Chinese
如果具備了聽聞廣大教法的善緣，就能獲得對一切乘的見地、行持及其助伴——律儀，不恐懼且無所畏懼。因此，成為手印的就是無畏的獅子座。同樣，由於獲得了禪修和修持的權力，具備了成就一切所應修之法的能力和力量，所以是大象座。由於獲得了講經說法的權力，能夠解脫所化眾生的相續，並且具有神變，所以是馬座。由於獲得了金剛王的權力，因為對一切都具有主宰權，所以是孔雀座。由於獲得了事業的權力，為了利益眾生而行事沒有任何阻礙，所以是鵬鳥座。為了顯示廣大果位的功德標誌，如經中所說：『身以四無畏，摧毀四魔軍，彼成之標誌，安住獅子座。意以十種力，調伏十不善，彼成之標誌，安住大象座。功德神變力，四足無滯礙，彼成之標誌，安住殊勝馬。語以圓滿力，自在勝者相，彼成之標誌，安住孔雀座。業以四事業，解脫四生眾，彼成之標誌，安住殊勝馬。』就像這樣所說的，那裡是主要顯示身的時候，而這裡是主要顯示意，所以與金剛部和獅子座相結合。所顯示的法輪、蓮花和日月之座，是降伏輪迴之輪，法輪是從共同的教義中廣為人知的，身語意無盡莊嚴之輪被認為是果位的法，輪是壇城的手印。蓮花是指一切聖者都沒有輪迴的過患所染污，大乘行者也沒有兩種邊的過患所染污的手印。日月是指方便和智慧，自性光明的手印。所謂的珍寶，是指那些座墊和寶座本身，被解釋為是由智慧珍寶的材料所組成的自性，並沒有單獨顯示珍寶的座墊。在幻化支分中也說到：為了滿足願望，如意珍寶燃燒的地方。
English
If one is endowed with the good fortune of hearing vast teachings, one will gain fearlessness and intrepidity towards the views, practices, and accompanying vows of all vehicles. Therefore, what becomes a mudra is the fearless lion throne. Similarly, having obtained the power of meditation and practice, one possesses the power and strength to accomplish all that needs to be practiced, hence the elephant throne. Having obtained the power of teaching, one liberates the minds of those to be tamed and possesses miracles, hence the horse throne. Having obtained the power of the Vajra King, one has dominion over all, hence the peacock throne. Having obtained the power of action, one is unimpeded in benefiting beings, hence the Garuda throne. To show the sign of the qualities of the great fruit, as it is said: 'The body with four fearlessnesses, destroys the four maras, as a sign of that accomplishment, one sits on a lion throne. The mind with ten powers, subdues the ten non-virtues, as a sign of that accomplishment, one sits on an elephant throne. Qualities and miraculous powers, go unimpeded with four feet, as a sign of that accomplishment, one sits on a supreme horse. Speech with complete power, is the form of a victorious one, as a sign of that accomplishment, one sits on a peacock throne. Action with four activities, liberates the four kinds of birth, as a sign of that accomplishment, one sits on a supreme horse.' As it is said, that is the occasion when the body is mainly shown, but here the mind is mainly shown, so it is combined with the Vajra family and the lion throne. The wheels, lotuses, and sun and moon seats that are shown are those that subdue the wheel of existence, the wheel of Dharma is known from the general teachings, and the wheel of inexhaustible ornaments of body, speech, and mind is known as the Dharma of the fruit, the wheel is known as the mudra of the mandala. The lotus refers to all noble beings being unstained by the faults of samsara, and the Mahayana practitioners are also said to be unstained by the faults of the two extremes. The sun and moon are the mudra of the naturally clear light of skillful means and wisdom. The so-called jewel refers to those seats and thrones themselves, which are explained as being of the nature of being made from the material of the jewel of wisdom, and there is no separate showing of the jewel seat. In the illusory limb it is also said: 'In order to fulfill wishes, the place where the wish-fulfilling jewel blazes.'
Chinese
没有提到垫子的座位。经部中也说，金刚珍宝的坐垫，但没有说另外铺设珍宝。这些被称为处所圆满。也就是说，不像一般的论典那样，只执着于共同显现的某一方面的权势，认为这是天和人的世界。而是没有边际和中心，没有内外，一切都变成内在。它显示为法界之影像，大智慧之幻化，因此是独一无二的。现在为了显示这样的导师，在这样的处所，以这样的方式安住。提到了“没有前后，一切都清晰显现”等等。对此，在此处，通常被称为一切种姓的总种姓，即普贤菩萨菩提心之种姓，为了调伏众生，显现为五种姓。如《吉祥佛平等合修法》中所说：菩萨是诸佛之实体，金刚萨埵是安乐之至尊，在最胜秘密之喜悦中，一切自性恒时安住。如是宣说了菩提心为第一种姓。之后，为了调伏众生，显现为五种姓，也是如此。唯一真实成就者，随欲而结合。如是等等所说。因此，在此显示色身相好的时候，因为没有提到普贤菩萨的身相，所以不要怀疑导师的自性也是五种姓。因为一切佛的自性都是无别的，但根据所显示的刹土和行境，导师的自性也显示相应的相好和功德。例如，在这个佛土中，被称为薄伽梵释迦牟尼，他的名号的差别也有义成和遍照等等。何时显示安住在佛土的心髓菩提之基和心髓鲜花庄严的刹土中，佛土的庄严如海，菩萨的行持如海等等，是不可思议的。
English
The seat of a mat is not mentioned. In the Sutra Pitaka, it is said to be a vajra jewel cushion, but it is not mentioned that a precious jewel is laid separately. These are said to be the perfection of the place. That is, unlike ordinary treatises, it does not hold onto one aspect of common appearance, thinking it is the world of gods and humans. Rather, it is without edge and center, without inside and outside, everything becomes internal. It appears as the image of the Dharmadhatu, the manifestation of great wisdom, therefore it is unique. Now, in order to show that such a teacher abides in such a place in such a manner, it is mentioned, "Without front and back, everything is clearly visible," and so on. In this context, the general lineage of all lineages, known as the sixth lineage, is the lineage of Samantabhadra's Bodhicitta, which is believed to appear as five lineages as a means of taming beings. As it is said in the Shri Buddha Samayoga: "The Bodhisattva is the essence of all Buddhas, Vajrasattva is the supreme bliss, in the joy of the supreme secret, all beings abide eternally." Thus, Bodhicitta is declared as the first lineage. Then, as a means of taming beings, it appears as five lineages, which is also: "The only true accomplishment, combine as desired." As it is said and so on. Therefore, when showing the marks of the form body, do not doubt that the nature of the teacher is also of the five lineages, since the marks of Samantabhadra's body are not mentioned. Because the nature of all Buddhas is non-different, but according to how the field and realm of activity are shown, the nature of the teacher also shows corresponding marks and qualities. For example, in this Buddha-field, the distinction of the name of the Bhagavan Shakyamuni, who is known as the Bhagavan Shakyamuni, is also Amoghasiddhi and Vairochana, and so on. When it is shown that he abides in the Buddha-field, the essence of the basis of Bodhi and the realm adorned with the essence of flowers, the arrangement of the Buddha-field is like the ocean, and the conduct of the Bodhisattva is like the ocean, and so on, which is inconceivable.
Chinese
当宣说佛法之时，也显示出导师的自性是薄伽梵大日如来圆满报身。同样，虽然大日如来等五部和普贤的自性无别，但在宣说于法界净土中作为一切之主而安住，以及宣说一切法无别地在果法中成佛，以及宣说其事业之时，理应了知普贤菩提心是金刚部的自性，这也是经教中所说的。其中，所谓“身无前后，一切处皆面容坦然显现”，是指诸佛的自性本来就不会背向，而这里是指无有方所和时间的限制，恒常以面容的自性而安住之义。所谓“以相好而显示”，是指手和足具有法轮之相等普遍周知的相，以及显现为作为大智慧之象征的勇士和明妃的手印。为何称作“相好”呢？因为是吉祥的象征，并且为了清楚地分别，成为庄严，所以才这样称呼。这就像花和花蕊一样，花蕊本身也包含在花之中，但花蕊作为花的差别，能清楚地显示和分别花的总体。所谓“不可思议，于一切处身语意种种显现”，是指显示为一切化身的来源。所谓“以方便和智慧的双足，安住于平等的苦行跏趺坐中”，是指方便和智慧是行走的工具，所以是双足。其手印也是双足本身。苦行是指跏趺坐，即安住于平等之中的苦行。提到六种智慧之手，通常所说的四种智慧是法界清净，五种是佛地的五法。有些续部中，法界本身也被称为智慧，所以有五种智慧。有些续部
English
At the time of teaching the Dharma, it is also shown that the nature of the teacher is the Bhagavan Mahavairocana, the complete enjoyment body. Similarly, although the five families, such as Mahavairocana, and the nature of Samantabhadra are inseparable, when it is shown that they dwell as the lord of all in the realm of the Dharmadhatu, and when it is shown that all dharmas are inseparably enlightened in the Dharma of Fruition, and when their activities are shown, it is appropriate to know that the Bodhicitta of Samantabhadra is the nature of the Vajra family, and this is also what is stated in the scriptures. Among them, the so-called "the body has no front or back, and the face is clearly visible in all places" means that the nature of all Buddhas does not turn its back, but here it means that there is no limitation of direction and time, and it always abides in the nature of the face. The so-called "showing with signs and examples" refers to the commonly known signs such as the hands and feet having the marks of the wheel, and the appearance as the mudras of heroes and heroines, which are symbols of great wisdom. Why are they called "signs and examples"? Because they are symbols of auspiciousness, and they become ornaments for clear distinction, so they are called that. This is like a flower and its stamen. The stamen itself is included in the flower, but the stamen, as a distinction of the flower, clearly shows and distinguishes the whole flower. The so-called "inconceivable, appearing in various ways of body, speech, and mind in all places" means showing as the source of all manifestations. The so-called "abiding in the ascetic posture of equality with the two feet of skillful means and wisdom" means that skillful means and wisdom are the tools for walking, so they are the feet. Its mudra is also the two feet themselves. Asceticism refers to the lotus posture, that is, the asceticism of abiding in equality. When mentioning the hands of the six wisdoms, the four wisdoms that are commonly known are the purity of the Dharmadhatu, and the five are known as the five dharmas of the Buddha-ground. In some tantras, the Dharmadhatu itself is also called wisdom, so there are five kinds of wisdom. Some tantras
Chinese
再者，以处所与有处所二者无别之方式，称为法界极清净之智慧等六种。彼等智慧为了衡量意义，为了成办自他之利益，为了周遍行用，故为手印，其象征亦是手印。名为“炽燃珍宝智慧之手印”者，手印是象征，如前于详细开示手印之时所说。彼等为何？金刚与轮等五部，成为五种智慧之象征的五种形相，以及法界之手印，即铃铛等。此等亦是，将大智慧本身加持为由珍宝所成的象征。所谓具有身语意不可思议之三首者，以所化之力量，显现种种自性，故不可思议。另一种方式是，身为空性，语为无相，意为无愿，此等不显现积聚，故超越思维之境，故身语意不可思议。彼即是，以成为一切功德之自在之门与基础，故为首，其象征亦是首。如是具有者，例如，薄伽梵如来名为了别之王，如来色之王等，如所说者。其中，薄伽梵与如来之语已于前述。了别之王是金刚不动。如是，色之王等与毗卢遮那等，亦应如所称般配合。其中，为了显示圆满正等觉五部佛，以五蕴之名称述说，此为何故？此乃众生之五蕴本身，本来即是五部佛，虽是如是之法性，然于共同之经部中，说五蕴具有成佛之因，以及说五蕴之如是性为佛。于某些密咒之理中，亦应遮止庸常之分别念。
English
Furthermore, in a manner where the place and the one possessing the place are inseparable, it is known as the six kinds of wisdom of the completely pure realm of reality. Those wisdoms are mudras because they measure meaning, accomplish the benefit of oneself and others, and are universally applied; their symbol is also the mudra itself. The so-called "Blazing Jewel Wisdom Mudra" means that the mudra is a symbol, as explained in detail earlier when the mudra was taught. What are those? The five families, such as the vajra and the wheel, are the five aspects that have become the symbols of the five wisdoms, and the mudra of the realm of dharma, which are the bells. These are also blessings that transform the great wisdom itself into symbols made of jewels. The so-called having the three heads of body, speech, and mind that are inconceivable means that they are inconceivable because they appear in various natures due to the power of those to be tamed. In another way, body is emptiness, speech is signlessness, and mind is wishlessness; since these do not manifestly accumulate, they are beyond the realm of thought, hence body, speech, and mind are inconceivable. That itself is the head because it is the door and basis of all the powers of qualities, and its symbol is also the head itself. Having such qualities is like this: the Bhagavan Tathagata, the King of Discrimination, and the Tathagata, the King of Form, and so on, as it is said. Among these, the terms Bhagavan and Tathagata have already been explained. The King of Discrimination is Vajra Immovable. Likewise, the King of Form and so on, and Vairochana and so on, should also be applied as they are known. Among these, what is the reason for stating the names of the five aggregates to show the five fully enlightened Buddhas of the families? This is because the five aggregates of beings themselves are inherently the five victorious Buddhas. Although such is the nature of dharma, in the common sutras, it is taught that the aggregates have the cause of becoming a Buddha, and that the suchness of the aggregates is taught as the Buddha. In some aspects of the secret mantra, ordinary conceptualizations should also be reversed.