Chinese
是为庄严。譬如，使导师美观的是僧人，使僧人美观的是唐ཞུ་（一种帽子），上师们如是说。内在的妙相是：顶轮大乐轮有三十二脉瓣，即三十二相；脐轮化身轮有六十四脉瓣；喉轮受用轮有十六脉瓣，即八十随好。秘密的妙相是：导师父母二者嬉戏时，父亲的十六喜和母亲的十六喜，即三十二相好。如果说有四喜，那如何变成十六呢？上师们认为：喜之喜，喜之胜喜，离喜，俱生喜等等，每一个喜都有四个，所以是十六。时轮的释论《无垢光》中说：身、语、意、智慧四者各自也有四喜，所以是十六。每一个十六喜都具有五种智慧的味道，所以八十智慧就是八十随好。如果说内在和秘密的妙相是脉和明点的自性，那如何变成庄严呢？对于受用圆满身来说，脉和明点完全清净，与大乐的自性成为一体，这是美中之美，是庄严中的殊胜，上师们如是说。如是，外内密的妙相三十二相和八十随好，具足这些的只有第六导师和说法者，其他人不具备，所以是不共的妙相。示现化身之化身，正直。在所有不可思议的刹土中，显现寂静和忿怒等各种身相，用六道众生各自的语言说法，或者显现九乘等各种语，以及五种智慧等意之智慧的各种智慧，在无边广阔的所化面前普遍显现。关于足和足的坐姿，正直。方便父的二足以等分的跏趺坐姿安住。
English
It is for adornment. For example, what makes the teacher beautiful is the monk, and what makes the monk beautiful is the Tangzhu (a type of hat), as the previous lamas said. The inner marks are: the crown chakra, the great bliss wheel, has thirty-two channels, which are the thirty-two marks; the navel chakra, the manifestation wheel, has sixty-four channels; the throat chakra, the enjoyment wheel, has sixteen channels, which are the eighty minor marks. The secret marks are: when the teacher, the father and mother, are playing, the father's sixteen joys and the mother's sixteen joys, which are the thirty-two marks. If it is said that there are four joys, how does it become sixteen? The previous lamas considered: the joy of joy, the supreme joy of joy, the joy of separation from joy, the innate joy, etc., each joy has four, so there are sixteen. In the commentary on the Kalachakra, "Stainless Light," it is said that each of the four, body, speech, mind, and wisdom, also has four joys, so there are sixteen. Each of the sixteen joys is endowed with the taste of the five wisdoms, so the eighty wisdoms are the eighty minor marks. If it is said that the inner and secret marks are the nature of channels and essences, how does it become adornment? For the enjoyment body, the channels and essences are completely pure, and becoming one with the nature of great bliss is the most beautiful of beauty, and the most excellent of adornments, as the previous lamas said. Thus, the outer, inner, and secret marks, the thirty-two marks and the eighty minor marks, only the sixth teacher and the speaker possess these, others do not, so they are the uncommon marks. Showing the manifestation of manifestation, upright. In all inconceivable Buddha-fields, manifesting various forms such as peaceful and wrathful, teaching the Dharma in the respective languages of the six types of beings, or manifesting various speeches such as the nine vehicles, and various wisdoms of the mind's wisdom such as the five wisdoms, universally appearing before the limitless expanse of those to be tamed. Regarding the feet and the posture of the feet, upright. The skillful father's two feet are resting in an equal lotus posture.
Chinese
并且，智慧佛母的双足以金刚跏趺坐的姿势相拥，是为了顶礼的喜乐具有因果圆满的缘故，安住于大乐之中而不动摇。手和手印方面：正直。五种智慧是自生智慧和六种意义。为了象征第六金刚持具有六只手，以及为了象征他阻止了调伏众生的事业，智慧宝手印是前两只手持金刚杵和铃，中间两只手持法轮和宝珠，最后两只手持莲花和宝剑，具有各部光芒闪耀的颜色。有些人说，六种智慧既是手的意义，也是手印的意义，所以是重复的。手的六种智慧是从本来具有的方面安立的，而手印的六种智慧是从他行调伏众生事业的方面安立的，所以没有重复的过失。关于头的意义的阐释：正直。通达三种解脱之识是身语意自显现，也就是身不可思议且具有，或者没有罪过的过失是意义，作为象征，右边的白头也是不可思议的。语具有不可思议，或者对于所化有贪执是意义，作为象征，左边的红头也是不可思议的。意具有不可思议的意义，或者法性不变是意义，作为象征，中间的蓝头也是不可思议的。这样就具有了三个头。有些人说，如果头是不可思议的，那么确定为三个头就矛盾了。实际上并不矛盾，象征上也不矛盾，分为两种显现也不矛盾。意义和象征上不矛盾，通过补充刚才所说的内容就可以知道。如果分为两种显现，身语意不可思议是如来藏的显现，三个头是所化众生的显现，所以不矛盾。也有人说我的上师མདའ་ཤཱཀྱ་འཕེལ་说，三个头本身就是不可思议的。这样，通过能诠释的自性和所诠释的体性这两个方面，就广为阐释了能诠释的圆满导师，也就是在幻化网续中说到的：智慧海，下界。
English
And, the two feet of the Wisdom Mother are embraced in the posture of Vajra sitting, because the bliss of prostration has the cause and effect completely. She abides in great bliss without wavering. Regarding the hands and hand symbols: Straight. The five wisdoms are the self-born wisdom and the meaning of the six. To symbolize that the sixth Vajradhara has six hands, and to symbolize that he stops the work of taming beings, the wisdom jewel hand symbol is that the first two hands hold a vajra and a bell, the middle two hands hold a wheel and a jewel, and the last two hands hold a lotus and a sword, with the colors of the families shining brightly. Some say that the six wisdoms are both the meaning of the hands and the meaning of the hand symbols, so it is repetitive. The six wisdoms of the hands are established from the aspect of being inherently possessed, while the six wisdoms of the hand symbols are established from the aspect of him doing the work of taming beings, so there is no fault of repetition. Explanation of the meaning of the heads: Straight. The knowledge of understanding the three liberations is the self-manifestation of body, speech, and mind, that is, the body is inconceivable and has, or not having the fault of sin is the meaning, as a symbol, the white head on the right is also inconceivable. Speech has inconceivable, or having attachment to the object to be tamed is the meaning, as a symbol, the red head on the left is also inconceivable. Mind has the meaning of inconceivable, or the unchanging nature of reality is the meaning, as a symbol, the blue head in the middle is also inconceivable. Thus, it has three heads. Some say that if the head is inconceivable, then it is contradictory to determine it as three heads. In reality, it is not contradictory, symbolically it is not contradictory, and dividing it into two appearances is also not contradictory. It is not contradictory in meaning and symbol, which can be known by supplementing what was just said. If divided into two appearances, the inconceivable body, speech, and mind are the appearance of the Tathagatagarbha, and the three heads are the appearance of the beings to be tamed, so it is not contradictory. Some also say that my guru, Mda' Shakya 'Phel, said that the three heads themselves are inconceivable. In this way, through the two aspects of the expressing nature and the expressed essence, the complete teacher who can express is widely explained, that is, as mentioned in the Guhyagarbha Tantra: Ocean of wisdom, lower realm.
Chinese
在燃烧的轮的中心，主人普贤（藏文：ཀུན་བཟང་）转法轮，持教者立于前方，虽无言说，却能领会。以无量智慧圆满，佛土轮圆满具足。如是说。从幻化灰烬中，在轮的中心无畏之处，主人普贤对眷属们，示现一切生起幻化之时，不动明王立于前方。如是说。续部的导师，一切部族之主，第六尊普贤王如来是也。而宣讲者总体上是五部，如根本续中说：宣讲之士有五部。如是。于此心之幻化之际，宣讲之士金刚萨埵立于前方。第二总义，何处宣说之处，圆满处所广大开示，共有五点：处所之自性，或基之三种密严刹土。体性，门，马降，座垫之意义开示。第一，正直。总的密严刹土是指胜过其他，特别是自证之胜，任何也无法超越的觉性之胜。意义是胜过任何法性的法性之胜。证悟是胜过任何本尊证悟无别的胜。秘密是胜过任何明妃空乐的胜。有非有之生处是算数的。色界之顶端是世间处所大圆满密严等七种。此密严处所胜过色界之顶端世间处所密严的两倍，是无舍庄严聚集之宫殿。又是国王之心，自证之智慧无边无际是意义。象征是宫殿没有边和中心之分别。之后法性远离局限，体性显空无二，十方自显是意义。象征是五线永不断绝，不是圆形的。外在所取之境和内在能取之心二者不成立，唯有自证智慧，除此之外别无他物是意义。象征是总是在内部转变的宫殿。第二，处所之体性有七种：算数。密严基之意义开示。正直。
English
In the center of the burning wheel, the master Kuntuzangpo turns the wheel of Dharma. The upholders of the teachings stand in front, understanding without words. With immeasurable wisdom perfected, the Buddha-field wheel is fully endowed. Thus it is said. From the ashes of illusion, in the fearless place at the center of the wheel, when the master Kuntuzangpo shows all arising illusions to the retinue, Achala stands in front. Thus it is said. The teacher of the tantras, the lord of all families, the sixth Kuntuzangpo is Samantabhadra. The speakers are generally of the five families, as it says in the root text: The speakers are of five families. Thus it is. In this context of the mind's illusion, the speaker Vajrasattva stands in front. The second general meaning, where it is spoken, the complete place is extensively shown, there are five points: the nature of the place, or the three Akanishtha realms of the base. The meaning of the essence, the door, the horse landing, and the seat cushion are shown. First, direct. Generally, Akanishtha means surpassing others. Specifically, it is the surpassing of awareness that cannot be surpassed by any awareness of self-knowing. The meaning is the surpassing of the Dharma nature by any Dharma nature. Realization is the surpassing of any deity's indivisible realization. Secret is the surpassing of any consort's bliss of emptiness. The birthplace of existence and non-existence is countable. The peak of the form realm is the great enjoyment of the world's abode, Akanishtha, and seven others. This Akanishtha place is twice as thick as the Akanishtha of the world's abode at the peak of the form realm, and it is the palace of unabandoned ornament assembly. Moreover, the king's mind, the self-aware wisdom without beginning or end, is the meaning. The symbol is that the palace has no distinction between edge and center. After that, the Dharma nature is free from limitation, and the essence of appearance and emptiness is inseparable, and the self-appearance in the ten directions is the meaning. The symbol is that the five lines are never cut off, and it is not round. The outer object of grasping and the inner mind of grasping do not exist as two, but only the wisdom of self-awareness, and there is nothing else besides that, is the meaning. The symbol is that the palace is always transformed inside. Second, there are seven aspects to the nature of the place: countable. The meaning of the Akanishtha base is shown. Direct.
Chinese
因为下面的基础无法用思维衡量，所以是宫殿。这表示具有五种智慧，象征它的标志是四辐轮，中央的中心和五个自性光明，无需寻找一切功德自然成就。因的。问：那么宫殿的因是什么呢？是智慧自身显现为形状和颜色，这表示满足所化众生的需求，象征是珍宝光芒四射的宫殿。形状的。问：果法的伟大功德无量增长，因此象征宫殿的形状是方形的。凸起的。问：每个智慧都具有额外的四个智慧，这表示四种姓颜色的珍宝凸起，根据根本续，由四个无天之屋装饰。顶端的。问：十方和四时所包含的一切佛陀坛城的意念，与心自性智慧并非各自独立，因此表示从本质上是唯一的智慧中没有动摇，象征宫殿的顶端像帐篷一样环绕。关于装饰的意义，分为内外两种，珍宝的装饰。问：心自性智慧不可思议，显现出永不停止的各种能力，这表示在所化众生的显现中，智慧珍宝具有各种形状和颜色，以及从光芒中散发出的化身，具有各种不同的显现。这也是一种特殊之处。从哪里特殊呢？智慧自显的装饰。从什么特殊呢？从世间的装饰。以什么方式特殊呢？有三种。世间的装饰看了会厌倦，而智慧自显的装饰看了不会厌倦；世间的装饰每一个都不会显现为多种，而智慧自显的装饰每一个都会显现为多种；世间的装饰一个会遮蔽另一个，而智慧自显的装饰一个不会遮蔽另一个，而是清晰的，因此是特殊之处。也就是智慧珍宝的各种形状和颜色，慈悲和化身的显现
English
Because the foundation below cannot be measured by thought, it is a palace. This signifies having the five wisdoms, and the symbol representing it is the four-spoked wheel, the central hub and the five naturally luminous, all qualities spontaneously accomplished without seeking. Of the cause. Question: So what is the cause of the palace itself? It is wisdom itself appearing as form and color, which signifies fulfilling the needs and desires of those to be tamed, and the symbol is a jewel-radiant palace. Of the form. Question: The great qualities of the resultant Dharma increase immeasurably, therefore the symbol of the palace is square in shape. Of the protuberances. Question: Each wisdom also possesses four additional wisdoms, which signifies the jewel protuberances of the four caste colors, adorned by four houses without deities according to the root tantra. Of the summit. Question: The intention of all the Buddha mandalas encompassed by the ten directions and four times, is not separate from the wisdom of the mind's self-awareness, therefore it signifies not wavering from the wisdom that is one in essence, and the symbol is the summit of the palace encircling like a tent. Regarding the meaning of ornamentation, there are two aspects, inner and outer, the ornamentation of jewels. Question: The inconceivable wisdom of the mind's self-awareness manifests various abilities that never cease, which signifies that in the appearance to those to be tamed, the wisdom jewel has various shapes and colors, and emanations radiating from the light, possessing various distinct manifestations. This is also a distinction. From where is it distinct? The ornamentation of self-appearing wisdom. From what is it distinct? From worldly ornamentation. In what way is it distinct? There are three ways. Worldly ornamentation is tiring to look at, while the ornamentation of self-appearing wisdom is not tiring to look at; each worldly ornamentation does not appear as many, while each ornamentation of self-appearing wisdom appears as many; worldly ornamentation obscures one another, while the ornamentation of self-appearing wisdom does not obscure one another, but is clear, therefore it is a distinction. That is, the various shapes and colors of the wisdom jewel, the compassion and the manifestations of emanation.