Chinese
就像花蕊和花瓣使花朵的结构美丽一样。共同的特征是，手脚上具有法轮等三十二相，以及指甲如铜色等八十种好。在虚空界和所有不可思议的所化有情世界中，任运成就的身语意，以无尽的庄严轮，种种显现。如何显现呢？在法界离戏的净土中，身无尽，庄严轮，法身普贤父母，超越了面容和手印的相状；语无尽，不可言说、不可听闻、本体无有；意无尽，所有执著戏论寂灭，没有边际和偏袒。在虚空界无边无际的自显任运稠密庄严的刹土中，身无尽，报身以相好庄严；语无尽，从面部的坛城发出光芒，显示所诠释的意义；意无尽，安住于五种智慧的自性中。在十方世界六道众生的调伏刹土，与虚空边际相等的一切处，身无尽，以各种方式调伏众生，如佛和菩萨，声闻和缘觉，凡夫和天龙等等，以及莲花和如意树，船只和城镇，以及花园等等，对有情产生利益和安乐的各种形象无量无边；语无尽，各种众生的语言，以及从莲花和如意树等中宣说各种佛法；意无尽，以如所有性和尽所有性了知，利益众生而显现。因此，诸佛以不可思议的化身利益众生，所以无法用分别念来思量“是这个，是那个”。为了象征方便大悲和智慧空性的自性，双足不滞留于轮回和寂灭的边际，作为平等自性调伏一切烦恼，并进入大智慧本体的象征，而安住于金刚跏趺坐中。五种智慧，法界体性智和
English
Just as the stamen and petals make the structure of a flower beautiful. The common features are the thirty-two marks, such as the wheel-marked hands and feet, and the eighty minor marks, such as fingernails the color of copper. In all the inconceivable realms of space and worlds to be tamed, the spontaneously accomplished body, speech, and mind appear everywhere in various ways with endless wheels of adornment. How do they appear? In the pure lands of the dharmadhatu, free from elaboration, the body is endless, the wheel of adornment, the dharmakaya Samantabhadra and Samantabhadri, beyond the marks of face and hands; speech is endless, inexpressible, inaudible, and without inherent existence; mind is endless, all clinging elaborations are pacified, without limit or partiality. In the boundless realms of space, in the spontaneously manifest, densely arrayed pure lands, the body is endless, the enjoyment body adorned with marks and minor marks; speech is endless, rays of light emanate from the mandala of the face, revealing the meaning to be expressed; mind is endless, abiding in the nature of the five wisdoms. In all the realms of the ten directions where the six types of beings are tamed, which are equal to the extent of space, the body is endless, taming beings in various ways, such as buddhas and bodhisattvas, shravakas and pratyekabuddhas, ordinary beings and gods and nagas, and various forms that bring benefit and happiness to sentient beings, such as lotuses and wish-fulfilling trees, boats and towns, and gardens, are immeasurable; speech is endless, the languages of various beings, and the various teachings of the Dharma proclaimed from lotuses and wish-fulfilling trees; mind is endless, knowing the suchness and the extent of all things, appearing to benefit beings. Therefore, the buddhas benefit beings with inconceivable emanations, so it is impossible to think with conceptual mind, "This is this, that is that." To symbolize the nature of skillful means, great compassion, and wisdom emptiness, the two feet do not remain on the edge of samsara and nirvana, as a symbol of the equal nature subduing all defilements, and entering the essence of great wisdom, abiding in the vajra posture. The five wisdoms, the wisdom of the pure dharmadhatu and
Chinese
从何者的手、身、语、意、功德、事业无二之智慧中，产生一切所需所欲，具有珍宝自性的金刚等六种手印，具有无量光芒，是降伏悭吝、破戒、愤怒、懈怠、散乱和邪慧六者的象征。其中，金刚和珍宝、法轮和莲花、十字金刚杵和铃，即各部根本手印的右手都持有各自的法器，左手都持铃，在胸前交叉持有，其余的各自伸展。身、语、意不竭，作为无量庄严轮的象征，具有三面，即主尊的根本面为蓝色，右面为白色，左面为红色。不动佛的根本面为白色，右面为蓝色，左面为红色。宝生的根本面为黄色，右面为白色，左面为红色。无量光佛的根本面为红色，右面为白色，左面为蓝色。不空成就佛的根本面为绿色，右面为白色，左面为红色。第二部分分为两类：法界体性之主尊和自性无别之轮。第一部分是：薄伽梵如来，即识之国王毗卢遮那佛；如来，即色之国王不动佛；如来，即受之国王宝生佛；如来，即想之国王无量光佛；如来，即行之国王不空成就佛，共五位。所有这些都如明镜般的智慧，不变异，故毗卢遮那佛为蓝色；法界体性之智慧，远离一切垢染，故不动佛为白色；平等性之智慧，具足众多广大功德，故宝生佛为黄色；妙观察智，随顺利益众生，故无量光佛为红色；成所作智，为利益有情而示现种种形象，故不空成就佛显现为绿色，光彩夺目，是五部佛的自性清净，且光彩照人，威严盛大。他们的佛母是可享用的所依，是主尊之母，因功德种姓高贵，比其他妃子更为殊胜，故为殊胜者。
English
From whose hand, body, speech, mind, qualities, and activities, the non-duality of wisdom arises, fulfilling all needs and desires, possessing the precious nature of the vajra and other six mudras, blazing with immeasurable light, is the symbol of subduing stinginess, immoral conduct, anger, laziness, distraction, and perverse wisdom. Among them, the vajra and the jewel, the wheel and the lotus, the crossed vajra and the bell, that is, the right hands of the root mudras of each family all hold their respective emblems, and all the left hands hold the bell, holding them crossed at the heart, and the others are stretched out separately. Body, speech, and mind are inexhaustible, as a symbol of the immeasurable wheel of ornaments, possessing three faces, that is, the main root face is blue, the right is white, and the left is red. The root face of Akshobhya is white, the right is blue, and the left is red. The root face of Ratnasambhava is yellow, the right is white, and the left is red. The root face of Amitabha is red, the right is white, and the left is blue. The root face of Amoghasiddhi is green, the right is white, and the left is red. The second part is divided into two
Chinese
虚空的自性是法性，广阔且开启功德，无有遮蔽而显现，因此显现的界是虚空界的自在母。地如同坚固和成为所依一样，体性不变且成为功德的所依，因此坚固的界是佛眼母。水如同湿润且成为众生的滋养一样，使有情的相续湿润，因此柔和的界是嘛嘛格佛母。火如同焚烧和显现一样，焚烧烦恼且使一切所知显现，因此温暖的界是白衣母。风如同进行推动和举起的事业一样，对于有情的事业没有阻碍且成为亲近和生存的基础，因此推动的界是誓言度母以及其他所有种姓的妃女众，与方便和智慧无二无别，成为法界，在无边无际中享受圆满报身的光明，是这样的：例如，如同打开芝麻荚一样，没有空隙地充满身和智慧的坛城，一切都普遍存在。第二，自性轮真实是上面所说的，与此相关的慈悲轮有三种：内部的勇士父母，外部的勇士父母，门守护者父母。第一种分为两种，第一种是四位本尊父：主要讲述五部佛的自性，然后讲述勇士的轮，如同导师本身是伟大的菩提一样，从自显现的慈悲中显现的眷属们也是如此，因此伟大的菩提是界和智慧，显现和空性无二无别且不可分离，是金刚见，即地藏菩萨。伟大的菩提金刚听闻，即金刚手菩萨。伟大的菩提金刚嗅闻，即虚空藏菩萨。伟大的菩提金刚品尝，即观世音菩萨。这些也因见等不同而有所区别，成为清净的佛陀智慧，进入一切境，并且一切都显现为知晓同一味道的象征。第二，这些的四位佛母依次是妃女，所见是智慧显现的境，即嬉女，所听是念珠母，是
English
The nature of space is the Dharma nature, vast and opening up qualities, unobscured and clear, therefore the realm of appearance is the sovereign mother of the space realm. The earth, like being stable and becoming a support, is unchanging in essence and becomes the support of qualities, therefore the solid realm is Buddha Eye Mother. Water, like being moist and becoming nourishment for beings, moistens the continuum of sentient beings, therefore the soft realm is Māmaki. Fire, like burning and appearing, burns afflictions and makes all knowable things clear, therefore the warm realm is White-Clad Mother. Wind, like performing the activities of moving and lifting, has no obstruction for the activities of sentient beings and becomes the basis for closeness and survival, therefore the moving realm is Samaya Tara and all the assemblies of consorts of other lineages, inseparable from skillful means and wisdom, becoming the Dharma realm, enjoying the light of the complete enjoyment body limitlessly in all directions. It is like this: for example, like opening a sesame pod, without any gaps, filled with the mandala of body and wisdom, everything is universally present. Secondly, the actual nature wheel is as described above, and the compassion wheel related to it has three aspects: the inner hero and heroine, the outer hero and heroine, and the gatekeeper hero and heroine. The first has two parts. The first is the four male Bodhisattvas: mainly explaining the nature of the five families, then explaining the wheel of heroes, just as the teacher himself is the great Bodhi, so too are the retinues that arise from the compassion of self-appearance. Therefore, the great Bodhi is the realm and wisdom, appearance and emptiness are inseparable and indivisible, it is Vajra Seeing, that is, Kshitigarbha. The great Bodhi Vajra Hearing, that is, Vajrapani. The great Bodhi Vajra Smelling, that is, Akashagarbha. The great Bodhi Vajra Tasting, that is, Avalokiteśvara. These are also distinguished by being pure in seeing and so on, becoming the pure wisdom of the Buddhas, entering all realms, and everything appears as a symbol of knowing the same taste. Secondly, the four consorts of these are, in order, the consort, what is to be seen is the realm of wisdom appearance, that is, Lasya, what is to be heard is Mala, is
Chinese
歌咏之行母，以及体验之自性舞女众，二者外层勇父勇母分二，初四勇父为：大菩提金刚见者，即慈氏；大菩提金刚闻者，即除盖障；大菩提金刚嗅者，即普贤；大菩提金刚尝者，即文殊。此等亦较平凡之根器尤为殊胜，以无有佛眼等障蔽，乃为能入一切境之所依，显现为表征。其次彼等之四母依次为：妃已逝者，显现为燃香；现在者，显现为鲜花；未生者，显现为光明；体性不决定者，显现为香水之众。三者门神勇父勇母分二，初四勇父为：摧毁者，即一切与大者，即智慧之自性金刚触甘露旋；摧毁大者金刚触行者马王嬉戏；摧毁大者金刚触所触大力士；摧毁大者金刚触知阎罗王死主，此四者，乃佛之无碍智慧，不依赖于总持义，而成为现量，且为远离一切贪嗔之表征，四忿怒尊为门神，乃由智慧之力量而自显现，且亦为不生不灭，不可言说，无有作用，无有形象所证悟之四智慧。其次彼等之四母为：妃非恒常者，即铁钩母；非断灭者，即绢索母；非我所有者，即铁链母；非相状者，即铃铛母。彼等亦为本体已舍弃四颠倒，相状为四无量，以四摄事物成办有情之义，乃显现为表征。如是根本坛城勇父勇母，以及勇士勇母与门神勇父勇母等，如中央所显现般，于四方四部之坛城，各自眷属之轮，由无数十万眷属围绕，天众排列方式之多寡与形相，如是根本坛城之众充满虚空。
English
The singing conductress, and the assembly of dancers whose nature is experience. Secondly, the outer heroes and heroines are divided into two. First, the four heroes are: Great Bodhi Vajra Seer, namely Maitreya; Great Bodhi Vajra Hearer, namely Sarvanivaranaviskambhin; Great Bodhi Vajra Smeller, namely Samantabhadra; Great Bodhi Vajra Taster, namely Manjushri. These are also particularly superior to ordinary faculties, because they are without the obscurations of the Buddha's eyes, etc., and are the support for entering all realms, appearing as symbols. Secondly, their four mothers are, in order: the consort who has passed away, appearing as incense; the present, appearing as flowers; the unborn, appearing as light; and the nature that is not determined to arise, appearing as an assembly of scented water. Thirdly, the gatekeeper heroes and heroines are divided into two. First, the four heroes are: Destroyer, namely all, and Great, namely the nature of wisdom, Vajra Touch Nectar Swirling; Great Destroyer Vajra Touch Practitioner Horse King Playing; Great Destroyer Vajra Touch Object Mighty One; Great Destroyer Vajra Touch Knower Yama Lord of Death. These four are the unobstructed wisdom of the Buddha, not relying on the general holder of meaning, but becoming manifest, and as a symbol of being free from all attachment and aversion, the four wrathful ones appear as gatekeepers from the power of wisdom, and they are also unborn and undying, inexpressible, without action, and the four wisdoms realized without form. Secondly, their four mothers are: the consort who is not permanent, namely the Iron Hook Mother; the one who is not annihilated, namely the Lasso Mother; the one who is not self, namely the Iron Chain Mother; and the one who is not a sign, namely the Bell Mother. These are also the essence of abandoning the four inversions, and the form is the four immeasurables, and the four objects of collection accomplish the meaning of beings, appearing as symbols. Thus, the root mandala heroes and heroines, as well as the heroes and heroines and the gatekeeper heroes and heroines, etc., as they appear in the center, in the four directions, the mandalas of the four families, each with its own retinue of clusters, surrounded by countless hundreds of thousands of retinues, the arrangement of the gods, the multitude and form, such a gathering of the root mandala fills the sky.