Chinese
十六种乐和佛母红色部分的十六种乐，两者加起来的三十二种是三十二相。父的十六种乐具有五种智慧的滋味，所以有八十随形好。那么，这些内在和秘密的相好存在于身体的脉轮中，如何成为庄严呢？ 导师报身是因为脉轮完全清净于大乐，所以在庄严中是最殊胜的装饰，所以这样说。 像这样，从不动的身体中，在所有不可思议的刹土中，显现寂静和忿怒等各种身相，九乘等各种语，以及五种智慧等各种心的智慧，为了调伏众生，与清净和不清净的显现相符，不断显现化身，利益众生。 如《宝积经》所说： 虚空有多广， 身亦有多广。 身有多广， 光亦有多广。 光有多广， 语亦有多广。 语有多广， 意亦有多广。 这就是化身的意义的象征。 那么，导师的姿态是怎样的呢？ 为了表示不滞留在轮回和寂灭的边际，以方便大悲和智慧空性的智慧，双足以父同等的跏趺坐和母禁行的半跏趺坐平等而坐，进入禅定。 这里提到母的坐姿，也暗示了母普贤佛母。 这是方便和智慧无二的意义的象征。 六只手象征五种自生智慧和第六种智慧，为了象征这些智慧如意满足所化众生的愿望，手持由珍宝组成的五部，即五种智慧和法界印，金刚、法轮、珍宝、铃、莲花、宝剑，具有光芒，这是具有六种智慧的意义的象征。 身是空性，语是无相，意是无愿，这三者超越了思维的范畴，是不可思议的，作为其象征，头部
English
The sixteen joys and the sixteen joys of the red part of the mother, the thirty-two in total are the thirty-two major marks. The father's sixteen joys are endowed with the taste of the five wisdoms, so there are eighty minor marks. Now, how can these inner and secret marks and examples become ornaments since they reside in the body's channels? The Teacher, the Sambhogakaya, is completely pure in the channels of great bliss, so he is the most excellent ornament among ornaments, and that is why it is said that way. Without moving from such a body, in all inconceivable realms, various bodies such as peaceful and wrathful ones appear, various speech such as the nine vehicles, and various wisdoms of the mind such as the five wisdoms, in accordance with the pure and impure appearances of those to be tamed, constantly manifesting emanations, benefiting beings. As it is said in the "Heap of Jewels Sutra": As far as the sky extends, So far does the body extend. As far as the body extends, So far does the light extend. As far as the light extends, So far does the speech extend. As far as the speech extends, So far does the mind extend. This is the symbolic meaning of the Nirmanakaya. So, what is the Teacher's posture like? To indicate not abiding in the extremes of samsara and nirvana, with the wisdom of skillful means, great compassion, and emptiness, the two feet are equally seated in the vajra posture equal to the father and the half-vajra posture of the mother's ascetic practice, entering into equipoise. Here, mentioning the mother's posture also implies the mother Samantabhadri. This is the symbolic meaning of the inseparability of skillful means and wisdom. The six hands symbolize the five self-born wisdoms and the sixth wisdom, and to symbolize that these wisdoms fulfill the wishes of those to be tamed like a wish-fulfilling jewel, holding the five families made of jewels, which are the five wisdoms and the dharmadhatu mudra, vajra, wheel, jewel, bell, lotus, sword, having blazing light, is the symbolic meaning of having six wisdoms. The body is emptiness, the speech is signlessness, and the mind is wishlessness. These three are beyond the realm of the intellect, so they are inconceivable, and as a symbol of that, the head
Chinese
具有三者，即：为了表示身体空性没有被罪恶沾染，右脸是白色的；为了表示语言没有特征，没有执着，左脸是红色的；为了表示心没有愿望，法性不变，中央的脸显现为深蓝色，这是具有三种解脱的意义象征。续部的导师，一切种姓的主人是第六金刚持普贤王如来。讲经的圣人一般是五种姓，如经文中所说：“讲经的圣人有五种姓。”在此心之幻化之际，续部的导师第六金刚持安住于轮的中心，讲经的圣人金刚萨埵位于前方。第四是处所圆满，分为处所的自性和本体。第一是“奥明”等等。一般来说，“奥明”是无与伦比的意思。具体来说，分为法界义奥明、智慧奥明、秘密奥明、世间处所奥明、大自在奥明五种。第一种是指法界，因为没有屈服于任何能取所取的相。第二种是指自证智慧，因为它没有屈服于任何二取之相。另外，与报身刹土相符，观修殊胜三摩地坛城也应如此。第三种是指秘密明妃的虚空，因为它没有屈服于任何贪欲分别。另外，如果与生起次第的本尊结合，五大清净为五母的虚空，作为所依的宫殿和能依的本尊观修也应如此。第四种是指与此器情相关的奥明，也就是在欲界六天之上，色界十七天的顶端，因为它没有屈服于任何有色之物。另外，因为是因乘道第一个见谛的处所，所以说是小报身安住之处。第五种是指此处所说的导师报身所居之处，即显现轮涅平等的见解时，自己所处的刹土就是大自在奥明，实际上天空无论在哪里
English
It possesses three aspects: the right face is white, symbolizing that the body's emptiness is not tainted by faults; the left face is red, symbolizing that speech is without characteristics and free from attachment; the central face appears dark blue, symbolizing that the mind is without desires and the Dharma nature is immutable. This signifies the meaning of possessing three liberations. The teacher of the tantra, the lord of all lineages, is the sixth Vajradhara, Samantabhadra. The expounders are generally of the five lineages, as stated in the text: "The expounders are of the five lineages." In this context of the mind's illusion, the sixth Vajradhara, the teacher of the tantra, resides at the center of the wheel, and the expounder Vajrasattva is present in front. Fourth, the perfection of the place has two aspects: the nature of the place and its essence. The first is "Ogmin" and so forth. Generally, "Ogmin" means unparalleled. Specifically, it is divided into five: Dharmadhatu meaning Ogmin, Wisdom Ogmin, Secret Ogmin, Worldly place Ogmin, and Great Powerful Ogmin. The first refers to the Dharmadhatu, because it is not subjugated by any signs of grasping or being grasped. The second refers to self-cognizant wisdom, because it is not subjugated by any signs of dualistic grasping. Alternatively, it is similar to the Sambhogakaya realm, and the meditation on the supreme Samadhi mandala should also be done in this way. The third refers to the secret consort's space, because it is not subjugated by any attachment or conceptualization. Alternatively, if combined with the deity generation stage, the five elements purified as the space of the five mothers, the support as the palace and the supported as the deity should also be meditated upon in this way. The fourth refers to the Ogmin related to this container and its contents, which is the top of the seventeen realms of the form realm above the six desire realms, because it is not subjugated by any form. Alternatively, because it is the place of seeing the truth of the first ground of the causal vehicle, it is said to be the place where the small Sambhogakaya resides. The fifth refers to the dwelling place of the Sambhogakaya, the teacher mentioned here, that is, when the view of samsara and nirvana being equal is manifested, the realm where one resides is the Great Powerful Ogmin, and in reality, the sky wherever
Chinese
周遍一切有情，有情所周遍之处，是佛之身与事业所周遍的法性，因此佛的刹土没有方所和界限。因此，报身所居之地的自性是，界极清净，没有任何边际和中心等所限制，因此如同虚空般不可思议的自性。第二、本体是：如此之地的功德差别，自显现的宫殿的陈设是怎样的呢？为了解说那个意义，《解小释》中说：‘量殿之基与材料，形状与角饰及顶端，装饰与门环及马道，特征坐垫之形相。’这样说了十一个意义。第一、下基是：基无量等，下基的广度，心识无法衡量，广大铺展的自性，作为象征五种智慧的标志，在防护轮内，诸元素层叠，在须弥山等之上，四辐轮与中心无杂而清晰的上方。第二、材料是：智慧珍宝等，也就是五种智慧如意满足所化有情的希望的标志，由五种光芒闪耀的珍宝所构成的大量殿。第三、广度是：广度十方等，作为法界智慧没有边际的标志，那量殿的广度，在十方一切处，广度完全没有穷尽。第四、形状是：功德等，也就是对于上面所说的量殿的广度，如果认为没有确定，就像是随意的，那不是的，因为自生智慧具有广大果实的无量功德增长，或者具有的标志，形状是四方形。第五、角饰是：殊胜等，对于每一个智慧，也具有殊胜的四个智慧的标志，从四角突出的珍宝角饰，具有四种姓颜色的形状，如同城堡的突出物般美观。《拥解》中说：‘以根本续部的角度，以无神之四房而庄严。’这样说了。第六、顶端的意义是：顶端等，那量殿的顶端是宝瓶圆
English
Encompassing all sentient beings, and where sentient beings are encompassed, is the Dharma-nature encompassed by the body and activity of the Buddha, therefore the Buddha's realm has no direction or limitation. Therefore, the nature of the place where the Sambhogakaya resides is that the realm is extremely pure, without any limitation by edges or centers, and therefore it is an inconceivable nature like the sky. Second, the essence is: What are the qualities and distinctions of such a place, and the arrangement of the self-appearing palace? To explain that meaning, the "Small Commentary" says: 'The base, material, and extent of the palace, the shape, corner ornaments, and top, decorations, door rings, and horse path, characteristics, and the appearance of the seat.' Thus, eleven meanings are stated. First, the lower base is: The base is immeasurable, etc. The extent of the lower base is immeasurable by mind, the nature of vast expanse, as a symbol representing the five wisdoms, inside the protective wheel, the elements are layered, on top of Mount Meru, etc., the four-spoked wheel and the center are clear without mixing. Second, the material is: Wisdom jewel, etc., that is, the five wisdoms are the symbol of fulfilling the hopes of those to be tamed as desired, the great palace made of five kinds of radiant jewels. Third, the extent is: Extent in ten directions, etc., as a symbol that the wisdom of the Dharmadhatu has no end, the extent of that palace is completely without end in all ten directions. Fourth, the shape is: Qualities, etc., that is, if one thinks that the extent of the palace mentioned above is not fixed, as if it is arbitrary, it is not so, because the self-born wisdom has immeasurable qualities of great fruit increasing, or the symbol of having, the shape is square. Fifth, the corner ornaments are: Superior, etc., for each of the four wisdoms, there is also the symbol of having four superior wisdoms, the precious corner ornaments protruding from the corners, with the shape of the four caste colors, beautiful like the protrusions of a castle. The "Yung Commentary" says: 'From the perspective of the root tantra, it is adorned with four houses without deities.' Thus it is said. Sixth, the meaning of the top is: Top, etc., the top of that palace is a vase round
Chinese
以莲花之姿盘旋，是因为心的自性觉性智慧本身显现为十方四时所有佛的坛城。为了表示自性各不相同而本体唯一的智慧盘旋于远离一切戏论的虚空中。第七，装饰是，从不可思议的智慧到所谓的覆盖，心的自性觉性智慧的力量不间断，作为拥有不可思议的五种智慧或二十五种智慧等差别的象征，智慧自显的装饰是由珍宝制成的，具有形状和颜色等各种不同的无量差别，那些珍宝也看不厌，不知满足。每一个都显现为众多。一个不遮蔽一个，各自明亮，以胜过其他宫殿的庄严圆满来装饰。作为此胜过其他乘和道之象征，从宫殿的门到中心的本尊处，依次排列着一个个直立的金刚杵。作为法界没有边际的象征，宫殿的顶端如来佛的顶髻一样，高低之度无法衡量。智慧的力量显现为各种珍宝制成的装饰的差别，也是慈悲化身的事业永不间断的象征，如念珠。真假二谛无别的象征，如下垂的串珠。各种方便不杂染而圆满的象征，如窗饰。此外，作为不舍弃一切欲妙，清净享用显现为装饰的象征，有令人喜悦的各种形象，各种声音，各种气味，各种味道，各种触感。以及执持它们的金刚亥母们如云般聚集在十方，这是不费力气自然产生的。那些也一个不遮蔽一个，内外一切通透清晰的各种装饰差别。简而言之，下层基础的装饰，珍宝的装饰，欲妙的装饰，上层的装饰，门和马厩的装饰，外面的装饰，本体的装饰，主人的装饰等，以不可思议的陈设来美妙地装饰着。
English
The swirling in the form of a lotus is because the wisdom of one's own awareness of the mind itself appears as the mandala of all Buddhas in the ten directions and four times. To represent that wisdom, whose nature is distinct but whose essence is one, swirls in the expanse free from all elaborations. Seventh, the ornament is from inconceivable wisdom to what is called covering, the power of the wisdom of one's own awareness of the mind is uninterrupted, as a symbol of possessing inconceivable distinctions such as the five wisdoms or twenty-five wisdoms, the ornament of self-appearing wisdom is made of jewels, possessing limitless distinctions of various shapes and colors, etc., those jewels are also never tiring to look at and never know satisfaction. Each one appears as many. One does not obscure another, each is self-luminous, adorned with a splendor that surpasses other palaces. As a symbol of this being superior to other vehicles and paths, from the door of the palace to the deity's place in the center, a vajra standing upright is placed one after another in order. As a symbol that the Dharmadhatu has no end, the top of the palace is like the ushnisha of the Tathagata, the degree of height and depth is immeasurable. The distinction of the ornaments made of various jewels, which are the display of the power of wisdom, is also a symbol that the activity of compassionate emanation is continuous, like a rosary. A symbol that the two truths are inseparable, like hanging beads. A symbol that various methods are unmixed and complete, like window ornaments. Furthermore, as a symbol that all desirable qualities are not abandoned and pure enjoyment appears as an ornament, there are pleasing various forms, various sounds, various smells, various tastes, various tactile sensations. And the Vajra Yoginis holding them gather like clouds in the ten directions, which arise naturally without effort. Those also do not obscure one another, all inside and outside are transparently clear, various distinctions of ornaments. In short, the ornament of the lower foundation, the ornament of jewels, the ornament of desirable qualities, the ornament of the upper level, the ornament of the door and stable, the ornament of the outside, the ornament of the essence, the ornament of the owner, etc., are beautifully adorned with inconceivable arrangements.