眷属的智慧显示衡量意义，是报身意之表诠语。于此而言，如是殊胜语不言说，显示衡量身之诸法。如是。随应以何种方式调伏，以与之相应的声音同时说法，是化身言说词句之语。于此而言，不可说
English
The emanation, like countless dust particles, is spontaneously accomplished in an instant. Thus it is. Secondly, dividing into intermediate, in the root text it says, "That is also the five fives of the occasion," therefore each one is also five fives. Therefore, first are the five bodies: the nature of accomplishing one's own benefit to the end, the wisdom of awareness liberated in the expanse, is the Dharmakaya. In this regard, it says, "The eternal body without birth or death." Thus it is. Without moving from that, for the sake of taming the tamable, in the presence of the pure tenth ground, the dependent body itself transforms into stainless, appearing with the unique marks and signs of cause and effect, is the Sambhogakaya. In this regard, it says, "And the form body of true liberation." Thus it is. For the sake of taming the impure six kinds of beings, appearing in accordance with their inclinations and accomplishing benefit, is the Nirmanakaya. In this regard, it says, "For the sake of taming all beings without exception, it shows various bodies in accordance." Thus it is. Thus, although appearing as two form bodies, they have no inherent existence. The Dharmakaya that does not move from the Dharmakaya, and the form body that is inseparable, is the Vajrakaya. In this regard, it says, "Showing itself like an illusion or an eye disease, the nature itself does not move from the expanse." Thus it is. Those, in the wisdom of awareness, with spontaneous perfection, while not moving from the Dharmakaya, appearing in various ways in accordance with the karma of the tamable, is the body of manifest enlightenment. In this regard, it says, "While not moving, appearing in various ways, at that time, to various dissimilar things, appearing as if they are separate, although not moving from suchness, they appear separately due to the power of karmic connections." Thus it is. Secondly, the five speeches are the nature of the teacher, the five bodies, communicating signs to their retinue. That is, the very nature of reality, being free from speech, in terms of being the basis of all that is to be spoken, is the Dharmakaya, the speech of unborn meaning. In this regard, it says, "Transcending all sounds, names, and words, various sounds clearly arise." Thus it is. Just as a mirror recognizes and removes dirt from the face, showing the measure of meaning to the minds of the retinue through the signs of the body, is the Sambhogakaya, the speech of symbolic meaning. In this regard, it says, "Likewise, the supreme speech does not speak, but shows the measure of the dharmas of the body." Thus it is. Teaching the Dharma simultaneously with sounds that correspond to whatever is to be tamed, is the Nirmanakaya, the speech of expressed words. In this regard, it says, "Unspeakable"
Chinese
声音本身是各种各样的声音，普遍为人所知，并且可以分别衡量。据说如此。所有的声音和语言都是显现和空性无二无别的，因此从两个极端中解脱出来，这就是无别的金刚语。声音本身在不执着的状态下被说出。当被说出时，它是不可言说的。据说如此。所有的声音都在其自身本性的状态中自然成就，因此没有任何阻碍，这种觉性的加持之语是现证菩提之语。正如这其中所说：解脱道和轮回的声音，无论说什么都是殊胜的语言。据说如此。第三是五种意，指的是五种智慧。空性之智慧是法身无分别的意。如《道次第》中所说：大乐至上的意，如虚空般原始清明空性。据说如此。平等性之智慧是报身大平等之意。如《道次第》中所说：从平等性中不动摇，大平等至上的意。据说如此。成所作智是化身度化众生的意。如《道次第》中所说：因为不是从自身本性之外而来，无有作为，以四种方式度化一切众生的大意。据说如此。妙观察智是不动金刚的意。如《道次第》中所说：远离法与有法的一切，自与共性无别，于同一时间，如彩虹般显现在空中，这是不可分割的金刚至上的意。据说如此。如镜之智是现证菩提清晰地了知一切的意。如《道次第》中所说：法的一般和自相无别的一切，如无处所的镜子般清晰显现，是所有现证中的至上者，是无分别至上的意。据说如此。第四，五种功德中，完全清净的刹土，正如这其中所说：十方一切皆是佛土。以及，清净的刹土不可思议。据说如此。远离尺度的宫殿，正如这其中所说：远离尺度的宫殿。据说如此。清晰而清净的光芒，光芒四射的大会。据说如此。特别殊胜的座床，狮子、大象、马、孔雀，以及飞翔于天空的宝座上，有日月莲花珍宝。据说如此。随心所欲享用的受用，各种各样的音乐如云朵般。据说如此。第五，五种事业是，寂静和，增益和
English
The sound itself is various sounds, universally known, and can be measured separately. It is said so. All sounds and languages are inseparable from manifestation and emptiness, therefore, liberation from the two extremes is the indivisible Vajra speech. The sound itself is spoken in a state of non-attachment. When spoken, it is inexpressible. It is said so. All sounds are naturally accomplished in the state of their own nature, therefore, there is no obstruction whatsoever, this speech of the blessing of awareness is the speech of Abhisambodhi. As it is said in this itself: The sound of the path of liberation and samsara, whatever is said is the supreme speech. It is said so. The third is the five minds, which refer to the five wisdoms. The wisdom of emptiness is the Dharmakaya's non-conceptual mind. As it is said in the Lamrim: The supreme mind of great bliss, primordially clear and empty like the sky. It is said so. The wisdom of equality is the Sambhogakaya's mind of great equality. As it is said in the Lamrim: Unwavering from equality, the supreme mind of great equality. It is said so. The wisdom of accomplishment is the Nirmanakaya's mind of liberating beings. As it is said in the Lamrim: Because it does not come from outside of one's own essence, without action, with four ways, the great mind of liberating all beings. It is said so. The wisdom of individual discrimination is the unwavering Vajra mind. As it is said in the Lamrim: Separated from all dharmas and entities, self and generality are inseparable, at the same time, appearing clearly in the sky like a rainbow, this is the indivisible Vajra's supreme mind. It is said so. The mirror-like wisdom is the mind of Abhisambodhi clearly knowing everything. As it is said in the Lamrim: All the general and specific characteristics of dharmas are inseparable, appearing clearly like a mirror without a place, it is the supreme of all Abhisambodhis, it is the non-conceptual supreme mind. It is said so. Fourth, among the five qualities, the completely pure realm, as it is said in this itself: All ten directions are Buddha lands. And, the pure realm is inconceivable. It is said so. The palace that is free from measure, as it is said in this itself: The palace that is free from measure. It is said so. Clear and pure light rays, the great assembly of radiating light rays. It is said so. The particularly excellent throne, lion, elephant, horse, peacock, and on the throne flying in the sky, there are sun, moon, lotus, and jewels. It is said so. The enjoyment to be enjoyed as desired, various kinds of music like clouds. It is said so. Fifth, the five activities are, pacifying and, increasing and
Chinese
从增大的权、威猛和任运成就来说，依仗大悲的加持，从无为中显现四种作用。没有造作和将要造作。这是第三部分，分为稍微简略和非常简略。第一种是，从这本身来说，身语意圆满广大，功德事业一切圆满。这是五种，作为广大功德无余的所依是身，为了调伏对境而进行表达是语，了知一切所知是意，圆满具有力量是功德，调伏所化是事业。在《意集经》中说：作为所依是身，进行表达是语，了知和知晓是意，产生一切所欲是功德，进行事业是事业。第二种是，所依是身，所依止的是智慧。第一种是，无垢的意，将法界与智慧双运是法身，这在眷属愿海中显现为具有五种决定的报身，在眷属信众海中显现为化身，这三种从显现部分不混杂的角度来说是现证菩提身，从不可分割的角度来说是金刚身，总共是五身。那么，这五身是一体还是他体呢？五身是任运成就的自性，本体是一，但从功德的角度来说，显现为五身是他体，就像空中的月亮和水中的月亮一样。就像这样，在这本身中也说：无生无死的永恒身，安住于一切烦恼的田中，变成取之不尽的宝藏，一切无别平等的身，一切遍知的智慧身，那时五身一切圆满。而且，佐日巴等认为，现证菩提身和金刚身是从功德的角度安立的，所以是假立的身，具有体性的身决定是三种。全知龙钦巴说：法身、现证菩提身和金刚身三种被佛陀的自显所摄持，所以是具有体性的身，报身和化身二者被所化众生的心识所摄持，所以是假立的。第二种是无别任运成就的自性，二十五果也是从五身自性的六胜者的功德角度显现，并且归于其功德，因此从一和多中产生。