Chinese
是。如果像前者那样认为，即使没有我和我所拥有的，因为有智慧的觉性。如果像没有智慧的后来的声闻那样，因为智慧的相续断绝，所以没有超出之前的过失。第二种情况是，所化众生是迷惑还是不迷惑，和前面一样。又，即使在身和自性上没有，也因为愿力的力量而知晓并成办事情。如果这样说，那么愿力的所依是佛做的而知晓和显现的吗？还是所化众生的心做的而显现的吗？还是顽固的物体做的而显现的吗？还是空无所有的东西做的而知晓和显现的呢？如果是第一种情况，那么佛有身和智慧就成了必然。为什么呢？因为是佛的心做的缘故。如果承认，那么没有智慧就退失了。如果是第二种情况，那么所化众生是迷惑还是不迷惑的考察和前面一样。如果是第三种情况，那么顽固之物就成了非自身。为什么呢？因为有遍知智慧存在于其中的缘故。如果承认，那么顽固之物知晓的誓言就破灭了。如果是第四种情况，那么空无所有就成了非自身。为什么呢？和前面一样。如果承认，那么空无所有就是声闻。如果不是那样，而是依靠共同的因缘而知晓，那么，所知的对境和，知晓的事物，两者是存在还是不存在？如果存在，那么就成了有智慧的必然，并且共同知晓也相违。如果不存在，那么就会出现一个解脱则全部解脱的过失。第二，虚妄地执著事物是，所谓的佛，在色究竟天存在着一个自性好的事物，并且认为它成办事情，就像在中观的场合中所讲的那样，已经脱离了边见。在这里也是，《果穗经》中说：“一个觉性的事物容易考察，认为智慧无边无际，法界无碍是证悟的真实边际。”并且，应当知道上面已经遮止了认为事物存在的过失。第三，广说的是，《虚空边际经》中说：“自生常法身，离戏说觉性语，无相无念之意，无增无减功德藏，无作任运大事业，周遍一切任运成。”因此，成为一切的基础和所依是身，用意义来表达象征是语，明
English
It is. If, as in the former case, it is assumed that even without me and what I possess, there is wisdom of awareness. If, like the later Śrāvakas who lack wisdom, the continuum of wisdom is severed, then it does not go beyond the previous fault. The second case is whether the beings to be tamed are deluded or not, as before. Also, even if there is no body or essence, they know and accomplish things through the power of aspiration. If so, is the basis of aspiration made by the Buddha and known and manifested? Or is it manifested by the minds of the beings to be tamed? Or is it manifested by a single solid object? Or is it known and manifested by something that is empty and non-existent? If it is the first case, then it necessarily follows that the Buddha has a body and wisdom. Why? Because it is done by the Buddha's mind. If you accept this, then the absence of wisdom is diminished. If it is the second case, then the examination of whether the beings to be tamed are deluded or not is the same as before. If it is the third case, then the solid object becomes non-self. Why? Because the wisdom of omniscience resides in it. If you accept this, then the vow that the solid object knows is broken. If it is the fourth case, then emptiness and non-existence become non-self. Why? The same as before. If you accept this, then emptiness and non-existence are Śrāvakas. If it is not so, but it is known by relying on common causes, then do the object of knowledge and the thing that knows exist or not? If they exist, then it necessarily follows that there is wisdom, and knowing in common is contradictory. If they do not exist, then the fault of one being liberated and all being liberated will occur. Second, falsely imputing things is that the so-called Buddha, a good self-existent thing, exists in Akanishta, and it is believed that it accomplishes things, just as it is taught in the context of Madhyamaka, having already abandoned extremes. Here also, in the Fruit Spike Sutra, it says: "One object of awareness is easy to examine, it is believed that wisdom is infinite, the realm of phenomena is unobstructed, and realization is the true limit." And, it should be known that the above has already prevented the fault of believing that things exist. Third, the extensive explanation is that in the Sky Limit Sutra, it says: "Self-born, eternal Dharmakāya, speech of awareness that speaks of freedom from elaboration, mind without characteristics or memory, treasure of qualities without increase or decrease, great action without effort, pervading all and spontaneously accomplished." Therefore, the body is the basis and support of all, and the meaning expresses the symbol of speech, clear.
Chinese
以无有减少的遍知之心，以及取之不尽、用之不竭、随心所欲产生的功德，以及自然成就事业、行持作为的事业。这些每一个又分为五个，所以是二十五个，宣说了不可思议。如《猛兽险道》中所说：“身语意功德，一者分为五，总共二十五，极其不可思议，自然成就。” 其中第一个是，如《真实意义总集》中所说：“其果位五身，以及五种智慧的道理是，如同无为的虚空一般，三时之中没有聚集和分离，身和智慧真实存在。”又如《果位虚空》中所说：“自然而然的大乐清净身，法身从一切错乱中解脱，自明大乐圆满受用，光芒大悲之相化现，从无别状态中圆满。”因此，有五身，即：自性身、法身、报身、化身、秘密身和金刚身。第一个是，对于所知之轮，没有不共的对治而如实安住的实相显现，是自性身。如《真实意义总集续》中所说：“无造作本来一切之基，自生自性身，诸法一切根本之基，三时诸佛皆宣说。”又如经部中所说：“自性身，具有无有对治的一切分别。”又说：“自性是对如实本身而说的。”第二个是，法界生灭、明暗灭有显现，是法身。如《真实意义总集续》中所说：“法身自生觉性，三时之中无生灭，无有来去明暗而安住，因此普贤法身。”又如《龙钦》中所说：“无有迁变是法身，于无生法界中显现。”因此，法界生灭、明暗灭有显现本身就是法身，而这本身在报身的面上，法界自明显现加持而示现一切，是其他显现的法身。第三个是，法身无余地证悟，于大乐中圆满并受用，是报
English
With the unreduced omniscient mind, and the inexhaustible qualities that arise from fulfilling all desires, and the activity that spontaneously accomplishes deeds and performs actions. Each of these is divided into five, so there are twenty-five, which are said to be inconceivable. As it says in "The Fierce Pass": "Body, speech, mind, and qualities, one divided into five, totaling twenty-five, extremely inconceivable, spontaneously accomplished." The first of these is, as it says in "The Definitive Meaning Gathering": "The result is the five bodies, and the way the five wisdoms exist is, like unconditioned space, in the three times there is no gathering or separation, body and wisdom truly exist." Also, as it says in "The Fruit Space": "Spontaneously the great bliss pure body, the Dharmakaya is liberated from all delusion, self-aware great bliss perfect enjoyment, rays of light compassion manifest, from the state of indivisibility perfected." Therefore, there are five bodies: the Svabhavikakaya, the Dharmakaya, the Sambhogakaya, the Nirmanakaya, the Secret Body, and the Vajra Body. The first is, for the circle of knowable objects, without dissimilar opponents, the way things are as they are, the reality that is manifest is the Svabhavikakaya. As it says in "The Definitive Meaning Gathering Tantra": "Unfabricated, primordially the basis of all, self-arisen Svabhavikakaya, the basis of the root of all dharmas, all Buddhas of the three times proclaim." Also, as it says in the Sutra: "The Svabhavikakaya is endowed with all discriminations without opponents." And it says: "Svabhava is said to be the suchness itself." The second is, the Dharmadhatu without arising, ceasing, clarity, or obscuration is manifest, so it is the Dharmakaya. As it says in "The Definitive Meaning Gathering Tantra": "The Dharmakaya is self-arisen awareness, in the three times there is no arising or ceasing, without coming or going, clarity or obscuration it abides, therefore Samantabhadra Dharmakaya." Also, as it says in "Longchen": "Without change is the Dharmakaya, in the unborn Dharmadhatu it is clear." Therefore, the Dharmadhatu without arising, ceasing, clarity, or obscuration being manifest itself is the Dharmakaya, and that itself on the face of the Sambhogakaya, the Dharmadhatu self-clearly shows blessings, appearing everywhere, is the other appearing Dharmakaya. The third is, the Dharmakaya is completely realized without remainder, perfected in great bliss and enjoyed, is the Sam
Chinese
我是身。从虚空边际中，《虚空边际》中说：示现圆满报身，自生相好自然具足，拥有所有安乐，具有智慧所缘之行相。克隆钦巴说：您所享受的即是报身，报身即是您所显现。因此，法身享用大乐之意即是自报身。安住于此的菩萨和成熟的眷属众，以身相和好相庄严，显现五部如来等而利益众生，是为他报身。第四，此身无处不显现，化身显现不可思议而利益众生，是为化身。《虚空边际》中说：无数能仁自在，简而言之，六显现为六智慧，以调伏自在智慧之显现，引导众生如明灯。克隆钦巴说：无余大悲之化身，无定之身显现任何形象。因此，事业无处不显现即是自化身，对清净与不清净的所化众生，随应调伏而示现，从而利益众生，是为他显现化身。第五，断除秘密之犹豫是秘密身，这些无有差别且不分离是金刚身。秘密身的教证在净土等场合宣说。金刚身，《克隆钦巴》中说：金刚身无有怖畏。又，《真实根本总集续》中说：三时恒常不变故，称为金刚身之身。净土等将在广说事业时宣说。第二，五语：以无遮障、自明之智慧轮，象征自明自性之语；以无别加持，象征法身无生自显现，是为法身加持之语；以无有身前身后，面朝一切方向，完全象征意手印，是为报身意手印之语；以梵音之门，象征六十支分等语调，是为化身言说词句之语；以事业方便之门，断除秘密殊胜之犹豫。
English
I am the body. From the exhaustion of the limits of space, it says in 'Exhaustion of the Limits of Space': Manifesting the complete enjoyment body, self-born marks and signs are naturally complete, possessing all happiness, having the aspect of wisdom's object. Klongchenpa said: What you enjoy is the enjoyment body, the enjoyment body is what you manifest. Therefore, the Dharmakaya enjoying great bliss is the self-enjoyment body. The Bodhisattvas abiding therein and the assembly of ripened ones, adorned with bodily marks and signs, manifesting the five Buddha families and so forth to benefit beings, is the other-enjoyment body. Fourth, that which appears everywhere without direction and manifests inconceivable emanations to benefit beings is the emanation body. In 'Exhaustion of the Limits of Space' it says: Countless powerful sages, in brief, six appearances are six wisdoms, by the appearance of the wisdom of taming power, guiding beings like a lamp. Klongchenpa said: The emanation of unimpeded compassion, that unconfined body appears in any form. Therefore, the activity appearing everywhere without direction is the self-emanation body, and showing whatever taming is appropriate to pure and impure beings to be tamed, thereby benefiting beings, is the other-manifestation emanation body. Fifth, cutting off doubts about secrets is the secret body, and these are undifferentiated and inseparable, which is the vajra body. The scriptural authority for the secret body is shown in the context of pure lands and so forth. The vajra body, in Klongchenpa it says: The vajra body is fearless. Also, in the 'Root Compendium Tantra of Perfect Truth' it says: Because it is eternally unchanging in the three times, it is called the body of the vajra body. Pure lands and so forth will be explained in detail when explaining activities. Secondly, the five voices: By symbolizing the unobstructed, self-luminous wisdom circle, it is the voice of self-luminous essence; by symbolizing the unborn self-appearance of the Dharmakaya through undifferentiated blessings, it is the voice of the Dharmakaya's blessings; by symbolizing the intention mudra completely facing all directions without front or back of the body, it is the voice of the Sambhogakaya's intention mudra; by symbolizing the sixty branches of speech and so forth through the gate of Brahma's sound, it is the voice of the Nirmanakaya's expression of words; by cutting off doubts about the secret and supreme through the gate of skillful means of activities.
Chinese
胜幡所说的秘密身的语，以及显空无别的金刚语。如《藏》中所说：‘哪一个无自性的语，犹如虚空。’等等。又如《虚空边际》中所说：以本体和显现方式二者，自证智慧是其中的一部分，因此，分别造作的法不住留。又如《决定义总集》中所说：净土法性安乐之界，自性原始本觉菩提心，法身导师普贤王如来，证悟之意获得加持。从圆满自身之外没有其他眷属，三时诸佛从自身宣说。又从报身的角度来说，以调伏之意表示内外秘密之义，对十地持明菩萨，以密咒自身显示本体。又从化身所说的角度来说，对于任何众生，以任何根器所喜好的引导方式，善恶因果二者的法，以组合精妙的词语来宣说。又如《普作续》中所说：导师法身宣说加持，报身自己显示本体，化身则是组合词句和意义来宣说。如是宣说。两种语的教证是，从净土等处开始宣说。其中，自性语是指在所知轮中，无有明暗地显现并理解。三身的语的理解方式，应如在瓶灌顶时所说的那样理解。秘密身的理解方式是：通过秘密殊胜的灌顶，断除疑惑并证悟。应如是结合教证和次第来理解。智慧是：智慧的本体，或者说定义，以及名称，以及如何存在的状况，以及了知的状况。第一，通达诸法无碍自明，因此称为智慧。如《智慧秘密》中所说：自明智慧无造作，知晓此义即是智慧。又如《拉善》中所说：无论如何都无遮蔽的殊胜智慧，一切不混杂，完全明晰。又从一切处自证知晓明晰，因此是无论如何都无遮蔽的决定之词。如是宣说。名称是：如《鱼女轮续》中所说：空性智慧以相好庄严，如镜智慧无常明晰，平等性在觉性心中明晰，个别觉知不混杂明晰。