English
It is only with the assembly of consorts. The rudder is the seer, etc., which is easy to understand. For the four rudders, the way the seer Maitreya and other father and mother deities reside in the mandala is also in accordance with the previous and subsequent [00]. In the middle corridor, there are six Thubpas in the deity statue. In the front east and back west, the maker is Samantabhadra, and the working mother is the assembly of mothers, which has been shown to reside. With two and eight. This is called: By the meaning of gathering, there are only eight deities in this corridor. The four directions and four corners reside equally. At the four door frames, there are four fierce and peaceful wrathful deities. And the consorts with assemblies such as iron hooks reside. It is said that, for the obstacle fierce ones, in a fierce posture, looking outwards. ༈. Then, what are the hand symbols of these forty-two deities? Starting with the Vajra Wheel Jewel, it is said: Lotus sword bell burning, Lotus Utpala Dragon Tree, etc. are the marks. Holding objects of two beautiful postures. The order of holding in hand is, from the Illusion Vajra: The three on the right are Vajra Wheel Jewel Sword Burning, The three on the left are Bell Lotus Treasure. This is the order of the hand symbols of the main Vajradhara. Know that any other of the four families is a Vajra Kilaya. Should be known. The first right hand, the self-born one holds the hand symbol at the heart, and the first left hand embraces the consort. Earth Essence holds the jewel sprout, Space Essence holds the radiant sword, Avalokiteśvara holds the white lotus. Vajrapani holds the radiant vajra, Manjushri holds the utpala, Maitreya holds the dragon tree, Nivarana-Vishkambhin holds the scripture, Samantabhadra holds the jewel staff. The four inner mind-maidens hold beautiful postures, Form Lasya creates beauty with beauty, Mirror Mala holds a jewel garland. Song Gita holds a lute, Dance Nirti dances, the four outer mind-maidens hold beautiful objects, namely the trees of evil incense, etc., Guggulu fire. Flower Pushpe holds flowers, Light Aloke holds lamps, Fragrance Gandhe holds anointing fragrance dharma, these first know the order from the main deity's hand symbol to the retinue. Oh. Yama's enemy holds a human head, the mighty one holds a vajra, Hayagriva holds a skull cup, with snakes coiled around the demon
Chinese
以蔓藤为十字架。四扇门以铁钩、绳索、स्फोटो（藏文，梵文天城体，sphoṭa，爆发），铁链锁住，吼！铃。如昆布的指尖发光般做结跏趺坐的印相，昆摩金刚杵。摩。或者普贤智慧五峰金刚杵，左铃。佛母昆摩法界铃。子。心间交叠而依靠，也说是二种。六者向外不确定，但若确定大能仁们，则知为一面二臂。做成图像后，人以烧香和版，天以琵琶，阿修罗以兵器敲打。帕。饿鬼以箱子，有力量的旁生以书本，是讲法的姿态。法王要知道是火焰和水瓶。哦。如是说。༈ 那么这些神的身体是什么呢？蓝色七者是不动佛父母，佛母相合。一切处。金刚手。阿修罗能仁。白色五者是毗卢遮那佛、地藏。天之能仁。黄色五者是宝生佛、空藏。人之能仁。列布坚。四者是无量光佛、观世音菩萨。绿色二者是不空成就佛父母༼༠༽等语，十九或二十五。多种多样。如是说。慈氏菩萨白黄等是边地的菩萨，忿怒尊阎罗王施虐者紫黑等，因此颜色有二十五种，即慈氏父母白黄。父母相合。除盖障菩萨红黄，普贤菩萨红绿。文殊菩萨白绿。阎罗王施虐者紫黑。大力士黄黑。马头明王红黑。甘露漩明王绿黑。旁生的能仁紫黑。食肉母黄黑。法王烟色等多种多样。五种显现。柔软的、纤细的、缠绕的、婀娜的、年轻的姿态。所谓以娇媚的姿态，父母以方便和智慧缠绕结合而平等进入，但身体和肢体柔软的缘故，身体端正且肢体各自不混杂而显现之意。显明闪耀，庄严美好，光彩夺目。如是说，三十二相显明，八十随好闪耀，且这些在身体上完全具备，因此庄严美好，极其光彩夺目，因此也压倒一切。放射光芒的大集合。所谓
English
With vines as a cross. Four doors are locked with iron hooks, ropes, sphoṭa (藏文,梵文天城体, sphoṭa, Burst), iron chains, ho! Bell. Like the light radiating from the fingertips of Kunbo, make the samadhi mudra, Kunmo Vajra. Mo. Or Samantabhadra wisdom five-peaked vajra, left bell. Mother Kunmo Dharmadhatu bell. Son. Leaning on each other with arms crossed at the heart, it is also said to be two kinds. The six are uncertain outwards, but if the great sages are determined, then it is known to be one face and two arms. After making the image, people burn incense and make prints, gods play the pipa, and asuras strike weapons. Pa. Hungry ghosts use boxes, powerful animals use books, which is the posture of preaching the Dharma. Dharma kings should know that they are flames and water vases. Oh. It is said. ༈ Then what are the bodies of these gods? The seven blue ones are the Akshobhya Buddha parents, the mother is united. Everywhere. Vajrapani. Asura sage. The five white ones are Vairochana and Kshitigarbha. Sage of the gods. The five yellow ones are Ratnasambhava and Akashagarbha. Sage of humans. Lebgen. The four are Amitabha and Avalokiteshvara. The two green ones are Amoghasiddhi Buddha parents ༼༠༽, etc., nineteen or twenty-five. Various. It is said. Maitreya white and yellow, etc., are bodhisattvas of the borderlands, wrathful deities Yama, tormentors purple and black, etc., therefore there are twenty-five colors, namely Maitreya parents white and yellow. Parents united. Nivaranavishkambhin red and yellow, Samantabhadra red and green. Manjushri white and green. Yama tormentor purple and black. Mahabala yellow and black. Hayagriva red and black. Amrita Kundalin green and black. The animal sage purple and black. Flesh-eating mother yellow and black. Dharma King smoky, etc., various. Five manifestations. Soft, slender, entwined, graceful, youthful posture. The so-called charming posture, the parents equally enter into the entanglement and union of skillful means and wisdom, but because the body and limbs are soft, the body is upright and the limbs are not mixed with each other, but manifest. Manifest and shining, dignified and beautiful, radiant. It is said that the thirty-two marks are manifest, the eighty minor marks are shining, and these are fully possessed on the body, therefore it is dignified and beautiful, extremely radiant, and therefore overwhelms everything else. A great collection of radiating light. The so-called
Chinese
因为明亮而锐利所以是光芒，那也就是白色、红色、黄色、蓝色、争斗色、红白色。像水晶和银两种颜色一样的蓝绿色等六种。那些内层中像白色一样的一种也有六十六亿。那些的处所，如《释论小疏》所说，像眼睛和耳朵等等的光的数目不是一定的。这里，身体的每个毛孔中以六种颜色，六十六亿向十方放射的光芒所遍布的显现，叫做大集合。以燃烧的链条所缠绕，这指的是门神怒尊和怒母的火焰燃烧的链条，顶端缠绕着五股金刚杵的形状。无边无际地遍布，不可思议的坛城自然成就。这指的是自性坛城无边无际遍布的日光所剩下的定之坛城，也是法界无边无际不可思议，自然成就的那些的自性中，从自性光明的自性中，为了调伏的众生各自不同的意乐，以自己的显现打开机会而显现各种各样，为了做调伏众生的利益，所修的从自身向十方四时不可思议处，分别显示调伏的意义。就是那个。这是指第四个自性任运成就身坛城的五身各自的特征，以及以色身二者做利他事业的，事业和，成就五身的道理为了显示，根本续和解释续中说，集合是没有的，十方四时现前圆满，身的广大手印是殊胜的，虽然没有从真如中移动，为了真实的解脱的色身和，为了调伏所有众生，随顺而示现各种各样的身。这指的是，在圆满的显空双运身中，五身任运成就，所以观修天身大印是特别殊胜的，所以殊胜的是第六个共同的食物。那些是什么呢？器情世界轮回涅槃无论显现什么都是心性，所以显空无二是双运法身，广释中说，依靠坏灭所以是所依。
English
Because it is clear and sharp, it is radiance. That is, white, red, yellow, blue, fighting color, and reddish-white. Like the color of crystal and silver, there are six colors such as blue-green. Among those inner layers, even one like white has sixty-six billion. As stated in the commentary "Small Explanation," the number of lights from the eyes, ears, and so on is not fixed. Here, the appearance of each pore of the body radiating six colors, sixty-six billion in ten directions, is called the Great Assembly. Entwined with a burning chain, this refers to the burning chain of flames of the gatekeeper Wrathful Deity and Wrathful Mother, with the top entwined in the shape of a five-pronged vajra. Spreading without beginning or end, the inconceivable mandala is naturally accomplished. This refers to the self-nature mandala, the mandala of Samadhi that remains after the sun of vastness has spread without beginning or end, and also the inconceivable, naturally accomplished Dharmadhatu. From the self-illuminating nature of those, for the sake of taming beings with different inclinations, one's own appearances open opportunities and appear in various ways. In order to benefit the beings to be tamed, the practice is to show the meaning of taming separately from oneself to the ten directions and four times, in inconceivable places. That's it. This refers to the characteristics of the five bodies of the fourth self-nature spontaneously accomplished body mandala, and the activities of the two form bodies to benefit others, and the reason for accomplishing the five bodies. In order to show this, the root tantra and the explanatory tantra say that there is no gathering, the ten directions and four times are manifest and complete, the great mudra of the body is supreme, although it does not move from Suchness, for the sake of the form body of true liberation, and for the sake of taming all beings, it shows various bodies in accordance. This refers to the fact that in the perfect union of appearance and emptiness, the five bodies are spontaneously accomplished, so the meditation on the divine body great mudra is particularly supreme, so the supreme is the sixth common food. What are those? Whatever appears in the vessel and essence, samsara and nirvana, is only the nature of mind, so the non-duality of appearance and emptiness is the union of Dharmakaya itself. The extensive commentary says, "Relying on destruction, therefore it is the basis."
Chinese
总的来说，各种不同的身显现，仅仅是业清净与不清净的缘故。这叫做譬如镜中水月。这叫做那些色身不离法身而显现在一切刹土，譬如镜子和容貌的形态。法身无来无去而普遍存在，譬如天空中的月亮无来无去，但在一切水中显现月亮的影像一样，用比喻来指示。这有三种，那时对六道众生显现的所有方式，断除了罪业，显现为六能仁或转轮王的形象，对于善行者，显现为圣者阿罗汉的形象。并且，对于独觉者，显现为犀牛的形态，如同两个朋友的故事一样。这叫做容易理解。从那之中区分开来，此外，殊胜的法乘是根据所化众生显现的次第。这叫做以因的乘的意乐，从行道者以下，是化身。克里亚和瑜伽等等，对于内外意乐的行为，各个乘的导师们也同样显现。从密严净土以二转所衡量的无上胜妙处，身是遍照七法之相。对于十地菩萨的眷属们，同样不语殊胜之语，而是显示身的法。圆满报身具有四种决定，这叫做在密严无上的大处，圆满受用身是遍照之相，对于安住于地的菩萨眷属们，如同化身如来一样，以言语成为殊胜的语，不说法或不语，而是显示手势，其他经典中说，导师如来有111种，有些是世俗中不杂染法的表示，睁眼而说法。有些是胜义中没有显现而合拢而说法，有些是以方便的利他事业而伸出手而说法。有些是以智慧的法全部摄集于法性而收拢而说法。有些是对具有在家相者以密咒道与明妃一起而说法。有些是对具有出家相者以波罗蜜多道的表示比丘尼
English
In general, the appearance of various different bodies is solely due to the cause of karma being pure or impure. This is called like the moon in water in a mirror. This is called those form bodies appearing in all realms without moving from the Dharmakaya, like the form of a mirror and a face. The Dharmakaya is without coming and going and is universally present, like the moon in the sky without coming and going, but the image of the moon appears in all water, using a metaphor to indicate. There are three of these, at that time, all the ways of appearing to the six kinds of beings, having abandoned sins, appearing as the image of the six Munis or the Chakravartin king, for the virtuous, appearing as the image of the noble Arhat. And, for the Pratyekabuddhas, appearing as the form of a rhinoceros, like the story of two friends. This is called easy to understand. Separating from that, moreover, the supreme Dharma Vehicle is according to the order of appearance to those to be tamed. This is called with the intention of the cause vehicle, from the practitioner of the path of practice downwards, it is the Nirmanakaya. Kriya and Yoga, etc., for the behavior of inner and outer intention, the teachers of each vehicle also appear in the same way. From Akanishta Pure Land, the unsurpassed supreme place measured by two transformations, the body is the form of Vairochana's seven dharmas. To the retinue of the Bodhisattvas of the ten bhumis, likewise, not speaking supreme speech, but showing the Dharma of the body. The Sambhogakaya has four certainties, this is called in the supreme great place of Akanishta, the Sambhogakaya is the form of Vairochana, to the retinue of the Bodhisattvas abiding on the ground, like the Nirmanakaya Tathagata, with words becoming supreme speech, not teaching the Dharma or not speaking, but showing gestures, other sutras say that the teacher Tathagata has 111 kinds, some are the expression of not mixing Dharma in the conventional, teaching the Dharma by opening the eyes. Some are teaching the Dharma by closing because there is no appearance in the ultimate, some are teaching the Dharma by extending the hand because of the altruistic activities of skillful means. Some are teaching the Dharma by gathering all the Dharma of wisdom into Dharmata and retracting. Some are teaching the Dharma to those with the appearance of householders with the mantra path together with the consort. Some are the expression of the Paramita path to those with the appearance of renunciants, the Bhikshuni.