English
Like a reflection in water. To accommodate different types of beings, adorned with various names and characteristics, like adorning a beautiful woman with gorgeous ornaments. To subdue unruly beings, manifesting a fierce and terrifying form. In terms of wisdom, it can know the thoughts of all beings. As mentioned above, these are from the two wisdoms that encompass all that is knowable, dividing the knowledge of all things into five aspects to explain. Now is the twenty-second establishment of the body, explaining the first aspect of the knowledge of suchness in five ways, which is to explain the meaning of the knowledge of suchness: that is, the emanation body, for its own benefit, speaks of the wisdom that knows the suchness of knowable things, the reality of phenomena. This is what he promised. Furthermore, from the aspect of the manifestation of the nature of wisdom itself, the expression of words will appear as various bases, and from the aspect of realization appearing in the continuum, even words disappear. That is, external, self-manifesting form, color, and shape will appear, so the image to be seen appears naturally without inner or outer distinction, and the benefit of sentient beings does not cease, but appears naturally. This is the first aspect, which is to explain the meaning of the knowledge of suchness. Now is the second aspect, which is to explain the characteristics of the way of abiding itself: phenomena are such that whatever appears as what, its nature cannot be changed, so there is no elaboration or clinging to self. It cannot be determined by words, it transcends sound and terminology. Because its reality is not established as one, it transcends the many; and because it does not exist in the many, it does not exist in the one either. Because it is inherently so, it cannot be changed; because it appears naturally, nothing can be added to it. Because the aspect of wisdom does not cease, it exists in the nature of knowing and being aware. Because it truly observes itself in a direct way, the illusion of continuous wandering itself will be exhausted, thus liberating from various karmas of samsara, which is called not clinging to desire. This is the second aspect, which is to explain the characteristics of the way of abiding itself. Now is the third aspect, how to explain the words, these two words are already clear in the scripture. The fourth aspect, explaining the words of wisdom, these three words are already clear in the scripture. Now is the fifth aspect, explaining the non-attachment activity of the emanation body: the actions of the external body are not fabricated, so naturally there is no movement, liberating from clinging to form. The sound and words of the inner speech are not fabricated, so naturally liberated from words and letters. Secret intention
Chinese
安住于脱离老死束缚的自解脱大禅定中，本体的意念不离自然本位。如是等等，以身体意义第二十二，如何了知所知之智慧，分为五种而宣说。现在，为了宣说身体安置的第二十三，所有智慧的总结词，首先以五种支分意义宣说其体性：智慧的两个词，经文显明。第二，智慧自性首先宣说，自性的两个词，经文显明。第三，宣说差别，差别是指两种：自性的差别是：以本体总摄而宣说，本体安住的智慧，法身之智慧；报身执持相之智慧；化身之智慧，所知之智慧；以及普皆周遍之智慧，以知所总摄之智慧，共有四种。其中，本体安住是指：周遍于本体事物之安住方式，超越所见显现，不住于作者与所作。执持相是指：显明、空性、庄严、嬉戏、身色、手印等执持相，显现为三种观看方式，事业任运而成就。以所知总摄之智慧是指：对于自利与利他无有障碍，由于了知无有止息，故显现为各种所见显现，并随所化有情而调伏。幻化之差别是：本体安住之智慧，从法身空性之角度，了知为自性本来清净之智慧。从法身光明之角度，了知为自性任运成就之智慧，自性圆满。从法身光明与空性无别之角度，了知为大悲周遍之智慧的了知能力无有止息。执持相之智慧有五种：由于报身的身色与手印之了知显明，故为了知如镜之智慧。由于一切身皆平等，故为了知平等性之智慧。由于身之相好与特征显现为各种各样，故为了知个别自证之智慧显现。而且，由于并非勤作，而是自然而生，故为了知成所作智之智慧显明。而且，种姓、身与光等并非各不相同，不离于一个法界
English
Remaining in the great self-liberation Samadhi that is free from the bonds of old age and death, the intention of the ground does not waver from its natural state. Thus, these explain the twenty-second meaning of the body, how to know the wisdom of what is to be known, dividing it into five aspects. Now, to explain the twenty-third, which is the summary of all the wisdoms in the arrangement of the body, first, the characteristic is explained through five aspects of the limbs: The two words of wisdom are clear in the text. Second, the first explanation of the nature of wisdom is also clear in the text with the two words of nature. Third, the explanation of the distinctions is as follows: Distinction means two types: The distinction of one's own essence is: When explained by summarizing the ground, there are four types: the wisdom of the ground-abiding Dharmakaya, the wisdom of the Sambhogakaya holding characteristics, the wisdom of the Nirmanakaya, which is the wisdom of knowledge, and the wisdom of all-pervading knowledge summarized by knowledge. Among these, "ground-abiding" means: pervading the way the ground's entities abide, transcending appearances, and not abiding as the doer or the deed. "Holding characteristics" means: holding clarity, emptiness, adornment, play, body color, and hand gestures as characteristics, appearing in three ways of looking, and accomplishing actions effortlessly. The wisdom summarized as "knowable" means: being unobstructed for one's own benefit and the benefit of others, and because knowledge is unceasing, various appearances arise, and one acts in accordance with what needs to be tamed for those to be tamed. The distinction of manifestations is: The wisdom of the ground-abiding is known as the wisdom of the essence of primordial purity from the perspective of the emptiness aspect of the Dharmakaya. From the perspective of the clarity aspect of the Dharmakaya, it is known as the wisdom of self-arisen perfection, naturally complete. From the perspective of the inseparability of clarity and emptiness of the Dharmakaya, the capacity for the wisdom of all-pervading compassion is unceasing. The wisdom of holding characteristics is fivefold: Because the knowledge of the Sambhogakaya's body color and hand gestures is clear, it is known as mirror-like wisdom. Because all bodies are equal, it is the wisdom of equality. Because the signs and characteristics of the body appear in various ways, the wisdom of individual realization arises as knowledge. Moreover, because it is not effortful but arises spontaneously, it is clearly known as the wisdom of accomplishing activities. Furthermore, lineage, body, light, and so on are not different but do not go beyond one realm.
Chinese
以智慧，五种法界智慧是：五部、五身、五光、五父、五母，一切都以五为一组来考虑。了知之智慧是：化身的智慧不执着于世间自性，了知所知如何为自身利益而存在，安住于三身无别的境界。为了使他人完全调伏，为了调伏所知的一切，以及所调伏的不同种类的众生，也了知化现出相应的身。以知识概括的智慧是：以有情相续概括的智慧有三种：颠倒世间知识的外道常断见，以及不作授记的自在天和人，以及世间正确的知识，如声闻等九种和十一种。以佛陀相续概括的智慧是：依靠等持和后得智，而有的尽所有智和如所有智这二者。这些虽然在各自的境上分别，但执着自性是不存在的。又从智慧的角度进入的方便，是大悲周遍无碍，了知以何身能调伏何众生，而示现相应的身；从语清净的角度，了知以何种语言能调伏何众生，而以相应的语言说法；以意的角度，了知众生各自的意乐。如是示现种种差别，是从智慧的差别而产生的。如是宣说了第三种智慧的差别。现在宣说第四种智慧的生起方式：因为是基础，所以是万物的来源。因为是精华，所以诸佛的智慧一时圆满。因为以花庄严，所以是光明、颜色、庄严、嬉戏、身色和手印的显现者。这些身是美妙且看不厌的，所以显现为相好和差别。又因为没有自性，所以诸智自然清净。又因为在这些的本体上圆满，所以安住于法性清净。如是宣说了第四种智慧的生起方式。现在宣说第五种智慧所作的
English
With wisdom, the five wisdoms of the Dharmadhatu are: the five families, five bodies, five lights, five fathers, five mothers, and everything is considered in groups of five. The wisdom of knowing is: the wisdom of the Nirmāṇakāya does not cling to the self-nature of the world, knowing how things exist for their own benefit, abiding in the state of non-duality of the three bodies. In order to completely subdue others, in order to subdue all that is to be known, and the different kinds of beings to be subdued, it is also known to manifest corresponding bodies. The wisdom summarized by knowledge is: the wisdom summarized by the continuum of sentient beings is of three kinds: the inverted worldly knowledge of the eternalist and annihilationist views of non-Buddhists, as well as the unpredicted Ishvara and humans, and the correct worldly knowledge, such as the nine and eleven types of Śrāvakas, etc. The wisdom summarized by the continuum of the Buddhas is: the wisdom of knowing all things and the wisdom of knowing all aspects, which are based on Samatha and Vipassanā. Although these are distinguished in their respective realms, there is no clinging to self-nature. Moreover, the means of entering from the aspect of wisdom is the unobstructed great compassion, knowing which beings can be subdued by which body, and manifesting the corresponding body; from the aspect of the purity of speech, knowing which beings can be subdued by which language, and teaching the Dharma in the corresponding language; from the aspect of mind, knowing the respective inclinations of beings. Thus, the manifestation of various differences arises from the differences in wisdom. Thus, the third kind of difference in wisdom has been explained. Now, the fourth way of arising of wisdom is explained: because it is the basis, it is the source of all things. Because it is the essence, the wisdom of the Buddhas is perfected at once. Because it is adorned with flowers, it is the illuminator of light, color, adornment, play, body color, and hand gestures. These bodies are beautiful and inexhaustible to look at, so they appear as marks and differences. Also, because there is no self-nature, the wisdoms are naturally pure. Also, because they are perfected in the essence of these, they abide in the purity of Dharmata. Thus, the fourth way of arising of wisdom has been explained. Now, the fifth, what these wisdoms do
Chinese
关于业的教导是，遍和的三个词语在经文中已经阐明。它们阐述了智慧的总持，分为五种来教导。现在是第二十四种身体的安立，详细区分了特殊的身体，在教导上以八个要点来阐述，首先是教导智慧自身的显现，其中四个特殊的词语在经文中已经阐明。第二，教导智慧的要点总结，正确的四个词语在经文中已经阐明。现在是第三，直接生起之方法的根本要点教导，也就是为了断除欲界的分别念，要学习空性明点的灯，为了断除色界的分别念，要学习智慧自生的灯和远射水之灯是关键。为了断除无色界的分别念，要学习法界清净的灯是关键。如此，贪嗔痴三者是引导至三界之根，为了使它们全部灭尽，有缘分且从世间退转的人，首先要以各种方法使上师欢喜，此外还要以各种方法积累资粮，然后前往极其寂静的地方，大约六七天的时间里极其放松地安住，均衡饮食，并用好的油膏按摩身体。之后，如果是男性，右眼窝里有两条向上跳动的脉，用自己左手的无名指先不要用力，轻轻地按压，会出现红色闪烁的景象，然后将眼睛用力向上翻，首先会出现像镜子一样的智慧，白色明亮，带有光芒的明点。之后九天会出现平等性，黄色明亮，带有轮辐。之后三十二天会出现个别觉知的红色明亮向上竖立。之后半个月会出现行为精进，绿色带有云朵般的断裂。之后七天会出现法界之蓝色，遍布虚空，圆形膨胀，带有圆圈的围墙。如此这般，五种颜色圆满，会持续一段时间。之后，明点单独的景象会像bha字一样显现。之后，根据精进的程度，三个月、两个月、一个月，明点