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शून्यता

śūnyatā

空、空，如來 तथागत • (táthāgatá)

空虛 emptiness, vacuity, and sometimes voidness 

『Voi𝚫ào/Voi𝚫ॐ』

Trance

In महायान बौद्ध धर्म — Mahāyāna Buddhism — शून्यता śūnyatā refers to the tenet that "all things are empty of intrinsic existence and nature (स्वभाव svabhava, 自性)", but may also refer to the Buddha-nature teachings and primordial or empty awareness, as in རྫོགས་ཆེན་ Dzogchen ("Great Perfection" or "Great Completion" 大究竟、大圓滿、大成就), རང་སྟོང་ Shentong (他性空：parabhāva-śūnyatā，或 parasvabhāva-śūnyatā 又譯他空，也稱為彼彼空 itaretara-śūnyatā) or 禪那 ㄔㄢˊ ㄋㄨㄛˊ, ㄔㄢˊ ㄋㄚˋध्यान (dhyāna) Chan.

त्रिकाय

त्रिकाय Trikāya lit. "three bodies", 三身, sānshēn, སྐུ་གསུམ, 

बुद्ध Buddha has three काय kāyas or bodies (collection/group), 

• धर्म काय, the Dharmakāya (ultimate reality) "truth body" or "reality body", 法身, fǎshēn, ཆོས་སྐུ་, Wylie: chos sku, rdzogs sku) the unmanifested, "inconceivable" (अकिंत्या acintya) aspect of बुद्ध a buddha out of which buddhas arise and to which they return after their dissolution. वैरोचन Mahāvairocana — 大日如来 or 毘盧遮那佛: Pílúzhēnà Fó — is often interpreted as धर्म काय, the dharmakāya.
• संभोगकाय the Saṃbhogakāya (divine incarnation of Buddha), lit. "body of enjoyment" — 報身, bàoshēn, lit. "retribution body", Tibetan: longs spyod rdzog pa'i sku) — a "subtle body of limitless form." In 六祖壇經: Liùzǔ Tánjīng — or simply 壇經 Tánjīng, the Platform Sutra of the Sixth Patriarch — 禪 Chan Master 大鑒惠能: Dàjiàn Huìnéng describes the  संभोगकाय Samboghakāya as a state in which the practitioner continually and naturally produces good thoughts: 

Think not of the past but of the future. Constantly maintain the future thoughts to be good. This is what we call the संभोगकाय Sambhogakāya.

Just one single evil thought could destroy the good karma that has continued for one thousand years, and just one single good thought, in turn, could destroy the evil karma that has lived for one thousand years.

If the future thoughts are always good, you may call this the संभोगकाय  Sambhogakāya. The discriminative thinking arising from the धर्म काय Dharmakāya (法身↔fashen "Truth body") is called निर्माणकाय the Nirmanakāya (化身↔huashen "transformation body"). The successive thoughts that forever involve good are thus the संभोगकाय Sambhogakāya.

•  निर्माणकाय, the Nirmāṇakāya (physical incarnation of Buddha) 應身; yīngshēn is the third aspect of the trikāya and the physical manifestation of a Buddha in time and space. the ability to create मानोमयकाया a “mind-made body” (manomāyakāya) as one of the "fruits of the contemplative life". Commentarial texts such as the पतिसम्भिदामग्गा Patisambhidamagga and विशुद्धिमग्गा the Visuddhimagga state that this mind-made body is how गौतम बुद्ध Gautama Buddha and अर्हत्स arhats are able to travel into heavenly realms using the continuum of the mindstream (चित्तसत्ताना: cittasaṃtāna) and it is also used to explain the multiplication miracle of बुद्धा the Buddha as illustrated in दिव्यावदान the Divyavadana, in which बुद्धा the Buddha multiplied his निर्मिता nirmita or emanated human form into countless other bodies which filled the sky. A Buddha or other realized being is able to project many such निर्मित nirmitas simultaneously in an infinite variety of forms in different realms simultaneously. The भारतीय Indian Buddhist philosopher वसुबंधु Vasubandhu (fl. 4th to 5th century CE) defined निर्मिता nirmita as a सिद्धि siddhi or psychic power.

身（kāya）即聚集之義，聚集諸法而成身。

1. 應身（變化身），是諸佛為度化眾生，實行四攝法而權現世間的色身，如釋迦牟尼佛之肉身。
2. 報身（受用身），是諸佛所修功德感報之圓滿色身，一般來說，常居色界四禪天頂——色究竟天，為入初地以上菩薩現形說法。
3. 法身（自性身）：部派佛教以戒定慧及解脫、解脫智見為「五分法身」；大乘佛教稱聲聞、獨覺所證為「解脫身」，而以佛果所證最清淨法界、諸法實相、法性真如為法身[3]。並謂此法身不生不滅，無二無別，常住湛然，名為如來藏，遍在諸眾生身[5]，主張觀諸法空，是為見佛法身。

此三身之關係，如月之體、光、影，稱為一月三身。具體言之，法身之理體是唯一、常住不變，故以月之體為喻；報身之智慧由法身之理體所生，能照明一切，故以月光為喻；應身具變化之作用，從機緣而現，故以月影映現水面為喻。

另外，應身又可叫「變化身」、「父母生身」、「隨世間身」、「化身 incarnation」、「生身」、「假名身 pseudonym body」、「二乘凡夫所見身」等，報身又叫「受用身」、「法性生身」、「菩薩所見身」等，法身又叫「自性身」、「真實身」、「佛所見身」等。

密教

三輪身配五方佛如下表：

方位・位置	自性輪身（如來）	正法輪身（菩薩）	教令輪身（明王）
中央	大日如來	金剛波羅蜜多菩薩	不動明王
東方	阿閦如來	金剛薩埵菩薩	降三世明王
南方	寶生如來	金剛寶菩薩	軍荼利明王
西方	阿彌陀如來	金剛利菩薩	大威德明王
北方	不空成就如來	金剛牙菩薩	金剛夜叉明王