English
Therefore, it implies that there is wisdom. Why? Because this support is made by the mind of the Buddha. If this is admitted, then the statement that there is no wisdom collapses. If according to the second case, then the examination of whether the beings to be tamed are deluded or not is as mentioned before. If according to the third case, then it implies that it is not a material object. Why? Because it contains the wisdom of omniscience. If this is admitted, then the vow that matter can know is broken. If according to the fourth case, then it implies that emptiness is not nothing at all. Why? Because the situation is as mentioned before. If this is admitted, then the statement that emptiness is empty of everything collapses. If it is not so, but it is said that the support is created in common, so it can know, then do the object to be known and the wisdom of knowing exist or not? If they exist, then it implies that there is wisdom, and the later knowing is contradictory. If they do not exist, then the fault of one being liberated and all being liberated will occur. ༈ Attaching to things as real is: The so-called Buddha refers to a good thing that exists in its own right at the summit of Akanishta, and it is believed that it benefits beings, just as the Madhyamaka school explains and refutes. Here also, in the "Fruit Womb," it says: "One thing of awareness, constant and blissful, is considered to be infinite wisdom. The Dharmadhatu is boundless, the ultimate of constant reality." It should be understood as preventing the error of clinging to things as real as mentioned before. The detailed explanation is, in "Sky Equality," it says: "The self-born, constant, supreme body, the speech of non-elaboration, inexpressible awareness, the mind without characteristics or thoughts, the treasure of qualities without increase or decrease, the great action free from doing and seeking, pervading all and extending everywhere." Therefore, the body is the basis and support of all, the speech is expressing and symbolizing through meaning, the mind is knowing everything without clarity or obscurity, the qualities are inexhaustible and produce all desires, and the activity is spontaneously accomplished and acting. Each of these is divided into five, so there are twenty-five, and it is said to be inconceivable. "The Beastly Ravine" says: "Among body, speech, mind, and qualities, one has five, totaling twenty-five, extremely inconceivable, spontaneously accomplished." Among them, the first is the body, in "The Tantra of the Gathering of Definitive Meaning," it says: "That is also the five result bodies, and the way the five wisdoms exist, like the uncreated sky, without gathering or scattering in the three times, body and wisdom truly exist." And the "Fruit
Chinese
于空性中，显现安住大乐广阔之身，法身解脱一切戏论，自明大乐圆满报身，化现光芒慈悲之相，于无别状态中圆满。如是为五身，即：自性身、法身、报身、化身、以及密身或金刚身。第一，于所知之坛城中，无有相违对治而如实安住之状态显现，是为自性身。如《真实义集续》云：‘无作本初一切之基，自生自性之身，为诸法一切根本之基，三时诸佛皆宣说。’又如经部云：‘自性身无有对治，具足一切相。’又云：‘自性即是如实之本身。’如是说。第二，法界无生灭、明暗显现，是为法身。如《真实义集续》云：‘法身自生觉性彼，于三时中无生灭，无有来去明暗住，是故普贤法性身。’又如《广大空性》云：‘无有迁变法之身，于无生法界中显现。’如是说。彼亦是法界无生灭、明暗显现之本身即是法身，彼本身于圆满报身之面，以法界自明加持而示现普贤，是为他法身。第三，诸法无余，证悟大乐圆满且受用者，是为报身。如《虚空边等续》云：‘导师圆满受用者，自生妙相自庄严，于诸安乐皆自在，具有智慧所缘之行相。’又如《广大空性》云：‘自身之游舞自身受用，报身自身所显现。’如是说。彼亦是诸法证悟大乐中受用是为报身，彼本身于安住地的菩萨摩诃萨与成熟之海众眷属，以身相好庄严，显现为五部佛等而作利生事业，是为他报身。第四，彼本身无有方所，随意显现且
English
From the expanse of space, the body that dwells spontaneously, vast with great bliss. The Dharmakaya is free from all elaborations. The Sambhogakaya is perfect with self-aware great bliss. The Nirmanakaya emanates as rays of compassion. Perfected in a state of indivisibility. These are the five kayas: the Svabhavikakaya, the Dharmakaya, the Sambhogakaya, the Nirmanakaya, and the Secret Kaya or Vajra Kaya. First, the Svabhavikakaya is the manifestation of the state of being as it is, without any conflicting antidotes in the mandala of knowable objects. As it is said in the Root Tantra of Definitive Meaning: 'Unfabricated, primordially the basis of all, the self-arisen Svabhavikakaya, the root basis of all dharmas, is spoken of by all Buddhas of the three times.' And as it is said in the Sutra: 'The Svabhavikakaya is without antidotes, endowed with all aspects.' And: 'Svabhava is the very suchness itself.' Thus it is said. Second, the Dharmakaya is the manifestation of the Dharmadhatu, which is without arising, ceasing, clarity, or obscuration. As it is said in the Root Tantra of Definitive Meaning: 'The Dharmakaya, self-arisen awareness, is without arising or ceasing in the three times. It abides without going, coming, clarity, or obscuration. Therefore, it is the Dharmakaya of Samantabhadra.' And as it is said in the Longchen: 'The Dharmakaya is immutable, clear in the unborn Dharmadhatu.' Thus it is said. Moreover, the very manifestation of the Dharmadhatu, which is without arising, ceasing, clarity, or obscuration, is the Dharmakaya. And that very Dharmakaya, on the face of the Sambhogakaya, shows Samantabhadra blessed by the self-clarity of the Dharmadhatu, which is the Other Dharmakaya. Third, the Sambhogakaya is the enjoyment of the complete and unobstructed realization of great bliss in all dharmas. As it is said in the Namkhai Thaye Nyam: 'The teacher, perfect enjoyer, adorns himself with self-arisen marks and signs, is sovereign over all bliss, and has the nature of wisdom's object.' And as it is said in the Longchen: 'One's own play is one's own enjoyment, the Sambhogakaya is shown by oneself.' Thus it is said. Moreover, the enjoyment of great bliss in the realization of all dharmas is the Sambhogakaya. And that very Sambhogakaya, appearing to the great Bodhisattvas abiding on the bhumis and to the retinue of the ocean of ripened ones, adorned with marks and signs, appearing as the five families of Buddhas and so forth, performs the deeds, which is the Other Sambhogakaya. Fourth, that very one appears in any way without partiality, and
Chinese
由于显现不可思议的化身而利益众生，故为化身。如《虚空边际》中所说：胜者之王数量无尽，简而言之，显现六种智慧，以调伏、权能、受用、舍弃之方式，引导众生，如明灯一般。又如《龙钦》中所说：无碍大悲之化身，无相之身，显现一切。如是宣说。因此，事业无有偏颇，显现一切即是化身，对于清净与不清净的所化众生，随其所应调伏而示现，从而利益众生，故为其他化身。第五，断除秘密甚深之犹豫，是为秘密身，彼等无有分别，且无生灭聚散，故为金刚身。秘密身之教证于讲述刹土等场合时宣说。金刚身如《龙钦》中所说：金刚身无有坏灭。又如《窍诀根本总集续》中所说：于三时之中不改变，故教诫为如金刚之身。刹土等广大内容于讲述事业时宣说。五语为：以无有遮蔽，自明显现的方式来表示所知之坛城，是为自明自性之语；以无别加持的方式来表示一切法皆为无生自现，是为法身加持之语；以无有前后，面朝十方等方式，以表示密意的方式来表示，是为报身密意表示之语；以梵音之门，以三百六十种语调等来表示，是为化身言说词句之语；以事业方便之门，断除秘密甚深之犹豫，是为秘密身之语，或为显空无别金刚身之语。又如经部中所说：何者无自性之语，犹如虚空。等等。又如《虚空边际》中所说：以本体见解二者。非自证智慧者，不能安住于分别之法。又如《真实义总集续》中所说：刹土法性安乐之界，自性密严菩提心，法身导师普贤王如来，以密意真实义加持，不围绕其他，唯于十方，于三时佛陀宣说。
English
Since it appears as inconceivable emanations and benefits beings, it is called an emanation body. As it says in "The Limit of Space": The Lord of Sages is beyond number. Briefly, six appearances manifest six wisdoms. Through taming, power, enjoyment, and renunciation, it guides beings like a lamp. It is said. Also, as it says in "Longchen": The emanation of unceasing compassion is a formless body that appears in any way. It is said. Therefore, activities are impartial, and appearing in any way is the emanation body. To those who are to be tamed, whether pure or impure, it shows whatever is appropriate to tame them, thereby benefiting beings, hence it is another emanation body. Fifth, cutting off doubts about the sacred secret is the secret body. These are inseparable and without birth, death, gathering, or separation, hence it is the vajra body. The scriptural authority for the secret body is shown in the context of realms and so on. The vajra body is as it says in "Longchen": The vajra body has no destruction or separation. And as it says in "The Root Tantra of Condensed Instructions": Since it does not change in the three times, it is taught as a body like a vajra. It is said. The extensive details of realms and so on are shown in the context of activities. The five voices are: Representing the mandala of knowledge as unobscured and self-clear is the voice of self-clear essence. Representing all dharmas as unborn and self-arising through inseparable blessings is the voice of the Dharma body's blessings. Representing the meaning through symbols, such as having no front or back and facing all ten directions, is the voice of the Enjoyment body's meaning symbols. Representing through the gate of Brahma's sound, with three hundred and sixty tones, etc., is the voice of the emanation body's words and expressions. Cutting off doubts about the sacred secret through the gate of skillful means of activities is the voice of the secret body, or the voice of the indivisible emptiness of appearance, the vajra body. Furthermore, as it says in the Sutra: Whatever voice is without essence is like the sky. And so on. Also, as it says in "The Limit of Space": Through the two, essence and view. That which is not self-aware wisdom does not abide in the dharma of discrimination. Also, as it says in "The Definitive Meaning Gathering Tantra": The realm, the sphere of bliss of the nature of reality, the essence of Akanishta, the mind of enlightenment, the Dharma body teacher, Samantabhadra, through the blessing of the definitive meaning of intention, does not surround others, but only in the ten directions, speaks to the Buddhas of the three times.
Chinese
并且，以圆满受用身之身门，对于调伏内外秘密之义，向十地之持明菩萨，显示密咒自身之体性。如是说。以化身之语门，对于任何所喜之真实义，善恶因果二者之法，以组合优美的词句显示。如是说。《普作续》中说：导师以法身加持而说，圆满受用身以自身之体性而说，化身则以词义结合而说。如是说。二语之教证，于净土等场合宣说。彼亦即自性之语，乃对自身之眷属，无有明暗地显现所知之坛城，并令其领悟。三身之语的领悟方式，如从安置本尊等场合所说那般了知。秘密身之语的领悟方式，以秘密胜义灌顶断除疑惑并证悟。如是结合教证和次第而领悟。智慧：智慧之体性或词义，以及种类，如何存在之方式，和了知之方式。第一，通达诸法无有遮蔽，自性光明，故称智慧。智慧秘密中说：自性光明智慧无造作，了知彼义即智慧。如是说。拉善中说：无论如何也无法遮蔽之殊胜智慧，一切不杂圆满明晰。如是说。一切原始自明知光明，无论如何也无法遮蔽决定之词。如是说。种类：于《鱼女轮续》中说：空性智慧远离相，如镜智慧无分别明晰，平等觉性于心中明晰，个别觉悟不杂明晰，事业精勤至究竟。如是说。因此，通达诸法无有相和事物，于法界自性光明中通达，故为空性之智慧。通达诸法无有遮蔽，自性光明，故如明镜。通达诸法无有差别且平等，自性光明，故为平等性之智慧。通达平等之自性，于差别中不杂乱，故为个别觉悟之智慧。不需勤作，以智慧行事，故为成所作智。于智慧秘密中说：空性具足一切之智慧心，无实有具足一切之