English
When the Suchness like space is realized, the other four bodies are also spontaneously accomplished and in accordance with the Dharmakaya. Therefore, the Tathagata's body, speech, and mind are adorned with the wheel of all virtues, and the nature of perfect completeness is awakened from the sleep of ignorance, possessing abundant wisdom in all knowable things, completely destroying the four maras, and possessing the virtues mentioned above, hence the Bhagavan. Not dwelling in places and retinues, etc., not relying on others, but spontaneously accomplishing in the illusory play of Samadhi as the self-manifestation of wisdom, therefore, the great bliss of the eastern Abhirati and the Tathagatas of the four times, such as Akshobhya and Dipankara, etc., are all of the nature of Vajra of body, speech, and mind. All the perfections of the Dharmakaya, all the perfections of the Sambhogakaya, all the perfections of the Nirmanakaya, and the nature of non-different essence, non-different intention, and non-duality of Dharmata. It is spontaneously accomplished from the beginning and without separation. Secondly, there are three parts: explaining in detail the place, the teacher, and the perfection of the retinue. First, there are three parts: the pure land of the Sambhogakaya, the palace, and the perfection of adornment. First, the spontaneously formed dense array is the most supreme of all appearances, and there is nothing above it, so it is Akanishta, not the ten directions such as above and below, so there is no distinction between edge and center. The foundation below is also without a measurable extent, and the power of mirror-like wisdom is uninterrupted. As a symbol of cutting off the five afflictions, the five-colored light wheel with four spokes and a center is unmixed and self-luminous. The second is that from the radiance of the five wisdoms, the wish-fulfilling jewel spontaneously accomplishes all desires, possessing infinite light and splendor, the nature of burning like the mandala of the sun, the palace whose merits and extent, etc., cannot be measured by thought. Possessing the inexhaustible wheel of body, speech, and mind adornments, which is inconceivable, therefore, the measure of its size has no end in the ten directions, so it is inexhaustible.
Chinese
如同虚空一般，为了圆满增长佛陀不共的十八种功德，以及断尽、降伏等无量功德，所以形状变成四方形，如镜子一般等四种究竟的智慧，是唯有佛陀才有的功德，是殊胜的智慧，为了象征这些，在四个方向用水晶、黄金、红宝石和玛瑙制成的珍宝突起装饰。为了表示一切智慧都是一个本体，所以显现为一个坛城。为了象征从根本五智所衍生的五五智慧，所以在四个方向的突起装饰上，也从里面依次显现了蓝色、绿色、红色、黄色和白色五种智慧自性的墙壁。那无量宫的顶端，也就是圆形宝瓶，象征着法界体性智，如以前所发愿的那样，十方四时的所有佛陀坛城，并非各自的自性，而是本体唯一的广大智慧，在四时中周遍。每一个智慧又有五五，也就是二十五种智慧，又将之分为五组，象征着拥有不可思议的智慧。田地和宫殿的形状和颜色等，与智慧珍宝的形状和颜色相符，从根本宫殿到四个方向等处，所有无数宫殿的颜色都各自明亮，而且那些形状也是中央四方形，东方半月形等，颜色也是白色、黄色等各种不同的差别和布置，以不可思议而著称。超胜于声闻、缘觉和菩萨的显现功德。形状和颜色等的量是不可估量的。第三部分分为二：装饰和宝座的陈设圆满。第一部分是：本体由智慧所成，显现为各种珍宝的形状和颜色的自性，在五面墙壁之上，有女儿墙，其上有向外伸出的檐梁，从檐梁上垂下各种智慧珍宝的网状串珠，其间有日月串珠、丝绸飘带和宝柄拂尘等悬挂。
English
Like space itself, in order to fully develop the eighteen unshared qualities of the Buddha, as well as the immeasurable qualities such as exhaustion and subjugation, the shape becomes square, like a mirror, etc. The four ultimate wisdoms are qualities that only the Buddha possesses, they are supreme wisdoms. To symbolize these, the four directions are adorned with jewel protrusions made of crystal, gold, ruby, and agate. To indicate that all wisdoms are of one essence, they are shown as one mandala. To symbolize the five-five wisdoms that arise from the five root wisdoms, the decorations of the protrusions in the four directions also show the five walls of the nature of the five wisdoms, which are blue, green, red, yellow, and white, respectively, from the inside out. The top of that immeasurable palace, the round vase, symbolizes the wisdom of the Dharmadhatu, just as previously wished, all the mandalas of the Buddhas of the ten directions and four times are not of separate natures, but the one great wisdom of the essence pervades all four times. Each wisdom also has five-five, that is, twenty-five wisdoms, and these are divided into five groups, symbolizing the possession of inconceivable wisdom. The shapes and colors of the fields and palaces, etc., correspond to the shapes and colors of the wisdom jewels, from the root palace to the four directions, etc., the colors of all the countless palaces are clear and distinct, and their shapes are also square in the center, crescent-shaped in the east, etc., and the colors are also white, yellow, etc., with various differences and arrangements, distinguished by being inconceivable. Surpassing the qualities of the appearances of Hearers, Solitary Realizers, and Bodhisattvas. The measure of shapes and colors, etc., is immeasurable. The third part has two sections: the perfection of the ornaments and the arrangement of the throne. The first part is: the essence is made of wisdom, the nature of appearing as the shapes and colors of various jewels, above the five walls, there are parapets, and above them, eaves beams extending outward, from the eaves beams hang strings of nets of various wisdom jewels, and in between them are hanging strings of sun and moon beads, silk ribbons, and jewel-handled whisks, etc.
Chinese
，顶端以珍宝网眼的金色光芒，以及饰有美丽花朵的装饰物点缀，具有不遮蔽、明亮的装饰，极其耀眼，令人心生欢喜。花朵象征着智慧永不改变。半网象征着三身不可分离，利益众生。箭杆象征着以慈悲度化众生。花朵象征着成为一切众生的上师，无与伦比。此外，在如意锦缎之上，宫殿遍布十方，如意天女五五成群，散发着云朵般的光芒，供养内部的诸神，呈现出令人愉悦的各种形象、各种声音、各种气味、各种味道和各种触感，在十方自然地聚集起云朵。这些象征着一切如意都显现为享乐的装饰。内外一切装饰并非粗糙形成，而是清澈透明，彼此不相遮蔽，内外通透，具有明亮的装饰，布置精美，细节不可思议，轻盈飘逸，象征着心的自性本初光明，功德无量。通过脱离对事物和相状的执着，从空性、无相、无愿和无勤作这四门进入普贤如来自然成就的宫殿，象征着具有门楣的门。具有形色者观色之解脱，无形色者观色之解脱，以及不净观之解脱，虚空无边、识无边、无所有处，非想非非想处之生处解脱，以及灭尽定之解脱，象征着八解脱的一切功德自然圆满，四门外侧两侧各有两根柱子，共四根柱子支撑着门，门上有四根金刚栋梁，栋梁之上是四层阶梯状的马面墙，具有八个小檐，珍宝伞的根部有法轮和双鹿转动，还有幡和胜幢，天衣，丝绸的飘带和四四成群的旗帜，以及二十四面旗帜，金铃发出悦耳的铃声等装饰。
English
, adorned with the golden radiance of precious mesh at the top, and ornaments with beautiful floral decorations, possessing unobscured, bright decorations, extremely radiant and pleasing to the mind. The flower symbolizes unchanging wisdom. The half-mesh symbolizes the inseparability of the three bodies, benefiting beings. The arrow shaft symbolizes liberating beings through compassion. The flower symbolizes becoming the supreme teacher of all beings, unparalleled. Furthermore, upon the wish-fulfilling brocade, the palace pervades all ten directions, with wish-fulfilling goddesses in groups of five, radiating clouds of light, offering to the inner deities with delightful various forms, various sounds, various scents, various tastes, and various tactile sensations, naturally gathering clouds in the ten directions. These symbolize all wish-fulfillments manifesting as ornaments of enjoyment. All the inner and outer decorations are not coarsely formed but are clear and transparent, not obscuring each other, with clear and bright decorations inside and out, beautifully arranged, with inconceivable details, lightly and gracefully draped, symbolizing the mind's nature as primordially luminous and possessing immeasurable qualities. By liberating from the obscurations of clinging to objects and characteristics, entering the spontaneously accomplished palace of Samantabhadra through the four doors of emptiness, signlessness, wishlessness, and non-effort, it symbolizes the door with a lintel. The liberation of form-possessors viewing form, the liberation of formless ones viewing form, and the liberation of ugliness, the liberation of the sphere of infinite space, infinite consciousness, nothingness, the sphere of neither perception nor non-perception, and the liberation of cessation, symbolizing the complete and spontaneous perfection of all the qualities of the eight liberations, with two pillars on each side of the four doors, a total of four pillars supporting the door, and above the door are four vajra beams, above which are four stepped horse-faced walls with eight small eaves, at the base of the jewel umbrella is a Dharma wheel turned by two deer, and there are banners and victory banners, celestial garments, silk ribbons and flags in groups of four, and twenty-four banners, golden bells emitting pleasant chimes, and so on.
Chinese
因为是远离戏论的智慧的自性，所以没有内外，所有佛的功德都无不包含在那里，一切都成了内在。第二是：为了象征下乘所不能及且无有四种怖畏，所以在中央有狮子座；为了容纳下乘所不能及的意义，并象征具有十力的乘，所以在东方有象座；为了迅速解脱一切所化众生，并象征自在获得四神足，所以在南方有骏马座；为了自在掌控一切显现，并象征具有十自在，所以在西方有孔雀座；为了以各种事业调伏众生，并象征以无碍的三种智慧和四种各别正知来成办利益，所以在北方有鹏鸟即迦陵频伽座；为了象征心性本来自性光明，方便与智慧无二，所以有日月轮；为了象征没有被一切过失所染污，所以有各种莲花，这些都安住在能生出一切所欲珍宝的珍宝自性的座垫上。而且，五座之上以莲花和日月装饰的是主尊们的座垫，而眷属们则在各自的位置上有一个莲花和日月的座垫。第二，详细阐述圆满的导师，分为二：主尊的安住方式和共同的手印，以及对父尊母尊分别进行阐述。第一是，佛的自性恒时观照一切众生，不背向，没有前后。因为以正面观照所有眷属，所以在一切方向上，面容的轮廓都清晰明亮，具足妙相和随好。其中，以不共的方式来说，十六喜乐智慧的根本是十六勇士，以及其对境十六法界的十六明妃，这三十二是妙相。每个十六勇士都以五种智慧的标志，五种姓的头饰来庄严，这是随好。母尊们没有头饰，这是象征法界。将这些作为妙相和随好，是因为圆满的眷属也庄严了主尊的自性，使其更加美妙和圆满。
English
Because it is the nature of wisdom free from elaboration, there is no inside or outside, and all the qualities of the Buddha are contained therein without exception, everything becomes internal. Secondly: In order to symbolize that the lower vehicle cannot reach and there are no four fears, there is a lion throne in the center; in order to accommodate the meaning that the lower vehicle cannot reach, and to symbolize the vehicle possessing the ten powers, there is an elephant throne in the east; in order to quickly liberate all sentient beings to be tamed, and to symbolize the attainment of mastery over the four miraculous feet, there is a thoroughbred horse throne in the south; in order to freely control all appearances, and to symbolize possessing the ten freedoms, there is a peacock throne in the west; in order to subdue sentient beings with various activities, and to symbolize accomplishing benefits with the unobstructed three wisdoms and the four individual correct knowledges, there is a garuda, namely a kalaviṅka throne, in the north; in order to symbolize that the nature of mind is inherently self-luminous, and that skillful means and wisdom are non-dual, there is a sun and moon disc; in order to symbolize that it is not stained by all faults, there are various lotuses, all of which reside on a cushion of the nature of jewels that produces all desired treasures. Moreover, the seats of the main deities are decorated with lotuses and suns and moons on the five thrones, while the retinues each have a lotus and sun and moon cushion in their respective positions. Secondly, the detailed explanation of the perfect teacher is divided into two: the way the main deity resides and the common hand gestures, and the separate explanations of the father and mother deities. The first is that the Buddha's nature constantly observes all sentient beings, does not turn its back, and has no front or back. Because it looks at all the retinues with its face, the outline of the face is clear and bright in all directions, possessing the marks and signs. Among them, in an uncommon way, the root of the sixteen joys and wisdoms is the sixteen heroes, and the sixteen consorts of the sixteen dharmadhātus, which are their objects, these thirty-two are the marks. Each of the sixteen heroes is adorned with the signs of the five wisdoms, the headdresses of the five families, these are the signs. The mothers do not have headdresses, which symbolizes the dharmadhātu. These are taken as marks and signs because the perfect retinue also adorns the nature of the main deity, making it more beautiful and perfect.