English
Because the light of wisdom is uninterrupted, the aggregates and other impure things that appear as dependent arising, and the pure things that appear as the body and wisdom of the Buddha, both of which are in accordance with some dharmas such as companions, therefore, although, as stated in the scriptures, there are gods of enumeration of distinctions, they do not transform there. After understanding this, because all the habits that appear as the outer vessel world are purified, it appears as the Akanishta heaven and palace. At this time, because the habits of holding on to sentient beings as the inner essence are purified, the main deity of the mandala that appears as the basis is: In the center is the unchanging Dharmadhatu wisdom, so the body appears as Vairochana Buddha, the body color is deep blue. Regarding this, the Omniscient Great Master said: The nature of consciousness appears differently, possessing wisdom like a reflection in a mirror, and is explained as Vairochana in the unique tantras. Similarly, in the east is mirror-like wisdom, because it is free from all stains and is not defiled by the faults of characteristics, so it is Akshobhya Buddha, white in color. In the south is the wisdom of equality, possessing great qualities, so it is Ratnasambhava Buddha, yellow in color. In the west is discriminating wisdom, following the benefit of beings, so it is Amitabha Buddha, red in color. In the north is the wisdom of accomplishing activities, accomplishing the benefit of sentient beings in various ways, so it is Amoghasiddhi Buddha, green in color. These five Father Buddhas all have three faces and six arms. Their hand gestures are: In the Vajra Mirror it says: Vajra, wheel, burning sword, bell, lotus, jewel, anywhere else is Vajra wisdom, initially embracing the heart and the left side. And so on. The purification of these is also stated in the Secret Essence Tantra: Sitting in the lotus posture with the conduct of equal feet of skillful means and wisdom, the six wisdom hands hold the mudra of the wisdom jewel, blazing with light. This can be taken as representative. These five wisdoms are the self-manifestation of the five realms of their respective fields, and the consorts of their respective families are the realm-empowering mother, as well as Buddhalochana, Mamaki, Pandara, and Samaya Tara. Their body colors are the same as the Father Buddhas, with one face and two arms, the right hand holding their respective symbols, and the left hand holding the bell, the mudra of the realm. They are all in the complete enjoyment body.
Chinese
由于也执持地法身和化身，因此安住于圆满具足三身一切功德，结合七支的伟大自性中。 如此这般，以无有执着的意续充满大悲心，并且其事业的行持在众生界中从不间断，以及所化众生何时是调伏之时，那时事业便无碍显现，这是化身的三支。 与智慧的自光之女神无二结合，并且从中无漏的大乐从不间断，以及无有言辞和文字，恒常享用意续的法轮，这是报身的三支。 虽然具备这些形相，但自己的体性已超越一切戏论，因此无自性是法身的一支，总共是七支。 第四是圆满的眷属，不像以续部调伏的补特伽罗，处于地的菩萨等，而是导师本身的意智慧之力的显现，因此与自己本体异体，无有高下，并非他者的眷属，显现为王子菩萨和降伏者忿怒尊两种。 其中，王子菩萨的眷属有内外菩萨八位，以及彼等之母心母的眷属八位，共十六位。 其中，首先是内心的父母八位：如来佛眼的智慧无有遮障，不像平凡的眼识一样，而是进入五境，以法性一味而观见，显现为地藏菩萨。 同样，五境进入一切，以耳的智慧听闻如是性一味，是金刚手菩萨。 以鼻的智慧无生一味而觉受是虚空藏菩萨，以舌的智慧无二一味而体验，显现为观世音菩萨，这是四位父亲。 法性等四者是：以胜义谛远离戏论，以世俗如幻，以自性无生，以体性无二而了知，因此认为每一个智慧都具备四者。 彼等之母四位也是，比这四种智慧所见的平凡对境更为超胜，与智慧自身一味
English
Since it also holds the Dharma body and the Emanation body, it abides in the great self-nature of the union of seven limbs, which is complete with all the qualities of the three bodies. In this way, with a mindstream filled with great compassion that is free from attachment, and the activity of its actions is continuous in the realm of sentient beings, and when the time comes to tame those to be tamed, then the activity manifests unhindered, these are the three limbs of the Emanation body. Inseparably united with the goddess of the self-light of wisdom, and from that, the great bliss free from outflows is continuous, and without words and letters, it constantly enjoys the Dharma wheel of the mindstream, these are the three limbs of the Enjoyment body. Although possessing these forms, one's own essence has gone beyond all elaborations, therefore, selflessness is one limb of the Dharma body, making a total of seven limbs. The fourth is the perfect retinue, which is not like the individuals who are tamed by the tantras, such as the Bodhisattvas who are on the bhumis, but is a manifestation of the power of the wisdom of the Teacher's own mind, therefore, it is of a different lineage from oneself, without high or low, and is not the retinue of another, appearing as both the prince Bodhisattvas and the subjugating wrathful deities. Among them, the retinue of the prince Bodhisattvas consists of eight inner and outer Bodhisattvas, and eight female consorts of their mothers, making sixteen in total. Among these, the first eight inner mind fathers and mothers are: The wisdom of the Tathagata's eye is without obscuration, not like ordinary eye consciousness, but enters into the five objects, seeing them as one taste in the nature of reality, appearing as Earth-Essence. Similarly, applying the entry into all five objects, the wisdom of the ear hears the thusness as one taste, which is Vajrapani. The wisdom of the nose senses the unborn as one taste, which is Space-Essence, and the wisdom of the tongue experiences the non-duality as one taste, appearing as Avalokiteshvara, these are the four fathers. The four, such as the nature of reality, are: Knowing that the ultimate truth is free from elaboration, the conventional is like an illusion, the nature is unborn, and the characteristics are non-dual, therefore, it is thought that each wisdom possesses all four. The four mothers of these are also superior to the ordinary objects seen by these four wisdoms, being of one taste with the wisdom itself.
Chinese
即使每一个智慧都照见一切境，但就所知的主要方面而言，显现为色金刚娇女、声歌女、香鬘女、味舞女这四种。外心八尊父母是：佛陀的金刚眼根胜于凡庸，成为照见五境之智慧的所依，显现为慈氏。同样施加该特点，耳根无损，显现为除盖障；鼻根显现为普贤；舌根显现为文殊。四位明妃也是如此，如来等的眼等诸根作为所依，以凡庸的方式了知境，仅仅了知现在的色等。而且因为是有贪执和障碍的，所以胜于此，无有贪执地照见为四时所摄的一切法。以那样的照见方式，照见过去时是供香女，照见现在时是供花女，照见未来时是明灯女。那些也是四时平等性之智慧，在如自生显现般的自性中，安住于无有迁变的法性，显现为香水女。无论将那些与四时之境，还是与有境之智慧相联系，意义都是相同的，因为了知境与有境是同一味道。以这些方式，色身的智慧是外在显现之量，是现量了知一切所知之尽所有性智，以及了知其自性智慧与自性法性无别的如所有性智。在自显现中，对于色身的存在与否也不需要破立，身与智慧连同境等一切，从自心自生之智慧中显现，并且在自身中不间断地显现，然而在法性层面上，对于自他以及显现与不显现等一切名言都超越，也自认为生起了定解。摧毁者忿怒尊之眷属是：诸佛之方便与大智慧的不可思议之幻化，摧毁一切魔和邪道，并且作为任何相执分别都无法在自显现智慧之坛城中找到机会的标志，守卫着门户。
English
Even though each wisdom sees all realms, in terms of the main objects of knowledge, they appear as the four: Form Vajra Beauty, Sound Songstress, Scent Garland Woman, and Taste Dancer. The eight outer mind father and mother deities are: The Buddha's Vajra eye faculty is superior to the ordinary, serving as the basis for the wisdom that sees the five realms, appearing as Maitreya. Applying the same characteristic, the ear faculty is undamaged, appearing as Nivarana-Vishkambhin; the nose faculty appears as Samantabhadra; and the tongue faculty appears as Manjushri. The four consorts are also the same, with the eye and other faculties of the Tathagatas serving as the basis, knowing the realms in an ordinary way, only knowing the present forms and so on. Moreover, because it is with attachment and obstruction, it is superior to that, seeing all phenomena encompassed by the four times without attachment or obstruction. With such a way of seeing, seeing the past time is Incense Offering Woman, seeing the present time is Flower Offering Woman, seeing the future time is Light Offering Woman. Those are also the wisdom of the equality of the four times, abiding in the unchanging nature of reality in the state of self-arisen appearance, appearing as Scented Water Woman. Whether those are related to the realms of the four times or to the wisdom of the subject, the meaning is the same, because the object and subject are known to be of one taste. In these ways, the wisdom of the Form Body is the measure of outer clarity, the wisdom that directly knows all knowable things, the All-Knowing Wisdom, and the wisdom that knows its own nature, the wisdom of reality as it is, inseparable from its own nature of reality, the Suchness Wisdom. In self-appearance, there is no need to affirm or negate the existence or non-existence of the Form Body, and all bodies and wisdoms, together with the realms, arise from the wisdom of one's own mind, and appear uninterrupted in oneself, yet on the level of reality, it is also assumed that definite understanding has arisen for those who have transcended all terms such as self and other, appearance and non-appearance. The retinue of the Destroyer Wrathful One is: The inconceivable manifestation of the Buddhas' skillful means and great wisdom destroys all demons and wrong paths, and as a sign that no conceptual thought can find an opportunity in the mandala of self-appearing wisdom, it guards the gates.
Chinese
四种手印，同样显现为各自的佛母。也就是，普通人的身体的觉知，对境是所触，能触是身体的感官，这三者结合的触有四种。同样，对于语，有声音的觉知，所说是语言，能说是语者，这三者结合有四种。对于意，有意识，法界，意根，这三者结合也有四种。通过这四种方式，三门各自显现为各自的活动，而特别殊胜的是，如来众生的三密智慧，对境，行为，以及这三者结合的四种部分，对所知的一切事物拥有控制权，其自性显现为阎魔敌，大威力，马头明王，甘露漩，这四种。也就是，不生不灭，不可言说，无有分别，无有形象，证悟这四种智慧而安住清净。这些的佛母也是这些智慧的对境，不是常断我相四边的法界部分，以及从法界显现的四无量，通过四种摄受的方式，作为摄受众生的象征，显现为铁钩，绳索，铁链，铃铛母，这四种。第五种是法圆满。导师未曾宣说，而眷属的菩萨们，在自心的智慧部分，以自显现的方式，自性圆满大圆满的法轮，是超越能听的声音和能说的词语的表相之境而转动。如《虚空六法》中所说：‘您未曾亲口宣说，如梦境般的体性中，对于眷属的菩萨们，智慧的思辨显现在心中。’就像经部里也说到：‘胜者的儿子什么也不说，不说本身就是广大的说。’如同诸佛的胜义谛法轮，与凡夫的分别念不相关联，因此是超越声音、词语、表相的行境，安住在自性圆满大圆满的体性中。《普作王》中说：‘法是自性圆满大圆满，精华自然涌现，超越言说思虑。’像这样的法轮，也圆满了止道的一切谛理。如《月灯经》中说：‘谁若完全修习了一个法，就具备了功德的
English
Four mudras, similarly appearing with their respective consorts. That is, the ordinary person's body consciousness, the object being the tangible, the agent being the body sense organ, the touch of these three combined is fourfold. Similarly, for speech, there is sound consciousness, the object of expression, the agent of expression, the combination of these three is fourfold. For mind, there is mind consciousness, the dharma realm, the mind sense organ, the combination of these three is also fourfold. Through these four ways, the three doors each appear as their respective activities, but what is particularly superior is that the three secrets of the Tathagatas, their wisdom, object, action, and the four parts of the combination of these three, have control over all knowable things, their nature appearing as Yamantaka, Mahabala, Hayagriva, and Amrita Kundali, these four. That is, they abide purely in the four wisdoms of realizing no birth and death, no expression, no discrimination, and no form. The consorts of these are also the objects of these wisdoms, the part of the sphere that is not the four extremes of permanence, annihilation, self, and characteristic, and the four immeasurables that arise from that sphere, and as a symbol of gathering beings through the four ways of gathering, they appear as the four: iron hook, rope, iron chain, and bell-mother. The fifth is the perfection of dharma. The teacher did not speak, but for the bodhisattvas of the retinue, in the part of their own wisdom, in a self-appearing way, the wheel of dharma of the spontaneously perfect great perfection, which is beyond the realm of the characteristics of audible sound and expressible words, is turned. As it says in the 'Klong Drug Pa': 'Without you speaking from your own mouth, in the nature of a dream, for the bodhisattvas of the retinue, wisdom and discernment appear in the mind.' And as it says in the sutra: 'The sons of the conquerors do not speak, not speaking itself is vast speaking.' Like the ultimate dharma wheel of the Buddhas, it is not related to the conceptual mind of ordinary beings, therefore it is beyond the scope of sound, words, and characteristics, and abides in the essence of spontaneously perfect great perfection. As it says in the 'Kun Byed': 'Dharma is spontaneously perfect great perfection, the essence spontaneously arises, beyond speech and thought.' Such a dharma wheel also perfects all the truths of cessation and path. As it says in the 'Moon Lamp Sutra': 'Whoever completely learns one dharma, possesses the qualities of