Chinese
应当知晓，在中阴等境界中，最初法界清净的音声显现空性二者的形态显现为二，由此逐渐成为寂怒诸尊各自坛城显现的基础。经堂中所说的意义是主尊的心间，前后是面面相对而安住的姿态的本质的显示。因此，基础的主尊是中央的主尊本身，音声的父母二尊安住在他的心间，是无二显空之智慧。此理是共同不共的续部，上师的口诀，以及修法仪轨的伟大文字中所出现的。现在所处的位置也是寂静本尊的心间，如《日月和合续》中所说： “心宝宫殿中， 寂静本尊四十二， 身乃显现自性空， 微细光明住心间。” 五十八位忿怒尊位于头顶，其中说到： “音声饮血五十八， 颅器梵天的宫殿中。” 此理出自于莲花生大师的《集密续》的中等生圆次第仪轨中： “寂静自然成就之坛城中。” 以及： “梵天紫黑色燃烧之殿宇中， 大力魔王以门遮蔽而建造， 威猛忿怒尊以钉钉牢固， 傲慢八大天神为柱梁， 凶猛八大龙族充满其中， 星宿罗睺作眼网。” 梵天是头，是头发紫黑色者。 其他则是双眉间和双后颈的收摄之处和脉之位置。 总的意义已经讲完。 第二，正文的意义分为二：共同宣说主尊的安住方式和手印，以及分别解说父母双尊。 第一，佛的自性时时观照一切众生，为了象征不背向，清澈光明的自性内外明亮的身体，也不是粗大的，以大悲的自性，无论从哪个方向上下观看，都显现出面容，不会像凡夫那样认为这是前面，这是后面，而是以面容观照坛城的一切眷属，遍及一切方向。
English
It should be known that in the Bardo and other realms, initially, the appearance of the pure Dharmadhatu's sound and emptiness manifests as two aspects, gradually becoming the basis for the appearance of the respective assemblies of peaceful and wrathful deities. The meaning stated in the courtyard is the heart of the main deity, with the front and back showing the essence of the posture of facing each other. Therefore, the main deity of the base is the main deity of the center itself, and the two deities, father and mother of sound, reside in his heart, which is the wisdom of non-duality of appearance and emptiness. This principle comes from the unique tantras, the oral instructions of the gurus, and the great texts of the sadhana methods. The current location is also the heart of the peaceful deity, as stated in the "Sun and Moon Union Tantra": "In the palace of the precious mind, Forty-two peaceful deities, The body is appearance and emptiness by nature, Subtle light resides in the heart." The fifty-eight wrathful deities are located on the crown of the head, of which it says: "Fifty-eight blood-drinking deities of sound, In the palace of the conch-shell skull." This principle comes from the intermediate generation and completion stage ritual of the Gathering of Sugatas by Guru Rinpoche: "In the spontaneously accomplished mandala of peace." And: "In the burning palace of the dark purple skull, The powerful demon king built a door to block, The fierce wrathful deities nailed it down, The arrogant eight great gods are the pillars and beams, The vicious eight great nagas are filled within, The great planets and constellations form an eye-net." The skull is the head, with dark purple hair. The others are the gathering places and root locations of the two eyebrows and the two back necks. The general meaning has been explained. Secondly, the meaning of the text is divided into two: the common explanation of the main deity's posture and hand gestures, and the separate explanation of the father and mother deities. First, the Buddha's nature constantly observes all beings, and to symbolize not turning away, the clear and luminous nature of the body, bright inside and out, is not coarse, and with the nature of great compassion, no matter which direction one looks from above or below, the face appears, and it is not like ordinary people who think this is the front and this is the back, but the face observes all the retinue of the mandala, reaching all directions.
Chinese
在一切处，面容的坛城都清晰明亮。身体具有三十二种大丈夫相和八十种随好，作为拥有智慧和功德圆满的象征。相和随好有两种：不共的和共同的。第一种也有两种：三十二相是十六种智慧的能量，十六位勇士，以及它们的对境，十六种法界之性能量，十六位勇母，总共三十二种。八十随好是十六位勇士每一位都具有五种智慧的象征，五种姓氏，五种顶饰的五种姓氏，总共八十种。十六位明妃没有顶饰，因为她们象征着法界。将这些作为相和随好是因为，圆满的眷属也使主尊的自性显得庄严而圆满，就像花蕊和花瓣使花朵显得庄严一样。第二种，共同的相和随好也有两种：三十二相是，《现观庄严论》中说：手足轮相及龟足，手足指间有网连，手足柔软具 இளமை，此身七处皆隆满，指长跟广身形直，足踝不现毛上竖，腿如伊尼延手长，阴藏犹如良马王，肤色金黄肤极细，一一毛孔生一毛，面容庄严狮子上，肩圆丰满如环状，于此不美亦显美，身如榕树极端严，顶髻圆满舌纤长，梵音面颊如狮子，牙齿洁白且齐密，齿间无缝四十具，眼绀睫胜此等是，三十二相之体性。八十随好是，出自同一论典：佛陀的指甲呈铜色，光泽润滑而高起，手指圆润且丰满，脉络纤细不可见，没有脉结，脚踝不可见，双足平整，行走时如狮子、大象、鸟和，牛王般稳重，右
English
Everywhere, the mandala of the face is clear and bright. The body possesses the thirty-two major marks and eighty minor marks of a great being, as a symbol of possessing perfect wisdom and qualities. Marks and examples are of two types: uncommon and common. The first also has two aspects: the thirty-two marks are the energy of sixteen wisdoms, sixteen heroes, and their objects, the energy of sixteen dharmadhatus, sixteen heroines, totaling thirty-two. The eighty minor marks are that each of the sixteen heroes has the symbol of five wisdoms, five lineages, five lineages of the five types of head ornaments, totaling eighty. The sixteen consorts do not have head ornaments because they symbolize the dharmadhatu. These are taken as marks and examples because the perfect retinue also makes the nature of the main deity appear magnificent and perfect, just as the stamens and petals of a flower make the flower appear magnificent. The second, common marks and examples, also has two aspects: the thirty-two marks are, as stated in the Ornament for Clear Realization: 'Hands and feet marked with wheels and turtle-like feet, fingers and toes connected by a web, hands and feet soft and youthful, this body has seven raised places, long fingers and wide heels, the body is large and straight, ankles are invisible, hairs point upwards, thighs like those of an Eṇeya deer, beautiful long arms, genitals hidden like those of a fine horse, skin golden in color, skin very fine, one hair growing from each pore, face adorned with a cowlick, upper body like a lion, shoulders round and full like rings, even what is not beautiful appears beautiful, body extremely upright like a banyan tree, crown of the head complete, tongue slender and beautiful, voice of Brahma, cheeks like a lion, teeth very white and even, no gaps between the teeth, forty in number, eyes blue and eyelashes excellent, these are the thirty-two marks.' The eighty minor marks are, from the same text: 'The nails of the Buddha are copper-colored, glossy, raised, and all the fingers are round and full, veins are slender and invisible, without knots, ankles are invisible, feet are level, and when walking, like a lion, elephant, bird, and, steady like a bull king, right.'
Chinese
方面，美好逝去正直且亲昵姿态具足，如经擦拭般次第相宜，清净柔和洁白的身体，相好完全圆满，身体肢体宽广且美好，步伐稳健双眼，清净且具年轻之相，身体不萎缩且丰满，身体极其紧致，肢体极其分明，观看无遮障清净，身体圆润关节不弯曲，笔直且肚脐，深陷且右旋，从各方面看都赏心悦目，行为端正且身上，没有黑痣等瑕疵，手如木棉般柔软，手纹光亮深刻且长，脸不过于长，嘴唇如宾巴果般红润，舌头柔软且薄，红润且如龙之音，声音悦耳柔和牙齿圆润，锋利洁白且整齐，踝骨隐而不露鼻梁高挺，极其清净，眼睛宽大睫毛浓密，如莲花瓣般，眉间长且柔和，润泽且毛发整齐，手长丰满耳廓平齐，完全断绝衰损，额头开阔，宽广且头颅饱满，头发如蜜蜂般乌黑，浓密柔顺不缠结，不蓬乱气味芬芳，能俘获男人的心，吉祥天女和吉祥，以右旋海螺装饰，是佛陀妙相，如是。吉祥天女等是一个，其余各自不同。法界，虚空界，所化有情世界所有不可思议之处，自然成就的身语意无尽庄严轮，周遍显现。如何显现呢？法界远离戏论的刹土中，身无尽庄严轮法身普贤父母远离戏论，语无尽不可言说不可听闻且无自性，意无尽永远平息一切戏论，无有边际且无有偏颇。虚空界无边无际自显任运的庄严刹土中，身无尽圆满报身
English
aspects, beautiful departure, uprightness, and intimate demeanor are complete. Like being wiped clean, they are appropriately arranged in order. A body that is pure, gentle, and immaculate. The marks are completely perfect, and the body's limbs are broad and excellent. The gait is steady, and the two eyes are pure and possess a youthful appearance. The body is not shrunken but full, and the body itself is extremely firm. The limbs are extremely distinct, and the gaze is unobstructed and pure. The body is round, the joints are not bent, straight, and the navel is deep and spirals to the right. It is pleasing to behold from all directions, the conduct is upright, and on the body, there are no blemishes such as black moles. The hands are as soft as cotton, and the lines on the hands are radiant, deep, and long. The face is not too long, and the lips are as red as the Bimba fruit. The tongue is soft and thin, red, and like the sound of a dragon. The voice is melodious and gentle, and the teeth are round, sharp, white, and even. The ankles are subtle and not visible, the nose is high, and it is supremely pure. The eyes are wide, and the eyelashes are thick, resembling lotus petals. The eyebrows are long and smooth, lustrous, and the hairs are even. The hands are long and full, the ears are even, and deterioration is completely abandoned. The forehead is well-defined, broad, and the head is full. The hair is as black as a bee, thick, smooth, and not tangled. It is not disheveled and has a fragrant scent, captivating the minds of men. The auspicious goddess and auspiciousness are adorned with a swastika spiraling to the right. These are the excellent marks of the Buddha. Thus it is. The auspicious goddess and what follows are one, and the rest are separate. The Dharmadhatu, the space element, and all the inconceivable realms of beings to be tamed, the spontaneously accomplished body, speech, and mind, the inexhaustible wheel of ornaments, appear everywhere. How do they appear? In the realm of the Dharmadhatu, free from elaboration, the inexhaustible body, the wheel of ornaments, the Dharmakaya Samantabhadra and Samantabhadri, are beyond elaboration. The inexhaustible speech is inexpressible, inaudible, and without inherent existence. The inexhaustible mind is the complete pacification of all elaboration, without limit or partiality. In the boundless realm of space, the spontaneously appearing, densely arranged pure land, the inexhaustible body, the Sambhogakaya
Chinese
我以妙相庄严，与虚空等同。语无尽，从面轮发光，通达所诠之义。意无尽，安住于五智之体性中。于十方世界六道众生之调伏境，与虚空边际等同之处，身无尽，以何调伏谁，如佛、菩萨、声闻、独觉、凡夫、衰老、疾病、死亡、天、龙、畜生等，或同类或异类，以及莲花、如意树、船只、城镇、园林等，凡能利益众生者，彼彼之形量无量。语无尽，以众生各自之语言，以及从莲花、如意树等发出声音，宣说种种佛法之语等。意无尽，如所有性与尽所有性，以知晓而行利益众生之事。彼等亦是诸佛之种种化现，以不可思议之方式行利益之事，故无法以分别念思量此与彼。若然，法身与报身之语不可言说，当如何安立为语耶？然于以声音与词句表达之终极，亦唯有领会不可言说之义。彼即是直接使领会不可言说之义，且一切词句皆汇集于文字，而彼又汇集于阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）无生之中，故显示语之精髓阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之义，即是殊胜之语。如经中所云：‘佛子一语亦不宣，然未宣之语广为宣。’如是。于所化众生前显现之化身，如释迦牟尼佛以六十支分音而宣说，亦是所化众生之显现与佛之大悲聚合而显现为语，然如声音之影像般，实则未曾宣说。如《宝性论》云：‘如是声音之影像，由他之识而生起，无分别且无造作，如是如来之语，由他之识而生起，非于内外而安住。’又如《宝积经》云：‘如来从降生至涅槃之夜，以词句与文字显现，然未曾