English
From uncertainty, it appears as if examined, and whatever miracles arise are the emanation of the Dharmakaya, the meaning of the uninterrupted display of the Dharmadhatu. The third is taught in the Laṅkāvatāra Sūtra, from "Laṅkā" to "because there is no cause whatsoever." Addressing the holder of the Laṅkāvatāra Sūtra, it is said, "There, where is purity? Because the fundamental nature itself is pure; and partial purity, because one part of the two is purified; and completely pure, because everything is permanently purified, therefore it is said and will be explained." Like this, striving in the three bodies themselves is said to be impure because it is a stain. Why is that? Because it is inherently free from action and effort, and it is impossible to make everything pure, yet one desires to purify with the mind and makes efforts to purify with methods. If the three bodies are the result and have already been accomplished, then where is the desire to purify and the act of purifying? To say that what does not exist is impure is contradictory, and it becomes the fault of acting without end. If you say that, these are not acting without end, but because they arise from doing and striving in what is without action; and because the name of the result is placed on the cause; and because it depends on purity, therefore it is not contradictory. As it says in the Lamp for the Means of Meditation: "With the great, the great, the profound, qualities are neither praised nor despised. Things do not move as they are, liberation is also liberated by non-action." and so on. Again, to ask for the definition of the name, the Lord of Secrets, these three purities with the stain of effort, where is purity, and partial purity, and complete purity, why is it said? After being asked, the answer is given: "Holder of the Laṅkāvatāra Sūtra, these three purities, whatever sentient beings of saṃsāra have their eyes of wisdom completely covered, obscured, and wandering in the place of saṃsāra, from the obscuration of karma dwelling in the very first cause being cleared, thereby purifying the place of saṃsāra; and from that, partial clinging, the obscuration of afflictions being cleared, thereby being completely purified, subduing the ground and determining the lineage towards nirvāṇa; and finally, the obscuration of knowledge being completely purified, thereby being completely cleared." This is an explanation of the meaning of the promise.
Chinese
兰卡之主！从一切方面来说，对于无法被净化之物，则称之为极度清净。那是什么原因呢？因为对于原本自性清净的体性，没有任何通过努力可以净化的原因，因为遮蔽从未被发现，它会变成无上之物。第二是，从“又，兰卡”到“两者皆非即为清净”之间所阐述的内容。兰卡之主问道：秘密之主！什么是常时化身但非成熟受用？什么是成熟受用但非常时化身？什么是两者都是？什么两者都不是？被提问后，回答说：兰卡之主！正如你所问的四个问题是这样的：什么是常时化身之身但非成熟受用圆满之身？即，那些已经获得事物本身之涅槃，但以大悲心随念，以不执著之方式行持，凭借莲花苦行般的行为，救度并调伏轮回中无量众生，以方法之事业利益众生，获得大预言者。什么是成熟受用圆满之身但非常时化身？即，未获得圆满正等觉佛陀果位的密咒三地，或在最后时刻以刹那获得预言之前，任何成为果位菩萨者，显现圆满力量之身，显现为五位补处。什么是受用和化身两者都是？即，以有余蕴而逝世的大手印持明者，即持有五部之化身者，获得受用圆满身之装束，并且为了行持各种利益众生之事，两者都是。有人说，此者具有化身和受用身之特征，或者如果按照从体性上所说的有余蕴来衡量，是否更好？两者都不是色身，即无生、自性清净之法身。第三是，从“又，兰卡”到“一切佛陀之生处，即彼”之间所阐述的内容。又，兰卡之主问道：秘密之主！这四身的事业是什么？身是什么？
English
Lord of Lanka! That which cannot be purified in any way is called extremely pure. Why is that? Because for that which is originally self-pure in nature, there is no cause to be purified by effort, because obscurations are never found, it becomes supreme. The second is what is shown from "Again, Lanka" to "Neither is purity." The Lord of Lanka asked: Lord of Secrets! What is it that is constant emanation but not ripening enjoyment? What is it that is ripening enjoyment but not constant emanation? What is it that is both? What is it that is neither? Having been asked, the answer was given: Lord of Lanka! The four questions as you asked are as follows: What is the body of constant emanation but not the body of complete ripening enjoyment? That which has already attained the nirvana of things themselves, but with great compassion, remembers and acts in a way of non-attachment, by the power of conduct like the asceticism of the lotus, saves and subdues immeasurable beings in samsara, benefits beings with the deeds of methods, and obtains the great prophecy. What is the body of complete ripening enjoyment but not constant emanation? That which has not obtained the three grounds of secret mantra of the fruit of the perfectly complete Buddha, or before obtaining the prophecy in a moment at the last moment, whatever becomes the fruit Bodhisattva, the body of complete manifestation of power appears as the five regents. What is both enjoyment and emanation? That is, the Mahamudra Vidyadhara who passed away with the remaining aggregates, that is, the emanation being who holds the five families, who has obtained the attire of the Sambhogakaya, and for the sake of practicing various benefits for beings, both are. It is also said, is it better if this one has the characteristics of an emanation and enjoyment body, or if it is measured according to the remaining aggregates spoken of from the characteristics? Neither of the two is the Rupakaya, that is, the Dharmakaya which is unborn and naturally pure. The third is what is shown from "Again, Lanka" to "The source of all Buddhas, that is it." Again, the Lord of Lanka asked: Lord of Secrets! What is the activity of these four bodies? What is the body?
Chinese
什么是意？什么是基？像这样询问四身是一还是异。回答说：楞伽的主人啊，以上这四身，做利益有情之事的行为是，四身不间断地做诸佛的身语意的行为，化身做恒常利益之事的行为，也是为了四身的行为，从行为的方面来说，化身不一定是一个，而是显现为任何事物。同样，圆满报身以具足相好之身安住于禅定，不言说大乐，而是让眷属领会地说法，这是圆满正觉诸佛的身之自性，显现于彼，也就是完全成熟圆满报身。从无二的境界中不动的法身，是圆满正觉诸佛的心，无生义的自性，远离习气的尘垢的意，自性清净法身由此而生。无有实体的，以上三身普遍显现的基，自性身，是所有圆满正觉的生处，法界自性，一切身自性相同，是基的安住方式，如实就是那样，从一和多中解脱。第四，从“楞伽”到“没有的缘故，超越了那些”之间所说的那样显示，楞伽的主人啊，对于那些来说，有众多的化身，一个报身，一个或多个法身，自性身也说是超越了那些。其理由是，为什么呢？因为恒常的化身是由于所化对象的处境不同，化身也像微尘数一样，多得无法衡量地显现，所以说是众多。成熟的圆满报身是，导师和眷属一切都穿着一致的服装，导师的意和眷属的意都相同的缘故，所以说是一个。清净的法身是，从无二的自性中，恒常和成熟的色身两种显现的基础，所以说是一个或多个。那自性身是，
English
What is the meaning? What is the basis? Like this, the question is asked whether the four bodies are one or different. The answer is: Lord of Lanka, the activity of benefiting beings of these four bodies is that the four bodies continuously perform the activities of body, speech, and mind of all Buddhas. The activity of the emanation body in doing constant benefit is also for the sake of the activities of the four bodies. From the aspect of activity, the emanation body is not necessarily one, but appears as anything. Similarly, the Sambhogakaya, with its body endowed with marks and signs, abides in Samadhi, and without speaking of great bliss, teaches the Dharma in a way that the retinue understands. This is the nature of the body of all perfectly enlightened Buddhas, appearing in that state, which is the fully ripened Sambhogakaya. The Dharmakaya, which is immovable from the state of non-duality, is the mind of all perfectly enlightened Buddhas, the nature of unborn meaning, the intention free from the dust of habitual tendencies, and the self-nature pure Dharmakaya arises from this. The basis on which the above three bodies universally appear, which has no entity, the Svabhavikakaya, is the source of all perfect Buddhas, the nature of the Dharmadhatu. All bodies have the same nature, it is the abiding mode of the basis, just as it is, and is liberated from one and many. Fourth, from "Lanka" to "because there is none, it is beyond those" as stated, it is shown that, Lord of Lanka, for those, there are many Nirmanakayas, one Sambhogakaya, one or many Dharmakayas, and the Svabhavikakaya is also said to be beyond those. The reason for this is, why? Because the constant Nirmanakaya is due to the different situations of the beings to be tamed, the Nirmanakaya also appears immeasurably like dust particles, so it is said to be many. The matured Sambhogakaya is because the teacher and the retinue all wear the same clothes, and the teacher's intention and the retinue's intention are the same, so it is said to be one. The pure Dharmakaya is the basis from which the two forms of the constant and matured Rupakaya appear from the non-dual nature, so it is said to be one or many. That Svabhavikakaya is
Chinese
由于调伏对象的显现之身，从生起到消亡的来去，对于显现或不显现的增减，本来就是解脱的缘故。由于所调伏者和调伏者本身也不可得，没有损减和增益，所以称为超越了这些。像这样，命名的名相有四种。第三部分分为两部分：提问和回答。第一部分，从“又，楞伽”到“这样提问”之间，说明了：又，楞伽的主人提问：秘密主，这四身是常恒的吗？还是无常的？是存在的吗？还是不存在的？是一体的吗？还是他体的？这样，提出了关于四身体性的六个问题。第二部分分为三部分：立宗、理证、结论。第一部分，从“秘密主”到“也是从他体的自性中解脱的”之间，说明了：秘密主说：楞伽的主人，如你所问，六个问题的回答，前后共十八种，是这样的：这四身是常恒的，也是无常的。常也是常，无常也是无常。不是常，也不是无常。这些身是存在的，也是不存在的。存在也是存在，不存在也是不存在。不是存在，也不是不存在。这些身是一体的，也是他体的。不是一体，也不是他体。也是从一体和他体的自性中解脱的。第二部分，从“楞伽的主人”到“在任何差别上都是相同的缘故”之间，说明了：楞伽的主人，这是为什么呢？像这样，对于前两个问题，六个回答是结合后面的理证来清楚解释的：因为不变化且没有对治，所以也是常恒的；因为任何生起的事物都不可得，所以也是无常的；因为是万物的基石，所以常也是常；因为完全不可得边际，所以无常也是无常；因为不是真实的，所以也不是常恒的；因为持续生起，所以也不是无常的，这是六个。中间问题的六个回答也是如此。
English
Because the manifested bodies of those to be tamed are inherently free from the appearance or non-appearance of increase and decrease due to the coming and going of arising and ceasing. Because even the one to be tamed and the tamer are not perceived, there is no decrease or increase, so it is called transcendence of these. Thus, there are four categories of names. The third has two parts: the question and the answer. The first part, from "Again, Lanka" to "thus asked," indicates: Again, the lord of Lanka asked: Secret Lord, are these four bodies permanent? Or are they impermanent? Are they existent? Or are they non-existent? Are they one? Or are they different? Thus, he asked six questions about the nature of the four bodies. The second part has three parts: the proposition, the reason, and the conclusion. The first part, from "Secret Lord" to "also liberated from the nature of otherness," indicates: The Secret Lord said: Lord of Lanka, as you asked, the eighteen answers to the six questions are as follows: These four bodies are permanent, and they are also impermanent. Permanent is also permanent, and impermanent is also impermanent. They are not permanent, and they are not impermanent. These bodies are existent, and they are also non-existent. Existent is also existent, and non-existent is also non-existent. They are not existent, and they are not non-existent. These bodies are one, and they are also different. They are not one, and they are not different. They are also liberated from the nature of oneness and otherness. The second part, from "Lord of Lanka" to "because they are the same in every difference," indicates: Lord of Lanka, why is that? Like this, the six answers to the first two questions are clearly explained by combining them with the subsequent reasoning: Because they do not change and have no antidote, they are also permanent; because whatever arises is not perceived, they are also impermanent; because they are the basis of all things, permanent is also permanent; because the limit is completely imperceptible, impermanent is also impermanent; because they are not real, they are also not permanent; because they continuously arise, they are also not impermanent, these are six. The six answers to the middle question are also the same.