English
On the northeastern rib, there is the hearer Vajrapani. On the southwestern rib on the right side of the back, there is the smeller Akashagarbha. On the Bodhi rib on the left side, there is the experiencer Avalokiteshvara. They are together with consorts like Lasya and others. On the four corners, in the southeast is the seer Maitreya, in the southwest is the hearer Sarvanivaranaviskambhin, in the northwest is the smeller Samantabhadra, and in the northeast is the experiencer Manjushri, all of whom reside with consorts like Dhupa and others. In the "Light Sequence," it says: "Southeast is the gods, south is humans, southwest and northwest are hungry ghosts and animals, north and northeast are asuras and hells." According to this arrangement sequence. In the middle courtyard are the six Munis, and in the front east and back west are the actor Samantabhadra and the action Samantabhadri, who are shown to reside in the middle courtyard when arranging the mandala. On the four door frames, the subduer of the wicked, in the east is Yamantaka, in the south is Mahabala, in the west is Hayagriva, and in the north is Amritakundalin, all of whom reside with consorts like Ankusha and others. Now, if one asks, "Here, in the peaceful mandala, wrathful deities should not appear," although it is a peaceful mandala from the perspective of the main or most important aspect, there is no contradiction in the appearance of wrathful deities as door guardians. Some also say, "Since Buddha Samantabhadra is the lord of the tantra, he is placed in the courtyard, while Vajrasattva, the chief of the retinue, is placed in the center. Doesn't this cause the fault of inverting the mandala?" There is no fault, because the self-awareness of the sixth Vajradhara's mind itself manifests as the body and the forty-two wisdom deities, so there is no good or bad, large or small, among the main retinue. However, for the sake of enlightening the retinue, the six Munis, as the teachers of the path, are emanated from the heart, so even if they are placed in the courtyard, the main retinue will not be inverted, because under the control of conceptual thought, the mind is the doer of all. Regarding this, the "Ocean Sutra" says: "Likewise, from the distinction of the mind, the self-manifest victorious mind and so on." This is evident. According to the view of the questioned lord, there are two main deities: the main deity of the mandala is Vajrasattva. In the "Extensive Sutra," it also says: "Vajrasattva is the center of the mandala, the deities and goddesses of the four families."
Chinese
眷属。如是说。说法的主尊是普贤。如海中所说：于火焰轮的中心，主尊普贤转法轮，承命眷属于前住。如是说。譬如寺院的住持和经堂的导师一般宣说。身所持标帜的开示。正直。于此，若依幻化中品或略品，诸尊为一面二臂之情况，金刚萨埵的标帜是五股金刚杵，毗卢遮那的法轮是四辐轮，宝生佛的珍宝是八角宝，无量光佛的莲花是白莲，不空成就佛的宝剑是二刃剑，皆以左手持铃搂抱明妃，五位明妃皆以右手持铃，左手所持自标帜与本尊相合，且一切皆光芒炽盛。若依幻化广品，为三面六臂之情况。如幻化金刚中所说：金刚法轮宝剑燃，铃莲珍宝，是金刚持的次第。其他于何处知金刚，最初与心及左搂抱。如是说。菩萨明妃的标帜是：文殊持乌巴拉花，弥勒持龙华树等，于等等之中，其他的标帜也出现，如地藏珍宝苗，虚空藏宝剑，观世音白莲，金刚手金刚杵，除盖障法轮，普贤持珍宝穗。内四明妃是执持美姿者，拉西娅持镜，玛列持珍宝鬘，吉尔提持琵琶，尼尔提持舞之袖筒。外四明妃是执持供养物者，杜贝持香炉，布施贝持鲜花，阿洛给持灯，根德持香螺。此外，降伏四尊的标帜是：阎魔敌持人头杖，大力金刚持五股金刚杵，马头明王持颅骨杖以蛇缠绕，甘露漩明王持杂色金刚杵。明妃们是铁钩、索、铁链、铃。普贤是右手朝上的等印，普贤母是与此相反的等印，或者双手合掌于心间。六能仁。
English
Retinue. It is said thus. The main one who teaches the Dharma is Samantabhadra. As it is said in the ocean: In the center of the flaming wheel, the lord Samantabhadra turns the wheel of Dharma, the attendant beings stay in front. It is said thus. For example, it is said to be like the abbot of a monastery and the teacher of a Dharma school. Showing the emblems held in the hands. Straightforward. Here, if according to the medium or condensed manifestation, the deities are considered to have one face and two arms, then the emblem of Vajrasattva is a five-pronged vajra, the wheel of Vairochana is a four-spoked wheel, the jewel of Ratnasambhava is an eight-cornered jewel, the lotus of Amitabha is a white lotus, the sword of Amoghasiddhi is a two-edged sword, all embracing the consort with the left hand holding a bell, and all five consorts also hold a bell in their right hand, the emblem of their own mark in the left hand is in accordance with the father, and all are blazing with light. If according to the extensive manifestation, it is considered to have three faces and six arms. As it is said in the Vajra manifestation: Vajra wheel sword blazing, bell lotus jewel, is the order of Vajradhara. Where else does one know the vajra, first with the heart and left embrace. It is said thus. The emblems of the Bodhisattvas and Bodhisattvis are: Manjushri holds an utpala flower, Maitreya holds a nagakesara tree, etc., and from the etcetera, other emblems also appear, such as Kshitigarbha holding a jewel sprout, Akashagarbha holding a sword, Avalokiteshvara holding a white lotus, Vajrapani holding a vajra, Nivaranavishkambhin holding a Dharma wheel, Samantabhadra holding a jewel spike. The four inner consorts are those who hold beautiful forms: Lasya holds a mirror, Mala holds a jewel garland, Giti holds a lute, Nirti holds a dance sleeve. The four outer consorts are those who hold offerings: Dhupa holds an incense burner, Pushpe holds flowers, Aloke holds a lamp, Gandhe holds a conch shell of fragrance. Furthermore, the emblems of the four destroyers are: Yamantaka holds a skull staff with a raised head, Mahabala holds a five-pronged vajra, Hayagriva holds a skull cup entwined with snakes, Amritakundalin holds a multicolored vajra. The consorts are hook, lasso, chain, and bell. Samantabhadra is the equanimity mudra with the right hand facing upwards, Samantabhadri is the opposite equanimity mudra, or with the palms joined at the heart. The six Thubpas.
Chinese
是天神的琵琶，非天神的盔甲，人类的磨盘，畜生的书本，饿鬼的珍宝匣，地狱的能仁手持火和水。 身色具足仪轨。 正直。象征法性不变的七种蓝色身色是：不动佛父佛母，普贤王如来父佛母，金刚手父佛母，以及非天神的能仁们。 象征没有罪过染污的五种白色身色是：毗卢遮那佛父佛母，地藏王父佛母，以及天神的能仁。 象征广大功德增长的五种黄色身色是：宝生佛父佛母，虚空藏父佛母，以及人类的能仁。 象征对利益众生有贪恋的四种红色身色是：无量光佛父佛母，观世音父佛母。 象征事业多种多样的两种绿色身色是：不空成就佛父佛母。 等等，从“等等”之中显示十九种杂色身色：慈氏父佛母白黄，除盖障父佛母红黄，普贤王如来父佛母红绿，文殊父佛母白绿，阎罗敌父佛母紫黑，大威力父佛母黄黑，马头明王父佛母红黑，甘露漩父佛母绿黑，畜生的能仁紫黑，饿鬼的能仁黄黑，地狱的能仁烟色。 如是，所有种姓和合的身色，每一个也都具有四种自性身色：如月亮般明亮，如太阳般闪耀，如孔雀翎般油润光泽，如海螺般没有罪过染污。 如是所有本尊众，也都具有九九寂静之相：没有舍弃我慢，作为清净于自处的标志，肢体如熔化的黄金般柔软；没有舍弃嗔恚，作为清净于自处的标志，手指如蛇尾般纤细；没有舍弃贪欲，作为清净于自处的标志，方便智慧如翡翠般相互缠绕；没有舍弃愚痴，作为清净于自处的标志，腰身如檀香树般正直寂静而摇曳；没有舍弃嫉妒，作为清净于自处的标志，具有如八岁孩童般的年轻之相；心中没有无明，作为标志如月亮般明亮；广大功德自然成就，作为标志
English
Is the lute of the gods, the armor of the Asuras, the millstone of humans, the book of animals, the treasure box of the pretas, the Muni of hell holding fire and water. The body color is complete with rituals. Straight. The seven blue body colors symbolizing the immutability of Dharma nature are: Akshobhya Buddha Father-Mother, Samantabhadra Father-Mother, Vajrapani Father-Mother, and the Munis of the Asuras. The five white body colors symbolizing freedom from the defilement of faults are: Vairochana Buddha Father-Mother, Kshitigarbha Father-Mother, and the Munis of the gods. The five yellow body colors symbolizing the expansion of great qualities are: Ratnasambhava Buddha Father-Mother, Akashagarbha Father-Mother, and the Munis of humans. The four red body colors symbolizing attachment to the benefit of beings are: Amitabha Buddha Father-Mother, Avalokiteshvara Father-Mother. The two green body colors symbolizing various activities are: Amoghasiddhi Buddha Father-Mother. And so on, from "and so on" are shown nineteen mixed body colors: Maitreya Father-Mother white-yellow, Nivarana Father-Mother red-yellow, Samantabhadra Father-Mother red-green, Manjushri Father-Mother white-green, Yamantaka Father-Mother purple-black, Mahabala Father-Mother yellow-black, Hayagriva Father-Mother red-black, Amrita Kundalin Father-Mother green-black, the Muni of animals purple-black, the Muni of pretas yellow-black, the Muni of hell smoke-colored. Thus, all the body colors of mixed lineages, each one also possesses four natural body colors: as clear as the moon, as radiant as the sun, as oily and smooth as a peacock feather, as free from the defilement of faults as a conch shell. Thus, all the assembly of deities also possess ninety-nine peaceful aspects: without abandoning pride, as a sign of purification in its own place, the limbs are as soft as molten gold; without abandoning anger, as a sign of purification in its own place, the fingers are as slender as the tail of a snake; without abandoning desire, as a sign of purification in its own place, skillful means and wisdom intertwine like green jade; without abandoning ignorance, as a sign of purification in its own place, the waist is as straight, peaceful, and swaying as a sandalwood tree; without abandoning jealousy, as a sign of purification in its own place, possessing the youthful appearance of an eight-year-old child; without ignorance in the heart, as a sign of being as clear as the moon; great qualities naturally accomplished, as a sign
Chinese
像太阳一样闪耀。作为相好圆满的标志，像中央的须弥山王一样庄严秀丽。作为压倒一切的标志，像雄踞的百万雄狮一样具有威严。每个毛孔都发出清晰而锐利的白、红、黄、蓝、茜色、银色六种光芒。每一道光芒都发出六百万束光芒的大集合。特别是忿怒尊们，呈现出火焰燃烧的链条，以五股金刚杵的形式交织的形态。或者说，具有九种姿态的寂静本尊们，是光芒四射的大集合。具有九种舞姿的忿怒尊和忿怒母们，呈现出火焰链条交织的形态。第三，坛城的伟大之处。正直。法界无边无际，以智慧遍布的等持坛城，具有不可思议的功德。特别是，通过修习等持坛城的力量，自性果位任运成就的坛城将会成就。第三个总义，自性身坛城有四种：身的体性、身的事业、身的成就方式、身坛城产生的加持。第一，正直。一般来说，身是指所依，这里从作为果位法或功德所依的角度来说，称为身。在身的大手印中最为殊胜的是，五种圆满俱生之身，第六是总的色身。这样，一个身从不同角度来区分，从法界为主的角度来说是法身。它成熟后，在如海眷属面前显现为具有五种决定的报身。在如意海眷属面前显现为不确定的五种决定的化身。从三身显现的角度来说，是不混杂的显现菩提之身。从不可分割的角度来说，安立为金刚身。也就是说，从无二的真如法界中不移动的是法身。它也因为没有舍弃的，所以是真实的，从两种束缚的结中解脱出来，以共同和不共同的相好庄严的色身是报身。为了调伏所有六道众生。
English
Shining like the sun. As a sign of the complete perfection of marks and signs, it is as majestic and beautiful as the central Mount Sumeru. As a sign of overwhelming everything, it possesses majesty like a million lions sitting majestically. From each pore of the hair, clear and sharp rays of white, red, yellow, blue, madder, and silver light emanate, six in total. Each ray emits a great collection of six million rays. In particular, the wrathful ones are in the form of a chain of burning flames, intertwined in the form of five-pronged vajras. Or, the peaceful deities who possess nine attitudes are the great collection of radiating light. The wrathful deities and wrathful mothers who possess nine dances are in the form of intertwined chains of flames. Third, the greatness of the mandala. Straightforward. The dharmadhatu is without beginning or end, and the samadhi mandala pervaded by wisdom has immeasurable qualities. In particular, through the power of meditating on the samadhi mandala, the spontaneously accomplished mandala of the self-existing fruit will be accomplished. The third general meaning, the self-existing body mandala has four aspects: the nature of the body, the activity of the body, the way of accomplishing the body, and the blessings arising from the body mandala. First, straightforward. Generally, the term "body" refers to a support, but here it is called "body" from the perspective of being the support for the qualities or virtues of the fruition. The most supreme of the great mudras of the body is the spontaneously accomplished five kayas of union, the sixth being called the general form. Thus, when one body is differentiated from different perspectives, from the perspective of the dharmadhatu being primary, it is the dharmakaya. When it matures, it appears as the sambhogakaya with five certainties in the presence of the oceanic retinue. In the presence of the retinue of the ocean of faith, it appears as the nirmanakaya with uncertain five certainties. From the perspective of the appearance of the three kayas, it is the unmixed manifestation of the enlightenment body. From the perspective of indivisibility, it is established as the vajrakaya. That is, the dharmakaya is that which does not move from the sphere of the non-dual suchness. Because it has nothing to abandon, it is also the truth, liberated from the knots of the two bonds, the form body adorned with common and uncommon marks and signs is the sambhogakaya. Because there is a need to tame all six types of beings.