Chinese
以花蕊象征证悟的支分，以灯火遣除无明的黑暗，以香水洗涤习气的垢染，故而手持香水之法螺。六能仁为：帝释天向诸天宣说四法印，故持琵琶；善结眷属非天以争斗调伏，故持盔甲；释迦牟尼向人类宣说十善，故持锡杖和钵盂；狮子胜伏能解脱旁生愚痴的束缚，故持经书；焰口能解除饿鬼的饥渴，故持宝箧；阿瓦牛头能揭示地狱的苦难，故持火水。普贤父母象征法界法身离戏，故无手印。四门神为：摧伏死主之魔，故持阎罗死神髅杖；摧伏蕴魔，故持大力金刚；摧伏烦恼魔，故持马头明王髅索；摧伏天子魔，故持甘露盘旋金刚交杵。四母为：象征四摄事物和四无量心，故持铁钩、绢索、铁链、铃。第四，身色显现之理，即种姓身色二十五种，以及杂色身色十七种之首。心之种姓象征法性不变，故毗卢遮那父母、普贤父母、非天能仁等五者为蓝色，象征身之明妃未被瑕疵所染，故不动佛父母。地藏父母、天之能仁等为白色，象征功德之种姓广大之功德，故宝生父母、虚空藏父母、人类能仁等为黄色，象征语之种姓以大悲染著于有情，故无量光父母、观世音父母、饿鬼能仁等为绛红色，象征事业之种姓以种种事业调伏，故不空成就父母、金刚手父母、旁生能仁等为绿色等所摄，具有杂色，乃为以事业和功德调伏有情，故慈氏父母为白黄色。除盖障父母为红黄色。普贤父母为红绿色。文殊
English
The stamen of the flower symbolizes the limbs of enlightenment. The butter lamp dispels the darkness of ignorance. The scented water washes away the stains of habitual tendencies, hence holding the conch shell of fragrance. The six Thupas are: Indra, who teaches the four seals of Dharma to the gods, hence holding a lute. Thagzangri, who subdues the Asuras through strife, hence holding armor. Shakyamuni, who teaches the ten virtues to humans, hence holding a staff and a begging bowl. Lion Victorious, who liberates sentient beings from the bonds of foolishness and ignorance, hence holding a book. Flaming Mouth, who relieves the hunger and thirst of the pretas, hence holding a jeweled casket. Ava Bull-Head, who reveals the suffering of hell, hence holding fire and water. Samantabhadra and Samantabhadri represent the Dharmakaya of the sphere, free from elaboration, hence without hand implements. The four gatekeepers are: Destroyer of the Lord of Death, hence holding Yama, the executioner's skull staff. Destroyer of the Skandha Mara, hence holding the mighty Vajra. Destroyer of the Klesha Mara, hence holding Hayagriva's skull lasso. Destroyer of the Deva Putra Mara, hence holding the nectar-swirling Vajra crossed-Vajra. The four consorts are: Representing the four objects of gathering and the four immeasurables, hence holding an iron hook, a lasso, an iron chain, and a bell. Fourth, how the body color appears: the twenty-five family body colors and the first of the seventeen diverse body colors. The mind family symbolizes the unchanging nature of Dharma, hence Vairochana and Samantabhadri, the Asura Thupa, and the five are dark blue, symbolizing that the consorts of the body are unstained by flaws, hence Akshobhya and consort. Kshitigarbha and consort, the Deva Thupa, are white, symbolizing the greatness of the qualities of the quality family, hence Ratnasambhava and consort, Akashagarbha and consort, the human Thupa, are yellow, symbolizing that the speech family is attached to beings with compassion, hence Amitabha and consort, Avalokiteshvara and consort, the Preta Thupa, are reddish-brown, symbolizing that the activity family subdues with various activities, hence Amoghasiddhi and consort, Vajrapani and consort, the animal Thupa, are green, etc., gathered into diverse colors, which is why they subdue beings with activities and qualities, hence Maitreya and consort are white-yellow. Sarvanivaranaviskambhin and consort are red-yellow. Samantabhadra and consort are red-green. Manjushri
Chinese
我（观想）白绿双运父佛母，阎罗死主紫黑大能父佛母，黄黑马头明王父佛母，甘露漩明父佛母绿黑，地狱能仁烟色。第五，以何种方式安住呢？这些天神也因生处清净而身体柔软，因病处清净而身体舒展并逐渐恢复，因老死处清净而身体不松弛，而是紧致有弹性，非常灵活。因衰老处清净而身体光滑，具有青春的容颜。这五种是本质的功德。形象的功德是，具有相好庄严的无垢之身，颜色非常鲜明，鲜明且圆满，身体光彩夺目，威严而令人愉悦，身体丰满，具有压倒一切众生的强大威严。第六，如何放射光芒呢？从这些身体的六大处和所有毛孔中，无数亿万的光芒向十方放射，从而显现出巨大的光芒之聚。门神父佛母在如劫末之火般燃烧的火焰中，火焰之环绕向十方，具有威猛的姿态。如此景象遍布无边无际的虚空界。观想禅定的坛城数量和尺度不可思议，并且自性自然成就，如同法界般广大，成为殊胜智慧的本体。第二，讲述其成就之果的坛城，分为四部分：果的身之显现方式，由此而来的事业之行持方式，由此而来的众生解脱方式，以及奇妙征兆的显现方式。第一，法身自性大手印殊胜成就，虽然未从真如之界移动，却是其他身之显现的基础。从那样的状态中，从二障及其习气中完全解脱，以具足相好庄严之色身圆满报身。并且，为了从其慈悲中调伏所有众生，示现与他们心意相符的各种身相。第二部分分为两部分：从法界未动摇而显现事业的例子，以及
English
I (visualize) the white-green union father-mother, the Yama death lord purple-black powerful father-mother, the yellow-black Hayagriva father-mother, the nectar swirling father-mother green-black, the hell-dwelling sage smoky. Fifth, in what manner do they abide? These deities also have soft bodies because their place of birth is pure, and their bodies are relaxed and gradually recover because their place of sickness is pure. Because their place of old age and death is pure, their bodies are not slack but firm and elastic, and very flexible. Because their place of aging is pure, their bodies are smooth and have a youthful appearance. These five are the qualities of essence. The qualities of form are that they have beautiful, immaculate bodies adorned with marks and signs, their colors are very clear, clear and complete, their bodies are radiant and dazzling, majestic and pleasing, their bodies are full, and they possess great majesty that overwhelms all beings. Sixth, how do they radiate light? From the six great places of these bodies and from all the pores of their skin, countless billions of rays of light radiate in the ten directions, thus manifesting a great mass of light. The gatekeeper father-mother are in the midst of flames burning like the fire at the end of an eon, with rings of fire swirling in the ten directions, possessing a fierce appearance. Such a vision pervades the boundless expanse of the sky. Meditating on the mandala of samadhi, whose numbers and measure are inconceivable and whose nature is spontaneously accomplished, is as vast as the Dharmadhatu and becomes the essence of supreme wisdom. Second, explaining the mandala of the fruit of its accomplishment, in four parts: the manner in which the fruit body appears, the manner in which activity arises from it, the manner in which beings are liberated from it, and the manner in which wondrous signs appear. First, the supreme accomplishment of the Mahamudra, the nature of the Dharmakaya, although it does not move from the realm of Suchness, is the basis for the manifestation of other bodies. From that state, completely liberated from the two obscurations and their habitual tendencies, the Sambhogakaya, the body of perfect enjoyment, is adorned with a form complete with marks and signs. And, in order to subdue all beings from its compassion, it manifests various forms in accordance with their minds. The second part has two parts: examples of activities appearing without moving from the Dharmadhatu, and
Chinese
为了调伏众生而示现事业之相。第一，如此向调伏对象示现种种化身，如幻术和眼花缭乱一般，从示现之时起就无法确定。此相也未曾从法界中移动。如此未动摇的同时，在众生的显现中，种种化身以各自不同的形态显现。那时，国王和婆罗门等，以及寂静和忿怒等，种种形态各异的身相。对于不同的调伏对象，显现出与其各自根器相应的形象。虽然法身未曾从真如之界中移动，但由于众生各自的业力和宿缘，各自显现为自性身、调伏身和种种化身等。例如，镜面上没有映上污垢，却能显现其形状；水器中没有映入天空的月亮，却能显现水中的月亮一样。第二部分有四点。对于六道众生普遍的显现方式是：在庄严殊胜的处所，于三身无离无合的自性中成佛之时，对于天等六道一切众生，为了消除他们相续中的罪业，示现为帝释天等能仁之相，并宣说消除业障等的佛法。第二，对于声闻的显现方式是：对于具有声闻种姓者，示现为阿罗汉之相，引导他们证悟四谛之义。第三，对于缘觉的显现方式是：对于具有缘觉种姓者，以如犀牛角般的姿态，通过缘起之法以象征的方式进行开示。第四，对于大乘行者的显现方式是：对于其他具有大乘种姓者，根据根器的不同，对于十地菩萨，在色界之上殊胜无比的色究竟天，即居于大自在天之上的无上之境，导师以遍照如来的形象安住。对于十地菩萨的眷属们，如同之前对不同根器的众生显现化身，以语言文字宣说佛法一样，报身导师并不以殊胜的语言宣说佛法，而是以身相的显现，使眷属们在心中领悟大乘佛法。
English
The manner of activity appearing for the sake of taming beings. First, in this way, showing various manifestations to those to be tamed, like illusion and dazzling the eyes, from the very moment of appearance, there is no way to ascertain it. That very manner does not move from the realm of Dharma. While not moving in that way, various forms of manifestation bodies appear distinctly in the perception of beings. At that time, various forms of bodies, such as kings and Brahmins, and peaceful and wrathful ones, etc., appear differently. To each individual to be tamed, it appears similar to their own kind. Although the Dharmakaya does not move from the realm of Suchness, due to the individual fortune and past karmic connections of beings, they appear separately as the nature body, the taming body, and various manifestation bodies, etc. For example, although dirt does not transfer to the surface of a mirror, its form appears, and although the moon in the sky does not transfer into a water vessel, the water moon appears. The second part has four aspects. The manner of appearance to the ordinary six realms is: At the time of becoming enlightened in the spontaneously present, densely arrayed place, in the nature of the three bodies inseparable, to all six types of beings, such as gods, in order to abandon the sins in their continuum, it is shown as the form of the Sugatas such as Indra, and the Dharma of purifying obscurations, etc., is taught. Second, the manner of appearance to the Shravakas is: To those of the Shravaka lineage, it is shown as the form of an Arhat, and they are placed in the realization of the meaning of the Four Truths. Third, the manner of appearance to the Pratyekabuddhas is: To those of the Pratyekabuddha lineage, the Dharma of dependent origination is taught through symbols, in the manner of a rhinoceros horn. Fourth, the manner of appearance to the Mahayana practitioners is: Other than those, to those of the supreme Mahayana lineage, according to the order of faculties, to the Bodhisattvas of the ten bhumis, in the ultimate, unsurpassed place above the Realm of Form, the Akanishta abode of the Great Powerful One, the Teacher himself abides in the manner of Vairochana. To the retinue of the Bodhisattvas of the ten bhumis, just as before, the manifestation body appeared to different beings and taught the Dharma in words, likewise, the Sambhogakaya Teacher does not speak the Dharma with supreme speech, but through the nature of the appearance of the body, the supreme Dharma is revealed to the minds of the retinue.
Chinese
释义。 第三，从中解脱众生的方式有两种：一是净除因道的障碍，二是获得果位，即佛身和殊胜的地位。第一点分为两部分。第一，譬如对着脸照镜子时，以显现自己面容的方式看到污垢，同样，洗净并去除所有被真实面容的污垢所染的恶色。第二，意义是：十地菩萨的眷属，如是观照上师圆满报身时，菩提的障碍，即大小粗细的污垢，深不可测且无量无边，如镜中显现污垢般显现在佛身上。之后，以净除污垢的力量，次第生起十地，并证得无上圆满菩提。第二点分为三部分：一是在《密集庄严经》中总的阐述了佛身和智慧圆满的方式；二是分别解释了地的圆满方式；三是将五身自然成就的方式归纳总结。第一点分为两部分：一是三身无离无合的获得方式：法身是空性和智慧无二的自性，是无法以思维衡量、无法以言语表达的本体。从此本体中，报身恒常自然成就而安住，如取之不尽的如意宝藏。从此本体中，为了调伏众生，化身无数亿万不可思议地显现。二是自显任运大乐的安住方式：如是显现之地的报身，也圆满了所有相好，在四时平等性的智慧自显的境界中，显现为佛身和智慧的坛城，在无有自他好坏的自性中自然成就，一切圆满皆是自显的福德资粮，以及不执著任何事物的智慧资粮，此二大资粮也在此自显中自然圆满而安住。第二，地的圆满方式是：以方便化身之地的光明和智慧，自显清净的报身莲花地无二无别，是地的殊胜。轮涅大乐是法身之地。地的种类