English
It possesses the talent to eliminate unwanted things and become the cause of generating the four wisdoms. Therefore, the nature of the five purified obscurations abides in a state of possessing the power of talent. These explanations should be understood as truly revealing the definite meaning through the power of talent's strength. Thus, although the five wisdoms are counted as the qualities of the sole self-born wisdom, their essence converges into one great sphere of self-awareness. From the appearance of wisdom: From the sole self-born wisdom, through the inclinations and powers of those to be tamed, differences and distinctions appear, etc. The lineage abides as one in meaning. And, the Dharmadhatu abides uncreated as one, possessing the nature of a clear mirror, equality wisdom abides as one, because the individual discriminations are unmixed, activities are diligently brought to completion. This is (the content of the scripture). The second (part) is what is explained from "The Lord of Lanka, thus" to "doubts are severed." The Lord of Lanka, thus, with the meaning of approaching wisdom, therefore, from the activity of mind's self-awareness, it appears as the complete mind essence and appears as the eight aggregates of consciousness. Thus, appearing as the mind essence, and all these appearances, should be recognized as the wisdom of self-awareness, thereby seeing the meaning and knowing. These explanations should also be understood as self-appearing and arising like ocean waves from the blessing of the secret, supreme, as-it-is wisdom. Thus he spoke and bestowed teachings. The bodhisattvas of the inferior bodies of the retinue, such as the Lord of Lanka, fully understood the meaning of the appearance of the blessing of the mind, doubts were severed, and secret wisdom arose, which is precisely the quality of the supreme teaching. The title of the chapter is: In the great sutra that gathers the intentions of all Buddhas, because the nature of the mind is wisdom, therefore its own appearance as the five wisdoms is the most excellent among the complete, the supreme arrangement of adornments, unmixed with great wisdom, clearly complete, thereby liberated from one and many, such is the clearly explained thirty-second chapter. Second, explaining the blessing of the body, there are three: briefly stating, elaborately explaining, and summarizing. The first is, from "Then again" to "the basis of arising and merging appearances."
English
Ra has shown that this chapter explains both provisional and definitive meanings. After explaining the blessings of the mind, then the compiler, the lord of Lanka, the Bodhisattva Mahasattva, asked the teacher, the Lord of Secrets, four questions about the body: Lord of Secrets, from the aspect of essence, what is the suchness of mind? From the aspect of the object-possessor, what is consciousness? From the aspect of all-illuminating, what is wisdom? From the aspect of the base, what is called body? After this request, the Lord of Secrets replied: Lord of Lanka, after calling the compiler in this way, these four questions that you asked are heard in this way. Thus, he bestowed as an answer by narrating as history the meaning previously heard from other teachers. The suchness of mind is: the eight aggregates of mind, the six aggregates, and the one aggregate are the essence; the appearance of mind, experiencing and satisfying the objects, etc., are the nature; mental factors appear as separate objects due to the power of action (formation), because one basis is uncertain and appears as anything, therefore that is the Dharmakaya, its activity is the Sambhogakaya, and its continuous appearance as anything is the Nirmanakaya, these are the three bodies. Alternatively, the alaya, the afflicted mind, and the six aggregates are completely perfect without being mixed with the mind of enlightenment. The Secret Lord Garab Dorje said in the space of empowerment: The mandala of self-perfected nature, the alaya is the great Dharmakaya. The Sambhogakaya is the unmixed mind, the six aggregates are the vast Nirmanakaya. Thus it is said. Consciousness is: that is the alaya, and the mind that enters the object, and the five sense gates that continuously arise from all sides. These last three are also common to the nature and consciousness that are being explained. Wisdom is: whatever mind and the appearance of mind and mental factors, recognizing that they are the three bodies, or any of the eight aggregates seeing as they are that they are the five wisdoms. Body is: the basis of whatever arising, dissolving, and appearing, that is the Nirmanakaya, the Sambhogakaya, the Dharmakaya, and the Svabhavikakaya. The second (part) has seven (aspects): the essence of the body, the divisions of the body, the characteristics of the body, uncertain names, similar examples, the appearance of realization and non-realization, and perfection. The first (aspect) is
Chinese
三者是：简略地开示，详细地解说，以及非常详细地解说。第一是，从“又楞伽”开始，到“因为无实有自性”之间所开示的。又楞伽的主人提问说：秘密主，什么是认识？什么是生起？什么是进入？什么是显现？什么是基础？这样询问了身和智慧的体性。秘密主回答说：楞伽的主人，所询问的那五个问题是这样听到的。这样讲述了历史。其中，认识的那个本身是：智慧密灯中说：了解安住之义的智慧者，断绝超越它的更高者。如是所说，不是从他处而来，而是认识到本来安住在自己之内的第一个意义，如实地认识到，就是无上的智慧。那样的理由是什么呢？楞伽的主人，智慧秘密中说：自明本来未造作，了解那个意义就是智慧。如是所说，认识心的法性，从自己生起，因此，智慧的词义正确地成立。如果从他处生起，就会变成突然产生的过失，名为智慧的那个本身，那样是不行的。因此，如果从他处生起就会变成过失，这必定成为理由，是身的基础。为了调伏所化，在时间的流逝中，对什么应该调伏什么而显现，是指显现为各种化身。那是因为什么呢？化身是在时机成熟时，不会不显现给所化，或者没有出现过，在任何时间和地点，总是显现和生起，仅仅通过理由就能成立。因此，是就普遍众生的角度说的。开示进入的体性是圆满受用身，那是因为什么呢？那个身在三时中，完全安住在智慧和光明以及不分别的意义中，在内在的真实安住中，处于大禅定的状态，进入任何三摩地的殊胜意境中，远离勤作，不散乱也不动摇地安住。这样通过理由来阐明。显现是法身，那样的理由是什么呢？那个身是二资粮和法界以及二智慧聚集，本来就是二
English
The three are: brief instruction, detailed explanation, and extremely detailed explanation. The first is what is indicated from "Again, Lanka" to "because of the nature of non-existence." Again, the lord of Lanka asked: Lord of Secrets, what is recognition? What is arising? What is entering? What is appearing? What is the basis? Thus, he inquired about the nature of body and wisdom. The Lord of Secrets replied: Lord of Lanka, the five questions you asked are heard as follows. Thus, the history is narrated. Among them, that which is recognized is: In the Secret Lamp of Wisdom, it says: The wise one who knows the meaning of abiding, cuts off the higher one that transcends it. As it is said, not coming from elsewhere, but realizing the first meaning that has always abided within oneself, and recognizing it as it is, is the supreme wisdom. What is the reason for that? Lord of Lanka, in the Secret of Wisdom, it says: Self-luminous, originally uncreated, knowing that meaning is wisdom. As it is said, recognizing the nature of mind and arising from oneself, therefore, the definition of wisdom is correctly established. If it arises from elsewhere, it will become a sudden fault, and that which is called wisdom itself will not be like that. Therefore, if it arises from elsewhere, it will become a fault, which will surely become the reason, and it is the basis of the body. For those to be tamed, whatever appears to tame whatever in the course of time refers to the appearance of various manifestations of the emanation body. Why is that? The emanation body, when the time comes, does not fail to appear to those to be tamed, or has not appeared before, but always appears and arises in any time and place, which is established only by reason. Therefore, it is said from the perspective of universal beings. Showing the nature of entering is the complete enjoyment body. Why is that? That body is always abiding in the meaning of wisdom, light, and non-discrimination in the three times, in the inner true abiding, in the state of great samadhi, entering into the supreme intention of any samadhi, free from effort, abiding without disturbance or distraction. Thus, it is clarified by reason. Appearance is the Dharma body. What is the reason for that? That body is the gathering of the two accumulations, the realm of reality, and the two wisdoms, originally two
Chinese
从存在中，自性成立，并且显现为生起二身之自性，因此成为圆满受用身和化身之基础。基础是自性身，那个意义的理由是：为什么呢？因为没有自性，如何能如所想般显现，因为没有像这样的万法生起之基础事物，如实之法性，自性是无法指示的。第二是，又《楞伽经》中，从“又楞伽”到“就是如实”之间所说。又楞伽的主人提问四身的体性，秘密主！什么是化身？什么是圆满受用身？什么是法身？什么是自性身？这样请问后，秘密主回答说：楞伽的主人！像这样四个问题是这样听到的。化身是任何自相续的自性不存在，从任何事物不断地在一切时中显现为化身，是常时的生起和周遍，以及以事业调伏有情者。圆满受用身是，具有相好之身，受用和安乐以及殊胜智慧，以特殊的事业成熟眷属，是调伏圆满者。法身是，界和智慧二者无别的自性，远离烦恼和所知以及见解，以及如实大乐之障碍，极端的戏论垢染，是完全清净者。自性身是，由于本来没有错乱，因此如实之法性，是清净与不清净二者的体性，不住于二边的自性，就是没有造作的那个。第三是，又《楞伽经》中，从“又楞伽”到“那个就是心性”之间所说。又楞伽的主人提问安住于事物之本体性的身之体性，秘密主！什么是常时生起？什么是成熟圆满？什么是完全清净？什么是如实那个？这样请问后，秘密主回答说：楞伽的主人！像这样四个问题的意义是这样，任何常时生起的化身是，从心的行境显现之行作事业之自性，从心
English
From existence, self-nature is established, and it appears as the nature of arising two bodies, therefore it becomes the basis of the Sambhogakaya and Nirmanakaya. The basis is the Svabhavikakaya, the reason for that meaning is: Why is that? Because without self-nature, how can it appear as thought, because there is no such thing as the basis of the arising of all dharmas, the suchness of reality, self-nature is impossible to indicate. The second is, again in the Lankavatara Sutra, it is said from "Again Lankavatara" to "is just suchness." Again, the master of Lankavatara asked about the nature of the four bodies, Secret Lord! What is the Nirmanakaya? What is the Sambhogakaya? What is the Dharmakaya? What is the Svabhavikakaya? After asking this, the Secret Lord replied: Master of Lankavatara! These four questions are heard in this way. The Nirmanakaya is any self-continuum whose self-nature does not exist, from anything constantly appearing as the Nirmanakaya at all times, is the constant arising and pervasion, and the one who tames beings with deeds. The Sambhogakaya is, having the body of marks and signs, endowed with enjoyment and bliss and supreme wisdom, maturing the retinue with special deeds, is the one who tames the perfect ones. The Dharmakaya is, the self-nature of the indivisibility of the realm and wisdom, free from afflictions and knowledge and views, and the obstacle of the great bliss of suchness, the stains of extreme elaboration, is the completely pure one. The Svabhavikakaya is, because it is originally not confused, therefore the suchness of reality, is the nature of both pure and impure, the nature that does not abide in the two extremes, is just that which is uncreated. The third is, again in the Lankavatara Sutra, it is said from "Again Lankavatara" to "that is just the nature of mind." Again, the master of Lankavatara asked about the nature of the body that abides in the essence of things, Secret Lord! What is constant arising? What is mature perfection? What is completely pure? What is suchness itself? After asking this, the Secret Lord replied: Master of Lankavatara! The meaning of these four questions is this, any constantly arising Nirmanakaya is, from the activity of mind, the nature of the karma of actions that appear, from mind