English
Everything is satisfying, the five great sentient beings and the precious throne adorned with various jewels, supported by the steadfast ones, is larger than other cushions. Placing these and so on is the three-tiered cushion of skillful means and wisdom. Everything is clear as self-awareness, and it is not tainted no matter where it is used, therefore it becomes the fruit. Thinking about what dwells on these, it is said in the scriptures: 'On the seat are the aspects of completion and bodhisattvas.' The five main deities are in the complete lotus posture. The five objects are in the ascetic's lotus posture. The bodhisattvas are those whose activities are not yet complete, so they are in a posture with their feet hanging down. The consorts embrace in a dwelling posture. 'The wheel king and queen, from the right, seeing, hearing, smelling, tasting, and accompanied by a retinue of consorts.' This means that in the center and spokes are the five families, and between the spokes are the four mind bodhisattvas, the order is spoken according to the order of the letters, and the rows are completely in accordance with the tradition. At the prow are the seers, etc., which are easy to understand, and the order also follows. The middle corridor is the six Munis, and in front and behind are the practitioners and activities, all showing dwelling.' This means that by the meaning of gathering, there are only eight here, dwelling equally in the corners. 'The destroyers of the four door frames dwell with a retinue of consorts.' This means that they face outwards in a fierce posture. Thinking about what the hand symbols of these are, it is said 'Vajra wheel jewel' and so on. The order of holding is, in the Illusion Vajra it is said: Vajra, wheel, sword, flame, bell, lotus, jewel, is the order of holding the vajra. In any other place, know the vajra. First is the heart, then the left hand embraces. Precious sprout, sword, flame, white lotus, great vajra, Utpala flower, Nagarjuna, scripture rest, beautiful form, precious garland, lute, dance, incense, lamp, offering flower, lamp and ointment, are called the order of the main deity. Nṛ head, vajra, skull cross, hook, lasso, स्फोटो (藏文，梵文天城体स्फोटो，梵文罗马拟音sphoṭa，爆裂), Hūṃ radiating light, equipoise vajra mudra, five wisdoms, uniting the Dharmadhatu. It is also said to rely on the heart. The great Muni must know the two hands. Slanting weapon lute
Chinese
击打。 框架力量，书本讲解的方式， 应知火焰如瓶中。 如是说。那么，那些的身体颜色是什么呢？ 深蓝色、白色、黄色和红色， 绿色等等各种各样的。 如是说。因为是边地的菩萨和忿怒尊等等，所以也清楚地显现为二十五尊。 柔软、纤细、缠绕、婀娜，具有年轻的姿态。 这指的是，以妩媚的姿态，方便和智慧平等地进入， 因为身体和肢体柔软， 正直且各自不混杂地显现。 如是说。 清晰、闪耀、丰满、具有光辉。 这指的是，因为具足所有的相好，所以非常庄严， 一切也都以威势压倒。 光芒四射的大群体。 这指的是，因为清晰而锐利， 也就是白色、 红色、 黄色、 蓝色、 茜草色、 像水晶和银的颜色一样，共有六种。 那些在内层中也各自分开， 不是那些的处所聚集， 而是这里每一根毛孔都向十方放射六十亿的光芒，遍布所有显现，这被称为大群体。 被燃烧的链条缠绕。 这指的是，忿怒尊和忿怒母的火焰，缠绕在五股金刚杵上。 无边无际地遍布， 不可思议的坛城自然成就。 这指的是，自然而然地，胜观的坛城也因法界的边际而无尽，在那之中，作为那些的自性而显现， 以所化众生自己的显现， 打开理解而显现为各种各样，因此，唯一需要观修所要之事。 如是说。 为了说明自性身坛城的特征、 事业和成就的方式， 十方四时圆满显现的， 身之大手印至高无上， 如是，虽然不从法界移动， 为了真实解脱的色身和， 为了调伏所有众生， 随顺而示现各种身。 这指的是，圆满证悟的结合之身，是五身自然成就的，因此，是超越身大手印的至高无上。 那些是什么呢？无论显现什么，都是心的自性，因此，显现空性无二，即是法身。广大论典中说：世界
English
Strike. The way to explain the Dharma of the frame strength Puti, It should be known that the fire is like a vase. So it is said. Then, what are the body colors of those? Dark blue, white, yellow, and red, Green and so on, various kinds of. It is said. Because of the borderland bodhisattvas and wrathful deities, etc., it is also clearly manifested as twenty-five deities. Soft, slender, entwined, graceful, with a youthful appearance. This refers to, with a charming posture, skillful means and wisdom equally entering, because the body and limbs are soft, upright and clearly manifested without being mixed separately. So it is said. Clear, shining, full, possessing splendor. This refers to, because it is complete with all the marks and characteristics, it is very majestic, and everything is also overwhelmed with power. A great multitude of radiating light. This refers to, because it is clear and sharp, that is, white, red, yellow, blue, maddar, like the color of crystal and silver, there are six kinds. Those are also separated in the inner layer, not the gathering of those places, but here, each pore radiates six billion lights in ten directions, covering all appearances, which is called a great multitude. Entwined with a burning chain. This refers to, the flames of the wrathful deities and wrathful mothers, entwined on the five-pronged vajra. Spreading without end or center, The inconceivable mandala is naturally accomplished. This refers to, naturally, the mandala of Samadhi, which remains, is also endless due to the boundary of the Dharmadhatu, and in that, it is manifested as the nature of those, with the appearance of the disciples themselves, opening understanding and appearing in various ways, therefore, it is only necessary to contemplate the matter to be done. So it is said. In order to explain the characteristics of the Svabhavikakaya mandala, the activities, and the way of its accomplishment, The body of the ten directions and four times perfectly manifested, The supreme great mudra of the body, Thus, although it does not move from the Dharmadhatu, for the Rupakaya of true liberation and, for taming all sentient beings, In accordance with it, various bodies are shown. This refers to, the body of union of perfect enlightenment is the natural accomplishment of the five bodies, therefore, it is the supreme one beyond the great mudra of the body. What are those? Whatever appears is the nature of mind, therefore, the appearance of emptiness is non-dual, which is the Dharmakaya itself. In the extensive treatise, it says: The world
Chinese
那么，稳定和动摇等等，在显现中没有自性。那即是法身大。如是说，那是如是的甚深智慧。没有造作就是没有动摇。显示从造作中解脱出来就是真正的解脱，与大圆满报身，以及与六道众生相应而显示，是化身，因为不可思议，所以在调伏者中显现。如是说。显示本身如幻术和眼花缭乱。如是说的是，那些也是自然成就的因和业的缘而显现，但在自相续中显现的都是错觉。如是说的总结语。那么，自性是如何的呢？法性本身不从法界动摇。如是说，因为那个比喻的缘故，在显现为多种多样的同时，仅仅是心的法界，不分为二谛，所以是金刚身。那么，因为自性不存在却显现为多种多样，而怀疑是造作所为，在没有动摇的情况下显现为多种多样，那时对于不相同的多种多样，各自显现为相同，即使没有被如是性所改变，也因业缘的力量而各自显现。如是说，一切都是不造作而自然成就，是现证菩提之身。而且，显现为次第相符是业。如是说。例如镜子和水月一般。如是说的是，那些没有动摇而普遍显现是镜子和面容的状况。没有来去而普遍周遍是用水月的比喻来显示。如是说。那时对于六道一切众生，以断恶的形象来分别显示，对于善行者们以阿罗汉的形象，对于独觉者们以犀牛的形象。如是说是容易理解的。此外，如同殊胜乘的次第。如是说的是，以信解行持来说是化身。克里亚等等各自的导师们也同样显现。在色究竟天无上胜妙之处，身是毗卢遮那佛的形象，对于菩萨眷属们，同样殊胜的语言不说话，以身来显示衡量诸法。如是说的是，色究竟天大圆满报身不以如化身如来般的言语来显示，在其他经典中，有些如来是以睁开眼睛
English
Then, stability and instability, etc., have no self-nature in appearance. That itself is the great Dharmakaya. As it is said, that is the very wisdom of suchness. Not contrived is not shaken. Showing liberation from effort is true liberation, with the great enjoyment Sambhogakaya, and showing accordance with the six realms of beings, is the Nirmanakaya, because it is inconceivable, it appears among the tamers. Thus it is said. Showing itself as illusion and dazzling. As it is said, those are also manifested by the cause of spontaneous accomplishment and the condition of karma, but those manifested in one's own continuum are delusions. The concluding words of the saying. Then, what is the nature of self-nature? The nature itself does not move from the Dharmadhatu. As it is said, because of that metaphor, while appearing in various ways, it is only the Dharmadhatu of the mind, not divided into two truths, so it is the Vajra body. Then, because self-nature does not exist but appears in various ways, and there is doubt that it is done by contrivance, it appears in various ways without shaking, then for the different kinds of dissimilarities, each appears to be the same, even if it is not changed by suchness, it appears separately due to the power of karmic connections. As it is said, everything is spontaneously accomplished without contrivance, it is the body of manifest enlightenment. Moreover, appearing in accordance with the order is only karma. Thus it is said. For example, like a mirror and a water moon. As it is said, those that appear universally without moving are the state of the mirror and the face. Universally pervading without coming and going is shown by the metaphor of the water moon. Thus it is said. At that time, for all sentient beings in the six realms, it is shown separately in the form of abandoning evil, for the virtuous ones in the form of Arhats, and for the Pratyekabuddhas in the form of rhinoceros. As it is said, it is easy to understand. Furthermore, like the order of the supreme vehicle. As it is said, in terms of practice with faith, it is the Nirmanakaya itself. The respective teachers of Kriya and so on also appear in the same way. In the supreme abode of Akanishta, the body is in the form of Vairochana, and for the Bodhisattva retinue, the same supreme speech does not speak, but shows the measurement of all dharmas by the body. As it is said, the great enjoyment Sambhogakaya of Akanishta does not show with words like the Nirmanakaya Tathagata, in other scriptures, some Tathagatas are by opening their eyes
Chinese
宣说佛法。有些通过合掌宣说，有些通过伸展手臂宣说，有些通过收缩手臂宣说，有些与妃子一同宣说，有些没有妃子而宣说，就像这样出现。这样说。就像镜子显示的方式一样，消除所有事物的不良颜色。这样说是容易理解的。眷属们如果那样观看佛身，菩提的障碍深不可测，佛身如镜子般显现。这样说是说，如来智慧之身不是单一形成的，因为显现在一切处，所以完全超越了幻象。那些没有变成那样的，是能够认识的。如来智慧方便之身安住在明点之中，因此一切都被加持为大智慧，那些道路不相同，就像想要牛奶而在角上挤奶一样，是为了知道。之后，逐渐显现十地。这样说是说，十地者们完全是通过灌顶才能到达佛地的。《楞伽经》中说：大智慧者，被两种加持所加持的菩萨们，接触如来的足并完全提问。两种是什么呢？是三摩地的加持和以身、面、手灌顶的加持。其中，对于菩萨的第一地者，佛以三摩地加持后，进入名为菩萨三摩地大乘极显现之中，刚一进入，就显示十方如来的面容。这样说。又通达了地不相同的方面，获得了法云。在那里，如来以面和手灌顶。这样说。像这样，十地者们依次通达灌顶后，所应断除的也同样被消除。在那之后，为了光明普照而必定显现，获得无上圆满菩提。这样说了。就在那时，为了显示经部的三身，法身无量不可说，报身无尽是珍宝之藏，化身无数不可思议。这样说了，容易理解。从那之后，还有密咒的二地
English
The Dharma is taught. Some teach by folding their palms, some teach by extending their arms, some teach by contracting their arms, some teach with consorts, and some teach without consorts, as it appears. Thus it is said. Just as a mirror shows, it removes all the bad colors of things. This is easy to understand. If the retinue thus beholds the Buddha's body, the obscurations to enlightenment are immeasurable. The Buddha's body appears like a mirror. This means that the wisdom body of the Tathagata is not formed as one, because it appears everywhere, it is completely beyond illusion. Those that have not become like that are recognizable. The wisdom-skill body of the Tathagata abides in the great bindu, therefore everything is blessed as great wisdom. Those paths are different, like milking a horn when desiring milk, it is for knowing. Then, the ten bhumis gradually appear. This means that the ten bhumis can only go to the Buddha-bhumi through empowerment. In the Lankavatara Sutra, it says: "The Bodhisattvas who are blessed by two blessings of great wisdom touch the feet of the Tathagata and ask questions completely. What are the two? They are the blessing of samadhi and the blessing of empowerment by body, face, and hands." Among them, for the Bodhisattva of the first bhumi, after being blessed by the Buddha with samadhi, they enter into what is called the Bodhisattva Samadhi Mahayana Utterly Manifest, and as soon as they enter, they show the faces of the Tathagatas of the ten directions. Thus it is said. Furthermore, having understood the different aspects of the bhumis, they obtain the cloud of Dharma. There, the Tathagata empowers with face and hands. Thus it appears. In this way, after the ten bhumis have successively understood the empowerments, what is to be abandoned is also eliminated in the same way. After that, in order to be certainly illuminated by all-pervading light, one obtains unsurpassed perfect enlightenment. Thus it is said. At that very moment, in order to show the three kayas of the Sutra school, the Dharmakaya is immeasurable and inexpressible, the Sambhogakaya is inexhaustible, a treasure of jewels, the Nirmanakaya is countless and inconceivable. Thus it is said, it is easy to understand. After that, there are also the two tantric bhumis.