English
Pasphotato. Thus it is said. The six Thubpas and Kuntuzang are: Kuntuzangpo (Samantabhadra) is on the Samadhi, the five-pronged vajra radiates the light of the five wisdoms. Kuntuzangmo (Samantabhadri) is on the Samadhi, holding a bell. The Thubpa of the gods is the worldly Thubpa, holding a lute. The Thubpa of humans is Shakya Simha, holding the life tree and book. The Thubpa of the Asuras is the extremely victorious one, holding weapons. The Thubpa of animals is the extremely sharp one, holding scriptures. The Thubpa of the pretas is the extremely illuminating one, holding a jewel box. The Thubpa of hell is the Dharma Raja, holding fire in the right hand and a water vase in the left hand. The Vajra says: Radiating light, Samadhi Vajra. Five wisdoms, five prongs, Dharma realm bell. Revealed in the heart. The Thubpa must know the two hand mudras. Burning lute and weapons together. Box, scriptures, the way of teaching Dharma. Fire and vase should be known. As it is said, it should be understood from the Vajra Tantra. Dark blue, white, yellow old plum. Green and so on, various colors. The Vajrasattva yab-yum are, the body color of unchanging Dharmata is dark blue. Vairochana yab-yum, without the fault of pleasing, so the body color is white. Ratnasambhava yab-yum, because of the increase of great qualities, so the body color is yellow. Amitabha yab-yum, as a symbol of compassion, so the body color is red. Amoghasiddhi yab-yum, because of various activities, so the body color is green. Samantabhadra yab-yum, symbolizing the Dharmadhatu, so the body color is dark blue. And so on are the Bodhisattvas and Bodhisattva mothers, that is, Kshitigarbha and Lasya are white, Akashagarbha and Mala are yellow, Avalokiteshvara and Ghirti are red, Vajrapani and Nirti are green. Again, Maitreya and Pushpa are white, Nivarana-Vishkambhin and Dhupa are yellow, Samantabhadra and Aloka are red, Manjushri and Gandha are green. These are twenty-five in total, so they are gathered together. Various colors are: Yamantaka yab-yum are purplish black. Mahabala yab-yum are yellowish black. Hayagriva yab-yum are reddish black. Amrita Kundalin yab-yum are greenish black. Or, the four gatekeepers are also the body colors of the five families. The body color of the six Thubpas is not fixed, they appear according to the beings to be tamed, or mostly as a symbol of the increase of great qualities, the body color is yellow, like pure gold. The posture of the Yum is soft, slender, entwined, and swaying.
Chinese
具有威仪。所谓的寂静之相有两种。身的五相是：由于摧毁了傲慢之山，所以身具威严；由于熄灭了嗔恨之火，所以身柔软；由于拔除了贪欲之毒，所以身缠绕；由于解开了嫉妒之铁，所以身具灵活性；由于照亮了愚痴的黑暗之室，所以身呈现年轻之态。简而言之，是解脱了五种烦恼的身。也被认为是佛母之相。佛父之相是：明亮、鲜明、庄严、美丽、光辉灿烂。所谓的智慧之相有四种：法界之智慧，白色而明亮；个别自证之智慧，红色而鲜明；平等性之智慧，庄严而美丽；如镜之智慧，具有光辉灿烂。这是智慧或身色的相。也被认为是佛父之相。身和智慧两者有九种相。菩萨之相是：放射光芒的大众。这是由于成就的智慧达到圆满，所以每个神的毛孔中，都放射出无数亿万的光芒。大众是指主尊和眷属都圆满具足。门卫之相是：燃烧的火焰缠绕的光芒。所谓的四门忿怒尊是：心中燃烧着觉悟之火，调伏内心的恶毒；对外燃烧着慈悲之火，调伏外在的恶毒。火焰内外相连，形成火焰之环，没有间断地缠绕着，安住在毛孔中燃烧的火焰之中。或者，从有顶天到地狱之处都在起作用，所以是缠绕。无边无际地遍布。这些坛城的功德是：以寂静坛城为因，遍布六道世界的十方无边无际之处。坛城不可思议，自然成就。所谓的坛城是无边无际，无需勤作而自然成就，显现给所化众生。身的一切生起之基，身的大手印至高无上。所谓的法身无垢无染，是舍弃了应舍弃的无明之显现，获得了应获得的智慧，所以身大手印具足殊胜功德，这是在宣示法身。虽然从未离开真如，所谓的真如是法界或法身
English
Having dignified manner. There are two aspects of peacefulness. The five aspects of the body are: Because the mountain of pride is destroyed, the body has dignity; because the fire of hatred is extinguished, the body is soft; because the poison of desire is removed, the body is entwined; because the iron of jealousy is untied, the body has flexibility; because the dark room of ignorance is illuminated, the body appears youthful. In short, it is the body that is liberated from the five afflictions. It is also considered as the aspect of the Mother. The aspect of the Father is: clear, bright, majestic, beautiful, and glorious. There are four aspects of wisdom: the wisdom of the Dharmadhatu, white and clear; the wisdom of individual self-realization, red and bright; the wisdom of equality, majestic and beautiful; the wisdom like a mirror, with glory. This is the aspect of wisdom or body color. It is also considered as the aspect of the Father. There are nine aspects from the two, body and wisdom. The aspect of the Bodhisattva is: a great assembly radiating light. This is because the wisdom of accomplishment has reached perfection, so from the pores of each deity, countless billions of rays of light radiate. The great assembly means that the main deity and the retinue are all complete. The aspect of the gatekeeper is: the light of burning flames entwined. The so-called four wrathful gatekeepers are: the fire of enlightenment burning in the heart, subduing the malice of the mind; the fire of compassion burning outwards, subduing the external malice. The flames are connected internally and externally, forming a ring of flames, entwined without interruption, residing in the flames burning in the pores. Or, it is entwined because it is functioning from the top of existence to the place of hell. Spreading without end or center. The qualities of these mandalas are: taking the peaceful mandala as the cause, spreading limitlessly and boundlessly in the ten directions of the six realms. The mandala is inconceivable and naturally accomplished. The so-called mandala is boundless and naturally accomplished without effort, appearing to those to be tamed. The basis of all arising of the body, the great mudra of the body is supreme. The so-called Dharmakaya is immaculate, it is abandoning the appearance of ignorance that should be abandoned, and obtaining the wisdom that should be obtained, so the body great mudra is endowed with supreme qualities, this is declaring the Dharmakaya. Although never moving from Suchness, the so-called Suchness is the Dharmadhatu or Dharmakaya.
Chinese
即使（佛）身未动，但为了调伏众生的显现而行事，示现从未停止。原因是什么呢？在示现色身中，示现报身是：如“真实解脱之色身”。如菩萨获得果位一般，对于那些应以圣者之身来调伏的众生，则示现从轮回中真实解脱，具有相好之色身。此处寂静坛城有三种：简略的、中等的、广大的。简略的是：主尊为五部中的任何一部，双身父或母，眷属为小部或不确定的各部，父或母八尊，共十尊。门神父或母八尊，共十八尊。中等的是：如上所述，有四十二尊佛。广大的是：五部父或母，各自被自己的小部眷属围绕，共五十尊。外内菩萨双身十六尊。普贤父或母。六能仁。门神父或母八尊，共六十二尊。或者，外层劫末火山的边界神，忿怒尊十尊，父或母二十尊，共一百零二尊。以缓慢的方式增广，通过威猛诵读来展示。所有寂静的修法都是光的次第。不是那样的，不可思议的自然成就，是需要学习的。这些是展示坛城的扩展。示现化身是：为了调伏所有众生。因为受业和烦恼的支配，为了调伏所有六道众生，所以“随顺身形示现种种”。即，随顺每个众生的身体，示现各种各样的化身。示现未从真实中动摇而利益众生是：“示现即幻术，如目标之相”。像那样示现各种身形，示现之时，并非实有，例如幻术，或者如目标之相而存在。示现身无分别的是：“相即法界，未曾动摇”。如幻术般存在各种形相，但实际上，从未从法界中动摇丝毫。此处多次提到“身”，是否重复呢？不重复。 “身的广大手印”是指：首先，从法身到众生显现为报身的次第。 “对所有六道众生”等，是指示现身利益众生的方式。 殊胜无上之密严刹土。
English
Even though the (Buddha's) body does not move, the manifestation of acting for the sake of taming beings appears without ceasing. What is the reason? In showing the form body, showing the enjoyment body is: like "the form body of true liberation." Like a Bodhisattva attaining a ground, for those who should be tamed by the body of a noble one, it shows true liberation from samsara, a form body endowed with marks and signs. Here, the peaceful mandala has three types: concise, medium, and extensive. The concise one is: the main deity is any of the five families, either father or mother in union, the retinue is a small family or unspecified individual families, eight father or mother deities, totaling ten. Eight gatekeepers, father or mother deities, totaling eighteen. The medium one is: as above, there are forty-two Buddhas. The extensive one is: the five families, father or mother in union, each surrounded by their own small family, totaling fifty. Sixteen outer and inner Bodhisattvas, father or mother in union. Samantabhadra, father or mother in union. Six Thubpas (Buddhas). Eight gatekeepers, father or mother deities, totaling sixty-two. Alternatively, on the outer layer, the boundary deities of the fire mountain at the end of an eon, ten wrathful deities, father or mother in union, totaling twenty, making a total of one hundred and two. Expanding slowly, it is shown through fierce recitation. All peaceful practices are the stages of light. That which is not so, the inconceivable, spontaneously accomplished, is to be learned. These are the demonstrations of the mandala's expansion. Showing the emanation body is: for the sake of taming all beings. Because they are under the power of karma and afflictions, in order to tame all beings in the six realms, therefore, "showing various forms in accordance with their minds." That is, in accordance with the bodies of each sentient being, various emanation bodies are shown. Showing that acting for the benefit of beings without moving from reality is: "Showing is illusion, like the appearance of a target." Showing various forms in that way, at the time of showing, it is not established as real, like an illusion, or it exists like the appearance of a target. Showing that the bodies are inseparable is: "The nature itself is the expanse, never moving." Existing in various forms like an illusion, but in reality, it never moves even a particle from the expanse of reality. Here, the "body" is mentioned many times, is it repetitive? It is not repetitive. "The great mudra of the body" refers to: first, the order from the Dharmakaya to the Sambhogakaya appearing to sentient beings. "To all those six realms" and so on, refers to showing the way the body benefits beings. The supreme, unsurpassed Akanishta paradise.
Chinese
“何处”等是指，获得十地时的净除障碍之方式。 “法身无量”等是指，获得果位之方式。“相好”等是指，果位的三地压制之方式。“无生无死”等是指，密宗玛哈瑜伽的果位五身任运成就。 “未动摇而现多样”是指，像这样，实际上在法界中未动摇，却对所化现出各种化身。以法性未作，却显示自然显现，即“彼时种种不合者”，是指显现种种之时，对于存在着业和习气不合的各种有情， “各各显现相似”是指，对于所化，调伏者显现为与其各自的身体相似。“如是性未作，然由业力现”，是指如是性，证悟法界的佛陀虽未作，却由业力的力量而各自分别显现。是指由大小根器的业力，调伏者对所化各自分别相应显现。 “譬如明镜水中月”，是指在法界中未动摇而显现，譬如在一个面容前，放置许多镜子时，每个镜子中都显现出面容的影像，或者月亮在水中显现，没有认为月亮在水中的分别念，月亮的影像显现在各种不同的水中一样。 “示现天人相”是指， “彼等六道皆悉前”，是指显现种种众多之时，如何显现呢？对于六道众生全部都显现的方式是，“断恶化身种种善”，是指导师断除罪恶不善，进入各种善行的化身之相。 “示现声闻相，善持律者阿罗汉”，是指对于持有善行的声闻的调伏有情，显现为阿罗汉，如毒树根部的形象，也以这样的形象进行调伏。 “示现独觉相，独觉自证菩提果”，是指对于独觉所调伏的所化，对于智慧敏锐者，显现为如犀牛一般独自存在的形象，对于智慧迟钝者，则显现为如鹦鹉一般成群飞翔。