English
Therefore, the eight-faceted jewel of Ratnasambhava, gazing with clear and unattached eyes, is the white lotus that illuminates all. With four actions, it cuts off the karma and afflictions of beings, and is the thirty-two-edged sword of accomplishing all. The bell represents the mudra of the realm of wisdom, and all of these are radiant with light. The five fathers hold their own symbols in their right hands at their hearts, and in their left hands hold the bell resting on their hips, embracing the mothers. The five mothers are the opposite of this, holding the bell in their right hands, embracing from the right hip of the father, and holding their own symbols in their left hands at their hearts. The hand symbols of the bodhisattvas are: Manjushri is represented by the blue lotus that expands wisdom, Maitreya is represented by holding the Nagavriksha tree that protects from suffering, and so on, while others are represented by their own symbols. For example: Kshitigarbha is the jewel sprout that generates wisdom, Akashagarbha is the sword that cuts off the stream of afflictions, Avalokiteshvara is the white lotus unstained by faults, Vajrapani is the vajra that destroys afflictions, Sarvanivaranaviskambhin is the wheel that knows afflictions as the nature of reality, and Samantabhadra is the jewel ear of corn that fulfills the wishes of sentient beings. Here, why are the blue lotus and Nagavriksha mentioned, not mentioning the hand symbol of the first mind bodhisattva, but mentioning the hand symbol of the last speech bodhisattva? Because before accomplishing actions with all-knowing wisdom, there must first be loving-kindness and compassion. And since loving-kindness and compassion arise from wisdom, the hand symbol of Manjushri is mentioned first. Then, why are those two hand symbols not mentioned here? Because the hand symbols of the other bodhisattvas are included in the symbols of the five families, they are omitted. The eight goddesses, with beautiful adornments and gestures, hold offerings that please them, such as: a mirror that illuminates all forms, a garland of continuous fragrance, a lute that produces beautiful sounds, hand gestures of dance that manifest various forms, an incense burner, flowers, a lamp, and the implements of a conch shell filled with fragrant water. The eight bodhisattvas hold the bell in their left hands resting on their hips, and the way the fathers and mothers embrace each other is also as described in the five families. Furthermore, the hand symbols of the wrathful deities who subdue are: loving-kindness cuts off hatred, raising a human head; compassion destroys suffering, holding a five-pronged vajra; joy
Chinese
由于不舍弃（大乐）之义，所以用蛇缠绕头盖骨。以平等之心成办利他之事，所以是杂色金刚。忿怒母尊们，以四无量心慈悲摄受众生，所以持铁钩。以束缚之义，所以持绢索。为了不令其散失而禁锢，所以持铁链。为了将烦恼焚为灰烬而令欢喜，所以持铃。普贤父母是，由于行持而了知轮涅平等，且事业周遍一切所欲之法，因此普贤右手朝上的等持印。普贤佛母是左手朝上的等持印，或者双手结金刚合掌印于胸前。六能仁的法器是，以四谛之法音摧伏慢心，所以天道能仁持琵琶。以忍辱摧伏嫉妒，所以非天道能仁持盔甲。以离欲道摧伏贪欲，所以人道能仁持钺刀。为了遣除愚痴而宣说佛法，所以旁生道能仁持经函。为了遣除饥渴而清净悭吝，所以饿鬼道能仁持宝箧。显示寒热之过患而清净嗔恚，所以地狱道能仁持火和水。此外，如果广说身相和手印，则在《续释金刚》中说，除了能仁和佛母之外，一切本尊都具有三面六臂。就此而言，其手印也是，如其中所说：金刚、法轮、宝剑、火焰，铃、莲花、摩尼宝，是金刚持的次第。因此，完整地显示了不动佛的手印之后，其余四部，首先在右手上持有各自的标识法轮等，之后将金刚等移到原来的位置，这是其差别。诸位菩萨也是，就三面六臂而言，如其中所说：宝芽、宝剑、火焰，白莲、大金刚，青莲、龙木、经函。门神的法器也是，就三面六臂而言，如其中所说：人头、金刚、铁锤、十字杵，铁钩、绢索、स्फोटो（sphoṭo）。普贤也是，就三面六臂而言，如其中所说：光芒、等持、金刚杵，五股智慧、法界铃，说是安住于胸前。六能仁和佛母们都是一面二臂，如其中所说：大能仁必定是二臂。
English
Because it does not abandon the meaning of (great bliss), the skull is entwined with snakes. Because it perfects the benefit of beings with equanimity, it is a variegated vajra. The wrathful mothers, with the four immeasurables, compassionately hold beings, so they hold an iron hook. With the meaning of binding, they hold a noose. In order to restrain them from being lost, they hold an iron chain. In order to burn afflictions to ashes and make them happy, they hold a bell. The Primordial Buddha (Kuntuzangpo) and consort are, because of their actions, they know samsara and nirvana to be equal, and because their activities pervade all desired dharmas, Kuntuzangpo has the right hand on top in meditative equipoise. The consort has the left hand on top in meditative equipoise, or else they join the vajra palms at their hearts. The emblems of the six Thubpas are: by the sound of the Dharma of the Four Truths, they subdue pride, so the Thubpa of the gods holds a lute. By patience, they subdue jealousy, so the Thubpa of the Asuras holds armor. By the path of detachment, they subdue desire, so the Thubpa of humans holds a begging bowl. In order to dispel ignorance, they teach the Dharma, so the Thubpa of animals holds a book. By dispelling hunger and thirst, they purify miserliness, so the Thubpa of pretas holds a jewel casket. By showing the faults of heat and cold, they purify hatred, so the Thubpa of hell-beings holds fire and water. Furthermore, if the manner of displaying the face and hands is elaborated, then in the Explanatory Tantra Vajra, it is said that all deities except the Thubpas and the mothers have three faces and six arms. In that regard, the hand emblems are also, as it says in that very text: "Vajra, wheel, sword, flame, bell, lotus, jewel, is the order of the Vajra Holder." Thus, having completely shown the hand emblems of Akshobhya, the other four families first hold their own emblems, such as the wheel, etc., in their right hands, and then move the vajra, etc., to the original positions, which is the distinction. The bodhisattvas are also, in terms of three faces and six arms, as it says in that very text: "Jewel sprout, sword, flame, white lotus, great vajra, blue lotus, naga tree, book." The hand emblems of the doorkeepers are also, in terms of three faces and six arms, as it says in that very text: "Human head, vajra, hammer, swastika, iron hook, noose, sphoṭo." Kuntuzangpo is also, in terms of three faces and six arms, as it says in that very text: "Rays of light, meditative equipoise, vajra, five-pronged wisdom, dharmadhatu bell, it is said to abide at the heart." The six Thubpas and the mothers are only one-faced and two-armed, as it says in that very text: "The great Thubpas are definitely two-armed."
Chinese
如是知晓。如《怖畏电光》中所说：右以方便拥抱父，左手执持自印。如是等。中等者，如五部或仅主尊三面六臂，其余一切一面二臂，此为简略。此处，上师诸位上师似乎修持中等五部三面六臂。第四，蓝色等六足。一般而言，身色有自性身色、部族决定身色、部族不定身色三种。第一种已于第一品中阐述。后两种而言，首先部族决定身色有二十三种。即象征不变法性的蓝色七种：不动父佛母、普贤父佛母、金刚手父佛母、非天能仁。象征未被罪过染污的白色五种：毗卢遮那父佛母、地藏父佛母、天之能仁。象征功德增长的黄色五种：宝生父佛母、虚空藏父佛母、人之能仁。象征对所化有情之贪著的砖红色或红色四种：无量光父佛母、观世音父佛母。象征事业多样化的绿色两种：不空成就父佛母。第二种部族不定身色。如是等等之中，两种部族混合的各种身色有十九种：慈氏父佛母白黄、除盖障父佛母红黄、普贤父佛母红绿、文殊父佛母白绿、阎魔敌父佛母紫黑、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、旁生能仁黄黑、地狱能仁烟色。如是部族与部族混合的一切身色，每一个也都具有自性身色四种：如月亮般明亮、如太阳般闪耀、如睡莲般油润圆滑、如海螺般未被罪过染污。如是之诸佛众，也皆具足寂静之九相：未舍慢心，于处清净之相，肢体如炼金般柔软。未舍嗔心，于处清净之相，手指如蛇尾般纤细。贪
English
Thus it is known. As stated in "Terrifying Lightning": "The right embraces the father with skillful means, the left holds its own symbol." And so on. According to the intermediate level, there are five families or just the main deity with three faces and six arms, and all others are depicted with one face and two arms, which is a condensed form. Here, it seems that the previous lamas practiced the intermediate level with five families, three faces, and six arms. Fourth, blue and other six-legged ones. Generally, there are three types of body colors: natural body color, family-determined body color, and family-undetermined body color. The first is shown in the first chapter. Regarding the latter two, the first, family-determined body color, is twenty-three. That is, the seven blue colors that symbolize the unchanging nature of reality: Akshobhya (Immovable) Father-Mother, Samantabhadra (All-Good) Father-Mother, Vajrapani (Diamond Hand) Father-Mother, Asura (Non-God) Sage. The five white colors that symbolize being untainted by faults: Vairochana (Illuminator) Father-Mother, Kshitigarbha (Earth Essence) Father-Mother, Deva (God) Sage. The five yellow colors that symbolize the expansion of great qualities: Ratnasambhava (Jewel Born) Father-Mother, Akashagarbha (Space Essence) Father-Mother, Human Sage. The four brick-red or red colors that symbolize attachment to the meaning of those to be tamed: Amitabha (Infinite Light) Father-Mother, Avalokiteshvara (World Gazing) Father-Mother. The two green colors that symbolize various activities: Amoghasiddhi (Unfailing Success) Father-Mother. The second, family-undetermined body color. Among these and others, the various body colors mixed with two families are nineteen: Maitreya (Loving One) Father-Mother white-yellow, Nivarana-Vishkambhin (Remover of Obscurations) Father-Mother red-yellow, Samantabhadra (All-Good) Father-Mother red-green, Manjushri (Gentle Glory) Father-Mother white-green, Yamantaka (Death Subduer) Father-Mother purple-black, Mahabala (Great Power) Father-Mother yellow-black, Hayagriva (Horse Neck) Father-Mother red-black, Amrita Kundalin (Nectar Vortex) Father-Mother green-black, Animal Sage yellow-black, Hell Sage smoky. Thus, all body colors mixed with family and family, each also has four natural body colors: as clear as the moon, as radiant as the sun, as smooth and round as a lotus, as untainted by faults as a conch shell. All such assemblies of deities also possess nine aspects of peace: without abandoning pride, as a sign of purification in place, limbs as soft as refined gold; without abandoning hatred, as a sign of purification in place, fingers as slender as a snake's tail; greed
Chinese
贪欲未舍，于彼处清净之相，方便智慧如碧玉般相互缠绕；愚痴未舍，于彼处清净之相，身姿如檀木般挺拔且婀娜；嫉妒未舍，于彼处清净之相，如八岁孩童般年轻；心中无无明之相，如月亮般清明；伟大功德圆满之相，如太阳般闪耀；相好圆满之相，如山王般庄严；一切皆能压服之相，如如意宝珠般具有光彩。前面五个是本体的功德，后面四个是形象的功德。这些身像如何散发光芒呢？寂静者们每个毛孔中都散发出清晰洁净的白、黄、红、蓝、茜色、银色六种光芒，每一种光芒又向十方散发出六百万的光芒，充满广大的景象；忿怒者们则安住在如火焰般燃烧且锐利的光芒之网中，以九种姿态展现美妙。如是所说：娇媚勇猛与可怖，乃是身之舞姿； 咆哮斥责与暴烈，乃是语之舞姿； 慈悲威严与寂静，乃是意之舞姿。 身之三态是：身躯高大且肢体粗壮，故而娇媚；将四魔等踩在脚下，具有凶猛的姿态，故而勇猛；对于恶劣的罗刹，愤怒者，以及如同魔鬼和鲁特拉等，仅仅是看到就能从隐秘之处取出心肝，极其恐怖，故而令人厌恶。 语之三态是：哈哈和嘿嘿等咆哮，以及训斥和责骂等，这些都具有如千龙同时轰鸣或千钧雷霆同时降落般的声调，故而暴烈。 意之三态是：对本质无分别的众生怀有无缘大慈，故而慈悲；在行为不端的众生面前，具有极度傲慢的姿态，故而威严；自性一切戏论皆寂灭，故而寂静。 剩余部分是关于装饰的差别，五部如来和勇士父母，以及事业