English
Secondly, regarding the description of the five Buddha families: Vajrasattva holds a five-pronged vajra in his right hand, Vairochana holds a four-spoked wheel, Ratnasambhava holds a radiant jewel, Amitabha holds a lotus, and Amoghasiddhi holds a sword. These five Buddhas all hold their respective emblems in their right hands, placing them at their hearts, and hold a bell in their left hands, embracing their consorts. The five consorts also embrace their consorts from the necks with their right hands, and hold a bell in their left hands at their hearts. All these emblems are radiant with light. As for the three-faced, six-armed deity as described in the Mayajala Tantra, as stated in the Mayajala Vajra Tantra: Vajra, wheel, burning sword, bell, lotus, jewel, are the order of Vajradhara. Elsewhere, know the vajra, first the heart, then the left embrace. Thus it is said. The emblems of the Bodhisattvas and Bodhisattva consorts are: lotus, nagavriksha, and so on. Thus, Bodhisattva Manjushri holds a lotus in his hand, Bodhisattva Maitreya holds a nagavriksha in his hand, and so on. From these 'and so on,' other emblems also arise: Kshitigarbha holds a jewel sprout, Akashagarbha holds a sword, Avalokiteshvara holds a lotus, Vajrapani holds a vajra, Nivarana-vishkambhin holds a dharma wheel, and Samantabhadra holds a jewel rice stalk. As it says: 'Holding pleasing offerings.' Therefore, the inner four consorts hold emblems in a beautiful manner: Lasya holds a beautiful mirror in her hand, Mala holds a jewel rosary, Gita holds a lute, and Nirti makes a dancing mudra. The outer four consorts hold pleasing offerings: Dhupa holds an incense burner, Pushpa holds flowers, Aloka holds a butter lamp, and Gandha holds a conch shell filled with fragrance. Furthermore, the emblems of the four wrathful deities who subdue the maras are: Yamantaka holds a skull-headed staff, Mahabala holds a five-pronged vajra, Hayagriva holds a skull cup entwined with snakes, and Amrita Kundalin holds various vajras. The wrathful mothers hold iron hooks, ropes, iron chains, and bells. Samantabhadra is in a meditation posture with his right hand facing upwards, and Samantabhadri is in a meditation posture with her left hand facing upwards, or with the vajra mudra at the heart.
Chinese
加行。六能仁之手印，天之能仁琵琶，非天之能仁盔甲，人之能仁斧头，旁生之能仁经函，饿鬼之能仁宝箧，地狱之能仁手持火水。三、宣说身色及姿态，如云：『身着青色白色等，燃烧之鬘盘旋。』其中，青色白色黄色红橙色，绿色等各种颜色。以不变法性为表征，身色青色的七种是：不动佛父母，普贤王如来父母，金刚手父母，以及非天之能仁等。以无罪垢为表征，身色白色的五种是：毗卢遮那佛父母，地藏王菩萨父母，以及天之能仁。以增长广大功德为表征，身色黄色的五种是：宝生佛父母，虚空藏菩萨父母，以及人之能仁。以对所化有情生起贪执为表征，身色红橙色的四种是：无量光佛父母，观世音菩萨父母。以示现种种事业为表征，身色绿色的两种是不空成就佛父母。等等，从“等等”之中显示出十九种混合色，即：慈氏佛父母白黄，除盖障佛父母红黄，普贤王如来父母红绿，文殊菩萨父母白绿，阎魔敌父母紫黑，大威力父母黄黑，马头明王父母红黑，甘露漩父母绿黑，旁生之能仁红黑，饿鬼之能仁黄黑，地狱之能仁烟色。如是，所有混合色的每一种也都具有四种自性身色，即：如月般皎洁，如日般闪耀，如睡莲般油润圆滑，如海螺般无罪垢。所有如是之本尊众也都具有九种寂静姿态，如云：『柔软轻盈盘旋状，年轻姿态具光彩，明亮闪耀且丰满，威严赫奕具光辉。』以未舍弃我慢，清净于自处为表征，肢体如熔金般柔软。以未舍弃嗔恚，清净于自处为表征
English
The application. The hand symbols of the six Thubpas (capable ones) are: the Thubpa of the gods holds a lute, the Thubpa of the Asuras holds armor, the Thubpa of humans holds an axe, the Thubpa of animals holds a book, the Thubpa of pretas holds a jeweled casket, and the Thubpa of hell beings holds fire and water. Third, showing the body color and posture: "Blue and white, etc., a whirling garland of flames." It is said there. Blue, white, yellow, reddish-orange, green, etc., are various colors. As a sign that the nature of reality is unchanging, the seven types of blue body color are: Akshobhya Buddha and consort, Samantabhadra Buddha and consort, Vajrapani and consort, and the Thubpas of the Asuras. As a sign that they are not stained by faults, the five types of white body color are: Vairochana Buddha and consort, Kshitigarbha and consort, and the Thubpa of the gods. As a sign that the qualities of greatness are increasing, the five types of yellow body color are: Ratnasambhava Buddha and consort, Akashagarbha and consort, and the Thubpa of humans. As a sign that they are attached to the benefit of those to be tamed, the four types of reddish-orange body color are: Amitabha Buddha and consort, Avalokiteshvara and consort. As a sign that they perform various activities, the two types of green body color are: Amoghasiddhi Buddha and consort. And so on, from "and so on" are shown nineteen mixed body colors: Maitreya Buddha and consort are white and yellow, Nivarana-Vishkambhin Buddha and consort are red and yellow, Samantabhadra Buddha and consort are red and green, Manjushri and consort are white and green, Yamantaka and consort are purplish-black, Mahabala and consort are yellow and black, Hayagriva and consort are red and black, Amrita Kundalin and consort are green and black, the Thubpa of animals is red and black, the Thubpa of pretas is yellow and black, and the Thubpa of hell beings is smoky. Thus, each of all the mixed body colors also has four natural body colors: clear like the moon, shining like the sun, oily and round like the color of a kumuda flower, and unstained by faults like a conch shell. All such assemblies of deities also have nine peaceful postures: "Soft, pliant, whirling, youthful in appearance, clear, shining, full and thick, majestic and glorious." As a sign that pride has not been abandoned and is purified in its place, the limbs are as soft as molten gold. As a sign that hatred has not been abandoned and is purified in its place
Chinese
手指像蛇一样柔软。不舍贪欲，于彼处清净之相，方便智慧如绿松石般缠绕。不舍嫉妒，于彼处清净之相，腰身如树般正直且柔软。不舍愚痴，于彼处清净之相，身如八岁孩童般年轻。心中没有无明之相，如月亮般明亮。大智慧增长之相，如太阳般闪耀。具足一切相好之相，如山王般雄伟。降伏一切之相，如如意宝珠般具有光彩。光芒四射的大众。如是说，彼等天众的每一个毛孔中，都发出清晰锐利的白光、黄光、红光、蓝光、茜色光、以及如水晶和银色的光芒，这六种光芒中的每一种，都向十方发出六十乘以六十俱胝的光芒，充满一切景象，这被称为大众。以燃烧的火焰环绕。如是说，特别是忿怒尊们，被火焰燃烧的火焰环绕，呈现五股金刚杵的形态。具有环绕之相，如是说，或者说，具有九种姿态的寂静诸神，具有光芒四射的大众。具有九种舞姿的忿怒尊和忿怒母们，被火焰燃烧的火焰环绕。第三，显示坛城的广大：无边无际而遍布，坛城不可思议自然成。如是说，法界无边无际，被自证智慧所遍布的自性果位究竟的坛城，具有不可思议的功德，观想其在增上定之坛城中自然成就。或者说，法界无边无际，被智慧所遍布的定之坛城，具有不可思议的功德，通过观修增上定之坛城的力量，自性果位自然成就的坛城将会成就。总义第三，自性身之坛城有四：身的体性，身的事业，身的成就方式，以及身的坛城生起之
English
Fingers are as supple as a snake. As a sign of purifying desire without abandoning it, skillful means and wisdom entwine like turquoise. As a sign of purifying jealousy without abandoning it, the waist is as straight and supple as a tree. As a sign of purifying ignorance without abandoning it, the body is youthful like an eight-year-old child. As a sign of no ignorance in the mind, it is as clear as the moon. As a sign of the great wisdom increasing, it shines like the sun. As a sign of complete marks and signs, it is as majestic as the king of mountains. As a sign of subduing all, it is radiant like a wish-fulfilling jewel. A great assembly radiating light. As it says, from each pore of those deities emanate clear and sharp rays of white, yellow, red, blue, madder, and colors like crystal and silver. Each of these six also pervades the appearance of radiating sixty times sixty kotis in the ten directions, which is called a great assembly. Surrounded by a garland of flames. As it says, especially the wrathful ones are surrounded by a garland of burning flames, appearing in the form of a five-pronged vajra. Having the aspect of encircling, as it says, or the peaceful deities who possess nine aspects have a great assembly radiating light. The wrathful deities, male and female, who possess nine dances, are surrounded by a garland of burning flames. Third, showing the greatness of the mandala: "Pervading without beginning or end, the inconceivable mandala is spontaneously accomplished." As it says, the dharmadhatu is without beginning or end, and the mandala of the ultimate fruition of self-awareness wisdom, which is pervaded by self-awareness wisdom, has inconceivable qualities, and it is meditated upon as being spontaneously accomplished in the mandala of higher samadhi. Or, the dharmadhatu is without beginning or end, and the mandala of samadhi, which is pervaded by wisdom, has inconceivable qualities, and through the power of meditating on the mandala of higher samadhi, the mandala of the spontaneously accomplished fruition of self-nature will be accomplished. In the third general meaning, the mandala of the nature body has four aspects: the characteristics of the body, the activities of the body, the way of accomplishing the body, and the arising of the mandala of the body.
Chinese
愿吉祥！首先，展示身体的特征是：身体的手印等，因业力的力量而各自显现。那里有这样的话。一般来说，身体是指作为所依的事物。在这里，身体是指作为果位的法或功德的所依。身体的手印至高无上，意思是说，圆满正等觉佛的俱生身是五身自然成就的，因此身体的手印非常伟大，第六胜者的身体是所有佛的共同形象。这样，如果将一个身体的不同方面进行区分，从界（梵文：dhātu）主要的角度来说是法身，从那成熟的无量眷属面前显现为具有五种决定的报身，从信解无量眷属面前显现为不具有五种决定的化身，从三身在显现方面不混杂的角度来说是现证菩提之身，从不可分割的角度来说是金刚身。也就是说，正如“如是，从界中未动摇”所说，从无二的如是性之界或智慧中未寻觅、未动摇的是法身。“也”是 جمع 的词，也就是那也，正如“真实解脱之色身”所说，因为没有要抛弃的，所以是真实的，从束缚的两个结中解脱出来的共同和不共同的相好所庄严的色身是报身。正如“为了调伏所有众生，随顺所化现的身是多种多样的”所说，为了具有调伏所有六道众生的必要，随顺所调伏者的身是示现不可思议的多种多样的化身。正如“示现犹如幻术眼花，此状未离于界”所说，示现多种多样的身体本身，虽然显现为如幻术或眼花般的形态，但以并非真实成立的比喻来象征，两种色身的形态也未曾离开法界，因此法身和色身不可分割，所以称为金刚身。正如“未动摇而多种多样”所说，从那法身本身未动摇，五身不需寻觅而自然成就，与所调伏者的智慧层次相符而显现为多种多样。
English
May it be auspicious! First, the presentation of the characteristics of the body is: The mudra of the body, etc., appear separately due to the power of karma. There are such words there. Generally, the term "body" refers to something that serves as a support. Here, "body" refers to the support for the qualities or virtues of the fruit. The great and supreme mudra of the body means that the co-emergent body of the perfectly complete Buddha is naturally accomplished with the five bodies, so the mudra of the body is very great, and the body of the Sixth Victor is the common form of all Buddhas. Thus, if we differentiate the aspects of one body, from the perspective of the primary element (Sanskrit: dhātu), it is the Dharmakaya. From the perspective of its maturation, appearing with five certainties before the assembly of limitless retinues, it is the Sambhogakaya. From the perspective of appearing without five certainties before the assembly of limitless devotion, it is the Nirmanakaya. From the perspective of the three bodies not being mixed in appearance, it is the Manifest Enlightenment Body. From the perspective of being indivisible, it is established as the Vajra Body. That is, as it is said, "Thus, not moved from the element," what is not sought or moved from the element or wisdom of suchness, which is non-dual, is the Dharmakaya. "Also" is a word of جمع, that is, that also, as it is said, "The form body of true liberation," because there is nothing to abandon, it is true; the form body adorned with common and uncommon marks and signs, liberated from the two knots of bondage, is the Sambhogakaya. As it is said, "For the sake of taming all beings, the body that accords is shown in various ways," for the purpose of having the necessity to tame all six types of beings, the body that accords with those to be tamed is the Nirmanakaya, which shows inconceivable variety. As it is said, "Showing itself like an illusion or a mirage, this state does not move from the element," the showing of various bodies themselves, although appearing like an illusion or a mirage, is symbolized by an example of not being truly established, and the state of the two form bodies does not depart from the Dharmadhatu, so the Dharmakaya and the Rupakaya are indivisible, and therefore it is called the Vajra Body. As it is said, "Without moving, yet various," without moving from that Dharmakaya itself, the five bodies are naturally accomplished without needing to be sought, appearing in various ways in accordance with the level of intelligence of those to be tamed.