English
With a slender body and a high nose, An exceedingly pure body, Wide eyes and thick eyelashes, Eyes like lotus petals, Long and gentle eyebrows, Smooth and evenly distributed hair, Long hands, a full body, and symmetrical ears, Completely free from decay, A broad forehead, A wide chest and a full head, Hair as black as bees, Thick, smooth, and untangled, Not disheveled and with a subtle fragrance, a man's, Able to captivate the mind, With auspicious emblems and auspiciousness, Adorned with swirling swastikas, These are considered the excellent marks of a Buddha. It is said that these are also somewhat similar to those of a Chakravartin king and a tenth-level Bodhisattva, so they are called common marks. Second, the special marks are of three types: outer, inner, and secret. First, the outer marks are: the Buddha's mind is the four wisdoms: mirror-like wisdom, discriminating wisdom, accomplishing wisdom, and equanimity wisdom. Each of these is divided into four, thus there are sixteen powers of wisdom, which are the sixteen Bodhisattvas. Their objects are the sixteen powers of the sixteen realms of reality, which are the sixteen consorts, totaling thirty-two marks. The eighty deities who adorn the heads of the sixteen Bodhisattvas with the symbols of the five wisdoms, using the five families, are the eighty minor marks. Second, the inner marks are: the thirty-two channels of the crown chakra are the thirty-two marks. The sixty-four channels of the navel chakra, minus the four empty channels, leave sixty. The sixteen channels of the throat chakra, and the four major channels of the heart chakra, totaling eighty, are said to be the eighty minor marks. Third, the secret marks are: the sixteen joys of the father and mother, each is the thirty-two marks. Each of the sixteen joys of the father also possesses the taste of the five wisdoms, thus they are the eighty minor marks. Third, the symbolic meaning of being the nature of the Nirmāṇakāya is: appearing in various forms of body, speech, and mind in all inconceivable places, as shown in the scriptures. The way activities manifest is that transformations are inconceivable and immeasurable, naturally appearing. Second, the symbolic meaning of the inseparability of skillful means and wisdom is: abiding in the posture of meditative equipoise with the feet of skillful means and wisdom equal, as shown in the scriptures. Skillful means is great compassion, and wisdom is the symbol of the wisdom of emptiness, the two feet are the father's vajra posture and the mother's
Chinese
以跏趺坐姿安坐。第三个是具有六种智慧的意义象征：经文中说：“六种智慧之手，具有智慧珍宝之手印，光芒四射。”具有五种自生智慧和六种智慧的象征是具有六只手。为了象征他行利他事业，持有六种手印。五部是五种智慧的象征，即金刚等五种，以及法界之象征铃铛，共持有六种。第四个是证悟三种解脱之意义的象征，经文中说：“具有身语意不可思议的三头。”身为空性，语为无相，意为无愿。为了象征这三者，头部显现为右边白色，左边红色，中间蓝色。第四个是处所圆满，分为两种：处所的自性和本体的阐述。首先是处所的自性，经文中说：“在无边无际的色究竟天处所。”其含义是，在《释论》中说：“无边无际是法界，这被认为是处所之最上。”对此进行分类，有法界义之色究竟天、明觉之色究竟天、秘密之色究竟天、世间处所之色究竟天、大自在之色究竟天五种。第一，义之色究竟天，被称为法界，因为它不属于任何分别念和相状之下。第二，明觉之色究竟天，指的是证悟法界的自明智慧，因为它不属于二取之下。第三，秘密之色究竟天，指的是母续的虚空，是导师秘密身的住所，因为不属于名相分别之下。其他续部中说，住在金刚瑜伽母的莲花中，指的就是这个。第四，世间处所之色究竟天，是色界十七处所中的最上者，是净居天五种天神中的第一个，因为它不属于有色之物之下。第五，大自在之色究竟天，指的是此处所说之报身的住所大色究竟天，在舍弃净居天之上。第二，处所的本体，从“在无边智慧之轮中显现”到“在无染莲花珍宝之座上”之间进行了阐述。
English
He sits in the vajra posture. The third is the symbolic meaning of possessing six wisdoms: It is indicated by the phrase, "The hand of six wisdoms, possessing the blazing mudra of wisdom jewels." As a symbol of possessing five self-born wisdoms and six wisdoms, he has six hands. As a symbol of performing benefit for beings, he holds six hand emblems. The five families are symbols of the five wisdoms, namely the five such as the vajra, and the bell, the symbol of the Dharmadhatu, thus holding six. The fourth is the symbolic meaning of realizing the three liberations, indicated by the phrase, "Possessing three inconceivable heads of body, speech, and mind." Body is emptiness, speech is signlessness, and mind is wishlessness. To symbolize these three, the heads appear as white on the right, red on the left, and blue in the center. The fourth is the perfection of the place, which is twofold: the nature of the place and the explanation of its essence. First, the nature of the place is indicated by the phrase, "In the Akaniṣṭha realm, which is without end or center." Its meaning is, as stated in the commentary, "Without end or center is the Dharmadhatu, this is considered the supreme of places." It is divided into five: the Akaniṣṭha of the Dharmadhatu meaning, the Akaniṣṭha of awareness, the Akaniṣṭha of secrecy, the Akaniṣṭha of the worldly place, and the Akaniṣṭha of the Great Powerful One. First, the Akaniṣṭha of meaning is known as the Dharmadhatu, because it does not fall under any conceptualization or characteristics. Second, the Akaniṣṭha of awareness refers to the self-aware wisdom that realizes the Dharmadhatu, because it does not fall under dualistic grasping. Third, the Akaniṣṭha of secrecy is explained as the space of the Mother, being the dwelling place of the secret body of the Teacher, and because it does not fall under conceptualization of signs. In other tantras, it is said to reside in the bhaga of Vajrayogini, which is what it refers to. Fourth, the Akaniṣṭha of the worldly place is the first of the five Pure Abode gods among the seventeen realms of the Form Realm, because it does not fall under the realm of form. Fifth, the Akaniṣṭha of the Great Powerful One refers to the great Akaniṣṭha, the dwelling place of the Sambhogakaya taught here, above the abandonment of the Pure Abodes. Second, the essence of the place is explained from "In the clear wheel of boundless wisdom" to "On the stainless lotus jewel seat."
Chinese
并且作为智慧无别的象征，坛城自显为形状和颜色。区分其处所本质的法，在《释小》中说：坛城的地基、材料和范围，形状、角饰、顶端，装饰、门环、阶梯和特征，以及座位的形态等，有十一种区分。首先，坛城外部的下地基，如“地基显现为无量智慧之轮”所示，具有象征五种智慧的无量广大之轮的形态；内部的下地基是夯实的，如“内部的下地基夯实”所示，从门和庭院等处到中心的内部下地基，由各自的立金刚杵夯实，这是超越下乘之义。第二，材料如“智慧珍宝燃烧的坛城”所示，作为满足所化众生愿望的象征，由各种珍宝组成的智慧本身，自显为坛城的形状和颜色。第三，范围的尺度，如“范围遍及十方无有穷尽”所示，遍及十方无有穷尽，因为自显为遍布无边法界。第四，形状如“为了无量功德增长而变为方形”所示，意义是方形，因为佛陀的功德遍布和增长是相同的，所以如此自显。第五，角饰如“以殊胜智慧珍宝的角饰庄严”所示，意义是从方块中向外突出的突出物的形态，以具有四种颜色的珍宝角饰庄严，象征着每一种智慧都具备四种殊胜智慧。第六，顶端如“顶端是十方四时诸佛的坛城无余，所有这些并非各自独立，而是本体一味的智慧聚集”所示，意义是无量无边，形状是圆形宝瓶的形态，象征着法界的智慧没有终结，远离戏论。第七，装饰，从“不可思议的智慧”到“被不可思议的装饰覆盖”之间所示，一般来说，装饰的种类有七种，第一是下地基的装饰。
English
And as a symbol of the inseparability of wisdom, the mandala self-appears as shapes and colors. Differentiating the qualities of the nature of that place, the Commentary says: "The mandala's base, material, and extent, shape, corner ornaments, apex, decorations, door frames, stairways, and characteristics, as well as the form of the seat," are eleven distinctions. First, the outer lower base of the mandala, as indicated by "the base manifests as a wheel of immeasurable wisdom," has the form of a wheel of immeasurable expanse symbolizing the five wisdoms; the inner lower base is compacted, as indicated by "the inner lower base is compacted," the inner lower base from the doors and courtyards to the center is compacted with individual standing vajras, which signifies transcendence over the lower vehicles. Second, the material, as indicated by "the mandala of blazing wisdom jewels," as a symbol of fulfilling the hopes of those to be tamed, the wisdom itself composed of various jewels self-appears as the shape and color of the mandala. Third, the extent of the range, as indicated by "the range is not limited in the ten directions," it is not limited in the ten directions, because it self-appears as pervading the boundless expanse of the dharmadhatu. Fourth, the shape, as indicated by "it becomes square for the increase of immeasurable qualities," the meaning is square, because the pervasiveness and increase of the Buddha's qualities are equal, so it self-appears as such. Fifth, the corner ornaments, as indicated by "adorned with corner ornaments of superior wisdom jewels," the meaning is the form of protrusions extending outward from the square, adorned with jewel corner ornaments of four different colors, symbolizing that each wisdom possesses four superior wisdoms. Sixth, the apex, as indicated by "the apex is the mandala of all the Buddhas of the ten directions and four times without remainder, all of which are not separate but are the gathering of wisdom of one essence," the meaning is immeasurable, and the shape is coiled in the form of a round vase, symbolizing that the wisdom of the dharmadhatu has no end and is free from elaboration. Seventh, the decorations, from "inconceivable wisdom" to "covered with inconceivable decorations," in general, there are seven types of decorations, the first being the decoration of the lower base.
Chinese
然后是，以象征五种智慧的四辐轮的末端，被象征法性的金刚墙环绕。第二，外墙装饰分为两种。第一种是，在五线墙上，为了象征空性和智慧二无的能量不间断地显现，装饰着珍宝、花环、串珠、悬垂的装饰物、夏尔布、箭和扇子等各种装饰品。第二种是欲妙的装饰，即以色金刚母等五种欲妙天女遍布四方，意义是未舍弃五种欲妙者，将其全部圆满作为装饰。第三，顶部装饰是，在中央圆形宝瓶之上，象征量器的凸起之上，莲花上安放着十三层轮，轮上装饰着珍宝伞和金刚珍宝顶。此外，四方马阶的顶端装饰着伞、轮和动物图案，以及拂尘和旗帜等。第四，门和马阶的装饰是，门和马阶装饰着象、狮等装饰物。第五，门外的装饰是，门的左右两侧有塔拉树和如意树，树上用金线连接，发出悦耳的铃声。第六，自性装饰是，以象征四谛的角隅和象征二谛无别的中庭等装饰。第七，主尊的装饰是，以四十二尊化身像装饰宫殿。第八，门的意义是，通过四解脱门进入的门。意义是通过四解脱门的等持，自然而然地进入大菩提的象征，具有按方位划分的四门。第九，马阶是，具有八解脱的马阶。其中显示了因的八马阶和果的八马阶，共十六种。首先，作为进入共同乘八解脱的象征，内外门楣上具有四个台阶的上下马阶共八个。果的八马阶是，作为八乘功德圆满的象征，门的两侧
English
Then, at the end of the four-spoked wheel symbolizing the five wisdoms, it is surrounded by a vajra fence symbolizing the nature of reality. Second, the outer wall decoration is divided into two types. The first is that on the five-lined wall, to symbolize the uninterrupted manifestation of the energy of the non-duality of emptiness and wisdom, it is decorated with various ornaments such as jewels, garlands, beads, hanging ornaments, sharbu, arrows, and fans. The second is the decoration of desirable qualities, that is, the goddesses of the five desirable qualities such as Form Vajra Mother are spread in all directions, meaning that those who have not abandoned the five desirable qualities, completely perfect them as decorations. Third, the top decoration is that on top of the central round vase, on top of the bulge symbolizing the measuring vessel, a lotus is placed on top of a thirteen-tiered wheel, and the wheel is decorated with a jewel umbrella and a vajra jewel top. In addition, the tops of the four sides of the horse steps are decorated with umbrellas, wheels, and animal patterns, as well as whisks and banners. Fourth, the decoration of the doors and horse steps is that the doors and horse steps are decorated with ornaments such as elephants and lions. Fifth, the decoration outside the door is that on the left and right sides of the door, there are Tala trees and wish-fulfilling trees, which are connected with gold threads, producing pleasant bell sounds. Sixth, the self-nature decoration is decorated with corners symbolizing the Four Noble Truths and a courtyard symbolizing the non-duality of the two truths. Seventh, the decoration of the main deity is that the palace is decorated with forty-two emanation forms. Eighth, the meaning of the door is a door with an entrance through the four doors of liberation. The meaning is that through the samadhi of the four doors of liberation, it naturally enters the symbol of great Bodhi, with four doors divided by direction. Ninth, the horse steps are horse steps with eight liberations. Among them, the eight horse steps of cause and the eight horse steps of effect are shown, totaling sixteen types. First, as a symbol of entering the eight liberations of the common vehicle, there are eight upper and lower horse steps with four steps on the inner and outer lintels. The eight horse steps of the fruit are, as a symbol of the perfection of the qualities of the eight vehicles, on both sides of the door