English
It is the great Akanishta in terms of meaning. If someone asks whether the twenty-four seats and so on mentioned here are Svatantrika, it is not so. It is to tame the beings to be tamed in such a way that it appears as the door of dependent origination, the spontaneous manifestation in the sphere of reality. Beyond that, the mandala gathered by other appearances is the ocean of samaya for swift activity. Among the four mandalas of the liberating KIng messenger, the first is the thirty-two Dakinis who purify the place of teeth and bones in the fourth mandala's periphery: On the head of each Dakini, it is mentioned that in the east there are the seven: Blissful Mother, Guiding Mother, Killing Mother, Transferring Mother, Burning Mother, Glorious Mother, and Wrathful Frowning Mother. In the south, there are the seven: Destroying Mother, Desire Mother, Desireless Mother, Wheel Mother, Increasing Mother, Holding Various Bodies, and Protecting Mother. In the west, there are the seven: Yaksha Mother, Truly Seizing Mother, Crow-faced Mother, Terrifying Mother, Grinning Mother, Owl-faced Mother, and Dog-faced Mother. In the north, there are the seven: Pig-faced Mother, Camel-headed Mother, Donkey-faced Mother, Destroying and Cutting Mother, Bone-eating Mother, Un-teng Mother, and Bone Garland Mother. In the east gate, there is Vase-nosed Mother, in the south gate, there is Yama Destroying Mother, in the west gate, there is धाशाघ्रिव（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, and in the north gate, there are the four: Calling Mother. Secondly, in the fifth realm, in the east, there are Vajra All-Sounding Mother and Samantabhadri, in the south, there are Vajra All-Illuminating Mother and Vajra Wisdom Mother, in the west, there are Vajra Light-Desiring Mother and Vajra Light-Radiating Mother, and in the north, there is Vajra Jade Lamp Mother, these seven mothers. In the east gate, there is the Swift Mother of the Four Continents, in the south gate, there is Garuda Soaring in the Sky, in the west gate, there is Yak Skull Mother, and in the north gate, there is Black Claw Mother, these four sisters. Thirdly, in the sixth realm, the three sets of six great KIngs who purify the eighteen tent ribs are: On the head of each Vajra is added: Demon and Yaksha, Jackal and, Yama and, Player and, Death Lord and, Time Limit and, Corpse and, Destroyer and, KIng Lady and, Empowerment and, Great Enchantress and, Lightning Mother and, Powerful Mother and, Eavesdropper and, Liberating Mother. Three in each direction, and one in each gate. Wrathful KIng Kara and Wrathful Mother Subduing Power are located in the east and west in the manner of receiving orders. Fourth, Wrathful Player
Chinese
急速行意。三昧耶海之坛城中，初于第七院落，令骨、首、语之物清净处，忿怒尊父母十六尊为： 极胜与慢母， 拥青坚与爪母， 阎罗王与尸林母， 不动明王与杵孔母， 马头明王与暴母， 他不能胜与箭慢母， 甘露旋与风施母， 三界胜与杀业母， 大力与行母，吽母作声母， 金刚橛与增植母， 痣累累与瓣施母， 金刚夜叉与善女， 忿怒赤黑与自在母， 忿怒地狱与地狱母， 极忿怒与极毁母， 玛哈嘎拉与裸立母， 不死方便与大摧母， 古浪与作诸业母， 极怖畏与大暴母， 三界显现与不败母， 三界调伏与铁钩母， 大怖畏与摄伏母， 三界怖畏与忿眉母， 三界缚与索母， 忿怒莲王与僵尸母， 忿怒钺斧与铁锁母， 金刚镢与食肉母， 班杂嘎达日与独发母， 金刚甲与铃母等。 八方隅各三尊，东西之内及四门各一对而住。 二者，于第八院落，令多脉之物清净处，二百四十使者，即东方大怖畏身之使女六十，南方功德之使女六十，西方语之使女六十，北方事业之使女六十。 三者，于第九院落，令血肉之物清净处，身之光芒紫黑色，从事业之使女六十母等，为调伏邪引故，以蛇束缚之故。 障等所调之有情各自显现之故，如三院以上非自显现密严刹土之坛城。 如是净土从自性之垢障解脱，以力之功德生起之理，以法身等显示，彼刹乃法身智慧之显现分，外而明显之光芒。
English
Swift-going mind. In the mandala of the Samaya Sea, firstly, in the seventh courtyard, the sixteen wrathful deities, father and mother, who purify the place of bones, heads, and words, are: Supreme Victory and Arrogant Mother, Blue-Black One and Claw Mother, Yama and Cemetery Mother, Immovable One and Mortar Hole Mother, Hayagriva and Fierce Mother, Unconquerable by Others and Arrow-Arrogant Mother, Nectar Swirling and Wind-Giving Mother, Three Realms Victory and Killing Mother, Great Power and Moving Mother, Hum-Making Sound-Giving Mother, Vajrakila and Expanding Mother, Mole-Piled and Petal-Giving Mother, Vajra Yaksha and Beautiful Woman, Wrathful Red-Black and Empowering Mother, Wrathful Underworld and Underworld Mother, Extremely Agitated and Extremely Destroying Mother, Mahakala and Naked Standing Mother, Immortal Means and Great Destroyer Mother, Gulang and All-Actions Mother, Extremely Terrifying and Greatly Fierce Mother, Three Worlds Appearance and Unconquerable Mother, Three Worlds Taming and Iron Hook Mother, Greatly Terrifying and Subjugating Mother, Three Worlds Frightening and Wrathful Brow Mother, Three Worlds Binding and Lasso Mother, Wrathful Lotus King and Corpse Rising Mother, Wrathful Axe and Iron Shackles Mother, Vajra Hammer and Flesh-Eating Mother, Vajra Katari and Single Hair Mother, Vajra Armor and Bell Mother, etc. Three each in the eight directions and intermediate directions, and one pair each inside the east and west and at the four gates. Secondly, in the eighth courtyard, the two hundred and forty messengers who purify the place of many veins are: sixty messenger women of the body of the Great Terrifier in the east, sixty messenger women of qualities in the south, sixty messenger women of speech in the west, and sixty messenger women of activities in the north. Thirdly, in the ninth courtyard, the sixty mother goddesses, messenger women of action, who purify the place of flesh and blood, from the dark purple light rays of the body, are bound by snakes to subdue those who lead astray. Because of the appearance of obstacles and other beings to be tamed in their own forms, it is not a self-appearing Akanishta mandala like the first three courtyards. Such a pure land is liberated from the obscurations of its own nature, and the manner in which it arises from the qualities of power is shown by the Dharmakaya, etc. That land is the manifestation of the wisdom of the Dharmakaya, the radiance that is clear outwardly.
Chinese
已经讲过的，具有功德圆满五种特征的色究竟天，是只有断除了所有有学道上的障碍，被最终的佛陀所摄持的地方。为了享用，主眷没有高低贵贱，所有众生的心识都是不可思议的，语是不可言说的，身是具足妙相的，以清净的佛眼照见自显现的智慧，互相观照，永无遮蔽。因此，三世诸佛的行境，因为是无上的，所以不包括轮回和寂灭，清净的大菩萨从初地到十地之间安住者也不能见到，因为与佛的智慧相违背的细微的所知障留下的习气分尚未断除的缘故。对此，《宝性论》中说：‘无上智慧大悲等，功德圆满度佛难思。’因此，自生者的这最后的状态，即使是伟大的仙人获得自在者也不能觉知。如是所说，过去、未来、现在三时，超越了定数，在色究竟天大乐土安住的具有四时之佛，主眷本体无别而和合的自显现。五、化身方面：教示和解释两种，首先以‘彼性’等来教示，为了调伏已讲过的刹土本身的众生，将调伏者导师分为三种，即自性化身、调伏众生化身和各种化身。二、分别解释，其中自性化身方面，《宝性论》中说：‘如无云晴空之月影，秋季清澈湖中所见般，如是佛子之遍主身，于圆满佛坛中得见。’如是佛的智慧显现的色究竟天，在清净的犹如水晶般的法界显现报身的庄严，如同倒影一般，是化身和报身之境，在导师方面有处所、导师、智慧、眷属、时间、所调伏等六种，第一种是以‘中央’等来教示的。也就是在中央。
English
The previously explained Akaniṣṭha, possessing the five characteristics of perfect merit, is the place held only by the ultimate Buddha who has eliminated all obstacles on the path of learning. For the sake of enjoyment, there is no high or low among the main retinue, and the minds of all beings are inconceivable. Speech is inexpressible, the body is complete with excellent marks, and with pure Buddha eyes, they see the self-manifesting wisdom, gazing at each other without any obscuration. Therefore, the realm of activity of the Buddhas of the three times, because it is supreme, does not include saṃsāra and nirvāṇa. Even the pure great Bodhisattvas residing from the first to the tenth bhūmi cannot see it, because the subtle traces of cognitive obscurations that contradict the wisdom of the Buddha have not yet been eliminated. Regarding this, the Uttaratantra states: 'Supreme wisdom, great compassion, and other qualities, the Buddhas who have perfected the pāramitās are inconceivable.' Therefore, this final state of the self-born ones is not known even by the great sages who have attained mastery. As it is said, the Buddhas of the past, future, and present, who transcend determination, residing in the great Akaniṣṭha pure land, possessing the nature of the four times, are the self-manifestation where the main retinue is inseparable in essence. Fifth, regarding Nirmāṇakāya: There are two aspects, teaching and explanation. First, it is taught by 'That nature' and so on. For the sake of taming the beings of the already explained pure land itself, the tamer, the teacher, is arranged into three types: Svābhāvika-nirmāṇakāya (nature emanation body), Prāṇidhāna-nirmāṇakāya (taming beings emanation body), and various Nirmāṇakāyas. Second, explaining them separately, regarding Svābhāvika-nirmāṇakāya, the Uttaratantra states: 'Just as the moon's reflection in a cloudless sky, is seen in an autumn clear lake, similarly, the all-pervading body of the Buddha's sons, is seen within the perfect Buddha mandala.' Thus, the Akaniṣṭha, the manifestation of the Buddha's wisdom, in the pure realm of reality, the adornment of the Sambhogakāya appears like a reflection in a clear crystal. It is the realm of Nirmāṇakāya and Sambhogakāya. In terms of the teacher, there are six aspects: place, teacher, wisdom, retinue, time, and those to be tamed. The first is taught by 'In the center' and so on. That is, in the center.
Chinese
富饶的色究竟天，东方是现喜净土，南方是具德净土，西方是莲花庄严净土，北方是事业圆满净土，以这五种方式存在。第二是名为“色”等所表示的，在色究竟天之王毗卢遮那等处，不动佛，宝生佛，无量光佛，不空成就佛，这五位殊胜导师从中央开始依次安住，他们是具足相好功德如海之自性者。如《报恩经》中所说：例如，足底平坦且丰满。足底有千辐轮。手指纤长。足跟圆满丰润。手指间有网状纹相连。手足柔软。脚踝如鹿王伊尼耶般圆润且有力。足背不显现。手能触及膝盖。如马王般，马阴藏相不外露。如榕树般，身体肢体圆满。身毛向上生长。每根毛发都向右旋。身色如纯金般。常有一寻光芒。皮肤细腻柔软，不沾染尘垢。七处丰满。上半身如狮子般。手指圆润且有力。锁骨丰满。身体上下匀称。面有四十齿。牙齿排列整齐。牙齿洁白。面颊如鹿王狮子般丰满。具足殊胜美味。具有肉髻之相。舌头长而宽广。具有梵天之音声。眼睛的颜色如深蓝色。眼睛如牛王般。眉间有白毫相。如是说。其中的七处是指：四处手足背，两处肩胛骨之间，后颈部，这七处是身体丰满之处。肉髻是指顶髻，不可见。八十随好也是经部的意义。指甲如红铜色般红润。
English
It exists in five ways: the rich Akanishta, the Abhirati in the east, the Shrimat in the south, the Padma stacked in the west, and the Karma-rava-siddha in the north. The second is indicated by "form," etc. In the realm of the King of Form, Vairochana, etc., Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, these five supreme teachers reside in order from the center, possessing the nature of an ocean of marks, examples, and qualities. As stated in the Sutra of Gratitude: For example, the soles of the feet are level and full. There is a wheel with a thousand spokes on the soles of the feet. The fingers are slender and long. The heels are round and full. The fingers are connected by a web. The hands and feet are soft and supple. The ankles are round and powerful like the deer king Eneya. The instep of the foot is invisible. The hands reach the knees. Like the king of horses, the mark of the horse's hidden genitals is not visible. Like the Nyagrodha tree, the limbs of the body are complete. The body hair lies upward. Each hair curls to the right. The body color is like pure gold. It always has a fathom of light. The skin is delicate and soft, and it is not stained by dust and dirt. The seven places are completely full. The upper body is like a lion. The fingers are round and powerful. The collarbones are full. The upper and lower body are symmetrical. The face has forty teeth. The teeth are well aligned. The teeth are white. The cheeks are full like the deer king lion. It has excellent taste. It has the mark of the ushnisha. The tongue is long and wide. It has the voice of Brahma. The color of the eyes is like dark blue. The eyes are like the king of cows. There is a white hair between the eyebrows. So it is said. The seven places are: the four backs of the hands and feet, the two between the shoulder blades, and the back of the neck. These seven places are where the body is full. The ushnisha is the crown of the head, which is invisible. The eighty minor marks are also the meaning of the sutras. The nails are reddish like the color of copper.