English
, because wisdom itself is free from the faults of two extremes, the body color is white. If a wheel appears in the heart, it is a sign of turning the wheel of Dharma through the body to tame the minds of sentient beings. If the speech is a seed syllable, it is the seed syllable of the body, Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) or Ta Log. The Tathagata, King of Feelings, is the same as before. Feelings are the three: pleasure, pain, and equanimity. Attachment to good objects is pleasure, hatred to bad objects is pain, and not generating anything to neutral objects is equanimity. This is also because the six senses cling to the six objects, and they arise from the perspective of the objects, so six times three is eighteen. This is because it is in accordance with the wheel of discrimination, so it is the king. Ordinary people in the place of samsara, if they realize the meaning of the equality of mind through this vehicle, then the feeling of six times three is eighteen will not stop, and when it is merely manifested, the mind itself is naturally accomplished, surpassing the extreme of things. The mind itself is free from all extremes, and it appears as a collection of feelings from non-cessation, so it surpasses the extreme of emptiness. Mastering it with that meaning is the king, that is, the feeling does not stop and the self-appearance is also the natural accomplishment of the mind, so there is no going to the direction of samsara, thus mastering the transcendence of suffering. However, emptiness has not gone to the direction of transcending suffering, thus mastering the transcendence of suffering. When realizing such meaning and exhausting the power of the path, the aggregate of feeling is purified in place, called inconceivable feeling, which is the fruit Dharmakaya. Just as darkness turns into light, for the five uncontaminated aggregates, adding the adhipati samadhi aggregate, the three feelings naturally accomplish the mind itself, because there is no clinging to the object and the subject, so even if there is not the slightest effort, space will not transcend space, and the mind will not change in the three times, this is samadhi, also called the inconceivable feeling that is free from all discriminations. When self-appearance appears to the disciples from such meaning, the body of Ratnasambhava, which is complete with all the characteristics from having no front and back to having three faces, appears, the body color is yellow, and it has the marks and signs.
Chinese
因此，平等性智远离一切方所，无分别之自性，乃是周遍智之大功德，恒常不断生起之处。身色黄色，乃是平等性智以功德增盛之象征，黄色是增盛之颜色。手印显现为珍宝，珍宝种类无分别，是满足希求之象征。字为སྭཱའམ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或者倒写的ད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）显现。所谓“如来想之王”，想，有广大、微小、无量三种。于对境特别专注执持而不舍弃。其中，微小者，乃欲界之对境与根识之想。广大者，乃胜于此之色界之寻伺等禅定不舍弃。无量者，乃无色界四空处之极微细之念执持。这些在凡夫位时，与三界之粗细众多之想之眷属相应，故称为王。当其在道之勤作的分别念清净之际，想之广大与微小仅显现为止息之时，于证悟无生之心性之时，三界不灭之显现，即是方便与智慧之坛城任运成就。智慧任运成就之时，不灭故胜过空性之边，不执著故胜过事物之边，以证悟之义而为王。以自在而为胜者，乃是心性平等性之义任运成就之时，心之义，见，觉性自持，无论如何自在，亦无丝毫之偏执或偏袒，自显不灭，本体不动摇，于表示之名言亦不执著，乃是自在之故称为王。若将此义与无漏之五蕴相合，则称为殊胜智慧之蕴，凡夫之想皆于心性中显现之自性本然，以道而证悟，串习，现前之时，想之显空无别于心中清净，内外一切坛城显空无别于平等性中显现。仅是远离一切执着，如水之浑浊清净究竟时，影像清晰究竟。
English
Therefore, the wisdom of equality is free from all directions, and its non-discriminating nature is the great virtue of omniscience, the place where it constantly arises. The yellow color of the body is a symbol of the increase of virtues in the wisdom of equality, and yellow is the color of increase. The hand gesture appears as a precious jewel, and the types of jewels are non-discriminating, symbolizing the fulfillment of wishes. The letter appears as either སྭཱའམ་ (Tibetan, Devanagari script, Roman transliteration, literal meaning) or a reversed ད་ (Tibetan, Devanagari script, Roman transliteration, literal meaning). The so-called "Tathagata King of Perception" refers to perception, which has three aspects: vast, small, and immeasurable. It specifically focuses on and holds onto objects without abandoning them. Among them, the small one is the perception of the desire realm's objects and senses. The vast one is the non-abandonment of samadhi, such as the mental examination of the form realm, which is subtler than the previous one. The immeasurable one is the holding onto the extremely subtle thoughts of the four formless realms. These, in the ordinary state, are associated with the retinues of many coarse and subtle perceptions of the three realms, hence they are called kings. When the conceptual thoughts of the path's effort are purified in their place, and the vastness and smallness of perception appear to cease, at the time of realizing the unborn nature of mind, the non-cessation of the three realms' appearance is the spontaneously accomplished mandala of skillful means and wisdom. When wisdom is spontaneously accomplished, it transcends the extreme of emptiness because it does not cease, and it transcends the extreme of things because it does not grasp. It is a king by virtue of realization. Being a victor through empowerment means that when the meaning of the mind's equality is spontaneously accomplished, the meaning of mind, seeing, and awareness are self-sustaining. No matter how empowered, there is not even a trace of bias or partiality. Self-appearance does not cease, the essence does not waver, and there is no reliance or attachment to the terms that represent them, hence it is called a king because of empowerment. If this meaning is combined with the five uncontaminated aggregates, it is called the aggregate of superior wisdom. The nature of ordinary perceptions, which is inherently clear in the mind, is realized, cultivated, and manifested through the path. At that time, the inseparability of appearance and emptiness of perception is purified in the mind, and all inner and outer mandalas appear in the equality of the inseparability of appearance and emptiness. It is merely the separation from all attachments, just as when the turbidity of water is completely purified, the reflection becomes completely clear.
Chinese
就像从污泥中提炼黄金一样，就像去除心灵的障碍，如去除水的浑浊一样，当清净达到极致时，自生智慧自然成就。两种智慧就像镜子和影像一样，在一瞬间圆满，不可思议的觉知也由此显现。那个并非由因产生，也非由道刻意造作，而是本来就有的意义显现时，就称为智慧。因为它超越了凡夫俗子，所以称为殊胜智慧之聚，也就是最终的法身之体性。当它在被调伏者的面前显现为身相时，从“没有前后”到“具有三面”等名号，都因觉知自生智慧而显现，所以称为国王，也就是无量光佛的身相、标志和光辉的红色。此外，凡夫俗子的觉知执着于外境，这种执着本身就被清净为个别觉知的智慧，从而无差别地了知一切法的共相和自相。由于这种智慧能够掌控二边，所以身色是红色。如果显现为手印，则是八瓣红莲。文字是阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）和倒写的 धा（藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思： धा）。如来说，行王等，五十一行中，六根本烦恼，二十随烦恼，十一善法，五遍行，五别境，四不定，这五十一，包含在善、不善、无记三者之中，是成就轮回的特征。那它的特征是什么呢？行蕴本身，心性自显的觉知，都归于一个念头，就像影像一样。仅仅是显现，就是显现不存在的圆满，当证悟、修习、显现这个意义时，行的念头的执着就会消失，从而超越了实有的边。然而，它不是像空性一样偏于一边，而是行不停止地自显，从而超越了无有的边，所以是国王。因为能够压倒一切，所以是国王。在证悟平等性无二的极致时，不是寂灭或消融，而是自发地成就一切的自性，因此，心性在平等性的状态中，显现五十行的集合，但对一切
English
Just as gold is extracted from mud, just as the obstacles of the mind are removed, like removing the turbidity of water, when purity reaches its ultimate, self-arisen wisdom is naturally accomplished. The two kinds of wisdom are like a mirror and an image, perfected in a single moment, and inconceivable awareness also arises from this. That which does not arise from cause, nor is deliberately created by the path, but the meaning that is originally there manifests, is called wisdom. Because it transcends ordinary people, it is called the accumulation of supreme wisdom, which is the ultimate nature of the Dharmakaya. When it appears as a form in front of those to be tamed, from "without front and back" to names such as "having three faces," it is called the King because awareness manifests as self-arisen wisdom, which is the red radiance of the form, marks, and signs of Amitabha. Furthermore, the awareness of ordinary people clings to external objects, and this clinging itself is purified into the wisdom of individual awareness, thereby knowing the general and specific characteristics of all phenomena without distinction. Because this wisdom can control the two extremes, the body color is red. If it appears as a hand gesture, it is an eight-petaled red lotus. The letters are Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Ah) and the reversed Ḍha (Tibetan: དྷ, Devanagari: ध, Romanized Sanskrit: dha, literal meaning: Ḍha). The Tathagata said, the King of Actions, etc., among the fifty-one actions, the six root afflictions, the twenty secondary afflictions, the eleven virtuous dharmas, the five omnipresent, the five object-specific, and the four variable, these fifty-one are included in the three: virtuous, non-virtuous, and neutral, and are the characteristics of accomplishing samsara. What is its characteristic? The aggregate of action itself, the self-manifesting awareness of mind, all come down to one thought, like an image. Merely appearing is the perfection of appearing non-existent. When the meaning of realization, practice, and manifestation arises, the clinging to the thought of action disappears, thereby transcending the extreme of existence. However, it is not like emptiness, biased to one side, but action self-manifests without ceasing, thereby transcending the extreme of non-existence, so it is the King. Because it can overwhelm everything, it is the King. At the ultimate moment of realizing the equality of non-duality, it is not annihilation or dissolution, but spontaneously accomplishes the nature of everything. Therefore, in the state of equality of mind, the collection of fifty actions appears, but to everything
Chinese
通过掌控，使显现与能显现皆无，于平等性中显现，故而远离一切偏执，是为掌控显现。心性于任何处皆不成立，然却显现一切，空性不落于任何一边，是为空性之掌控。掌控或压伏二边，故为国王。如是之义究竟圆满，于成就行之国王显现之时，从无漏之五蕴中，称为殊胜智慧解脱之蕴。远离戏论之心性，虽显现如行之聚合，然从未动摇，于无别之义证悟显现之时，行之自性，轮回涅槃一切法，于心性法性自明界与智慧无别之状态中任运成就，故行从心之分别念中自解脱。法性，一切所取能取之境皆自解脱，是为自生之智慧，称为殊胜智慧解脱之蕴，即法身。当其于所化众生前显现为身之时，从无前后，至具三头之间，具足相好之行之国王义成，以妙相好庄严，身色为绿色。义成，乃是行之蕴成就轮回之事，是为义颠倒者。然彼清净之自生智慧，不需造作，任运成就自他一切利益。身色绿色，乃是涉入各种事业。手持之法器为宝剑或杂色金刚杵，持三十二利剑，如斩断二边一般，同时成就自他之利益。杂色金刚杵，乃是调伏所化众生之方便，示现四种事业之行。字为ཧ་（ha，哈）和ན་ལོག་པོ（na log po，那 洛波）。秘密海五部母为：圣女殊胜显现之界等。五部母与五蕴及五大种相符，圣女与觉性无别，是与界不可分割之自性，故为生起之圣女。五大种等同五蕴，内外一切法皆为自显现之生起自性。
Chinese
再者，如同王妃一般。因为所有境的法都安住于五大的体性中，所以不可分离。内部的五蕴也安住于与五大不可分离的体性中。殊胜者是不加分别的，远离一切戏论的相，法界以五大显现内外一切法的体性。法界之名的理由将在解释体性时阐述，应知晓。所谓坚固，内外二者的地之体性，执持一切，显现为似乎不间断。体性不可得，在法界中自然成就，故称为坚固。而且，五大的明智体性，属于父亲所说的蕴的范畴。此处仅是执持体性。所谓显现的法界，显现即是虚空，远离一切体性。在非任何事物的体性中，一切法不间断地自显现，因此称为清晰且不遮蔽的体性。这些没有能净所净，仅是自性显现而已。所谓法界，即是平等性之法界。其中，五种体性的第一个，清晰且无边际，即是远离体性，安住于显现任何事物的自性中，即是清晰。无边际，即是对一切法没有所遍和能遍地显现，如同虚空一般没有边际。不可被对治摧毁，即是远离一切事物，如同虚空不可摧毁一般。任何事物都不间断，即是以证悟与未证悟显现为轮回与涅槃的一切法。自然焚烧一切边，即是法界没有成立任何事物的我，执有与无，执持轮回与涅槃二者，因果和常断等一切在法界中清净。如此体性不可言说，因为清净与不清净等体性的基础没有成立，所以远离言说。那个意义也不是如同看待空性的僵硬物体一样，而是明智不间断，体性没有成立任何事物，或者显现为执持五大的体性。因此，在虚空中显现的自性即是普贤王如来，不动之母。在未证悟之时，如同成为分别识之境的虚空一般，是金刚之母普贤王