English
Wrathful King in the north, Great Power in the south, Hayagriva in the west, and Nectar Swirl in the north, each resides with a retinue of four consorts, the Hook Woman, the Lasso Woman, the Chain Woman, and the Bell Woman. Some say that placing the Primordial Buddha in the courtyard is a mistake of inverting the main deity and the retinue. This is because they have lost the lament that clearly reveals their own nature. It is not certain that only the expounder of the tantra should be the main deity of the mandala. For example, the main deity of the Manjushri Illusion Net mandala is not Shakyamuni Buddha. Third, one verse about the vajra and so on. The hand symbols of the five families, representing the five wisdoms, are: the immovable vajra, as a symbol that cannot be separated by extreme conceptualization; the wheel of Vairocana, as a symbol of controlling all; the jewel of Ratnasambhava, as a symbol of the spontaneous accomplishment of great qualities; the lotus of Amitabha, as a symbol of seeing clearly without attachment; the sword of Amoghasiddhi, as a symbol of cutting off the afflictions of beings through the four activities; and the bell, as a symbol of the wisdom realm of space. All of these are blazing with light. The five fathers hold their own symbols at their hearts with their right hands, and embrace their mothers, holding a bell at their waists with their left hands. The five mothers do the opposite, embracing their fathers' right waists with a bell in their right hands, and holding their own symbols at their hearts with their left hands. The hand symbols of the bodhisattvas are: Manjushri holds an उत्पལ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）flower because his wisdom has increased due to the purification of afflictions; Maitreya holds a naga tree because he protects from suffering; and the others are marked with their own symbols. For example, Kshitigarbha holds a precious sprout that generates wisdom; Akashagarbha holds a sword that cuts off afflictions; Avalokiteshvara holds a white lotus that is unstained by faults; Vajrapani holds a vajra that destroys afflictions; Sarvanivaranaviskambhin holds a wheel that knows afflictions as the nature of reality; and Samantabhadra holds a precious ear of grain that fulfills wishes. Here, the reason for starting with the outer mind and then describing the hand symbols and so on is that the hand symbols of the other six bodhisattvas are included in the hand symbols of the five families, like the bell in the left hand. The eight offering goddesses, with their beautiful and charming gestures, hold pleasing offerings such as a clear mirror and a garland of continuous fragrance.
Chinese
各自持有与其名称相符的器物，八大菩萨左手持铃置于腰间，与佛父佛母相互拥抱的方式也如前述五部。四门者：以慈爱断除嗔恨，以悲悯止息痛苦，以喜乐不舍弃众生之利益，以舍离圆满成办众生之利益，因此手持 नृ （藏文，梵文天城体，nṛ，人）字头朝上的器物等。佛母们以四无量心以慈悲摄持众生，束缚，不散失地守护，焚烧烦恼而令欢喜，因此手持铁钩等。普贤佛父佛母以行为了知轮涅平等，以事业之欲普皆周遍安住，因此双手结等印。六能仁：以四摄法以法音摧伏我慢，故天之能仁持琵琶。以忍辱调伏嫉妒，故非天之能仁持盔甲。以离欲之道清净贪欲，故人之能仁持钺刀。为消除愚痴而宣说佛法，故旁生之能仁持经函。消除饥渴而清净悭吝，故饿鬼之能仁持宝箧。显示寒热之过患而清净嗔恨，故地狱之能仁持火水。于此宣说面容与手印之场合，有广、中、略三种，广者，除佛母与六能仁外，一切皆为三面六臂，此于金刚续中宣说。此外，仅五部或仅主尊为三面六臂者为中等，一切皆为一面二臂者为略式。此处上师们以中等五部三面六臂而行持，依此，金刚经云：金刚轮宝剑燃，铃莲宝为金刚持之次第。其他于何处知金刚，初与心及左拥抱。如是圆满显示不动佛之手印后，其余四部于右第一手持各自之标识后，再移金刚杵为特点。第四，蓝色等六足，即身色有部与部杂两种颜色，初者，部的身色有二十三种，如第一品所说，五部为五种智慧之象征
English
Each holds implements that match their respective names. The eight bodhisattvas hold bells on their left hips, and the manner in which the fathers and mothers embrace each other is also as previously described for the five families. The four gatekeepers: with love, they cut off hatred; with compassion, they destroy suffering; with joy, they do not abandon the benefit of beings; and with equanimity, they perfectly accomplish the benefit of beings. Therefore, they hold implements such as the head of the नृ (Tibetan, Devanagari Sanskrit, nṛ, meaning 'man') facing upwards. The mothers, with the four immeasurables, hold beings with compassion, bind, guard without scattering, and delight by burning away afflictions, therefore holding iron hooks and so on. The Samantabhadra fathers and mothers, through action, know the equality of samsara and nirvana, and through the desire of activity, they dwell pervading all, therefore their hands form the mudra of equanimity. The six Munis: with the four means of attraction, they subdue pride with the sound of Dharma, therefore the Deva Muni holds a lute. With patience, they purify jealousy, therefore the Asura Muni holds armor. With the path of detachment, they purify desire, therefore the Human Muni holds a cleaver. To dispel ignorance, they teach the Dharma, therefore the Animal Muni holds a scripture. By relieving hunger and thirst, they purify stinginess, therefore the Preta Muni holds a jewel casket. By showing the faults of heat and cold, they purify hatred, therefore the Hell Being Muni holds fire and water. In this context of explaining faces and hand implements, there are three types: extensive, intermediate, and concise. The extensive is that all except the mothers and the six Munis are described as having three faces and six arms, as explained in the Vajra Tantra. Other than that, the intermediate is when only the five families or only the main deity has three faces and six arms, and the concise is when all have one face and two arms. Here, the lamas practice the intermediate, with the five families having three faces and six arms. According to this, the Vajra says: Vajra, wheel, sword, flame, bell, lotus, jewel, are the order of the Vajra Holder. Where else is the Vajra known? First, embracing the heart and the left. Thus, after fully showing the hand implements of Akshobhya, the characteristic is that the other four families hold their own emblems in the first right hand, and then move the Vajra. Fourth, blue, etc., six legs, that is, the body color has two types: family and mixed family colors. The first, the family's body color, is twenty-three, as explained in the first chapter, the five families are symbols of the five wisdoms.
Chinese
已经安住。不动（藏文），作明（藏文），金刚手（藏文）各自与佛母一起。非天的能仁和七者是深蓝色。毗卢遮那佛（藏文）和，地藏（藏文）与佛母一起。天人的能仁和五者是白色。宝生佛（藏文）和虚空藏（藏文）与佛母一起。人类的能仁和五者是黄色。无量光佛（藏文）和观世音（藏文）与佛母一起四者是绛红色，即红色。不空成就佛（藏文）的佛父佛母二者是绿色。第二，在那等等之中，两种姓氏混合的各种身色是十九种，如弥勒是白黄色等等，边座的外心四者，佛父佛母分开是八种，是两方混合的颜色，东门等等的降伏者佛父佛母八者是紫黄色红绿色四种颜色与黑色混合，六能仁中，旁生是红黑色，饿鬼是黄黑色，地狱是烟色。寂静的九种姿态是：那些天神也因我慢在自处清净而身体柔软，嗔恚清净而肢体纤细，或腰部弯曲而协调，贪欲清净而方便智慧互相缠绕，或因缠绕的习气而身体不松弛，嫉妒清净而身体正直而婀娜，愚痴清净而身体年轻丰满，断除无明而身体干净而明亮，智慧增长而光彩照人，相好圆满而威严而悦意而庄严美丽，伟大的功德以一切压倒而具有大威光，前面五者是本体的功德，后面四者是形态的功德。那些身体如何发光呢？寂静者的每个毛孔也发出清晰而清净的光芒，白色黄色红色蓝色茜草色银色等六种光芒，每一种也向十方发出六百万的光芒，充满巨大的景象，忿怒者则安住在如火般燃烧而锐利的光芒之网中，以九种姿态的妩媚而动人。发散的意义是庄严的差别，五部如来和，菩萨佛父佛母，事业金刚们是，为了遣除所化众生的烦恼痛苦，作为表征，具有天物所成的五种绸缎衣服，不舍弃欲妙而圆满庄严，作为满足众生希望的表征，具有八种珍宝庄严，即庄严饰品
English
Having settled. Immovable (Tibetan), Accomplishing (Tibetan), Vajrapani (Tibetan) each with their consorts. The Asura's Thubpa and seven are dark blue. Vairochana (Tibetan) and, Kshitigarbha (Tibetan) with their consorts. The Deva's Thubpa and five are white. Ratnasambhava (Tibetan) and Akashagarbha (Tibetan) with their consorts. The human's Thubpa and five are yellow. Amitabha (Tibetan) and Avalokiteshvara (Tibetan) with their consorts, four are Lebergan, that is, red. Amoghasiddhi (Tibetan) father and mother are green. Secondly, among those, the mixed colors of two lineages are nineteen, such as Maitreya being white-yellow, etc. The four outer minds of the corner seats, father and mother separated, are eight, which are the mixed colors of two directions. The eight destroyers of the east gate, etc., father and mother, are the four colors of purplish-yellow, red-green mixed with black. Among the six Thubpas, animals are red-black, pretas are yellow-black, and hell beings are smoky. The nine peaceful postures are: Those deities also have soft bodies because pride is purified in its place, limbs are slender because hatred is purified, or the waist is bent and harmonious, the method and wisdom intertwine because desire is purified, or the body does not become loose because of the habit of intertwining, the body is upright and graceful because jealousy is purified, the body has a young and fleshy appearance because ignorance is purified, the body is clean and bright because ignorance is abandoned, it is radiant and shining because wisdom is expanded, it is majestic and pleasing because the signs and examples are complete, and it is beautiful and dignified, possessing great power because the qualities of greatness subdue everything. The first five are the qualities of essence, and the last four are the qualities of form. How do those bodies radiate light? From each pore of the peaceful ones also radiate clear and pure rays of light, white, yellow, red, blue, madder, silver, and each of the six also radiates six million rays in ten directions, filling the great assembly of appearances, while the wrathful ones reside in a space completely filled with a string of sharp rays of light burning like fire, adorned with the gestures of the nine dances. The meaning of the emanation is the distinction of ornaments, the five families and, Bodhisattva fathers and mothers, and the action performers are, as a symbol to dispel the suffering of afflictions of those to be tamed, possessing five silk garments made of divine substances, and as a symbol to fulfill the hopes of beings by perfecting ornaments without abandoning desirable qualities, possessing eight precious ornaments, that is, decorative ornaments.
Chinese
三者。六能仁是随所化现之身，为不染轮回之垢，示现梵行之相者。忿怒尊父尊母是勇士相之饰，尸林之八饰。三者，坛城之大者，边与中等二句。无有此边与中之定指，周遍一切法之法性，基之自性坛城，是离思绝言之无边际之实性，悟彼义而修，以增上定之坛城，修习纯熟之力，果自性任运成就之坛城将成办。三者，自性果究竟身之坛城有四：身之体性，身之事业，得果之方式，说彼之功德。初者，身之手印等二偈颂。以是大果功德之所依故，是为身。彼亦不离究竟之果五身任运成就，且是较他殊胜之大手印之胜者，乃六种姓总集之相。从彼一身上显现五身者，乃从基法界如是性双运离戏之智慧未动摇之还灭是为法身。如是虽未动摇，然从二障及习气中真实解脱之色身，于清净所化前，以共同与不共同之相好庄严而显现，且是二物圆满受用之还灭是为报身。为调伏所化有情众生，或直接或间接，随其所应，故与彼等之意乐相应所作之身之安立，是不定于一而显现种种之还灭是为化身。如是显现之本身，亦如幻术或眼花之相，二色身显现之相，彼亦未离虚空法身，故三身无别之还灭是为金刚身。如是虽未离法身，然随所化之业力，显现种种身，故三身显现分明不杂之了悟之还灭是为现证菩提之身。二者，身之事业。