Chinese
在通达自心本性的智慧，远离戏论，不为一切所染的自生智慧境界中，如果取其明朗而无分别的部分，则显现为如镜智般的五种智慧之相，没有前后是普贤王如来，是五部佛身的特征。五部佛也与普贤王如来的自生智慧无别，一切都如未在自生智慧的体性中形成背面一般。那么，难道一切都是一个庞大臃肿的物体吗？并非如此。“一切处皆面面相觑而明亮”，意思是说，佛身在自生智慧的体性中，被无数不可思议的眷属围绕，即使观看，也看不到丝毫的不正直或偏颇。因此，佛身也在看着我，佛意也在想着我，佛法也似乎只对我宣说，所以说是“面面相觑”。佛身显现也是佛意智慧的显现。为了表示佛意没有丝毫能取所取的过患，佛身也不是有质碍的物体，而是像镶嵌在彩色水晶中的珍宝一样，一切处都清澈透明。此外，“一切处皆面面相觑”是指无论何种根器的所化众生观看，都会显现出与之相应的形象。“具有相好”是指共同和不共两种。共同的是，“手足具有轮相，足底平满”，即三十二相和八十随好，如《波罗蜜多经》中所说。不共的相好是，导师的自生智慧从所化众生的角度显现为四种智慧，即如镜智、平等性智、妙观察智、成所作智。每一种智慧又分为四种，即如镜智的空性、如镜智的平等性、如镜智的妙观察、如镜智的成所作。同样，平等性智也分为四种。妙观察智也以其为根本而分为四种。成所作智也以其为根本而分为四种。因此，每一个根本分为四种的四组，即十六种，是智慧的体性。作为其象征，有十六位菩萨。智慧的对境法界虽然没有多种，但由于有境智慧的区分，
English
In the state of self-originated wisdom, which is the intelligence that understands the nature of one's own mind, free from elaboration, and unpolluted by all extremes, if one takes the aspect that is clear and without conceptualization, then as a sign of the appearance of the five wisdoms like a mirror, the five families appear. The absence of front and back is Samantabhadra, which is the characteristic of the body of the five families. The five families are also inseparable from the self-originated wisdom of the mind of Samantabhadra. Therefore, everything is like not having a back formed in the nature of self-originated wisdom. So, is everything one large, bulky object? No. "Everywhere, faces are clearly visible," which means that even when the body is surrounded by countless inconceivable retinues in the nature of self-originated wisdom, one does not see even a slight bit of dishonesty or bias. Therefore, the body also looks at me, the mind also thinks of me, and the Dharma also seems to be spoken only to me, so it is said to be "faces are visible." The appearance of the body is also the appearance of the mind's intelligence. As a sign that the mind does not have even the slightest fault of grasping and being grasped, the body is also not a substantial, material object, but like a jewel placed in colored crystal, it is clear and transparent everywhere. Furthermore, "everywhere, faces are visible" means that whatever kind of disciple, superior or inferior, looks, it appears in accordance with them. "Having marks and signs" refers to the two types, common and uncommon. The common ones are, "Hands and feet have wheel marks, and the soles of the feet are flat," which are the thirty-two marks and eighty minor marks, as are famous from the Perfection of Wisdom Sutras. The uncommon marks and signs are that the teacher's self-originated wisdom appears as four wisdoms from the perspective of the disciples: mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing wisdom. Each of these also has four aspects: the emptiness of mirror-like wisdom, the equality of mirror-like wisdom, the discrimination of mirror-like wisdom, and the accomplishment of mirror-like wisdom. Similarly, equality wisdom also expands into four. Discriminating wisdom also expands into four based on that same root. Accomplishing wisdom also expands into four based on that same root. Therefore, the four sets of four that expand from each root, which are sixteen, are the nature of wisdom. As a symbol of this, there are sixteen bodhisattvas. Although the object of wisdom, the Dharmadhatu, is not multiple, it is divided by the subjective wisdom,
Chinese
作为我的十六部分的象征，有十六位明妃。十六的两倍，三十二，是三十二种独特的妙相。每位十六尊菩萨都具有五种智慧，作为象征，有五个头饰。十六个五组是八十，即八十种独特的随形好。所谓“在所有不可思议之处”，所化众生的处所，世界，十方无边无际，上下层叠，像互相交织的锦缎帐篷一样，调伏所化众生的世界，并非轮流或有生灭。例如，在南赡部洲，太阳升起一半时，瞬间如同塔格拉草一样蔓延。为了所化众生的利益，没有收放，瞬间圆满显现。在那个刹土，为那个所化众生展示了能调伏者显现的自性。所谓“身语意以各种方式普遍显现”，各种方式是指不同的特征。身的各种方式，语的各种方式，意的各种方式的显现，也通过密宗内道的方便续、智慧续和无二续，对所化众生，在无二的父母各自的坛城中显现，语宣说各自的续部。身语咒在外道的坛城中显现，语宣说各自的续部。身显现为六道众生的形象，语宣说与六道各自相应的法。为了调伏鲁扎和阎魔等，显现为忿怒尊的身相，语表达猛烈的行为。意的各种方式是自生智慧的遍布，由于没有边际，因此其所化众生，从十地菩萨以下，到茅草中的虫子以上的各种意识形态，以及从无始至无终的时间的数字、特征及其调伏方法，都是无所缘、不混杂且圆满的方式自明的。所化众生与自生智慧无别，并且由于获得了不可思议的智慧，因此自然成就。因此，导师普贤王如来的两种智慧是无二的。
English
As a symbol of my sixteen parts, there are sixteen vidyādharīs. Sixteen times two, thirty-two, are the thirty-two unique major marks. Each of the sixteen bodhisattvas also has five headdresses as a symbol of possessing five wisdoms. Sixteen sets of five are eighty, which are the eighty unique minor marks. The phrase "in all inconceivable places" means that the realm of beings to be tamed, the world, is boundless in the ten directions, stacked up and down like interwoven brocade tents. Taming the world of beings to be tamed is not alternating or subject to arising and ceasing. For example, when the sun rises halfway in the southern continent of Jambudvipa, it spreads instantly like Tagara grass. For the benefit of beings to be tamed, there is no gathering or dispersing, and it appears perfectly in an instant. In that realm, the nature of the appearance of the tamer is shown to the being to be tamed. The phrase "body, speech, and mind appear universally in various ways" means that various ways are different characteristics. The various ways of body, the various ways of speech, and the appearance of the various ways of mind also appear to beings to be tamed through the skillful means tantra of secret mantra, the wisdom tantra, and the non-dual tantra, in the respective mandalas of the non-dual father and mother, and the speech proclaims the respective tantras. Body, speech, and mantra appear in the mandalas of outsiders, and the speech proclaims the respective tantras. The body appears in the form of the six types of beings, and the speech teaches the Dharma corresponding to each of the six types. In order to tame Rudra and Yama, etc., they appear as the bodies of wrathful deities, and the speech expresses fierce actions. The various ways of mind are the pervasive expanse of self-born wisdom. Because it is without limit, its beings to be tamed, from the tenth-level bodhisattvas down to the worms in the grass, and the numbers, characteristics, and methods of taming them from beginningless to endless time, are all self-evident in a way that is without object, unmixed, and complete. Beings to be tamed are no different from self-born wisdom, and because they have mastered inconceivable wisdom, they are naturally accomplished. Therefore, the two wisdoms of the teacher Samantabhadra are non-dual.
Chinese
从自身来说，没有特意去造作，而是自然显现。关于坐姿，即以方便与智慧双足并拢的威仪结跏趺坐。方便是父亲，智慧是母亲。或者说，方便与智慧是左右二者。方便与智慧双足并拢的跏趺坐或金刚跏趺坐，双踝置于左右大腿之上，平等性调伏一切不合之方，作为平等性之义显现的象征，是平等或圆满的跏趺坐。又或者，方便与智慧是父母二者的足，安住于二者鼻尖无别之状态，为了以大乐之行调伏，平等是父亲金刚跏趺坐，威仪是进入大行，母亲以莲花跏趺坐拥抱。如是行持之状态中，轮回与涅槃的一切法皆圆满于平等性之状态中。所谓六智之手，一般而言，智慧之支分有四，如明镜般，平等性，个别观察，成所作事。在此之上，取具足界性智慧之分，也称法界性智。因远离因缘，也称自生智。是四智之基，故为五。五智无论如何显现，皆不离法界，故为六。六手之介绍将在手印之时讲解。所示手印是，所谓具有智慧宝之炽燃手印，手也是自生智之自显现，手印也是智慧为利有情而显现，如是智慧为调伏有情而显现为手印，再次，心之智慧不离所表，故称手印。导师通达平等性之心之智慧，因空尽一切戏论之边，故称空性之智慧。第一只手持金刚杵，金刚杵智慧波罗蜜多是，自性不变，能穿透并摧毁。因此，以空性之智慧，向外能将轮回与涅槃的一切法摧毁于智慧之状态中，向内能摧毁和破坏智
English
From its own perspective, there is no deliberate effort to create, but rather it is spontaneously manifested. Regarding the posture, it is said to be seated in the lotus position with the two feet of skillful means and wisdom together in a dignified manner. Skillful means is the father, and wisdom is the mother. Alternatively, skillful means and wisdom are the two, right and left. The lotus position or vajra position with the feet of skillful means and wisdom together, with the two ankles placed on the left and right thighs, equality subdues all discordant aspects, and as a symbol of the manifestation of the meaning of equality, it is the equal or complete lotus position. Or, skillful means and wisdom are the feet of the two, father and mother, abiding in a state where the tips of their noses are inseparable. In order to subdue with the practice of great bliss, equality is the father's vajra lotus position, and dignity is entering the great practice, with the mother embracing in the lotus position. In such a state of practice, all phenomena of samsara and nirvana are perfected in the state of equality. The so-called six hands of wisdom, in general, the limbs of wisdom are four: like a mirror, equality, individual observation, and accomplishment of actions. On top of that, taking the aspect of possessing the wisdom of the sphere, it is also called the wisdom of the sphere of reality. Because it is free from causes and conditions, it is also called self-born wisdom. It is the basis of the four wisdoms, so it is five. No matter how the five wisdoms arise, they do not move from the sphere of reality, so it is six. The introduction of the six hands will be explained at the time of the hand gestures. The mudra shown is, so-called the blazing mudra with the wisdom jewel, the hand is also the self-manifestation of self-born wisdom, and the mudra is also the manifestation of wisdom for the benefit of beings. Such wisdom manifests as a mudra for the purpose of taming beings, and again, the wisdom of the mind does not deviate from what is represented, so it is called a mudra. The teacher understands the wisdom of the mind that has realized equality, and because it is empty of all extremes of elaboration, it is called the wisdom of emptiness. The first hand holds a vajra, the wisdom of the vajra is the perfection of wisdom, its nature is unchanging, it can penetrate and destroy. Therefore, with the wisdom of emptiness, outwardly it can destroy all phenomena of samsara and nirvana into the state of wisdom, and inwardly it can destroy and break wisdom.
Chinese
右手第一个拿着金刚杵。为了以如镜之智，为所化众生转法轮。右手第二个拿着法轮。以平等性智，虽无分别之念，然为满足希求之象征，持珍宝。以妙观察智，为了解共同与各自之法相，以莲花为象征，乃左手第二个。以成所作智，自他一切利益皆任运成就，为断除所化众生相续之习气，以宝剑为象征，乃左手最后一个。所有左手第一个都是法界之自性象征。如铃声终结于空性般，法界一切事物皆离于显空之边，且为无所执之象征，故持铃。所谓“持”者，虽非于自生之智慧中成立，然于所化之角度，以如调伏者之显现而执持之方式。所谓“燃烧”者，乃指心之智慧，轮回涅槃一切法皆于智慧中显现，是为燃烧。象征之手印等，皆为珍宝所成之自性光明燃烧。这些手印象征，乃示现者普贤王如来与讲说者五部如来之共同象征。不动佛与普贤王如来二者，以界之方式，身色与手印相同。觉沃佛以最初二者拥抱明妃，中间二者金刚铃，最后二者等持语。五部如来之右手第一个皆为自性象征，不与他者相混。左手第一个法界之象征皆同为铃。明妃们左手为自性象征，右手持铃而拥抱本尊。头之意义是具备身语意不可思议之三头，超越共同之三种解脱。此处所谓之真实解脱，乃指法界与智慧无别之自生智慧，远离一切显空之执着，且于彼亦无执着之空性。于彼义中，无有舍取与特意成办特意舍弃之目标相，亦无执持彼义之相，且一切法皆为平等性，乃于大本体性中发愿之境。