English
The first on the right holds a vajra. In order to turn the wheel of Dharma in the minds of those to be tamed with mirror-like wisdom. The second on the right holds a wheel. With the wisdom of equality, although there is no discriminating thought, a jewel is held as a symbol of fulfilling needs and desires. With discriminating wisdom, in terms of knowing the characteristics of common and individual dharmas, a lotus is a symbol, which is the second on the left. With the wisdom of accomplishing activities, all benefits for oneself and others are spontaneously accomplished, and as a symbol of cutting the habits of the minds of those to be tamed, a sword is the last on the left. All the first on the left are the self-symbols of the Dharmadhatu. Just as the sound of a bell ends in emptiness, all things in the Dharmadhatu are free from the extremes of appearance and emptiness, and as a symbol of being ungraspable, a bell is held. The term "holding" means that although it is not established in self-arisen wisdom, it appears to the minds of those to be tamed as a tamer, and is held in that way. The term "burning" refers to the wisdom of the mind, in which all dharmas of samsara and nirvana appear as wisdom itself, which is called burning. The symbolic hand gestures are all the self-luminous burning of the nature of jewels. These hand symbols are the common symbols of the demonstrator Samantabhadra and the speaker, the five Tathagatas. Akshobhya and Samantabhadra, in terms of the element, have the same body color and hand symbols. Lord Buddha has the first two embracing the consort, the middle two vajra and bell, and the last two samadhi speech. The first on the right of the five families are all self-symbols, not mixed with others. The first on the left, the symbol of the Dharmadhatu, is the same bell. The consorts have self-symbols on the left, and embrace the father with a bell on the right. The meaning of the head is that it possesses the three heads of body, speech, and mind, which are inconceivable, and transcends the three common liberations. Here, the so-called true liberation refers to the self-arisen wisdom in which the Dharmadhatu and wisdom are inseparable, free from all attachment to appearance and emptiness, and there is no attachment to that either. In that meaning, there are no objects of abandonment and adoption, or of intentional accomplishment and intentional abandonment, and there is no sign of grasping that meaning, and all dharmas are equality, which is the object of aspiration in the great essence.
Chinese
显现无有三者的智慧，显现为三头。也就是身、语、意三者。身为空性，语为无相，意为无愿，作为显现的象征而有三头。由于显现身、语、意三者的力量，依所化众生的根器，每一个都显现为不可思议，因此智慧和事业也显现为不可思议。普贤王如来居于中央，蓝色为意，右边白色为身，左边红色为语。五部的交错显现也将于后文阐述。所谓“具有”，是指留下未说完的部分，即之后将要阐述的五部。如前所述，显现三面六臂的形象。所示现的处所之自性是，在无有边际和中央的奥明处。奥明一般有六种，此处接近的有四种。所谓“智慧的奥明”有两种，即证悟诸法平等性大圆满之义的自证智慧，如同十地菩萨也无法触及的，任何事物都无法超越其上。此外，智慧自显现，包含如幻如梦的观修无别。瑜伽士的意境，坛城的轮涅，三摩地的意境之本体，是任何事物都无法触及的，这就是智慧的奥明。智慧的奥明是远离能取所取的自生智慧，是第六意识的本体。大奥明是第六金刚持的住所，是圆满受用身的本体。秘密的奥明是在圆满具足之时，体验秘密身之意境的佛母虚空。此处所说的大奥明是自在天的大乐处，本体是法界，远离能取所取，也远离我执，是自生智慧的自性部分，远离一切戏论边，也从中央的称谓中解脱。十方诸佛皆从此证悟而生，故也是生处。再次，从法界无相中观照，也无能观所观，是观照处。再次，从法界中刹那不移不变，故也是住处。因此称为处所。其特征是，有无、常断、显空一切边自然不
English
The wisdom that manifests the three absences appears as three heads. That is, the three kayas: body, speech, and mind. Body is emptiness, speech is signlessness, and mind is wishlessness. The three heads are a symbol of the manifestation of these three. Due to the power of the manifestation of the three kayas, each appears inconceivable according to the capacity of the beings to be tamed. Therefore, wisdom and activity arise as inconceivable. Samantabhadra is in the center, blue is mind, white on the right is body, and red on the left is speech. The intermingled manifestation of the five families will also be explained later. "Having" means leaving out what has not been said, which is the search for the five families that will be explained later. As mentioned above, it shows the image of three faces and six arms. The nature of the place shown is: in the Akanishta place without end or center. Akanishta generally has six types, but here there are four that are close. There are two types of "Akanishta of wisdom": the self-aware wisdom that realizes the meaning of the equality of all phenomena, the Great Perfection, which is not touched even by the tenth-level bodhisattva, and which nothing can surpass. Furthermore, wisdom is self-manifesting, including the inseparability of illusion-like contemplation. The yogi's intention, the wheel of the mandala, the essence of the samadhi intention, which is untouched by anything, is the Akanishta of wisdom. The Akanishta of wisdom is the self-born wisdom that is free from grasping and clinging, and is the essence of the sixth consciousness. The Great Akanishta is the abode of the sixth Jina, and is the essence of the Great Enjoyment Body. The Secret Akanishta is the space of the consort who experiences the intention of the secret body at the time of perfect fulfillment. Here, the Great Akanishta is the great bliss of the great powerful one, the essence is the Dharmadhatu, free from grasping and clinging, and also free from self-grasping. It is the nature of self-born wisdom, free from all extremes of elaboration, and also liberated from the designation of center. All the Buddhas of the ten directions arise from the realization of this, so it is also the place of origin. Again, from the signless Dharmadhatu, there is no seer, seen, or act of seeing, so it is also the place of seeing. Again, from the Dharmadhatu, it does not move or change in an instant, so it is also the place of dwelling. Therefore, it is called a place. Its characteristic is that all extremes of existence and non-existence, permanence and annihilation, appearance and emptiness, are naturally not.
Chinese
因此，即使在中心也没有成就，因为已经脱离了所有粗细的对境。根本的意义是显示所有能依和所依都在其中任运成就。特别是对于报身所居之处，显示宫殿下基的体性是：所谓的“无量智慧”等等，譬如世间一切有情、无情、房屋、树木、万法都依赖于大地一样。在这个圆满的基础之时，除了这个无边法界的基础之外，连轮回有情、无情的微尘也不显现。因此，它的宫殿下基是：界和智慧无别，与自生智慧法界相同，没有边际，所以称为无量。所谓的智慧之轮，是自生智慧显现为四种智慧的象征，如同广大下基四辐轮的下基一样，没有大小的边际。所谓的光明，是因为自生智慧脱离了一切边际的障碍和过患而光明，因为自生智慧脱离了一切实有而如虚空般光明，如同明镜般，因应所化众生的因缘，显现为坛城的各种器情。原因是所谓的智慧宝炽燃的宫殿，对于那个下基，由于自生智慧的自显现力，超离了意念的境界，是自性无量，或者对于所化众生具有无量功德，或者具有成办自他利益的广大功德无量。宫殿是心智慧自显现力的结果，在平等性二元对立的自生智慧中，虽然没有分别念，却任运成就了自然满足需求的所有广大功德。而且，从身语意的角度显现的象征是真实的自生智慧，从象征来看，实际上是自显现的自生智慧显现为各种珍宝，从而成就了宫殿的所有特征，如墙壁、屋檐、网和半网等装饰，是心智慧自显现的自然炽燃的象征，宫殿的珍宝都伴随着光芒的炽燃。
English
Therefore, there is no accomplishment even in the center, because it is free from all coarse and subtle objects. The fundamental meaning is to show that all that supports and is supported are spontaneously accomplished within it. In particular, for the place where the Sambhogakaya resides, showing the nature of the lower base of the palace is: what is called "immeasurable wisdom" and so on, just as all sentient and insentient beings, houses, trees, and all dharmas in the world rely on the great earth. At the time of this perfect foundation, except for this foundation of the boundless realm of dharma, even a tiny dust of samsaric sentient and insentient beings does not appear. Therefore, the lower base of its palace is: the realm and wisdom are inseparable, the same as the self-born wisdom dharmadhatu, without end, so it is called immeasurable. The so-called wheel of wisdom is a symbol of the self-born wisdom appearing as four wisdoms, like the lower base of a vast four-spoked wheel, without limit in size. The so-called clarity is because the self-born wisdom is clear because it is free from all obscurations and faults of the limit, because the self-born wisdom is clear like the sky because it is free from all reality, like a clear mirror, appearing as various vessel-contents of the mandala according to the circumstances of the beings to be tamed. The reason is the so-called palace of blazing wisdom jewels, for that lower base, due to the self-manifestation power of self-born wisdom, transcends the realm of thought, is self-nature immeasurable, or has immeasurable merits for the beings to be tamed, or has vast merits of accomplishing the benefit of oneself and others immeasurable. The palace is the result of the self-manifestation power of mind-wisdom, in the self-born wisdom of equality and non-duality, although there is no conceptualization, all the vast merits of naturally fulfilling needs are spontaneously accomplished. Moreover, the symbol appearing from the perspective of body, speech, and mind is the true self-born wisdom, and from the symbol, in fact, the self-manifesting self-born wisdom appears as various jewels, thus accomplishing all the characteristics of the palace, such as walls, eaves, nets and half-net decorations, are symbols of the naturally blazing self-manifestation of mind-wisdom, and the jewels of the palace are accompanied by the blazing of light.
Chinese
此外，还要掌握对于所化众生，自性大悲炽燃的征象。宫殿，指的是，自生智慧是所化众生无法衡量的，甚至连一切智者也无法说出“就像这样”这样与执著分别的征象。因为在法界虚空中显现的范围是无法衡量的，所以称为“量”。“宫”是安住处，是集会，是圆满聚集之处。范围是：所谓周遍十方没有间断，像这样，在智慧宫殿中显现，其范围也是无法测量的。因为自生智慧没有“这个知道，那个不知道”的分别。或者说，大小没有限度，这是由于智慧显现的缘故。即使宫殿三千大千世界合一，诸佛如芥子般安住其中，也不会显得空旷而不充实。即使诸佛如须弥山般安住在芥子大小的宫殿中，也不会感到狭窄和拥挤，因为智慧的显现是远离偏颇执著的。所谓功德不可估量而广大，指的是，法界与智慧无别，在自生智慧中，一切智者的功德，在清净显现的层面上，有身种姓庄严之轮二十五种，十力与四无畏等等，一百四十种功德的集合，其本体是无法用思维来衡量的，不混杂而完全圆满。种类是无法用思维来衡量的，是不可思议的。刹那也不停息地在一切处显现，也是无法用思维来衡量的。总的来说，一切不间断的法都安住在显现的自性中。广大，就像如意宝珠自在王般，安住在满足一切愿望的自性中。觉性自生智慧，从一开始就证悟到广大的自性，所以广大得以显现。基于这个理由，宫殿的形状是四方形的。四方形是广大的形状，所以二资粮圆满究竟，证悟自生智慧究竟，广大的功德广大究竟，因此形状是四方形的。所谓“形成”，指的是，一切智者灭尽了概念，觉性远离了一切偏执，但由于所化众生的显现，所以显现为四方形。对此，前面所说的周遍十方没有间断，