Chinese
大莲花的嫩芽。金刚手摧毁痛苦，故名金刚。虚空藏断除烦恼之流，故名宝剑。观世音菩萨不为罪过所染，故名莲花。除盖障为众生说法，故名珍宝之轮。普贤菩萨满足众生的愿望，故名珍宝之穗。这些佛母们持有令人愉悦的各种饰品。金刚嬉女展示一切色相皆为如是的体性，故以金刚拳置于腰间或持镜。鬘母象征方便与智慧不分离，故持珍宝之鬘。歌女宣扬佛法的声音，故持琵琶。舞女通过舞蹈的姿势，使所化众生心生欢喜，手持金刚铃。香母以戒律之香使人满足，故持香炉。花母象征菩提之支分，故持花束。灯母遣除无明的黑暗，故持灯。香水母洗涤习气的污垢，故持香水海螺。 六能仁：帝释天为诸天宣说四法印，故持琵琶。善巧工巧的形象调伏阿修罗的争斗，故持盔甲兵器。释迦牟尼佛为人类宣说十善，故持锡杖和钵。狮子贤稳固解脱旁生愚痴的束缚，故持经书。炽燃面消除饿鬼的饥渴，故持珍宝盒。阿哇象头揭示地狱的罪业，故持火和水。 普贤父母象征法界法身远离戏论，故无任何法器。有些人认为他们持有金刚和莲花，这完全是不理解本尊的清净性。 四门神摧毁死主的魔障，故持阎罗死神颅杖。摧毁蕴魔，故持大力金刚。摧毁烦恼魔，故持马头明王颅骨。摧毁天子魔，故持甘露盘旋的金刚交杵。 四明妃：以四摄和四无量心为象征，故持铁钩、绳索、铁链、铃。 第四，身色显现的方式是，本尊的身色有二十五种，各种颜色有十七种。首先是心间的本尊
English
The tender sprout of the great lotus. Vajrapani is called Vajra because he destroys suffering. Akashagarbha is called Sword because he cuts off the stream of afflictions. Avalokiteshvara is called Padma because he is not stained by the faults of wrongdoing. Nivarana-Vishkambhin teaches the Dharma to sentient beings, hence the precious wheel. Samantabhadra fulfills the wishes of sentient beings, hence the precious spike. Those mothers hold various ornaments that are pleasing in their beautiful forms. Vajra-lasya shows that all forms are the nature of suchness, so she rests the vajra fist on her hip or holds a mirror. Mala represents the inseparability of method and wisdom, hence the precious garland. Giti proclaims the sound of the Dharma, hence the lute. Nritya generates joy in those to be tamed through dance, so Vajrapani dances and rings the bell. Dhupa-ma satisfies with the fragrance of morality, hence the incense burner. Pushpa-ma symbolizes the limbs of enlightenment, hence the flower bouquet. Dipa-ma dispels the darkness of ignorance, hence the lamp. Gandha-ma washes away the stains of habitual tendencies, hence she holds the conch shell of fragrance. The six Thubpas: Indra shows the four seals of Dharma to the gods, hence the lute. Takshaka, the image of skillful craftsmanship, subdues the fighting of the Asuras, hence the armor and weapons. Shakyamuni Buddha shows the ten virtues to humans, hence the staff and alms bowl. Simha-sthiramati steadily liberates the bonds of foolishness and muteness of animals, hence the book. Jvalamukha eliminates the hunger and thirst of the pretas, hence the precious box. Ava-mukha reveals the sins of hell, hence he holds fire and water. The Samantabhadra parents symbolize that the Dharmadhatu Dharmakaya is free from elaboration, hence there are no hand implements. Some people think that they hold the vajra and lotus, which is completely misunderstanding the purity of the deity. The four doorkeepers destroy the maras of the Lord of Death, hence they hold the Yama death skull staff. They destroy the skandha maras, hence they hold the powerful vajra. They destroy the klesha maras, hence they hold the Hayagriva skull. They destroy the deva-putra maras, hence they hold the nectar-swirling vajra crossed vajra. The four consorts: As symbols of the four means of gathering and the four immeasurables, they hold the iron hook, rope, iron chain, and bell. Fourth, the way the body color appears is that there are twenty-five kinds of body colors of the family, and seventeen kinds of various colors. First, the family of the heart
Chinese
为了象征土地不可动摇，毗卢遮那佛父佛母，普贤王如来父佛母，以及非天之能仁等五者为蓝色。为了象征身之部族不受瑕疵所染，不动佛父佛母，地藏王菩萨父佛母，诸天之能仁等为白色。为了象征功德之部族，功德广大，宝生佛父佛母，虚空藏菩萨父佛母，人类之能仁等为黄色。为了象征语之部族，以慈悲眷顾众生，无量光佛父佛母，观世音菩萨父佛母，饿鬼之能仁等为绛红色。为了象征事业之部族，以种种事业调伏，不空成就佛父佛母，金刚手菩萨父佛母，旁生之能仁等为绿色。总而言之，多种颜色是为了以多种事业和功德调伏众生。慈氏父佛母为白黄色，除盖障菩萨父佛母为红黄色，普贤父佛母为红绿色，文殊父佛母为白绿色，阎魔敌父佛母为紫黑色，大威力父佛母为黄黑色，马头明王父佛母为红黑色，甘露漩明王父佛母为绿黑色，地狱之能仁为烟色。此处有人认为旁生之能仁为黄黑色和红色，这完全是因为没有区分根本处脉轮的光色。第五，姿态如何安住：这些本尊也因生处清净而身体柔软丰满，因病处清净而身体舒展且次第相宜而纤细，因死处清净而身体不松弛，紧密相连且极其柔韧而正直。因老处清净而身体柔嫩且具有青春之态。如是五者是本体的功德，而形相的功德是：以妙相好庄严之身无垢，故颜色极其明亮；以圆满究竟故，身体光彩照人，闪耀光芒；以威严且悦意故，身体雄伟壮丽；以威慑众生故，具有大威神力。有人说父尊有五种姿态，母尊有四种。第六，光芒如何放射：从这些本尊的六大处和所有毛孔中，也放射出无数亿万的光芒，向十方放射出无边无际的巨大光芒之网。
English
To symbolize the immovability of the earth, Vairocana Buddha Father-Mother, Samantabhadra Father-Mother, and the five Non-Godly Conquerors are blue. To symbolize that the body lineage is not tainted by flaws, Akshobhya Buddha Father-Mother, Ksitigarbha Father-Mother, and the Godly Conquerors are white. To symbolize the greatness of the qualities lineage, Ratnasambhava Father-Mother, Akashagarbha Father-Mother, and the Human Conquerors are yellow. To symbolize that the speech lineage cherishes beings with compassion, Amitabha Buddha Father-Mother, Avalokiteshvara Father-Mother, and the Pretas Conquerors are reddish-brown, i.e., red. To symbolize that the activity lineage tames with various activities, Amoghasiddhi Buddha Father-Mother, Vajrapani Father-Mother, and the Animal Conquerors are green. In short, various colors are for taming beings with various activities and qualities. Maitreya Father-Mother are white-yellow, Sarvanivaranaviskambhin Father-Mother are red-yellow, Samantabhadra Father-Mother are red-green, Manjushri Father-Mother are white-green, Yamantaka Father-Mother are purplish-black, Mahabala Father-Mother are yellow-black, Hayagriva Father-Mother are red-black, Amrita Kundalin Father-Mother are green-black, and the Hellish Conquerors are smoky. Here, some consider the Animal Conquerors to be yellow-black and red, which is simply because they have not distinguished the colors of the light of the root chakra. Fifth, how the posture abides: These deities also have soft and fleshy bodies because birth is purified in its place; they are slender because sickness is purified in its place, and they are gradually appropriate; they are upright because death is purified in its place, and their bodies are not loose but closely connected and extremely flexible. Because old age is purified in its place, their bodies are smooth and have a youthful appearance. Thus, these five are the qualities of the essence, and the qualities of the form are: the body is adorned with marks and examples, and because it is without impurity, the color is extremely clear; because it is complete and perfect, the body is radiant and has a shining luster; because it is majestic and pleasing, the body is magnificent and beautiful; because it overwhelms beings, it possesses great glory. Some say that the Father has five postures and the Mother has four. Sixth, how the rays of light radiate: From the six great places of these deities and from all the pores of their hair, countless billions of rays of light radiate in the ten directions, an immeasurable great network of rays of light.
Chinese
由此而显现。那六处是：顶髻，眉间，颈部，心间，脐部，足底。从这些部位发出的光芒的颜色是：蓝色，黄色，红色，白色，靛青色，以及水晶的颜色，共有六种。其中，靛青色是紫红色，即红偏蓝。水晶的颜色是白偏蓝，非常清澈。向十方放射出六六之光，伴随着无数亿万的光芒，这是身光明的自性。护门尊父尊母在如劫末之火般燃烧的火焰中，火焰之环绕于十方，密集地安住于中央，具有威猛的姿态。如此景象遍布虚空界无边无际，观想此等持之坛城，其数量和尺度不可思议，自性自然成就。犹如法界般广阔，成为殊胜智慧的本体。第二，宣说由此成就之果坛城，分为两部分： общей смысл и смысл текста. 首先分为三个部分：建立所依之身相，建立所依之智慧相，建立事业之事业相。第一部分分为五个方面：法身是远离一切戏论之边，如云：法身无量不可说。如是。报身是圆满具足一切功德之宝藏，如云：受用无尽珍宝藏。如是。化身是随应所化而示现，如云：化身百千不可数。如是。现证菩提之身是诸法平等圆满一体成佛，如云：一切无别平等身。如是。不变金刚身是身与智慧无二无别的自性，如云：金刚持明之身。如是。第二是：法界等五种，如云：一切智智之智慧身。如是。第三事业分为二：为调伏对境而显现身相并宣说佛法，以及将彼等安置于成熟解脱之果位。第一是：对于庸常的众生，显现各自的调伏导师，宣说引导向善之法。
English
That is how it appears. The six places are: crown of the head, between the eyebrows, neck, heart, navel, and soles of the feet. The colors of the rays emanating from these places are: blue, yellow, red, white, indigo, and crystal color, making six in total. Among them, indigo is reddish-purple, which is red with a tinge of blue. The color of crystal is bluish-white, which is extremely clear. Radiating six by six in ten directions, accompanied by countless billions of rays, is the nature of the luminous body. The gatekeeper father and mother reside in the midst of flames blazing like the fire at the end of an eon, with a garland of fire encircling and densely packed in the ten directions, possessing a fierce demeanor. Such a vision pervades the boundless expanse of the sky, and contemplating this samadhi mandala, its number and measure are inconceivable, its nature spontaneously accomplished. It is as vast as the Dharmadhatu and becomes the essence of supreme wisdom. Secondly, explaining the resultant mandala accomplished by this, there are two parts: the general meaning and the meaning of the text. First, there are three parts: establishing the form of the support body, establishing the form of the dependent wisdom, and establishing the activity of the activity. The first part is divided into five aspects: The Dharmakaya is free from all extremes of elaboration, as it is said: The Dharmakaya is immeasurable and inexpressible. Thus it is. The Sambhogakaya is the treasure that spontaneously possesses all qualities, as it is said: The inexhaustible treasure of enjoyment. Thus it is. The Nirmanakaya manifests according to what needs to be tamed, as it is said: The billions of manifestations are inconceivable. Thus it is. The body of manifest enlightenment is the complete and perfect enlightenment of all dharmas as one, as it is said: The body of equality, undifferentiated from all. Thus it is. The immutable Vajra body is the nature of the inseparability of body and wisdom, as it is said: The body of the Vajra Vidyadhara. Thus it is. The second is: the five, starting with the Dharmadhatu, as it is said: The wisdom body of omniscient knowledge. Thus it is. The third activity is divided into two: manifesting the body and teaching the Dharma for the sake of those to be tamed, and placing them in the state of maturation and liberation as a result. The first is: for ordinary beings, manifesting various teachers who tame each of them, and teaching the Dharma that leads to virtue.
Chinese
听闻和缘觉显现为阿罗汉，并宣说与之相应的法。其中，缘觉虽然不以语言宣说佛法，但以表相宣说，如《现观庄严论》所说：任何事物于任何处，欲听闻何种意义，于彼处彼事物，无声亦如是显现。如是，以殊胜化身调伏众生，如释迦牟尼佛等，行持利生事业，宣说各种乘的佛法。对于安住于十地的菩萨，则于色究竟天显现为吉祥遍照如来，清净十地之业障。然彼亦非以身之说法之语宣说，如《法与受用现证菩提经》云：色究竟天之主，法之王，遍照如来薄伽梵，不摇不动亦不语，唯安住于等持。又，佛之事业不可思议，譬如在以香充满堆砌之刹土中，菩萨众安住于大香树下，仅闻彼树之香气，菩萨之相续中即生起解脱门之等持。如是，于某些世界中，以食 खाद्य (khādya，食物)，于某些世界中，以穿法衣，于某些世界中，以观佛身，于某些世界中，以梦见梦境等，成办佛之事业，不可思议。如《宝积经》所说。因此，对于十地之菩萨显现报身，对于声闻、缘觉和以信欲而行持的补特伽罗显现殊胜化身，对于业障未净之有情则显现为凡夫之身等而行利生事业。第二，彼之果将所化调伏之众生安置于成熟解脱之位，有三：安置于道之所依，安置于道，安置于道之果。第一，从恶趣中救拔，安置于天界和人道的地位。安置于道有三：安置于声闻之道，安置于缘觉之道，安置于大乘之道。大乘又分因之自性和果之密咒二者。第一，生起二种心，于积聚资粮和加行道之后，于见道和修道二道中，以十地之十度修持，安置于断除见断和修断之位。第二是。