English
This demonstrates that. As stated in the Ratnavali, "The Dharmakaya, in brief, arises from the assembly of the King of Wisdom." This is the meaning of what is said. Regarding the Sambhogakaya, there are two aspects: a brief explanation and a detailed explanation. The brief explanation is: Now, the fourth Kaya, the spontaneously accomplished Sambhogakaya, is explained as being like the inner clarity of space. From that very state, self-arising Sambhogakaya is perfected. The place and time show the perfect Dharma wheel. From the state of the clear inner nature of reality, the self-arising Sambhogakaya, which manifests outwardly, possesses the five certainties. The manifestation is the representative of the five Buddha families, like emptiness and form, and is the manifestation of the Buddha himself, not shared with others. The palaces and so on of this realm are accomplished from the self-arising basis of clear light. If it is said that there are self-characteristics, that is not the case. As stated in the Magical Net Sequence, "The spontaneously perfected awareness is self-arising. The fields, palaces, seats, thrones, and ornaments manifest as countless rays of light." That is it. The detailed explanation includes the conclusion of the place and time showing the Dharma wheel, and the nine qualities that are not seen even by the tenth-level Bodhisattvas and are the domain of experience only for the Buddhas. The perfection of the place also has three aspects, which are the essence. Among them, the first is: The place is the field of dense and brilliant arrangement of light. The five perfections of light are naturally dense, clear, and radiant. Like the clear radiance of a rainbow filling the sky. Above, below, and in all directions, pervading the expanse of the sky. Immeasurable palaces are beautiful, with four doors and horse stables. Five walls, and half-lattice windows. Battlements, parapets, and clean rooms are adorned with abundance. The pure and blissful field of self-arising, clear, and densely arranged light is the manifestation when the five self-illuminating lights of wisdom in the heart reach their ultimate ground. All the sky above, below, and in all directions manifests as a beautifully arranged fence of light nets and the appearance of tents, clear with half colors, and the five lights shine brightly, like the sun rising on the surface of a mirror. In the center, the immeasurable palace of wisdom jewels, below is the wheel of wisdom, above is the square that pervades the expanse of the sky, the top is a round vase, the clean room has eaves, adorned with a burning jewel crest, embellished with a half-vajra. Above the five walls, golden jewel half-lattice windows are arranged. The battlements are outside.
Chinese
悬挂的檐口栋梁上，垂下宝珠和珍珠的网，以及带有日月饰物的半网。箭楼的上方，用白色累叠的菩提塔装饰。四面有门和门框，装饰着显现在四个方向的四个突出的角。四层马道台阶，饰有丝绸碎片，并以五彩光芒的围墙装饰。如《秘密藏》所说：在无边无际的色究竟天处，显现着无量智慧的轮，那是智慧珍宝燃烧的宫殿。它完全没有十方的界限，为了无量功德的增长而呈现方形，并以殊胜智慧珍宝的突出角装饰。顶端是十方四时所有佛陀的坛城，以及与其一一无别、本质相同的智慧所遍布之处。装饰是：那宫殿的装饰，也是用珍宝和丝绸的幡、伞、拂尘、铃铛的串饰，以及帷幔、胜幢等充满虚空。如意天女散布供养的云朵，光芒回旋，遍布内外。中央和四个方向各自的颜色，与和谐的装饰和颜色相映生辉。大小不定，所见即所现，数量无限，遍布虚空界。就像打开芝麻荚一样。宫殿装饰着华丽的丝绸、珍宝的幡，伞，帷幔和胜幢等，装饰得充满虚空。供养的天女自然散布如意云，充满十方。宫殿的中央是靛蓝色等智慧的方位色彩鲜明。数量众多，像芝麻荚张开一样，遍布虚空的边缘。大小不定，所见即所现，但看不到尽头。光芒回旋，像眼花缭乱一样，显现而无自性。如《秘密藏》所说：各种智慧珍宝的串饰，垂饰，腰带的装饰，以及各种形象，各种声音，各种气味，各种味道，各种触感，自然地遍布十方。不被遮蔽，以无法思议的清晰装饰所覆盖。在哪里呢？
English
From the hanging eaves of the roof beams, nets of jewels and pearls are suspended, along with half-nets adorned with sun and moon ornaments. Above the arrow parapet, a white stacked stupa is beautifully adorned. Four doors with doorframes are embellished with four protruding corners visible in the four directions. Four tiers of horse-landing steps, adorned with silk fringes, are beautified by a fence of five-colored light. As stated in the *Guhyagarbha Tantra*: In the Akaniṣṭha realm, which is without end or center, the wheel of immeasurable wisdom is manifest, a palace where the jewel of wisdom blazes. It is entirely without the limits of the ten directions, and it is square for the sake of the increase of immeasurable qualities, adorned with the protruding corners of the supreme jewel of wisdom. The apex is the maṇḍala of all the Buddhas of the ten directions and four times, and the wisdom that is non-separate and of one essence pervades everywhere. The ornaments are: The ornaments of that palace are also made of jewels and silk, with strings of banners, parasols, yak-tail fans, and bells, as well as canopies, victory banners, and so forth, filling the sky. Desire-granting goddesses emanate clouds of offerings, and swirling rays of light pervade everywhere, inside and out. The colors of the center and the four directions individually, harmonize with the corresponding ornaments and colors, appearing distinctly. The size is not fixed; whatever is seen is how it appears. The number is limitless, pervading all of space. Like an opened sesame pod. The palace is adorned with magnificent silk, jewel banners, parasols, canopies, victory banners, and so on, adorning and filling the sky. Offering goddesses naturally emanate clouds of desirable objects, filling the ten directions. The center of the palace is indigo, and the colors of the wisdom directions are clear. The numbers are vast, like a sesame pod opening, pervading everywhere to the edges of the sky. The size is not fixed; whatever is seen is how it appears, yet the end is not visible. Swirling rays of light appear like an illusion, manifest but without inherent existence. As stated in the *Guhyagarbha Tantra*: Strings of various wisdom jewels, pendants, ornaments for belts, as well as various forms, various sounds, various smells, various tastes, and various tactile sensations, naturally pervade the ten directions. Unobstructed, it is covered by inconceivable, clear ornaments. Where is it?
Chinese
以九种方式装饰。如是说。坛城也是，比之前的，在巨大的尸陀林地，血浪翻滚的中央，骷髅堆积如须弥山之上，火焰燃烧焚烧的空旷中央，尸陀林燃烧的宫殿，尺度和广度完全不缺，内外无别显现的光芒，燃烧的四辐轮，以四个燃烧的角隅装饰，四方形的门框以燃烧的火焰庄严，两条走廊燃烧而明亮，以日月、蛇和颅骨装饰，鹏鸟和水牛、豹和凶猛的熊等，以爪子抓住傲慢的帝释天和，梵天自在天的，巨大坐垫也明亮。中间是怖畏金刚等。如此等等宣说了。在一些译本中，老虎和凶猛的熊等，在双层之上，帝释天梵天的，巨大坐垫也明亮。这样出现的是非常正确的。寂怒坛城与虚空边际等同，普遍周遍，不可思议，超离言说。那么，相好的意义是报身的自性，是什么呢？首先，三十二相是，出自《宝性论》：善住轮相具，足广及跟不现，指长手足有网，肤软妙身幼，身七处高显，鹿王[腿]密隐，如象没于穴，上身如狮子，两肩无缝满，臂圆手柔软，圆满无高下，手长身清净，具光之轮圆，颈净如海螺，面颊如鹿王，四十齿平整，极白齿齐密，净齿等无间，牙白中最胜，舌长无边际，味觉中最胜，自生迦陵频伽，声如梵天音，妙眼如青莲，如牛王之睫，容颜净无垢，白毫相具足，顶髻高显净，肤如真金妙，毛发细软净
English
Adorned in nine ways. Thus it is said. The mandala is also, compared to the previous one, in the great charnel ground, in the center of the churning waves of blood, above the Mount Meru of piled-up skeletons, in the vast center of burning flames, the palace of the burning charnel ground, with its dimensions and extent fully complete, light that is clear without distinction between inside and outside, a four-spoked wheel of fire, adorned with four burning corners, the square doorways adorned with burning flames, the two corridors are bright with flames, adorned with the sun and moon, snakes, and skulls, garudas and buffaloes, leopards and fierce bears, etc., with claws grasping the arrogant Indra and, Brahma and Ishvara, the great seats are also bright. In the middle is the great Vajrabhairava, etc. Thus and so forth it was proclaimed. In some translations, tigers and fierce bears, etc., on the double layer, Indra's and Brahma's, the great seats are also bright. This appearance is very correct. The peaceful and wrathful mandala is equal to the edge of space, universally pervasive, inconceivable, and beyond expression. So, what is the meaning of the marks and signs, which are the nature of the Sambhogakaya? First, the thirty-two marks are, from the Uttaratantra: "Well-placed wheel-marked feet, broad heels and invisible ankles, long fingers and webbed hands and feet, soft skin, youthful and beautiful body, the seven places of the body are elevated, secret like the Eṇeya deer, like an elephant whose genitals are hidden in a cavity, the upper body is like a lion, the shoulders are full without gaps, the arms are round and the hands are soft, round and without high or low places, long hands and a completely pure body, endowed with a circle of light, a throat as pure as a conch shell, cheeks like the king of deer, forty even teeth, very white and well-aligned teeth, pure and even teeth, the best of white teeth, a long tongue without limit or thought, the best of tastes, spontaneously produced kalaviṅka bird, a voice like the sound of Brahma, beautiful eyes like a blue lotus, eyelashes like a bull king, a face pure and without blemish, endowed with a white ūrṇā hair, a protuberance on the crown of the head, clean and thin, skin like the color of gold, the best of beings, fine, soft, and pure hair."
Chinese
逐一地说，身体向上向右盘旋，头发如无垢珍宝般深蓝，犹如枝繁叶茂的圆满大树之坛城。 普贤无与伦比的大修行者，无欲之子的力量，坚固之身，不可思议的光芒，三十二相。 这些是导师所说的人王之相。 如是说。 八十随形好是： 在《现观庄严论》中说： 佛陀的指甲是铜色，颜色润泽而高，手指都是，圆润丰满，纹路纤细，脉络不显，没有结节。 脚踝不显，双足平齐，如狮子、大象、鸟和，牛王般行走，向右，优雅行走，正直而步履稳重。 如擦拭过一般，次第合宜，清净、柔软、洁白的身体，相好圆满，身体的肢体宽广而美好。 行走平稳，双眼，清净而有青春之色，身体不萎缩而丰满，身体非常紧致，肢体非常分明，目光无碍清净，腰部浑圆，腹部平坦不松弛，笔直，肚脐，深陷，向右盘旋，从各方面看都很悦意，行为清净，身上，没有痣和黑点，手如木棉般柔软，手纹光亮深刻而长，脸不太长，嘴唇如频婆果般红润，舌头柔软而薄，红色，如龙的鸣叫般的声音， 语调柔和，牙齿圆润，锋利、洁白而整齐，纹路纤细，鼻梁高挺，极其清净，眼睛宽大，睫毛浓密，如莲花瓣一般，眉毛修长柔顺，润泽，毛发整齐，手臂修长丰满，耳廓齐平，完全远离了衰败，额头开阔，宽广，头部丰满，头发如蜜蜂般乌黑，浓密、柔顺而不蓬乱，不分叉，气味芬芳，能夺走男人的心，手掌有吉祥天女和吉祥，以及卍字符装饰，是佛陀的随形好。 如是说。 佛法圆满具足是： 第四，法是自性圆
English
One by one, the body coils upwards to the right, the hair is as immaculate and precious as dark blue, like a fully blossomed tree mandala. Samantabhadra, the unparalleled great ascetic, the power of the desireless son, the adamantine body, the inconceivable radiance, the thirty-two marks. These are the signs of the lord of men spoken by the teacher. Thus it is said. The eighty minor marks are: In the Ornament of Realization it says: The Buddha's nails are copper-colored, the color is lustrous and high, and all the fingers are, round and full, slender with grace, the veins are invisible and without knots. The ankles are invisible, the feet are even, like a lion, an elephant, a bird, and, walking like a supreme bull, to the right, walking gracefully, upright and with steady steps. Like being wiped clean, appropriately in order, a clean, soft, and pure body, the marks are completely perfect, the limbs of the body are wide and beautiful. Walking steadily and the two eyes are, pure and youthful, the body is not shrunken but full, the body is very tight, the limbs are very distinct, the gaze is unobstructed and pure, the waist is round, the abdomen is flat and not loose, straight, the navel is, deep, coiling to the right, pleasing to look at from all directions, the conduct is pure, and on the body, there are no moles or black spots, the hands are as soft as cotton, the hand lines are bright, deep, and long, the face is not too long, the lips are as red as the bimba fruit, the tongue is soft and thin, red, and the sound is like the roar of a dragon, the speech is soft and gentle, the teeth are round, sharp, white, and even, slender with grace, the nose is high, and supremely pure, the eyes are wide, and the eyelashes are thick, like lotus petals, the eyebrows are long and smooth, lustrous, and the hairs are even, the arms are long and full, the ears are even, completely free from decay, the forehead is well-defined, broad, the head is full, the hair is as black as a bee, thick, smooth, and not disheveled, not split, the scent is fragrant, captivating the mind of men, the palms are adorned with the goddess of fortune and auspiciousness, and swastikas, these are considered the Buddha's minor marks. Thus it is said. The perfection of the Dharma is: Fourth, the Dharma is naturally complete.