English
From now on, the jewel protuberances extending upwards, adorned with the splendor of four colors, with the shape of a round vase coiled at its apex, this is so that the wisdom of self-awareness of one's own mind manifests as the mandala of all Buddhas in the ten directions and four times, without remainder. To indicate that wisdom, whose nature is distinct but whose essence is one, coils in the expanse free from all elaborations. As a sign of possessing inconceivable distinctions such as the five wisdoms from the unceasing power of the wisdom of self-awareness of one's own mind, the self-manifesting ornaments of wisdom, made of jewels, possess limitless distinctions of various shapes and colors, etc., therefore adorned with a complete arrangement that surpasses other palaces. As a sign that this is superior to other vehicles and paths, vajras are successively laid upright from the doors and corridors, etc., to the center. As a sign of the limitless expanse of the Dharma realm, the degree of height and depth is immeasurable. The special features of the ornaments that arise from the power of wisdom are also garlands, as a sign that the compassion and activity of various jewels are continuous. Hanging clusters, as a sign that the two truths are inseparable. Radiant ornaments, as a sign that various methods are unmixed and completely perfect. Various pleasing forms, various sounds, various smells, various tastes, and various tactile sensations manifest as ornaments of pure enjoyment without abandoning all desirable qualities, and the vajra goddesses holding them are like clouds gathering in the ten directions, which is effortless and spontaneous, and all of these also do not obscure each other, the distinctions of the ornaments that are clear and transparent inside and out, beautify and cover with inconceivable splendor, the common three doors of liberation from the obscurations of things and conceptual clinging, and the uncommon self-luminous nature, that is, the four doors naturally enter into great enlightenment, adorned on the four sides with eaves and upturned coverings led by the four doors and door rings. From samsara, as a sign of entering after traversing the eight paths of liberation, there are thresholds on both the inner and outer sides of the door frame.
Chinese
具备四乘四，即上下的八个马蹬的宫殿，内外一切都成了自性智慧的妙力显现，因此一切都成了内。这时，为了象征圆满具足诸佛心中的四无畏，中央有狮子宝座；为了象征具有十身力，东方有大力象宝座；为了象征迅速救度所化众生，并具有四种功德神足，南方有马宝座；为了象征不舍烦恼而能自在，并具有十语自在，西方有孔雀宝座；为了象征事业救度众生无有贪执和起始，北方有鹏鸟即大鹏金翅鸟宝座；为了象征自性清净的智慧光明，以及方便智慧双运，有日月轮；为了象征没有罪过的染污，有莲花；为了象征如意满足所化众生的愿望，在珍宝座上，导师因为是智慧之身，所以他的身体没有前后之分，在一切方向上都没有遮蔽，面容清晰明亮，恒常安住于面容的自性中，具足彰显和分别伟丈夫的相好，以相好庄严其身。如是之身，如如不动，却在不可思议的一切刹土中，示现应机调伏的化身，以无尽的音声宣说一切乘，以断证功德智慧的周遍之心，以及与所化众生相应的种种神变，恒常显现。为了表示以方便大悲和智慧空性的智慧不住于二边，双足以父尊等同的金刚跏趺坐和母尊禁行跏趺坐平等安住而入定。为了象征五种智慧、自生智慧和六种意义，具有六只手，并为了象征这些智慧如意满足所化众生的愿望，手持珍宝所成的五部五智和法界手印金刚等，光芒炽盛。
English
That palace, possessing four by four, namely eight horse steps for ascending and descending, where everything, inside and out, has become solely the display of the power of self-cognizant wisdom, therefore everything has become inward. At that time, as a symbol of the spontaneous accomplishment of the four fearlessnesses in the minds of the victorious ones, there is a lion throne in the center; as a symbol of possessing the ten bodily powers, there is a mighty elephant throne in the east; as a symbol of swiftly liberating those to be tamed and possessing the four legs of miraculous powers of qualities, there is a horse throne in the south; as a symbol of subduing without abandoning karma and afflictions and possessing the ten speech powers, there is a peacock throne in the west; as a symbol of the activity of liberating beings without attachment or beginning, there is a sky-soaring garuda, namely a shang-shang bird throne, in the north; as a symbol of the mind being naturally completely pure and luminous, and the union of skillful means and wisdom, there is a sun and moon mandala; as a symbol of being unstained by the faults of wrongdoing, there is a lotus; as a symbol of fulfilling the hopes of those to be tamed according to their wishes, the teacher is on a jewel throne, because he is a body of wisdom, therefore his body has no divisions into front and back, and in all directions there is no obscuration, the circle of his face is clearly and openly visible, constantly abiding in the nature of the face, and adorned with the marks and excellent signs of a great being, clearly distinguishing them, thus adorning the body. From such a body, without moving, in all the inconceivable realms, emanate the forms of bodies that tame beings according to their needs, and with endless sounds, the speech teaches all vehicles without exception, and the mind pervades with the qualities of abandonment and realization, wisdom, and various magical displays that accord with the appearances of those to be tamed, constantly appearing. As a sign of not abiding in the two extremes with the wisdom of skillful means, great compassion, and the wisdom of emptiness, the two feet are equally placed in the vajra posture of the father and the posture of asceticism of the mother, abiding equally and entering into equipoise. To symbolize the five wisdoms, the self-born wisdom, and the meaning of the six, there are six hands, and as a symbol of these wisdoms fulfilling the hopes of those to be tamed according to their wishes, they hold the five families made of jewels, the five wisdoms, and the dharmadhatu mudra, vajra, and so forth, blazing with light.
Chinese
身空性，语无相，意无愿三者，是超越思维范畴的不可思议之自性，其标志是具有三头。薄伽梵如来是境，是具有遍知性质的八识聚之阿赖耶识王。又，五部之名皆称为王，譬如国王统治自己的国土一样，心以自证智力，统治证悟之聚。如来是可显现之性质的因之四色，果之十一色，总共十五色的色之王。如来是体验之性质的乐、苦、舍的受之王。如来是执取相之性质的想之王。如来是显现造作之性质的心，即遍行五等造作之王。所有这些部的相之颜色，金刚部是蓝色，如来部是白色，宝生部是黄色，莲花部是淡红色，事业部是绿色，所有这些都各自在自己的颜色中显现，光彩夺目。成为五部之母时，比其他妃子的功德更殊胜，清净法界成为本初清净之金刚界自在母，清净地界成为佛眼佛母，清净水界成为嘛嘛唧佛母，清净火界成为白衣佛母，清净风界成为度母等部的妃子眷属。意义与自性无二无别，以父佛母双运的方式安住，如何以周遍法界周遍所知一切，示现无边示现之事业游舞而周遍呢？比如打开芝麻荚一样，无有间隙地从各处周遍安住。宣说了五如来之后，从此断证圆满而作。
English
The three, body emptiness, speech signlessness, and mind wishlessness, are the inconceivable nature that transcends the realm of thought, and its sign is having three heads. The Bhagavan Tathagata is the realm, the king of the Alaya consciousness of the eight aggregates with the nature of complete knowledge. Moreover, the names of all five families are called kings, just as kings rule their own kingdoms, the mind, with its self-aware wisdom, rules the aggregates of realization. The Tathagata is the king of form of the fifteen forms, four of cause and eleven of effect, with the nature of being able to appear. The Tathagata is the king of feeling of pleasure, pain, and equanimity, with the nature of experience. The Tathagata is the king of perception with the nature of grasping at signs. The Tathagata is the mind with the nature of manifestation and formation, that is, the king of formations such as the five omnipresent ones. The colors that are the signs of all these families are blue for the Vajra family, white for the Tathagata family, yellow for the Ratna family, light red for the Padma family, and green for the Karma family, all of which appear in their respective colors, shining brightly. When becoming the mother of the five families, surpassing the qualities of other consorts, the pure Dharmadhatu becomes the Vajradhatvishvari, the pure earth element becomes Locana, the pure water element becomes Mamaki, the pure fire element becomes Pandara, and the pure wind element becomes Tara and other consorts of the families. The meaning and nature are non-dual, abiding in the manner of father-mother union, how does the pervasive Dharmadhatu pervade all that is knowable, showing the boundless play of activities that manifest everywhere? It abides pervasively from everywhere without gaps, like opening a sesame pod. After explaining the five Tathagatas, from then on, accomplishment is made through the perfection of abandonment and realization.
Chinese
我也是菩提，由于胜过处于地的菩萨，所以大和金刚虽然显现为证悟之集合，但其自性是诸佛坛城，必定是不可分割之义，是总的名称。所见，即眼识清净之处是地藏菩萨，菩提大金刚；所闻，即耳识清净是金刚手菩萨，菩提大金刚；所嗅，即鼻识是虚空藏菩萨，菩提大金刚；所尝，即舌识是观世音菩萨。这些对境的所识之法成为所用之物，所以是明妃，所见之物，即色，是金刚嬉女；所听之物，即声，是歌女；所嗅之物，即香，是鬘女；所尝之物，即味，是舞女之众。此处，菩提大金刚也是总的名称，能见者，即眼根是弥勒菩萨；菩提大金刚，能听者，即耳根是除盖障菩萨；菩提大金刚，能嗅者，即鼻根是普贤菩萨；菩提大金刚，能尝者，即舌根是文殊菩萨。这些的佛母也分开四时，生出诸根，所以，明妃，过去时是焚香女；现在时是鲜花女；未来时是灯女；未出现，即不确定的时间是香水女之众。以调伏有情之大行，调伏一切，他方之敌不能侵，是金刚。特别是身体的境、根、识三者合一的触，是甘露旋。大调伏金刚，所触，即身根是马头明王；大调伏金刚，所触之境，即境是大威力；大调伏金刚，所触之识，即身识是阎罗王。四无量也是所用之境，所以是明妃，一切法不是常有的，即慈爱之自性是铁钩女；同样，不是断见，即是悲心之自性是绢索女；不是我执，是喜乐之自性是铁链女；不是相执，即是舍之自性是铃女等等。如此这般的意智慧自显现。
English
I am also Bodhi, and because I am superior to the Bodhisattvas who abide on the ground, the Great One and the Vajra, although appearing as an assembly of realizations, are definitely inseparable in the mandala of the self-nature deity, which is the general name. Seeing, that is, the purification of the eye consciousness is Ksitigarbha, and the Great Bodhi Vajra; hearing, that is, the purification of the ear consciousness is Vajrapani, and the Great Bodhi Vajra; smelling, that is, the nose consciousness is Akasagarbha, and the Great Bodhi Vajra; tasting, that is, the tongue consciousness is Avalokiteshvara. Since the objects of these consciousnesses become objects of use, they are consorts, and what is to be seen, that is, form, is Vajra Lasya; what is to be heard, that is, sound, is Ghita; what is to be smelled, that is, scent, is Mala; what is to be tasted, that is, taste, is the group of dancers. Here too, the Great Bodhi Vajra is the general name, and the seer, that is, the eye faculty, is Maitreya; the Great Bodhi Vajra, the hearer, that is, the ear faculty, is Nivaranaviskambhin; the Great Bodhi Vajra, the smeller, that is, the nose faculty, is Samantabhadra; the Great Bodhi Vajra, the taster, that is, the tongue faculty, is Manjushri. The mothers of these also separate the four times and generate the faculties, therefore, the consort, the past time is the incense woman; the present time is the flower woman; the future time is the lamp woman; the unmanifested, that is, the uncertain time is the group of perfume water women. With the great asceticism of subduing the wicked, everything is subdued, and the enemy from the other side cannot invade, it is the Vajra. In particular, the touch of the body's object, faculty, and consciousness combined is the nectar swirl. Great subduer Vajra, the touched, that is, the body faculty is Hayagriva; Great subduer Vajra, the object of touch, that is, the object is Mahabala; Great subduer Vajra, the consciousness of touch, that is, the body consciousness is Yamantaka. The four immeasurables are also objects of use, therefore they are consorts, all dharmas are not permanent, that is, the nature of loving-kindness is the iron hook woman; similarly, not holding to annihilation, that is, the nature of compassion is the rope woman; not holding to self, the nature of joy is the iron chain woman; not holding to characteristics, that is, the nature of equanimity is the bell woman, and so on. Such is the self-appearance of the wisdom of the mind.