Chinese
虽然目标不可见，但我不是智慧，为了乐于利益众生，从原本未造作的法身清净中不移动，以方便善巧的行持，如虚空般对三界众生普遍示现慈悲。如是，由雍卡多桑摩劝请，秘密主知晓雍卡多桑摩的劝请。于空性之境安住于如实之禅定，从彼处生起普遍显现之禅定，于轮回诸法生起广大慈悲之禅定。于轮回诸法生起普遍之慈悲而动摇之时，内外显现之诸法，皆成为普遍慈悲之虚空自性。如是，彼如实性中，慈悲未被因缘所动摇，未显现为文字之形相，仅是即将显现之际，以歌劝请。因此，从彼处又说雍卡多桑摩等。从如实性劝请之后，紧接着又到了劝请之时，这是词的连接。雍卡多桑摩于空性如虚空般安住之境中，以下之歌劝请之。“唉玛吙，如母般慈爱的大悲啊！”等语。唉玛吙之义已于何处解释完毕。如母般慈爱的大悲，如是说，如母亲慈爱独子般，对三界众生普遍的大悲，不是像对某些众生慈爱那样。如是，普遍之自性，如虚空般理解，也开显，也说普遍，如是说。从虚空自性中，祈请示现智慧慈悲圆满报身之至尊雍卡多桑摩。如是劝请。雍卡多桑摩劝请之后，紧接着，薄伽梵秘密主应允雍卡之劝请。对三界众生生起慈悲。从虚空之境中，真实智慧之神变，化现为种子字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之自性，彼字完全转变，从虚空法界之怀中，如是说，即是薄伽梵。
English
Although the object is invisible, I am not wisdom, but for the sake of delighting in benefiting sentient beings, without moving from the pure Dharmakaya that is originally uncreated, with skillful means of action, I show compassion to all sentient beings in the three realms, like the sky. Thus, urged by Yum Kuntuzangmo, the Lord of Secrets knew Yum Kuntuzangmo's urging. In the state of emptiness, he dwells in the samadhi of Suchness, from which arises the samadhi of universal manifestation, and he abides in the samadhi of generating great compassion that pervades all phenomena of samsara. When the compassion that pervades all phenomena of samsara is stirred, all phenomena that appear outwardly and inwardly become the nature of the universal compassion of space. Thus, in that Suchness, compassion is not moved by conditions, it does not appear in the form of letters, but just as it is about to appear, it is urged by song. Therefore, from there, Yum Kuntuzangmo and others are spoken again. After urging from Suchness, immediately it is time to urge again, which is the connection of words. Yum Kuntuzangmo, in the state of emptiness like the sky, is urged by the following song. "Emaho, great compassion like a mother's love!" and so on. The meaning of Emaho has already been explained elsewhere. Great compassion like a mother's love, as it is said, is the great compassion that pervades all sentient beings in the three realms like a mother's love for her only child, not like love for some beings. Thus, the nature of universality is understood like the sky, and it is also revealed, and it is said to be universal, as it is said. From the nature of the sky, I pray that the supreme Yum Kuntuzangmo, the wisdom and compassion of the Sambhogakaya, be shown to me. Thus, he urges. Immediately after Yum Kuntuzangmo urged, the Bhagavan, the Lord of Secrets, responded to Yum's urging. He generates compassion for all sentient beings in the three realms. From the state of the sky, the miraculous manifestation of true wisdom transforms into the nature of the seed syllable (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), and that syllable is completely transformed, from the womb of the space realm, as it is said, that is the Bhagavan.
Chinese
建造佛像，经中说，这是为了显现慈悲之身。为了象征佛身具有智慧，佛身放射出五种光芒。例如，就像从天空的怀抱中同时升起数百万个太阳的光辉一样。为了清楚地显示世尊的身色和手印，普贤佛母劝请世尊圆满佛身。经中说“此后”等等。“此后”是指世尊佛像建成之后。普贤佛母转动妙目，意思是世尊的一切智慧都来自法界之母，她转动充满爱意的妙目，用极其美丽的眼睛注视着世尊，为了圆满，以奇妙的各种姿态和歌声，即身语意三密的歌声，以及德玛瓦等多种歌声来劝请。唱诵下面将要出现的这首歌。唱到：“唉玛吙，如意妙身如日轮。”意思是说，从清净的法界中显现出如此圆满报身，真是太神奇了！这是圣洁的语言。为了使佛身具有妙相和随好，所以说“如意妙身如日轮”。世尊也像调伏一切众生一样示现化身，在示现时也未曾离开清净的法界。因此说“无论做什么金刚事”。如此以妙相和随好庄严，极其威严的妙身，一切庄严圆满的佛身，光芒四射的妙身，请普贤佛母向我展示。通过反复劝请“阿拉拉霍”，世尊的母亲普贤佛母明白了劝请之意。显现出游戏之身，如三面相。显现出三面相，是象征着解脱之门的三种，即空性、无相和自性光明。三面相中，右边是白色，左边是
English
The construction of the Buddha image. It is said in the scriptures that this is to manifest the body of compassion. To symbolize that the Buddha's body possesses wisdom, five rays of light emanate from the Buddha's body. For example, it is like the radiance of millions of suns rising simultaneously from the embrace of the sky. To clearly show the color and hand gestures of the Blessed One, the Wisdom Mother Kuntuzangmo urged the Blessed One to perfect the Buddha's body. It is said in the scriptures, "Thereafter," and so on. "Thereafter" refers to immediately after the Buddha image of the Blessed One was built. The Wisdom Mother Kuntuzangmo turned her long eyes, meaning that all the wisdom of the Blessed One comes from the Mother of Dharmadhatu. She turned her loving long eyes and gazed at the Blessed One with extremely beautiful eyes. In order to perfect it, she urged with wonderful various postures and songs, that is, the songs of the three secrets of body, speech, and mind, and various songs such as Demawa. This song that will appear below is chanted. It is sung, "Emaho, the wish-fulfilling supreme body is like the sun." It means that it is truly amazing that such a perfect Sambhogakaya appears from the pure Dharmadhatu! This is sacred language. In order to make the Buddha's body have the major and minor marks, it is said, "The wish-fulfilling supreme body is like the sun." The Blessed One also manifests the Nirmanakaya like taming all sentient beings, and even when manifesting, he has never left the pure Dharmadhatu. Therefore, it is said, "Whatever Vajra activities are done." Such a supreme body adorned with major and minor marks, an extremely majestic supreme body, a Buddha body perfect with all adornments, a supreme body radiant with light, please show me, Wisdom Mother Kuntuzangmo. Through repeatedly urging "Alala Ho," the mother of the Blessed One, Wisdom Mother Kuntuzangmo, understood the meaning of the urging. The playful body appears like a three-faced one. The appearance of the three faces is a symbol of the three doors of liberation, namely emptiness, signlessness, and self-luminous nature. Among the three faces, the right one is white, and the left one is
Chinese
玛尔巴，位于中央深蓝色处。右侧白色表示未被烦恼的污垢所染。左侧红色表示以慈悲的绳索引导一切众生。中央深蓝色表示未被任何对法性的分别念所染。六只手表示具有六度。右侧第一只手拿着智慧金刚杵，九个尖端表示已证得九种智慧。如此光芒四射的身体，会被三世诸佛所见。那是圆满的禅定。现在宣说聚集眷属的禅定。因此，从那以后，世尊秘密主为了生起有缘的眷属，从脐轮中央发出“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音，将上方眷属的坛城融入自己的身体。融入后，安住在极乐的境界中。那是下方眷属的因。那是聚集眷属的禅定。从这里开始，显示了玛尔巴父尊开启对话。世尊亲自以身体结合各种姿势的歌舞、秘密之歌、舞蹈、手舞、腰舞。以及姿势，即在九个位置用指甲抓挠，以及浸润，即吸水，以及结合，即二根结合，以及拥抱，即以上下结合的方式，以美丽的姿态对着明妃普贤佛母，转动细长的眼睛，以爱慕的眼神注视着。不是那种瞪大眼睛的样子，而是安住在极其美丽的禅定中，一言不发。那时，明妃普贤佛母知道了他的爱意，便开启了对话。以“唉玛，从嬉戏的奇妙光芒中生出的至尊身”等语开启对话，因为非常稀有。唉玛，从嬉戏的奇妙光芒中生出的极其美丽的至尊身，是遍布一切的菩提心的自性加持。显示了从何处如何安住。化身轮有六十四瓣莲花，法轮有八瓣莲花，报身
English
Marpa resides in the central dark blue space. The white on the right signifies being unstained by the defilements of afflictions. The red on the left signifies guiding all beings with the lasso of compassion. The central blue signifies being unstained by any conceptualization of the nature of reality. The six hands signify possessing the six perfections. The first right hand holds a vajra of wisdom with nine points, signifying the attainment of mastery over the nine wisdoms. Such a radiant body will be seen by the Buddhas of the three times. That is the complete samadhi. Now, the samadhi of gathering the retinue is shown. Therefore, from then on, the Bhagavan, Lord of Secrets, in order to generate a retinue with connections, uttered 'Hūṃ' (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) drawn from the center of the navel, and gathered the mandala of the upper retinue into his own body. Having gathered them, he remained in the state of great bliss. That is the cause of the lower retinue. That is the samadhi of gathering the retinue. From here, the initiation of the conversation by Marpa Yab is shown. The Bhagavan himself, with his body, performed various forms of song and secret song, dance, upper gate dance, hand dance, waist dance. And postures, that is, scratching with fingernails in nine places, and soaking, that is, absorbing water, and union, that is, the union of two organs, and embracing, that is, in the manner of combining above and below, turning his long eyes in a beautiful manner towards the consort Samantabhadrī, gazing with an affectionate gaze. Not like staring eyes, but abiding in an extremely beautiful samadhi, he remained without speaking a word. At that time, the consort Samantabhadrī, knowing his affection, initiated this conversation. Initiating the conversation with words such as, 'Emaho, from the supreme body blazing with the magic of play,' because it is very wondrous. Emaho, from the supreme body blazing with the exceedingly beautiful radiance of the magic of play, is the blessing of the nature of bodhicitta pervading all. It shows from where and how it abides. The nirmāṇakāya chakra has sixty-four petals, the dharmacakra has eight petals, and the saṃbhogakāya
Chinese
在十六瓣的莲花和三十二瓣的大乐轮的中心，安住的菩提心的体性被称为金刚，从处所生起的原因是行持四印之舞。为了显示菩提心降临的处所，宣说了秘密莲花等。秘密莲花是母莲，是胜于方便的处所。在世尊的安住处，极其广阔的虚空中心，世尊啊，为了我，请降下充满希望的真实的甘露大雨，阿拉拉霍！这是劝请，即是母方的启请。之后，为了父方的启请，宣说了“世尊秘密胜主”等，解释说唱诵了金刚歌。唱诵什么呢？如下面所说：啊！大乐无离合之法界自性。等等，因为通达其义且具有智慧，所以说了“啊！”。菩提心的心是乐也是胜，所以是“大乐”。其处所是无离合的母莲，即法界自性。如此之处极其美丽，所以是微笑，即以一切庄严装饰而缠绕。未被烦恼沾染，莲花极其广阔，所以是莲花处。为了安住于如此之所，说了“如”。如此之如，为了安住秘密金刚，是喜乐之胜，金刚秘密菩提心等等。喜乐之胜是指四种喜乐，即喜、胜喜、俱生喜、离喜。金刚，即秘密金刚，外道瑜伽士所无，所以是秘密。菩提心降临之处，是体验四喜之所，是与精液一同产生的俱生喜之所，所以称为金刚。从大乐之所，无垢的菩提心具有四喜，从金刚的根本、中央和珍宝之所而来，以及苏醒的
English
In the center of the sixteen-petaled lotus and the thirty-two-petaled great bliss wheel, the nature of the abiding bodhicitta is called Vajra, and the cause of arising from the place is performing the dance of the four mudras. In order to show the place where the bodhicitta descends, the secret bhaga, etc., is spoken of. The secret bhaga is the mother's lotus, the place that is superior to skillful means. In the abode of the Bhagavan, in the center of the extremely vast sky, O Bhagavan, for me, please send down the great rain of true nectar that fulfills hope, alala ho! This is an exhortation, that is, the mother's invitation. Then, for the father's invitation, "Bhagavan, Lord of Secrets," etc., was spoken, and it was explained that the Vajra song was chanted. What is chanted? It is as follows: Ah! Great bliss, the very nature of the indivisible realm. Etc., because he understood its meaning and possessed wisdom, he said, "Ah!" The mind of bodhicitta is both bliss and supreme, so it is "Great Bliss." Its place is the indivisible mother's lotus, that is, the nature of reality. Such a place is extremely beautiful, so it is smiling, that is, entwined with all ornaments. Unstained by afflictions, the lotus is extremely vast, so it is the bhaga. In order to abide in such a place, "Ru" is said. Such a Ru, in order to abide the secret Vajra, is the supreme joy, the Vajra secret bodhicitta, etc. Supreme joy refers to the four joys, namely joy, supreme joy, innate joy, and separation joy. Vajra, that is, the secret Vajra, is not possessed by external yogis, so it is secret. The place where the bodhicitta descends is the place where the four joys are experienced, and it is the place of innate joy that arises together with semen, so it is called Vajra. From the place of great bliss, the stainless bodhicitta possesses the four joys, and comes from the root, center, and jewel place of the Vajra, as well as the awakened