English
As indicated by "la" and "zhes pa'i bar gyis bstan te": The majesty of the face, the face connected with five homas (Sanskrit: homa, Devanagari: होम, Roman transliteration: homa, literal meaning: fire oblation), offering and sucking in any place, is the posture of the face; the majesty of the tongue, the sound is clear and unmixed, able to transform into any sound, is the posture of the tongue; the majesty of the teeth, able to completely cut off birth and death from the root, is the posture of the teeth; the majesty of the voice, able to clearly show the meaning to the minds of those to be tamed, proclaiming with sixty branches of Brahma's voice, resounding like thunder, these four are the majesty of speech. Among them, the four majesties of speech are: the face appearing connected with five homas is also majestic, displaying anything like a crescent moon, the tongue is also majestic, cutting off birth and death from the root, the teeth are majestic, the voice proclaiming like thunder is majestic. The third is, as indicated from "dgongs pa" to "lta ba'i tshul dang": The majesty of knowing the meaning, clear and unmixed, appearing completely and perfectly, therefore, the mind is like the stars in the sky, with the adornment of higher vision unwavering, presenting the posture of self-appearance; the majesty of knowing the realm of reality, in the state of unwavering mind, performing the work of benefiting beings without obstruction, therefore, the activity is like the waves of the ocean, appearing with the pervasiveness of calm abiding; the majesty of knowing wisdom, the body and the qualities of wisdom appear as the source of completeness, therefore, all qualities are complete, like plants growing on the surface of the earth, the posture of benefiting with the adornment of higher vision; the majesty of knowing means, possessing complete great compassion, therefore, there is no interruption to compassion, like a garland of dances, the posture of generating any joy with higher vision, these four are the majesty of the mind. The majesties of the mind are four: meditation is majestic like the stars in the sky, activity is majestic like the waves of the ocean, qualities are inexhaustible like plants, the play of activity is majestic like the skillful means of dance. The fourth is, as indicated from "gnas kyi" to "tshul lo": The majesty of the place of destroying Rudra (Sanskrit: Rudra, Devanagari: रुद्र, Roman transliteration: Rudra, literal meaning: howler), appearing with the specialness of the place of the emanation of destroying the arrogant Rudra, and gathering and collecting all qualities, like the posture of a charnel ground; the majesty of the seat of subduing the great god, with the specialness of subduing the arrogant great god as a seat, like a king being imprisoned, the posture of making other beings ashamed; the majesty of the activity of taming the difficult to tame, taming the three realms.
Chinese
由于变成了欢乐的净土，将净土的殊胜安置于佛的境界，是无上的状态。同时修行的苦行，无论做什么都能立即成就，修行的殊胜之处在于立即成就，无需再次压制，因此是后来不再退转的状态，这四种是威力的威慑。其中，威力的威慑有四种：摧毁鲁扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的地方也威慑，压制大天（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的座垫也威慑，度化三界（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的净土威慑，摧毁分别念修行的苦行威慑。像这样，对于所化众生显现的意义进行分别。详细来说，威慑的方式会变成三十二种，这在《天续》中有所阐述。第九部分分为两个方面：简略地阐述，详细地解释。第一部分，从“楞伽”到“如同坛城”之间进行了阐述。楞伽之主，什么是修行的分别念呢？就像这样：身体的光辉压倒一切，如同十万狮子的形象；语言的光辉广为人知，如同千龙轰鸣；心意的光辉普遍广大，如同天空的广阔；功德的光辉随心所欲地显现，如同珍宝；事业的光辉随所应调伏而示现，如同大坛城，是圆满成就的胜者所安置的。这二者分为五种：身体的光辉，语言的光辉，心意的光辉，功德的光辉，事业的光辉。第一部分，从“楞伽”到“相应的光辉”之间进行了阐述。楞伽之主，这些是由二十种光辉圆满的。那又是什么呢？就像这样：身体的威严，身体的庄严，虽然可以无量无边地展现大小，但通过与法身平等显现的方式而显得伟大，通过与慈悲平等显现的方式而显得肢体粗大的光辉；与所有众生的行为相一致，显现为无量无数的身体，因此数量众多，通过愿力的方式示现同类，因此与所化众生的调伏因缘相适应的光辉；通过行为的方式受到世间人的尊敬，通过高贵种姓的方式被地上的人们视为最胜的集会之主的光辉；
English
Because it has become a field of joy, placing the excellence of the field on the Buddha's ground is the ultimate state. The austerity of practicing simultaneously accomplishes everything immediately. The excellence of practice lies in immediate accomplishment, requiring no further suppression, thus it is a state of non-regression. These four are the awe of power. Among them, the four aspects of the awe of power are: The place where Rudra (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is destroyed is also awe-inspiring; the seat that suppresses the great god (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is also awe-inspiring; the pure land that liberates the three realms (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is awe-inspiring; and the austerity of practice that destroys conceptualization is awe-inspiring. Thus, conceptualization arises for the meaning that is manifest to those to be tamed. In detail, the manner of awe transforms into thirty-two aspects, which are explained in the Tantra of the Gods. The ninth part has two aspects: a brief explanation and a detailed explanation. The first part, from "Lanka" to "like a mandala," is the explanation. Lord of Lanka, what is the conceptualization of practice? It is like this: the splendor of the body overwhelms, like the form of a hundred thousand lions; the splendor of speech is universally known, like a thousand dragons roaring; the splendor of mind is vast and expansive, like the vastness of the sky; the splendor of qualities arises as desired, like a precious jewel; the splendor of activity manifests according to what is to be tamed, like the great mandala, arranged by the victorious ones who have perfected the result. These two are divided into five: the splendor of body, the splendor of speech, the splendor of mind, the splendor of qualities, and the splendor of activity. The first part, from "Lanka" to "appropriate splendor," is the explanation. Lord of Lanka, these are perfected by twenty splendors. What are they? It is like this: the majesty of the body, the adornment of the body, although it can manifest immeasurably large and small, is great through appearing equally with the Dharmakaya, and through appearing equally with compassion, the splendor of coarse limbs; in accordance with the actions of all sentient beings, appearing as countless bodies, therefore numerous, showing similarity through aspiration, therefore the splendor appropriate to the causes for taming those to be tamed; through the manner of conduct, being worthy of respect by worldly people, and through noble lineage, the splendor of being seen by the earth-bound ones as the supreme lord of the assembly;
Chinese
以功德成就之门无与伦比而超胜，以事业之门与所化众生的心意相符而心悦诚服的威严等共有四种。其中，身的威严有四种：身躯高大，肢体粗壮而威严；数量众多，与因缘相合而威严；值得尊敬，被视为主要而威严；超胜，令人心悦诚服而威严。法身俱生之门广大，慈悲俱生之门化身粗大，作为俱生之门化身众多，祈愿之门种类相同因缘相合，行为之门值得尊敬，种姓高贵者被视为主要，自性成就之门超胜，事业之门令人心悦诚服。如是说。第二是，从“洪亮”到“见到的威严”之间所阐述的内容是：语的威严，在所化众生的处所完全显现法身而声音洪亮，刹那间发出各种不同的声音，充满三千世界的威严，以声音的旋律迅速消除眷属心意的一切障碍，没有间断地消除疑惑，具有断除犹豫的威严，眷属们没有一个不从慈爱的角度认为只有我被顾念，从慈悲的角度认为仅仅为我宣说佛法，显现出这样的威严，以智慧的差别之理而超胜，以语言的功德之门见到秘密之门的威严等共有四种。也就是语的威严有四种：声音洪亮，充满三千世界而威严；言辞迅速，断除犹豫而威严；仅仅为我宣说而威严；超胜，见到功德而威严。以法身遍布之门声音洪亮，发出各种不同的声音充满三千世界，以旋律之门变得可以理解，因为靠近而断除犹豫，以慈爱之门眷顾我，以慈悲之门仅仅为我宣说，以智慧的差别之门超胜，以语言的功德之门调伏一切。如是说。第三是，从“宽广”到“调伏的威严”之间所阐述的内容是：心的威严，对于轮回和涅槃两者都没有舍弃，以无二的智慧宽广而远离取舍，具有没有希望和担忧的威严，无二之中没有任何遮蔽，以胜观清晰而寂止不变，具有尽头
English
It excels by being unmatched through the door of accomplished qualities, and it has four kinds of majesty that are pleasing to the mind because they conform to the thoughts of those to be tamed through the door of activity. Among them, there are four majesties of the body: The body is majestic because it is large and the limbs are coarse. It is majestic because it is numerous and suitable for circumstances. It is majestic because it is seen as worthy of respect and primary. It is majestic because it excels and is pleasing to the mind. The Dharmakaya is great through the door of co-emergence. Compassion is coarse emanation through the door of co-emergence. Action is numerous emanation through the door of co-emergence. Aspiration is suitable for circumstances of similar kinds. Conduct is worthy of respect through the door of practice. Those of noble lineage are seen as primary. It excels through the door of inherent accomplishment. It is pleasing to the mind through the door of activity. So it is said. The second is: From "Great Voice" to "the majesty of seeing" is shown. The majesty of speech is that the Dharmakaya pervades the entire place of those to be tamed, so the voice itself is very loud. In an instant, it proclaims different sounds, filling the three thousand worlds with majesty. Whatever obstacles there are in the minds of the retinue, the melody of the voice quickly eliminates them without interruption, so it has the majesty of cutting off doubt. None of the retinue think only of themselves from the door of love, and from the door of compassion, they think that the Dharma is shown only to them, and it appears as such majesty. It excels through the reasoning of the distinction of knowledge, and through the door of the qualities of speech, it has the majesty of seeing the secret door. So there are four majesties of speech: The voice is loud, filling the three thousand worlds with majesty. The words are quick, cutting off doubt with majesty. It shows only to me with majesty. It excels and sees qualities with majesty. The voice is loud through the door of the Dharmakaya pervading. Proclaiming different sounds fills the three thousand worlds. Through the door of melody, it becomes understandable. By being close, it cuts off doubt. From the door of love, it looks at me. From the door of compassion, it shows only to me. It excels through the door of the distinction of knowledge. Through the door of the qualities of speech, it subdues all. So it is said. The third is: From "Vast" to "the majesty of taming" is shown. The majesty of the mind is that it does not abandon both samsara and nirvana, and with the vast knowledge of non-duality, it is free from acceptance and rejection, and it has the majesty of being without hope and fear. In non-duality, nothing obscures it, and with clear insight, it does not change in peaceful abiding, and it has the end
Chinese
自然舍弃二边的光辉，不摇不动、连绵不断的慈悲，直到轮回未空之际，行救度众生之事，是为誓愿圆满的光辉；以不混杂一切方便的广大智慧，不愚昧地以成千上万的禅定方便来调伏，是为调伏的光辉，共有四种。也就是心的四种光辉：广大而无希冀恐惧是为光辉，明晰而舍弃二边是为光辉，慈悲与誓愿究竟是为光辉，不愚昧地以方便调伏是为光辉。从无二之门而广大，以无取舍之故而无希冀恐惧，从胜观之门而于中观中明晰，从寂止之门而不变动而舍弃诸边，事业相续不断是大慈悲，誓愿究竟恒时安住，从智慧之门而不愚昧，从禅定之门而以方便调伏。如是说。第四是，从“无有”到“未染污的光辉”之间所阐述的。功德的光辉本体未成立如是，故为清净无有，于世俗中成就无有损减地生起，故为无尽的光辉；本体于智慧中唯一任运成就的加持如珍宝般，随心所欲地示现心之所想的光辉；对于有情以业之应调伏之处等，所作的损害也从成就之门转为大药，故为饶益的光辉；无论任何作为，皆以智慧之门精通方便，不成为种子般，从行为之门如莲花般未染污的光辉，共有四种。也就是功德四种光辉：无有而无尽是为光辉，从一而随心所欲生起是为光辉，损害而作饶益是为光辉，善巧方便未染污是为光辉。从不执著我之门而无有，从无有之门而无尽，从清净智慧之门而唯一，随心所欲地示现心之所想，从有情之门而施加损害，从成就之门而作饶益，从所知之门而精通方便，从行为之门而未染污。如是说。第五是，从“不骄慢”到“成就的光辉”之间所阐述的。事业的光辉是