English
Not beyond the five. Moreover, it says in the Guhyagarbha Tantra: OM, perfect in the ten directions and four times, Great bindu of the wisdom mandala. Mandala of merit, assembly of bodies, Appearance and emptiness, bindu, all completely perfect HO. Thus it is said. The five speeches are: The speech of the Dharmakaya, the meaning of non-duality, is the transmission of the Victorious Ones' intention. The speech of the Sambhogakaya: merely seeing the body, like a reflection in a mirror, one understands faults and qualities. The speech of the Nirmanakaya, the speech of words, is like the speech of Brahma, one speech enables various beings to understand according to their own minds. The speech of the Vajrakaya: all dharmas are understood without differentiation. The speech of Abhisambodhi-jnana empowerment: one understands the five wisdoms themselves. Again, it says in the same text: OM, great vajra bindu of merit, Possessing the vajra wisdom mandala, Great vajra sound, limitless, Great vajra king, great bindu HO. Thus it is said. The five minds are the five wisdoms, namely: The emptiness that possesses all supreme aspects is the Dharmadhatu wisdom, the mind of the Dharmakaya. Clarity without grasping is the mirror-like wisdom, the mind of the Abhisambodhi-kaya. Inseparable clarity and emptiness is the equality wisdom, the mind of the Sambhogakaya. Clarity without mixing with knowable objects is the discriminating wisdom, the mind of the Vajrakaya. The spontaneous accomplishment of the two benefits in self-appearance is the accomplishing wisdom, the mind of the Nirmanakaya. Again, it says in the same text: OM, great perfection of body, speech, and mind, Qualities and activities are all completely perfect, Primordially spontaneously perfect, Samantabhadra, Great assembly of gatherings, bindu HO. Thus it is said. The five qualities are: In general, the object of grasping is purified in its place, and since awareness is self-appearing, it arises as the Buddha's pure land, this is the quality of the pure land. Appearances are purified in their place, and since all the dharmas of the result are spontaneously accomplished and perfected, this is the palace. Without abandoning the five desirable qualities, etc., they are spontaneously perfected as self-aware wisdom, therefore they are ornaments. It is clear in the mandala of the five wisdoms, and its radiance is light. The signs of the spontaneous accomplishment of the power and fearlessness of the result appear as lions, etc., these are the qualities of the throne. Again, it says in the same text: OM, the realm of inconceivable illusion and equality, Limitless, pervading, radiating various things, Limitless, pervading, spontaneously
Chinese
那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）让其融入。 各种身语意大霍！ 是这样说的。 五种事业是：寂静、增益、怀爱、降伏，五种事业自然成就，通过这五种事业，为了适应所化众生的根器而行事。 正如那里面所说：嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在十方世界的微尘数中， 诸佛的事业如微尘数。 化身以不可思议的微尘数， 刹那间自然成就霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 如是说。 第四，观察所化之方式。 正直。 遍知一切所知的佛陀的境界，观察所有所化众生的方式是这样说的： 不了解无二智慧的自性，俱生无明， 不仅如此，还有颠倒分别的能取所取遍计所执的无明二者完全清净， 现量证悟的智慧，因为证悟了所证之界平等性无有他异之义， 因此，心远离一切戏论，以其遍及一切所知，是为主宰。 因此，生起之佛、生起之境众生、生起之大悲三者，以无二自显而生起为大。 那本身以本体自性为一而相连， 因此，六道众生的前后时期， 以及处所的高低等等，所有应知的一切都显现而知晓。 像这样，在不混杂、完全圆满地知晓之时， 在广大的经典中这样说道：没有能取所取的分别念，即不离法界平等性。 虽然没有动摇，但他的智慧没有不知晓、不见到的，什么也没有。 以什么方式知晓呢？ 又在《普贤行愿品》中说，譬如镜子显现影像时，如不离镜子一样。 如不离意义之法界，智慧之所知各种不同的颜色，各种不同的形状，各种不同的不混杂，完全圆满地显现。 如虚空之边际平等性， 未作之自性无二， 智慧光明广大之， 虚空星辰之散布， 如鲜花美丽之堆积。 各自清晰而聚集一体， 不混杂完全圆满者， 无偏袒与明智慧中， 穷尽之时
English
Na (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) let it dissolve. Various body, speech, and mind, great Ho! That's what it says. The five activities are: pacifying, increasing, magnetizing, and subjugating, the five activities are naturally accomplished, and through these five activities, they act in accordance with the minds of those to be tamed. As it says in that very text: Om (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) in the dust-like number of ten directions of the world, The deeds of the Buddhas are like the number of dust particles. Emanations with countless dust particles, Accomplished spontaneously in an instant, Ho (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)! So it is said. Fourth, the way of observing those to be tamed. Straight. The realm of the Buddha who knows all knowable things, the way of observing all sentient beings to be tamed is said to be like this: Not understanding the self-nature of non-dual wisdom, the co-emergent ignorance, Moreover, the two kinds of wrong conceptualizations, the grasping and the grasped, the completely pure conceptual ignorance, The wisdom of direct realization, because it realizes the meaning of the equality of the realm to be realized, which is not different from others, Therefore, the mind is free from all elaborations, and because it pervades all knowable things, it is the master. Therefore, the Buddha who arises, the sentient beings who are the object of arising, and the great compassion that arises, the three arise as non-dual self-appearance as great. That itself is connected as one in essence and nature, Therefore, the earlier and later times of the six realms of beings, And the high and low places, etc., all that should be known is known from appearance. Like this, even at the time of knowing completely and perfectly without mixing, In the extensive scriptures, it is said like this: There is no conceptualization of the object and the subject, that is, it does not move from the equality of the realm. Although it has not moved, there is nothing that its wisdom does not know or see. How does it know? Again, it is said in the Kunjed Gyalpo Sutra, for example, when an image appears in a mirror, it is like not moving from the mirror. Like not moving from the realm of meaning, the wisdom of the knowable, various different colors, various different shapes, various different unmixed, appear completely and perfectly. Like the equality of the edge of the sky, The unmade nature is non-dual, The wisdom light is vast, The scattering of stars in the sky, Like a beautiful pile of flowers. Each clear and gathered as one, The unmixed and completely perfect, In impartiality and clear wisdom, The measure of the end of time
Chinese
超越作为知晓。（如是说。）第五，慈悲之化现显现之方式，以及正直。果位究竟之善逝一切之意之自性，与轮回之诸法无别而自显现之故。化现种种以行利益有情之时，苏日（藏文，सूर्य，sūrya，太阳）即太阳，旃达拉（藏文，चन्द्र，candra，月亮）即月亮之影像，往来且无有阻碍地显现于水中一般。意从法身未动摇之同时，显现为种种色身而行利益有情之事，亦是为利他而前往调伏对境，以及利益完结后返回自处之能作所作之勤作分别之相状哪里有呢？是没有的。若以勤作分别之门有往来，则将成为具能取所取者，故与有情无有差别。第六，于作为事业之勤作无有之同时，成办利益之方式，以及正直。譬如幻术师之幻轮所显现之马牛等，然以真实之本体空性一般。义智慧幻化之坛城显现为二色身而令有情众生解脱之时，于所作之境与能作之作者及所作之事物三者不执著，于自明之身与智慧之坛城之状态中行有情之义，即是成办。第七，意之相续之状态从一与多中解脱，显示为言说思虑之外。正直。于过去，现在，未来三时中行道之次第，诸佛之胜者们，某些人认为法身空性之体性于一切无有差别，某些人认为仅于色身之佛相同，然因清净之智慧不同故不相同，以及彼等之邪分别之差别不同者，亦是如下：唯识与外密续认为一切佛之意之体性虽一，然因往昔业所清净不同之力量，于果位之时，清净之智慧与色身不混合，如木之火焰一般认为，以及中观认为一切佛于界空性之分无有差别，如水入水一般认为，彼等乃是下乘不了义之
English
Knowing as transcendence. (Thus it is said.) Fifth, the manner in which the emanation of compassion appears, and straightforwardness. Because the very nature of the intention of all Sugatas who have perfected the fruition appears without distinction from all the phenomena of samsara, when various emanations perform the benefit of beings, like the image of Surya (Tibetan, सूर्य, sūrya, sun), that is, the sun, and Chandra (Tibetan, चन्द्र, candra, moon), that is, the moon, appearing in water without coming and going and without obstruction, while the intention does not move from the Dharmakaya, it appears in various Rupakayas and performs the benefit of beings. Moreover, going to tame the objects of taming for the sake of others, and after the benefit is completed, returning to one's own place, where is the aspect of effort and conceptualization of the doer and the done? It is not there. If there is coming and going through the gate of effort and conceptualization, then it will become something with grasping and being grasped, and thus there will be no difference from sentient beings. Sixth, the way of accomplishing the meaning without the effort of action and activity, and straightforwardness. For example, like the horses and cattle that appear in the illusion wheel of a magician, but are empty of true reality, when the mandala of meaning-wisdom illusion appears as two Rupakayas and liberates sentient beings, without grasping the object of action, the agent of action, and the object of action as three, from within the state of the self-aware body and the mandala of wisdom, one engages in the meaning of sentient beings, that is, accomplishes it. Seventh, the state of the intention continuum is liberated from one and many, and is shown to be beyond speech and thought. Straightforwardness. The victorious Buddhas who have attained Buddhahood in the past, present, and future, some believe that in the nature of the emptiness of the Dharmakaya, all are without difference, and some believe that they are similar only in the Rupakaya Buddha, but because the purified wisdom is different, they are not the same, and the differences of their wrong conceptions are also like this: The Mind-Only and the Outer Tantras believe that although the nature of the intention of all Buddhas is one, because of the power of the different purifications by past karma, at the time of fruition, the purified wisdom and the Rupakaya are not mixed, and they are thought to be like a fire of wood, and the Madhyamikas believe that all Buddhas are without difference in terms of the emptiness of the realm, and they are thought to be like water dissolving into water, those are the lower vehicle's provisional meaning of
Chinese
我是佛。 胜乘究竟义的佛，乃是自原始以来，即已证悟本净任运无别之义的诸佛之总相，即是法界与智慧，或说为了脱执著法身与色身任何一方的边见。因此，就法界法身而言，诸佛皆为一体；就智慧色身而言，诸佛并非一体。此乃超越言语表达与心意思量的所有边见，诸法不杂而圆满安住。如是，远离执著任何一方的无别智慧，是究竟果位的如来诸佛之总相的安住处，如《续广释》所说，故应于此处引用并阐述该经文，则易于理解且毫无疑惑。简而言之，五身任运成就之佛，譬如海水与波浪无有分别一般。当种种色身显现于所化众生前时，其意趣始终未曾离开究竟果位的法身。如是，就诸佛意趣传承的安住方式而言，有破立二种理路，即破斥他宗与建立自宗。初者有二，即破斥中观宗认为诸佛皆空性一体，以及破斥唯识宗与外密续部认为互不相杂。初者有二，即陈述其宗与破斥之。初者为：中观宗认为三世诸佛之意趣，皆于空性中传承为一，譬如水融入水，或酥油置于酥油中一般。如经部所云：‘我等如何成正觉，如是唯彼成正觉，譬如酥油与酥油之，精华相同无有异。’以及《入行论》云：‘此乃远离戏论者所显现。’第二，破斥彼宗有四：成为以因缘所成之果无有作用之过失，成为果位佛陀断灭之过失，成为显密之果无有差别之过失，以及成为因果相同，或下乘之果等之过失。