Chinese
如来报身安住莲花眼之位，虽从轮回中化生，行利益众生之事，然为不染烦恼之象征，故为莲花。又如珍宝，如愿满足所求，却无分别念且永不耗尽，如是，以大字轮压伏，以化身之大功德，如珍宝般，成熟一切所化有情之象征，故示以珍宝炽燃之座。即莲花之上为珍宝堆，其下端，畜生之尽头为珍宝之座脚，珍宝之上生莲花，莲花之上为日月。如经中所云：自性本净光明故，日月重叠炽燃座。本初即是清净故，无染莲花炽燃座。无尽智慧宝藏生，如愿珍宝炽燃座。如是宣说。功德象征之座床者，善逝之大功德，总摄为身语意功德事业五者。身者，以四无畏摧伏四魔之象征。毗卢遮那佛安住于四狮面向四方之座。意者，以十力调伏十不善之象征，不动佛安住于十象面向十方之座。（０）功德神变之四足，为象征，宝生佛安住于四骏马之座。（０）语者，以十妙音获得十地法王之象征，无量光佛之座为十孔雀之座。事业者，以四事业将四生度脱于法界之象征，不空成就佛安住于四鹏鸟之座。是故，若欲尽数计算世尊之大功德，则已超出言语之范畴。一三千大千世界之所有众生，乃至微小的巴氏嘎虫，皆转为轮王，具足七宝。彼等所有福德之总和，则成就一能主宰须弥山之帝释天。如是之帝释天之福德，若以百千倍数相加，则成就一资粮道者。
English
The Sambhogakaya abides in the lotus-eyed position, and although it is born from samsara and performs the deeds of benefiting beings, it is a symbol of not being defiled by the faults of afflictions, hence the lotus. Furthermore, like a precious jewel, it fulfills desires as they are, yet it has no conceptualization and is inexhaustible. Similarly, by suppressing with the great wheel of letters, the great qualities of the Nirmanakaya, like a precious jewel, ripen all those to be tamed. As a symbol, it is shown as a seat of blazing jewels. That is, on top of the lotus is a pile of jewels. At its bottom end, the end of the animal is the leg of the jewel throne. On top of the jewel grows a lotus. On top of the lotus are the sun and moon. As it says in the scripture: 'Because the nature is primordially clear light, the seat of blazing sun and moon is stacked. Because it is primordially completely pure, the seat of unattached lotus is blazing. Because the treasure of inexhaustible wisdom arises, the seat of wish-fulfilling jewel is blazing.' Such is said. The seat and throne of the qualities and symbols are: the great qualities of the Sugata are condensed into five: body, speech, mind, qualities, and activity. The body is a symbol of destroying the four maras with the four fearlessnesses. Vairochana Buddha abides on a seat of four lions facing the four directions. The mind is a symbol of subduing the ten non-virtues with the ten powers. Akshobhya Buddha abides on a seat of ten elephants facing the ten directions. (0) The four legs of the qualities of miraculous powers are a symbol. Ratnasambhava Buddha abides on a seat of four excellent horses. (0) The speech is a symbol of obtaining the ten bhumis, the king of Dharma, with the ten melodious sounds. The seat of Amitabha Buddha is a seat of ten peacocks. The activity is a symbol of liberating the four types of birth into the dharmadhatu with the four activities. Amoghasiddhi Buddha abides on a throne of four garudas. Therefore, if one were to count the great qualities of the Bhagavan, it would be beyond expression. All the sentient beings of one three-thousand great thousand world, even the smallest Bhashika insects, all transform into wheel-turning kings, possessing the seven precious jewels. The accumulation of merit of all of them is combined into one Indra, the lord of the gods, who has power over Mount Meru. Such a hundredfold increase of the merit of Indra is the completion of one path of accumulation.
Chinese
像这样积累一百个十倍，就能成就一位安住于十地的菩萨。将那菩萨的福德聚集成一百个十倍，就能成就如来八十随形好中的一个。将这八十随形好总合起来变成八十，就能成就三十二相中的一个。将二十九相总合起来，再累积一百个十倍，就能成就眉间白毫相。再累积一百个十倍，就能成就一切众生都无法看见的顶髻相。再累积一百个十倍，就能成就六十支分梵音响彻无边世界。像这样分开来说，功德圆满就是三十二相。为了作为具有这些相好的象征，就示现为坐在异类的座垫上，示现了十种心力、四种无畏、十种语自在、四种功德神足、四种无碍事业，总共三十二种。对此，经中说道：身以四无畏，摧伏四魔。成就之相为安坐狮子座。心以十力，调伏十不善。成就之相为安坐象座。功德神足无执着，行于道。成就之相为安坐骏马座。语以十自在，圆满如国王。成就之相为安坐孔雀座。业以四事业，救度四生。成就之相为安坐大鹏金翅鸟座。如来大功德，以三十二相为象征。因此，功德以象征的座垫来显现。现在想要显现庄严和服饰的真实性，所以说了“第五也是二”，等等。这指的是第五个次第等分为两种，即庄严的展示和服饰的展示。其中，七大庄严是：珍宝头饰、花鬘或垂饰、耳环、项链、臂钏、腰带和手镯。这些都与七觉支相应。如来的头饰，在所示现的五个顶端中。
English
Accumulating like that a hundred times ten, one can accomplish a Bodhisattva abiding on the ten grounds. By gathering the accumulation of merit of that Bodhisattva a hundred times ten, one can accomplish just one of the eighty minor marks of a Tathagata. By combining those eighty minor marks into eighty, one can accomplish one of the thirty-two major marks. By combining twenty-nine marks and accumulating that a hundred times ten, one can accomplish the white hair mark between the eyebrows. Accumulating that a hundred times ten, one can accomplish the crown protuberance that all beings cannot see. Accumulating that a hundred times ten, one can accomplish the sixty-branch Brahma voice resounding through limitless world realms. Thus, when divided, the perfection of qualities is the thirty-two major marks. As a symbol of possessing these marks, it is shown as sitting on the seat of a different kind, demonstrating the ten powers of the heart, the four fearlessnesses, the ten speech powers, the four legs of miraculous power of merit, and the four unobstructed activities, totaling thirty-two. Regarding this, the scripture says: "The body with four fearlessnesses, destroys the four maras. The sign of accomplishment is sitting on a lion throne. The mind with ten powers, subdues the ten unwholesome deeds. The sign of accomplishment is sitting on an elephant throne. The legs of miraculous power of merit proceed without attachment. The sign of accomplishment is sitting on a supreme horse throne. The speech with ten freedoms, perfect like a king. The sign of accomplishment is sitting on a peacock throne. The action with four activities, liberates the four births. The sign of accomplishment is sitting on a Garuda throne. The great qualities of the Sugata, are shown as symbols by the thirty-two excellent marks." Therefore, merit appears as a symbolic seat. Now, wanting to reveal the reality of ornaments and attire, it is said, "The fifth is also two," and so on. This refers to dividing the fifth order and so on into two, namely the presentation of ornaments and the presentation of attire. Among these, the seven great ornaments are: a jeweled crown, a garland of flowers or hanging clusters, earrings, a necklace, armlets, a girdle, and bracelets. These are in accordance with the seven branches of enlightenment. The Sugata's crown, among the five peaks shown,
Chinese
五部如来身相，并非直接显现莲花轮廓，而是如镜中倒影般显现，这是以身、语、意、功德、事业五者，对五乘、五道众生进行阐释。头饰是辨别诸法的正等觉支。以花束装饰头部，譬如鲜花使众生喜悦，供养于善逝令其欢喜，因此花鬘与喜悦正等觉支相应。耳饰是以珍宝消除热病之苦，此处作为装饰，表示远离身语意三者的痛苦，法性之饰极为清净，是正等觉支。颈饰，即念珠，珍宝串成的项链，在颈圈中央放置佛塔或佛像，显得庄严。串联众多念珠，象征安住于百万三摩地。中央粗大的佛像，是勇猛行三摩地的象征，因此与三摩地正等觉支相应。臂钏是用珍宝黄金，以各种珍宝装饰而成，这是对一切所知皆无迷惑，了知且明晰的象征，是正念正等觉支。瑟摩多，是用长长的珍珠串缠绕颈部，两端完全耗尽。将其缠绕于身，是领悟自利，另一端流逝，是领悟利他，因此与舍正等觉支相应。手镯是用铆钉将手和脚的腕部缠绕起来，手能做一切行为，脚能到达所行之处，这也是精进的盔甲，因此与精进正等觉支相应。如经中所说：辨别正法的头饰是珍宝串，喜悦正等觉以鲜花装饰，耳饰使身心清凉极为清净，颈饰以百万殊胜三摩地之串装饰，珍宝汇聚装饰臂钏处于正念之中，错乱我执以舍瑟摩多对治，手镯行持各种事业具有精进。经中如是阐明。
English
The five Buddha families' forms are not directly shown as lotus outlines, but appear like reflections in a mirror. This is explained through the five aspects of body, speech, mind, qualities, and activities, to the five vehicles and five types of beings. The head ornament is the correct enlightenment factor of distinguishing all dharmas. Decorating the head with flower clusters is like how flowers bring joy to beings, and offering them to the Sugata brings delight. Therefore, the garland is associated with the joy of the correct enlightenment factor. Earrings are used to relieve the suffering of fever with precious jewels. Here, as an ornament, it signifies being free from the suffering of body, speech, and mind. The ornament of Dharma-nature is extremely pure, which is the correct enlightenment factor. The necklace, or rosary, is a string of precious jewels. Placing a stupa or Buddha image in the center of the neck ring makes it appear grand. Stringing together many rosary beads symbolizes dwelling in a million samadhis. The large Buddha image in the center is a symbol of the samadhi of courageous action. Therefore, it is associated with the samadhi of the correct enlightenment factor. The armlet is made of precious gold and adorned with various types of precious jewels. This is a symbol of knowing and clearly understanding all that is knowable without confusion, which is the correct enlightenment factor of mindfulness. The semoto is a long string of pearls wrapped around the neck, with both ends completely exhausted. Wrapping it around the body signifies realizing one's own benefit, and the other end flowing away signifies realizing the benefit of others. Therefore, it is associated with the equanimity of the correct enlightenment factor. Bracelets are used to wrap the wrists of the hands and feet with rivets. Hands perform all actions, and feet reach the places to be traveled. This is also the armor of diligence, and therefore it is associated with the diligence of the correct enlightenment factor. As stated in the scripture: 'The head ornament that distinguishes the true Dharma is a string of jewels. The correct joy is adorned with a garland of flowers. Earrings cool the body and mind, making them extremely pure. The necklace is adorned with a string of a million supreme samadhis. The armlet is adorned with a collection of jewels, remaining in mindfulness. Confused self-grasping is counteracted with the equanimity of the semoto. Bracelets perform various actions and are endowed with diligence.' This is clearly explained in the scripture.
Chinese
那么五种大服饰是：心智慧的头发上的发髻宝冠，功德光彩的上衣，身威严姿态的法衣，语传承的下裙，以及事业舞蹈的秘密衣。其中，对于一切知识都不迷惑的证悟是头发上的发髻宝冠。以伟大的功德胜过一切众生，作为威严的象征是白色丝绸的上衣。以戒律的庄严服饰作为声闻行事的证悟是黄色丝绸的法衣。作为轮回未空之前不舍弃利益的象征是丝线编织的下裙。对于未成为深奥秘密真言之器者，作为秘密的象征是手印的袖子。此外，名为相好的是眷属的勇士和佛母等功德赞颂的方式，与其他相同，圣道也在其他地方阐明。还有，八吉祥天女以八吉祥天女的手中拿着的吉祥物显示为八种象征，即四种不被涅槃束缚和四种不被轮回的过失所染污。其中，不被涅槃边际束缚的四种是：于普光法身中，以遍知智慧知晓调伏之时，作为生起慈悲的象征，手持吉祥结。如是于调伏之时，转法轮并做利益众生之事，作为象征，手持法轮。如是仅做利益之事时，以布施波罗蜜多消除贫困之苦，并如意满足愿望的象征，显示珍宝胜幢。如是以无尽之宝藏做利益之事时，获得生之自在，从如污泥般的轮回中出生，虽然做利益众生之事，也如泥中生莲般不被过失所染污的象征，手持莲花。不被轮回所染污的四种是：如上者，以具足十地灌顶之量，手持宝瓶。以灌顶慈悲覆护，消除烦恼痛苦的象征是手持伞盖。于此，一切他人的辩论皆坚固不摧，无法立足，利益众生
English
Then, the five great garments are: the hair knot crown of mind-wisdom, the upper garment of the splendor of qualities, the Dharma robe of bodily majesty, the lower skirt of speech lineage, and the secret garment of action-dance. Among them, the realization of non-confusion about all knowledge is the hair knot crown. As a symbol of surpassing all beings with great qualities and being majestic, it is the white silk upper garment. Taking the majestic garment of discipline as the realization of the deeds of the Hearers is the yellow silk Dharma robe. As a symbol of not abandoning benefit until samsara is empty, it is the lower skirt woven with silk threads. For those who have not become vessels for the profound meaning of secret mantra, the sleeves of the mudras are a symbol of secrecy. Furthermore, the so-called marks and signs are the ways of praising the qualities of the retinue's heroes and heroines, etc., which are similar to others, and the noble paths are also explained elsewhere. Also, the eight auspicious goddesses show the auspicious objects held in the hands of the eight auspicious goddesses as eight symbols, namely, four not bound by nirvana and four not defiled by the faults of samsara. Among them, the four not bound by the limits of nirvana are: In the Dharmakaya of all-pervading light, knowing the time of taming with omniscient wisdom, as a symbol of generating compassion, holding the glorious knot. Thus, at the time of taming, turning the wheel of Dharma and doing the work of benefiting sentient beings, as a symbol, holding the wheel. Thus, just doing the work of benefit, with the perfection of generosity, eliminating the suffering of poverty, and as a symbol of fulfilling wishes as desired, showing the jewel banner. Thus, when doing the work of benefit with inexhaustible treasures, having obtained the freedom of birth, being born from samsara like mud, although doing the work of benefiting beings, also like a lotus born from mud, as a symbol of not being defiled by faults, holding a lotus. The four not defiled by samsara are: Like the above, with the measure of empowerment over the ten bhumis, holding a vase. The symbol of covering with the compassion of empowerment and eliminating the suffering of afflictions is holding an umbrella. Here, all the arguments of others are firmly arranged and cannot stand, benefiting beings