English
Five steadfast wisdoms and compassion, five qualities that arise as needed, and five activities that benefit others, totaling five fives, twenty-five. First, the five bodies: the wisdom of unborn, unceasing, and completely pure, which serves as the basis for the four wisdom bodies, is the Dharmakaya; all phenomena appear and are used without attachment, relying on the body of complete qualities as the basis for the Nirmanakaya is the Sambhogakaya; without moving from the Dharmakaya, transforming to suit the minds of those to be tamed, and teaching appropriately to each, serving as the basis for wisdom and qualities is the Nirmanakaya; the wisdom of emptiness and awareness being inseparable, serving as the basis for that very essence is the Vajrakaya; all phenomena are self-aware wisdom, without object, self-aware and clear, serving as the basis for manifestation is the Abhisambodhikaya. Second, the five speeches: the inexpressible, completely pure wisdom, which becomes the basis for thought and expression, is the Meaning Speech; the wisdom of understanding meaning by seeing the body is the Thought-sign Speech; for those to be tamed, each word can understand a meaning, with the blessing of possessing five mind wisdoms, clearly explaining the meaning is the Word Speech; the wisdom of understanding and expressing the inseparability of sound and emptiness is the Vajra Speech; the sixty branches of sound can transmit information to the six realms, all sounds appearing as self-aware wisdom is the Abhisambodhi Speech. These five speeches, in essence, are all expressions, but the ways of expressing and understanding are different. Third, the five minds: the wisdom of emptiness of Dharmata, non-conceptual, is the mind of great bliss; all phenomena are clear, the wisdom of non-conceptualizing is the Non-conceptual Mind; the wisdom of Dharmata being non-dual is the Mind of Equality; the wisdom of all phenomena being inseparable from appearance and emptiness is the Vajra Mind; benefiting beings with the four activities of non-attachment wisdom is the Mind of Liberating Beings. Fourth, the five qualities: pure lands, palaces, rays of light, thrones, and ornaments. Among them, first is the pure land of the Dharmakaya: it is the naturally pure realm; the Sambhogakaya is the self-illuminating wheel of light; the Nirmanakaya is the three thousand worlds; the Vajrakaya and Abhisambodhikaya are not explained. Second is the palace: the Dharmakaya is the Akanishta Dharmadhatu; the Sambhogakaya is self-illuminating wisdom; the Nirmanakaya is the self-illuminating mandala; the Vajrakaya and Abhisambodhikaya are not explained. Third is
Chinese
光芒是：法身具有五种智慧的光芒；报身具有智慧的自性光彩，如五彩光芒般闪耀；化身则据说从每个身体部位都散发出六十亿百千万的光芒。第四是座床：法身是见解的结合；报身是智慧的结合；化身是慈悲的结合的座床。 第五是装饰：法身具有无生清净的装饰；报身具有无碍自明的装饰，即不共的相好和十种表征的装饰：头饰、耳饰、颈饰、项链、臂钏、两个手镯、两个脚镯和塞莫多等十种。化身的装饰是共同的相和好。金刚和现证菩提没有说明。第五是五种事业：息增怀诛和现行：消除一切业和烦恼、敌魔的是息业；显示寿命和福德、自性智慧增长的是增业；将心和觉性、轮回涅槃的一切都摄为己有的是怀业；彻底摧毁一切不和谐因素的是诛业；实相显现的是现行业。二是利益众生的方式：有依、无依、自性作利乐。因此，有依而作利乐，无依而作利乐，自性而作利乐这三种。首先，有依而作利乐是：依靠基础法身无二的 智慧，对可调伏的清净者示现报身，对不清净者示现化身，这是具有智慧的方式。第二，无依而作利乐是：佛陀虽然没有以自续所摄的智慧，但由于所化众生的心识显现为二种色身而作利乐，这是没有智慧的方式。第三，自性而作利乐是：一切法的法性，本性自性什么也不是，从中，力量什么也不阻碍地显现而作利乐，这是无二的方式。又是作利乐者，五身任运成就，第六金刚持。五身是从功德的角度来区分的，并不是像事物一样真实存在不同的实体。又是金刚和现证菩提二者是从三身的角度来安立的，所以是假立的身体，法身、报身、化身三身是
English
The rays of light are: the Dharmakaya has the rays of the five wisdoms; the Sambhogakaya has the self-radiance of wisdom, blazing like five-colored rays; the Nirmanakaya is said to have sixty billion hundred thousand rays of light emanating from each part of the body. Fourth is the throne: the Dharmakaya is the union of views; the Sambhogakaya is the union of wisdom; the Nirmanakaya is the throne of the union of compassion. Fifth is the ornaments: the Dharmakaya has the ornaments of unborn purity; the Sambhogakaya has the ornaments of unobstructed self-illumination, which are the uncommon marks and signs and the ten symbolic ornaments: the crown, earrings, necklace, pendant, armlets, two bracelets, two anklets, and the ten including the semodo. The ornaments of the Nirmanakaya are the common marks and signs. The Vajra and Abhisambodhi are not mentioned. Fifth are the five activities: pacifying, increasing, magnetizing, subjugating, and direct action: pacifying is the activity of eliminating all karma, afflictions, enemies, and obstacles; increasing is the activity of showing the increase of life, merit, and self-awareness wisdom; magnetizing is the activity of gathering all minds and awareness, samsara and nirvana, under one's power; subjugating is the activity of completely destroying all discordant elements; direct action is the manifestation of the nature of reality. Second, the way of benefiting beings is: with support, without support, and benefiting through essence. Therefore, there are three ways of benefiting beings: benefiting with support, benefiting without support, and benefiting through essence. First, benefiting with support is: relying on the wisdom of the basis Dharmakaya, which is non-dual, for those who are pure and can be tamed, the Sambhogakaya is manifested; for those who are impure, the Nirmanakaya is manifested, this is the way of having wisdom. Second, benefiting without support is: although the Buddha does not have wisdom gathered by his own continuum, he benefits beings by appearing as two form bodies in the minds of those to be tamed, this is the way of not having wisdom. Third, benefiting through essence is: from the nature of all dharmas, the essence of the nature of reality, which is nothing at all, the power manifests without any obstruction and benefits beings, this is the way of non-duality. Again, the one who benefits beings is the five bodies spontaneously accomplished, the sixth Vajradhara. The five bodies are distinguished from the aspect of qualities, but they are not truly existent as different entities like things. Again, the Vajra and Abhisambodhi are established from the aspect of the three bodies, so they are imputed bodies, the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya are
Chinese
的缘故。 而且，法身是为自己利益而证悟的部分，所以不做利益众生的事业；色身二者是做利益他众的事业的部分。其中有两种：为调伏的清净十地菩萨等以报身做利益；为不清净的六道众生以化身做利益。 其中有四种：身的利生事业是十二行；语的利生事业有四种：从分类上考虑，事业是十二部经；从归纳上考虑，事业是三藏；从对治上考虑，事业是将舍弃和修持作为道的三种；从因果上考虑，事业是密咒和显宗两种。意的利生事业是六神通；不可思议的利生事业是四种不可思议。第三，安住于证悟的方式是：安住于一与异二者无别之中。意思是：基之真谛无有分别，不执着于任何一边，安住于脱离一与异之中，显现了究竟的果位；一切佛的证悟，具有二智的智慧，不执着于任何一边，远离一与多，安住于脱离一与异之中。也就是说，普贤王如来的功德的差别显现为二十五果法，所以远离一；二十五果法也融入普贤王如来的自生智慧之中，所以远离多。又，对于所化众生的体性，显现为三世佛，所以远离一；这些不以真谛自性而存在，而是以空性无我而为一，所以远离多。如果证悟真实为一，那么分别念的集合就会转变，变成虚假的；如果真实为异，那么一个佛就不会显现多种化身。因此，安住于脱离一与异的无二之中。第四，以大悲观看待所化众生的方式，是为了遣除他人的邪分别念：观察方式，成立与不成立，真实与虚假进行观察。意思是：观察方式，是指自己的方式，即观察什么呢？观察所化众生的界。以什么观察呢？以导师佛陀的大悲。观察的方式有三种：以如所有智，观察一切法不生；以尽所有智，观察一切法不灭；无二智
English
Therefore. Moreover, the Dharmakaya is the part of realizing one's own benefit, so it does not do the work of benefiting sentient beings; the two Rupakayas are the part of doing the work of benefiting others. There are two of these: for the pure Bodhisattvas of the ten bhumis to be tamed, the Sambhogakaya does the work; for the impure six realms, the Nirmanakaya does the work. There are four of these: the body's work of benefiting beings is the twelve deeds; the speech's work of benefiting beings has four types: considering the divisions, the work is the twelve branches of scripture; considering the collection, the work is the three pitakas; considering the antidotes, the work is the three of making abandonment and practice into the path; considering cause and effect, the work is the two of mantra and characteristics. The mind's work of benefiting beings is the six abhijñas; the inconceivable work of benefiting beings is the four inconceivables. Third, the way of abiding in realization is: abiding in the non-duality of one and different. The meaning is: the truth of the ground is without distinction, not clinging to any side, abiding in freedom from one and different, manifesting the ultimate fruit; the realization of all Buddhas, the wisdom possessing the two knowledges, not clinging to any side, free from one and many, abiding in freedom from one and different. That is to say, the distinctions of the qualities of Samantabhadra appear as the twenty-five result dharmas, so it is free from one; the twenty-five result dharmas also merge into the self-arisen wisdom of Samantabhadra's mind, so it is free from many. Also, for the nature of the beings to be tamed, it appears as the Buddhas of the three times, so it is free from one; these do not exist as true self-nature, but are one in emptiness and selflessness, so it is free from many. If realization is truly one, then the collection of thoughts will transform and become false; if it is truly different, then one Buddha will not manifest many emanations. Therefore, abiding in the non-duality of freedom from one and different. Fourth, the way of looking at the beings to be tamed with compassion is to dispel the wrong thoughts of others: the way of looking, whether established or not, true or false, is examined. The meaning is: the way of looking refers to one's own way, that is, what is observed? The realm of sentient beings to be tamed is observed. With what is it observed? With the compassion of the teacher Buddha. There are three ways of observing: with the knowledge of knowing as it is, all dharmas are observed as unborn; with the knowledge of knowing as many as there are, all dharmas are observed as unceasing; non-dual knowledge