English
Also, as stated in the Vajra, "Vajra wheel, burning sword, bell, lotus, jewel, are the order of Vajra holders. Wherever else Vajra wisdom resides, initially it is the heart, embraced by the left hand." Thus, the complete attributes of Akshobhya are shown. For the other four families, the first right hand replaces the original emblem with a vajra, with only that difference. That is, the original emblem is at the heart, and the first left hand holds a bell resting on the hip, embracing the consort, while the rest are extended. The five consorts have one face and two hands, the right hand embracing the father's hip with a bell, and the left hand holding their own emblem at the heart. The pure forms of these emblems are: the wisdom of emptiness has no concept of birth, death, or change; like a mirror, it dominates everything; equality fulfills wishes as desired; discriminating awareness clearly understands self and general characteristics without attachment; accomplishing activity perfectly completes actions, therefore, they are shown as emblems of the vajra and other families. The emblems of the retinue are: Kshitigarbha's jewel sprout, Akashagarbha's sword, Avalokiteshvara's white lotus, Vajrapani's vajra, Maitreya's Naga tree, Nivarana-Vishkambhin's wheel, Samantabhadra's jewel ear of grain, Manjushri's blue lotus. The eight offering goddesses are: Lasya (ལཱ་སྱ་，Lāsyā, coquetry) mirror, Mala (མཱ་ལེ་，Māle, garland) garland, Giti (གཱིརྟི་མ་，Gīrtima, singing) lute, Nirti (ནཱིརྟི་མ་，Nīrtima, dancing) dance mudra, Dhupa (དྷཱུ་བེ་མ་，Dhūbema, incense burner) incense burner, Pushpa (པུཥ྇་མ་，Puṣpa, flower scattering) flower, Aloke (ཨཱ་ལོ་ཀེ་，Āloke, light) lamp, Gandhe (གནྡྷེ་མ་，Gandhe, perfume) conch of perfume. The way they are held is that the fathers are like the root hand gestures of the five families, and the mothers are like the five mothers of the families. As stated in the Fierce Lightning, "The right hand embraces the main deity with skillful means, the left hand holds its own emblem." Samantabhadra has the meditation mudra with the right hand upwards, and the consort has the opposite meditation mudra or the vajra folded hands. The six Munis are, as stated in the Vajra, "The Great Muni must have two hands, the tilted lute is a weapon, the box supports the way of teaching Bodhi, the flame should be understood as fragments." The gatekeeper fathers and mothers are: Yama, the god of death, with a human head and an open mouth, and the mother with an iron hook. Similarly, the powerful ones, father and mother, have a five-pronged vajra and a rope. Hayagriva, father and mother, have a skull staff entwined with snakes and an iron chain. Trailokyavijaya, father and mother, have a crossed vajra and a bell.
Chinese
手持骷髅杖。对于眷属的法器，如果想详细说明，可以从地狱摇铃等处取材进行解说。第四，以“蓝色白色黄色红色”等来表示。其中有种姓的颜色和自性的颜色两种。第一种分为确定和不确定两种。确定的是：象征法性不变的蓝色身像有七个，即不动佛、普贤、金刚手等与佛母在一起，以及非天之能仁。象征没有罪过的白色有五个，即毗卢遮那佛和地藏王菩萨与佛母在一起，以及天之能仁。象征伟大功德增长的黄色有五个，即宝生佛和虚空藏菩萨与佛母在一起，以及人之能仁。象征对所化众生有贪恋的红色有四个，即无量光佛和观世音菩萨父与母。象征各种事业的绿色有两个，即不空成就佛父与母。不确定的是：各种颜色混合的身像有十九个，即慈氏父与母白色黄色，除盖障父与母红色黄色，普贤父与母红色绿色，文殊父与母白色绿色，阎魔法王父与母紫黑色，大威力父与母和饿鬼之能仁黄色黑色，马头明王父与母和畜生之能仁红色黑色，忿怒明王父与母绿色黑色，地狱之能仁烟灰色。 如果喜欢五部如来以面和手来开展，那么其面色的归纳是：毗卢遮那佛右边蓝色，其他四面白色。无量光佛左边蓝色，其他四面红色。五部如来的根本面都是各自的颜色。这是注释《现观庄严论》的观点。第二，所有这些身色，每一个都具有四种自性，即像海螺一样没有罪过而清净，像睡莲一样油润而圆润，像月亮一样明亮，像太阳一样闪耀。如《意集经》所说：像海螺一样，像睡莲一样，像月亮一样，像太阳一样。第五，以“柔软纤细”等表示所有本尊都具有九种寂静的姿态。对此，佐律派大多认为，依次是作为我慢、贪嗔、嫉妒、愚痴五毒于自处清净之象征：肢体像熔化的黄金一样柔软，方便智慧像翠玉一样缠绕，手指像蛇一样纤细，身体像檀香树一样正直而摇曳，身体像孩子一样年轻。
English
Holding a skull staff. Regarding the emblems of the retinue, if one wishes to elaborate, explanations can be drawn from sources such as the Naraka bell. Fourth, it is indicated by "blue, white, yellow, red," and so on. There are two types of colors: those of the family and those of the nature. The first is divided into definite and indefinite. The definite ones are: seven blue body images representing the unchanging nature of reality, namely Akshobhya, Samantabhadra, Vajrapani, all with their consorts, and the Thubpa (capable one) of the Asuras. Five white images representing the absence of faults, namely Vairochana and Kshitigarbha, both with their consorts, and the Thubpa of the Devas. Five yellow images representing the expansion of great qualities, namely Ratnasambhava and Akashagarbha, both with their consorts, and the Thubpa of humans. Four red images representing attachment to those to be tamed, namely Amitayus and Avalokiteshvara, father and mother. Two green images representing various activities, namely Amoghasiddhi, father and mother. The indefinite ones are: nineteen body images of mixed colors, namely Maitreya, father and mother, white and yellow; Nivaranavishkambhin, father and mother, red and yellow; Samantabhadra, father and mother, red and green; Manjushri, father and mother, white and green; Yamaraja, father and mother, purplish-black; Mahabala, father and mother, and the Thubpa of the pretas, yellow and black; Hayagriva, father and mother, and the Thubpa of animals, red and black; Krodha, father and mother, green and black; the Thubpa of hell, smoky-gray. Furthermore, if one prefers to elaborate on the faces and hands of the five families, then the summary of their facial colors is: Vairochana's right side is blue, the other four sides are white. Amitayus's left side is blue, the other four sides are red. The root faces of all five families are their respective colors. This is according to the commentary tradition of the Abhisamayalankara. Second, all those body colors, each and every one, possesses four natures: pure like a conch shell, without any faults; oily and smooth like a kumuda lotus; clear like the moon; and radiant like the sun. As stated in the Gongdu: "Like a conch shell, like a kumuda lotus, like the moon, like the sun." Fifth, "soft and supple," and so on, indicates that all deities possess nine peaceful qualities. In this regard, most of the Zur tradition consider the following as symbols of the purification of the five poisons—pride, attachment, anger, jealousy, and ignorance—in their respective places: limbs as soft as molten gold; skillful means and wisdom as intertwined as green turquoise; fingers as slender as snakes; body as straight and swaying as a sandalwood tree; body as youthful as a child.
Tibetan
གས་པ་ལྔ་དང་། ཐུགས་ལ་མ་རིག་པ་མེད་པ་ཟླ་བ་ལྟར་གསལ་བ། ཡོན་ཏན་རྒྱས་པའི་བརྡར་ཉི་མ་ལྟར་འཚེར་བ། མཚན་དཔེ་རྫོགས་པའི་བརྡར་རི་རྒྱལ་ལྟར་ལྷུན་སྟུག་པ། ཐམས་ཅད་ཟིལ་གྱིས་གནོན་པའི་རྟགས་སུ་ནོར་བུ་ལྟར་གཟི་བྱིན་ལྡན་པའོ་གསུང་། རོང་ཟོམ་ནི་སྔ་མ་ལྔ་ཡུམ་གྱི་ཚུལ་དང་། ཕྱི་མ་བཞི་པོ་ཡབ་ཀྱི་ཚུལ་དུ་བཞེད། ཀུན་མཁྱེན་ཆོས་རྗེ་ནི། ལྷ་དེ་དག་ཀྱང་། སྐྱེ་བ་དང་། ན་བ་དང་། འཆི་བ་དང་། རྒས་པ་རྣམས་གནས་སུ་དག་པས་རིམ་པར། སྐུ་མཉེན་ཤ་ཆགས་པ་དང་། སྐུ་སྐབས་ཕྱེད་ཅིང་རིམ་པར་འཚམས་པས་ལྕུགས་པ་དང་། སྐུ་ལྷོད་པོར་མ་གྱུར་པས་འཁྲིལ་བག་ཆགས་ཤིང་ལྡེམ་པ་སྟེ་དྲང་པོ་ དང་། སྐུ་འཇམ་ཞིང་གཞོན་ཤ་ཆགས་པའི་ངང་ཚུལ་ཅན་ཏེ་ལྔ་ནི་ངོ་བོའི་ཡོན་ཏན་དང་། རྣམ་པའི་ཡོན་ཏན་ཀྱང་མཚན་དཔེས་སྤྲས་པའི་སྐུ་གཙང་ཞིང་ཁ་དོག་གསལ་བ་དང་། ཟད་པར་རྫོགས་པའི་སྐུ་བཀྲག་ཅིང་འཚེར་པའི་མདངས་ཅན་དང་།བརྗིད་ཅིང་ཡིད་དུ་འོང་བས་ལྷུན་སྟུག་པ་དང་། འགྲོ་རྣམས་ཟིལ་གྱིས་གནོན་པའི་གཟི་བྱིན་དང་ལྡན་པའོ་གསུངས་སོ། །ཞི་བ་ཐམས་ཅད་ལ་ཚུལ་དགུ་སྦྱོར་ན་ཕྱི་མ་འདི་ལེགས་པར་མངོན་ཏེ་བར་མ་ནི་ཡབ་ཡུམ་སོ་སོར་འཆད་ཅིང་། དང་པོ་ཡང་ཐུབ་པ་དྲུག་ལ་ཐབས་ཤེས་ཕན་ཚུན་དུ་འཁྲིལ་པ་མ་ཚང་བའི་ཕྱིར་སྙམ་མོ། །སྒོ་བ་རྣམས་ནི་གར་དགུ་དང་ལྡན་པ་སྟེ་འོག་ཏུ་ཁྲོ་བོའི་སྐབས་སུ་འཆད་དོ། །དྲུག་པ་ནི། འོད་ཟེར་འཕྲོ་བའི་ཚོགས་ཆེན་ནི་ཞི་བ་རྣམས་ཏེ། བ་སྤུའི་བུ་ག་རེ་རེ་ནས་ཀྱང་གསལ་ལ་རྣོ་བའི་འོད་ཟེར། དཀར་དམར་སེར་བཙད་ཁ་དངུལ་མདོག་དང་དྲུག །རེ་རེའང་བྱེ་བ་ཕྲག་དྲུག་དྲུག་ཏུ་འཕྲོ་བའོ། །འབར་བའི་ཕྲེང་བས་འཁྲིགས་པ་ནི་སྒོ་སྐྱོང་རྣམས་སོ། །བདུན་པ་ནི་རིགས་ལྔ་བྱ་བྱེད་སེམས་དཔའ་ཡབ་ཡུམ་རྣམས་ནི་རྒྱན་ཆས་བཅུ་གསུམ་གྱིས་མཛེས་པ་སྟེ། དེ་སྡོམ་ནི།དར་གྱི་སྟོད་གཡོགས་སྨད་དཀྲིས་དང་། །ཅོད་པན་ཟི་ལྡིར་གར་དུང་ལྔ། །རིན་ཆེན་དབུ་རྒྱན་སྙན་ཆ་དང་། །མགུལ་རྒྱན་དོ་ཤལ་སེ་མོ་དོ། །ཕྱག་གདུབ་ཞབས་གདུབ་སྐ་རགས་བརྒྱད། །བསྡོམས་པས་རྒྱན་ཆས་བཅུ་གསུམ་མོ། །ཞེས་པའོ། །ཐུབ་དྲུག་ནི་ཚངས་པར་སྤྱོད་པའི་ཆས་སོ། །སྒོ་བ་རྣམས་ནི་དུར་ཁྲོད་ཀྱི་ཆས་ཅན་ཏེ་འོག་ཏུ་འཆད་དོ། །འོ་ན་ལྷག་པ་ཏིང་དཀྱིལ་གྱི་ཚད་ཇི་ཙམ་བསྒོམ་ཞེ་ན།རྣལ་འབྱོར་པ་ཏིང་ངེ་འཛིན་གྱིས་རྩལ་ཆེ་ཆུང་གིས་ཚད་གསུམ་སྟེ། དེ་ཡང་ཆུང་ཚད་ནི། རྒྱང་གྲགས་གཅིག་སྟེ། གཞུ་འདོམ་ལྔ་བརྒྱའོ། །འབྲིང་ཚད་ནི་དཔག་ཚ
Chinese
五种姿态是：心中没有无明，如月亮般明亮；功德增长的象征，如太阳般闪耀；相好圆满的象征，如山王般雄伟；降伏一切的标志，如宝珠般具有光彩。荣 सोम（Rongzom Chokyi Zangpo）认为，前五种是佛母的姿态，后四种是佛父的姿态。全知法王说：这些神灵，因为生、老、病、死都已清净，所以依次是：身体柔软，血肉丰满；身体舒展，逐渐合度，所以轻盈；身体不松弛，所以紧致有弹性，正直；身体柔和，具有年轻的血肉之态，这五种是本体的功德。相好的功德是：以相好庄严，身体洁净，颜色鲜明；圆满无缺，身体光彩照人，光芒四射；威严而令人喜爱，所以雄伟；具有降伏众生的光彩。对于一切寂静尊，如果运用九种姿态，那么后者显得更好，因为中间的是分别解释佛父佛母，而最初的六能仁，是因为方便智慧相互交融不够圆满。守护门者具有九种舞姿，这将在后面忿怒尊的部分进行解释。第六是：放射光芒的大众是寂静尊，每个毛孔都发出清晰而锐利的光芒，白色、红色、黄色、青色、银色等六种颜色，每一种颜色又发出六十亿的光芒。被火焰环绕的是守护门者。第七是五部佛父佛母，以十三种装饰品庄严，总结如下：绸缎的上衣和下裙，头饰、发髻、舞铃五种，珍宝头冠和耳环，项链、璎珞、丝线结，手镯、脚镯、腰带八种，总共十三种装饰品。六能仁是梵行的装束。守护门者是尸陀林的装束，这将在后面解释。那么，观想剩余的坛城的大小是多少呢？瑜伽士根据禅定的能力大小，有三种大小。其中，最小的尺寸是：一由旬，也就是五百弓。
English
The five postures are: without ignorance in the heart, as clear as the moon; a symbol of increasing merit, shining like the sun; a symbol of perfect marks and signs, as majestic as the king of mountains; a sign of subduing all, as radiant as a jewel. Rongzom (Rongzom Chokyi Zangpo) considers the first five to be the posture of the mother, and the latter four to be the posture of the father. The Omniscient Dharma King said: These deities, because birth, old age, sickness, and death are all purified, are therefore, in order: the body is soft and fleshy; the body is stretched and gradually fits, so it is light; the body is not relaxed, so it is tight and elastic, upright; the body is soft and has the appearance of young flesh, these five are the qualities of the essence. The qualities of the marks and signs are: adorned with marks and signs, the body is clean and the color is bright; complete and flawless, the body is radiant and has a shining glow; majestic and pleasing, so it is majestic; possessing the radiance to subdue all beings. For all peaceful deities, if nine postures are used, then the latter seems better, because the middle one explains the father and mother separately, and the first six Thubpas (Buddhas) are because the skillful means and wisdom are not fully integrated. The gatekeepers have nine dances, which will be explained later in the section on wrathful deities. Sixth: The great assembly radiating light is the peaceful deities, from each pore emitting clear and sharp rays of light, six colors of white, red, yellow, cyan, and silver, each color emitting six billion rays. Those surrounded by flames are the gatekeepers. Seventh: The five families of father and mother deities are adorned with thirteen ornaments, summarized as follows: silk upper garment and lower skirt, headdress, bun, five dance bells, precious crown and earrings, necklace, pendant, silk knot, bracelet, anklet, eight belts, totaling thirteen ornaments. The six Thubpas are in the attire of celibacy. The gatekeepers are in the attire of the charnel ground, which will be explained later. So, how much should the size of the remaining mandala be visualized? Yogis have three sizes according to the strength of their samadhi. Among them, the smallest size is: one Yojana, which is five hundred bows.