Chinese
以供品等装饰的，如云般密集的天女等布置的特殊之处是所依之宫殿，而那使之美观的，是主尊的饰物，四十二尊寂静本尊坛城的庄严。中央法轮的中心和四辐条上，象征着四种无畏等的狮子、大象、马和琼鸟在空中飞翔。香香们各自也被八个抬起的巨大宝座上，具有方便智慧双运的日月莲花座。而那些也是由能生一切愿望的珍宝座腿，七宝藏眼所抬起的。那么各自的座垫上安坐的方式是怎样的呢？五部佛父佛母是二利事业圆满等，十尊佛父佛母如国王般，在那各自的跏趺坐中安坐，菩萨们是佛父在右，佛母们在左，稍微伸展的半跏趺坐，如大臣之相。行事二者是金刚和莲花的跏趺坐，尽事者是勇士的站姿，六能仁是站立之姿安坐的。中央法轮的中心和四辐条上是五部佛父，五部佛母即佛母们。从主尊的右边开始，依次在辐条侧面看到眼根是毗卢遮那佛，耳根是金刚手，鼻根是不空成就佛，舌根是观世音菩薩，四位妃女也是依次是妩媚女、舞女、鬘女、歌女等众眷属。同样，在四个角隅上，从东南开始依次是见者弥勒佛，闻者除盖障，嗅者普贤，尝者文殊。妃女：香女、花女、灯女、涂香水女等众眷属安住。在中间的走廊上是，从东到南帝释天等六能仁，以及其他中间走廊的东、西、主尊的前后是行者普贤和行母善女等安住。四个门框上，降伏恶毒者的，东门是阎魔敌等四尊，与铁钩母等各自的妃女眷属一同安住。象征五种智慧的五部佛的自性标志法器是：不动佛的金刚杵，毗卢遮那佛的法轮，宝生佛的珍宝，无量光佛的莲花，不空成就佛的宝剑，是智慧的
English
The special arrangement of goddesses holding offerings, densely packed like clouds, is the support, the celestial palace. That which adorns it is the ornament of the principal deity, the mandala adorned with the beauty of the forty-two peaceful deities. In the center of the central wheel and on the four spokes, symbolizing the four fearlessnesses, are lions, elephants, horses, and garudas soaring in the sky. Each of the shangshangs is supported by eight, on a great throne with seats of sun, moon, and lotus, the union of skillful means and wisdom. These are also supported by wish-fulfilling jewel throne legs, with seven treasure eyes. How do they sit on their respective seats? The five Buddha families, the five fathers, are perfect in accomplishing the two benefits, etc. The ten fathers and mothers sit in their respective vajra postures like kings, while the bodhisattvas are with the fathers on the right and the mothers on the left, slightly extended in half-vajra posture, like ministers. The two who act are in vajra and lotus postures, while those who complete are in the stance of warriors, the six munis sit in a standing posture. In the center of the central wheel and on the four spokes are the five Buddha kings and the five queens, the mothers. Starting from the right of the principal deity, in order on the sides of the spokes, the eye consciousness is Vairochana, the ear consciousness is Vajrapani, the nose consciousness is Amoghasiddhi, and the tongue consciousness is Avalokiteshvara. The four consorts are also in order: the charming woman, the dancer, the garland bearer, and the singer, with their retinues. Similarly, on the four corners, from the southeast in order, are the seer Maitreya, the hearer Nivarana-Vishkambhin, the smeller Samantabhadra, and the taster Manjushri. The consorts: incense woman, flower woman, lamp woman, perfume water woman, reside with their retinues. In the intermediate corridors are the six munis, including Indra from the east to the south, and also in the east and west of the intermediate corridor, in front of and behind the principal deity, are the actor Samantabhadra and the acting woman Good Woman. On the four door frames, subduing the malicious ones, at the east door are Yamantaka and the four, with their respective retinues of consorts, including Hook Woman. The characteristic emblems of the five Buddha families, representing the five wisdoms, are: the vajra of Akshobhya, the wheel of Vairochana, the jewel of Ratnasambhava, the lotus of Amitabha, and the sword of Amoghasiddhi, which is the wisdom of
Chinese
坛城手印铃，一切都光芒四射。勇士们，手持妙吉祥莲花、慈氏龙树等各自的标志。圣母们则以美丽的姿态，手持令人愉悦的供品，如镜子等器物。身色方面，首先是种姓的颜色。不动佛以蓝色等表示，白色、黄色、淡红色，红色、绿色等，其中两种种姓混合的各种身色，如慈氏菩萨的白色和黄色等。寂静的诸神，身体柔软，肢体纤细，腰部半弯，身体舒展，没有形成身体僵硬的习气，身体正直而摇曳，身形年轻而丰满。清净而明亮，光彩照人，威严而令人愉悦，完美而美丽，无法被压倒，具有光辉。前五个是本质的功德，后四个是形态的功德。光芒方面，寂静者们，是向十方放射各种颜色光芒的大集合，忿怒者们则如火焰般燃烧，居住在锐利光芒的链条所缠绕的空间中，以九种姿态展现优雅。无边无际，遍及一切法的自性坛城，超越思维和言语，通过习惯于殊胜的禅定，领悟那无限的实相，从而成就自然成就的坛城。功德的所依是身，不会超出五身，而特别殊胜的最伟大的手印，实际上是第六种姓，从那之中显现出五身的对立面。基础法界，不离如是之性，是法身。虽然如此不离，但从二障及其习气中完全解脱的色身，显现于清净的调伏者面前，是报身。为了调伏所有应调伏的众生，根据他们的根器，以符合他们心意的方式所显现的身之庄严，是不确定地示现各种各样的化身。如此示现本身，也像魔术师的幻觉一样。显现为二色身的方式，也是如此。
English
The mudra bell of the realm of space, everything is radiant. The heroes hold the lotus of Manjushri, Maitreya, Nagarjuna, and other symbols of their own. The goddesses, with beautiful and graceful postures, hold pleasing offerings such as mirrors and other implements. Regarding body color, first is the color of the family. Akshobhya is represented by blue, etc., white, yellow, light red, red, green, etc., among which the various body colors of two mixed families are like the white and yellow of Maitreya. The peaceful deities have soft bodies, slender limbs, half-bent waists, relaxed bodies, without the habit of stiffening, upright and swaying bodies, young and full figures. Pure and clear, radiant and bright, majestic and pleasing, perfectly beautiful, not overwhelmed, possessing splendor. The first five are the qualities of essence, and the latter four are the qualities of form. Regarding light, the peaceful ones are a great collection of rays of various colors radiating in ten directions, and the wrathful ones burn like fire, dwelling in a space entwined with chains of sharp rays, displaying elegance with nine postures. The mandala of the nature that is boundless and pervades all dharmas, transcending thought and speech, through the power of habituating oneself to the superior samadhi, realizing that infinite reality, thereby accomplishing the spontaneously accomplished mandala. The basis of qualities is the body, which does not go beyond the five bodies, and the supreme of the greatest mudra, which is particularly excellent, is actually the sixth family, from which the opposite of the five bodies appears. The basic dharmadhatu, not moving from suchness, is the Dharmakaya. Although it does not move in this way, the Rupakaya, which is completely liberated from the two obscurations and their habitual tendencies, appears to the pure beings to be tamed, is the Sambhogakaya. In order to tame all sentient beings to be tamed, according to their capacities, the adornment of the body manifested in accordance with their minds is the Nirmanakaya, which shows various kinds of manifestations without certainty. Even the manifestation itself is like the illusion of a magician. The way it appears as two Rupakayas is also like that.
Chinese
总的来说，法身不移动，所以三身无别是金刚身。像这样，虽然不从法身移动，却为了适应所化众生的业力而显现各种各样的身，所以三身显现的相貌不混杂，是现证菩提之身。五身自然成就之时，对于所化众生各种各样不同的根器，能以与所调伏的众生各自的智慧相应的身来显现，这是从如是本性之中，虽然没有造作，却由于所化众生的根器和往昔的业缘，而显现为各自不同的身。譬如，一个形体在许多镜子中各自显现，在许多水器中，同一个月亮的影子各自显现一样。当身这样显现并利益众生的时候，对于天和人等六道的一切有情，示现调伏者断恶的形象，如帝释天和转轮王等，从而利益众生。同样，对于以沙弥为代表的声闻种姓者，示现声闻阿罗汉的形象；对于独觉种姓者，则如犀牛一样，以与其种姓相符的方式来利益他们。除此之外，对于属于因和果殊胜乘的种姓者，也根据所化众生的根器次第，示现释迦牟尼佛等调伏者的导师，从而进行调伏，这是化身的作为。报身的作为是：处所决定，在无上之境色界之顶端显示胜妙之处，是报身，以大日如来的形象，眷属决定，为十地菩萨的眷属，时间决定，在恒常不断的法轮中说法。如同化身一样，法并不用殊胜的语言文字来宣说，而是以身的表示，使眷属们领悟到决定之法——大乘。如同在镜子中显现污垢一样，能够认识到所有将真实事物的颜色转变为丑陋的污垢，并首先清除它们。同样，当眷属们将导师视为如来之身时，那些遮蔽无上菩提的、深不可测的污垢，就像在镜子中显现一样，在导师的身相上显现，从而能够认识自己相续中需要净化的污垢。
English
In general, the Dharmakaya does not move, so the three bodies are inseparable, the Vajra Body. Like this, although not moving from the Dharmakaya, various bodies appear in accordance with the karma of the beings to be tamed, so the appearances of the three bodies are not mixed, it is the body of manifest enlightenment. When the five bodies are naturally accomplished, for the various different capacities of the beings to be tamed, it can appear in bodies corresponding to the respective wisdom of the beings to be tamed. This is from suchness itself, although without fabrication, due to the capacity of the beings to be tamed and past karmic connections, it appears as different bodies. For example, one form appears separately in many mirrors, in many water vessels, the same moon's reflection appears separately. When the body appears in this way and benefits beings, for all sentient beings of the six realms such as gods and humans, it shows the image of the tamer abandoning evil, such as Indra and the Wheel-Turning King, thereby benefiting beings. Similarly, for those of the Hearer lineage, represented by novices, it shows the image of the Hearer Arhat; for those of the Solitary Realizer lineage, it benefits them in a way that is consistent with their lineage, like a rhinoceros. In addition to that, for those belonging to the lineage of the supreme vehicle of cause and effect, it also shows the teachers of the tamers such as Shakyamuni Buddha according to the order of the faculties of the beings to be tamed, thereby taming them, this is the activity of the Nirmanakaya. The activity of the Sambhogakaya is: the place is definite, showing the supreme place beyond the Form Realm in the ultimate Akaniṣṭha realm, it is the Sambhogakaya, in the form of the Great Vairocana, the retinue is definite, it teaches the Dharma to the retinue of the Bodhisattvas of the ten bhumis at a definite time, in the constant and continuous wheel of Dharma. Like the Nirmanakaya, the Dharma is not spoken in supreme language and words, but by the gestures of the body, the retinue understands the definite Dharma - the Mahayana. Just as stains appear in a mirror, it is possible to recognize all the stains that transform the color of real things into ugliness, and first remove them. Similarly, when the retinue views the teacher as the body of the Tathagata, those immeasurable stains that obscure supreme enlightenment appear on the teacher's body like they appear in a mirror, thereby being able to recognize the stains to be purified in one's own mindstream.
Chinese
已经认识了。从那以后，通过修习，使所见逐渐熟悉，在九地道上，与生俱来的障碍逐渐减弱。通过净化十地的不利因素，逐渐显现清净，十地圆满后，通过大光明灌顶，获得金刚喻定，摧毁了细微的所知障和习气，从而真正获得了无上菩提普光地。具有二种清净的法身是无法用思维衡量，无法用语言表达的，如同虚空一般。从那之中，报身是恒常不灭的，如同如意宝珠珍宝之藏般存在，化身则是根据所化众生的根器，示现无数百千俱胝的化身，成办利生事业。所有共同和不共的相好都圆满，在一切行境中，智慧自显现为大乐的坛城，因为坛城显现为身和智慧的坛城而不执着，所以无需寻找二种资粮，自然圆满，能够向所化众生示现各种显现的化身，是智慧轮大集化身之地。虽然无碍方便的坛城轮涅显现无量，但由于没有执着，所以没有被染污的智慧是莲花报身之地。无垢的证悟，智慧无戏论的智慧是不共之地的至高普光，是法身之地。如是等等，地的数量和功德是不可思议的，圆满究竟的三地如果胜过了因位乘的普光，则称为地的至高。远离生灭等戏论的智慧，不变的圆成实性恒常稳固。永恒不变的身是法身。安住于调伏有情众生的福田，化身之显现与所化众生的心意相符，成为取之不尽用之不竭的宝藏是报身。三身无别的金刚，在自明觉性中无有调伏和分离而执持的身是金刚身。一切法与明觉智慧无别，安住于平等性中。