English
Like touching the sky becoming a container, in each immeasurable palace that serves as a foundation, the seats of the five main deities on which they rely are: the captivating lion, the two-drinking elephant, the intelligent horse, the dancing peacock, and the kalaviṅka bird, on top of lotus, sun, and moon. This means that the place of perfect enjoyment is the Akaniṣṭha Ghanavyūha, complete with splendor, where the rays of the five wisdoms are bright and dazzling, and the splendor of the blazing light is as beautiful as if the entire expanse of the sky were covered with Indra's weapons. The great immeasurable palace, which is soft when pressed and leaps when lifted, is extremely beautiful and has four gates, complete with horse legs and various ornaments, and decorated with the walls of the five wisdoms. There is no lack of ornaments such as eaves, semi-lattices, arrowheads, and puśu ḍas. Around the base of the walls, on the silk of desirable qualities, the goddesses, who are the embodiment of the five desirable qualities, such as the wide-eyed goddess, are filled with the love of spreading clouds of bliss and emptiness. Fly-whisks, parasols, victory banners, jewel-topped banners, canopies, clean rooms, etc., are abundantly beautiful. The width and depth of the water are invisible, and no matter where you look, the number of places is countless, and like the sky becoming a container, in each immeasurable palace that serves as a foundation, the seats of the five main deities on which they rely are: the captivating lion, the two-drinking elephant, the intelligent horse, the dancing peacock, and the kalaviṅka bird. On top of the stacked lotus, sun, and moon, the Bhagavan Vairocana and Akṣobhya Vajra, Ratnasambhava, Amitābha, and Amoghasiddhi reside with their respective retinues. Thus it is said. Root: The time of Samantabhadra is complete in the three times. This means that the time of Samantabhadra is said to be the completion of the three times—past, future, and present—in equality. Thus it is said. Root: The five Buddhas who show the complete sign of being free from change. Vairocana, Akṣobhya Vajra, Ratnasambhava. The light shines a thousand times, Amoghasiddhi is. Each with their respective consorts. They reside in the great bliss of the seven unions. This means that from the essence, because there is no movement, there is no change, but the qualities of the nature
Chinese
从无碍中，具足相好的五位导师是：毗卢遮那佛、不动金刚佛、宝生佛、无量光佛、不空成就佛，他们都与各自种姓的佛母在一起，安住于七种结合的伟大自性中。此外，从轮回时期的五蕴中，以超胜的具足法王之名，显现五佛；从五界中，以法界之名，确定超胜法，从而圆满证悟为五佛母的自性。他们与各自种姓相应的明妃相合，超越了仅仅是波罗蜜多之报身，是安乐与空性无二无别的特殊基础，自然显现。特别是，对于贪欲界众生，为了接纳他们，才示现了平等入定。如此，虽然外相是圆满报身，但也显现为法身和化身，安住于具足七支的三身中，其无分别的意续充满大悲。其事业，即慈悲的示现，在众生的界中永不间断，也无有阻碍，即化身的三支与智慧自光之明妃结合，是为结合。由此，无漏的大乐永不间断，无有言辞和文字，恒常享用意续的法轮，此为报身的三支。虽然具足这些相，但其自性远离一切戏论，因此是无自性的法身一支，安住于具足七支的自性中。根本偈：‘非从彼生余心与心母众，四门以及彼等各自之母。’意思是说，如来五部，并非从彼等所生，而是指心与心母的眷属，以及四门和彼等各自的佛母，即四位门母。同样，在下部中，因果、断证、所净和能净，如同用染料改变丝绸的颜色一样，轮回本身也解脱为涅槃。根本偈：‘自性圆满大法轮，超越言语名相之境转。’意思是说，导师虽未曾宣说，但眷属的心识中，自性圆满大乘法轮
English
From the unobstructed, the five teachers who are complete with marks and signs are: Vairochana, Akshobhya Vajra, Ratnasambhava, Amitabha, and Amoghasiddhi. They are all with their respective consorts of their own families, abiding in the great nature of the seven unions. Moreover, from the five aggregates of the time of samsara, the five Buddhas are manifested with the name of the supreme Dharma King; from the five elements, the supreme Dharma is identified with the name of the sphere, thereby perfectly realizing the nature of the five mothers. They are united with the consorts corresponding to their respective families, surpassing the mere Sambhogakaya of the Paramitas, and are the special basis of the inseparability of bliss and emptiness, naturally manifested. In particular, for the beings of the desire realm, in order to receive them, the samadhi is shown. Thus, although the appearance is the complete enjoyment body, it also manifests as the Dharmakaya and Nirmanakaya, abiding in the three bodies with seven branches, whose non-discriminating mind stream is filled with great compassion. Its activity, that is, the manifestation of compassion, is continuous and unobstructed in the realm of sentient beings, that is, the three branches of the Nirmanakaya are united with the consort of the self-luminous wisdom, which is the union. From this, the uncontaminated great bliss is continuous, without words and letters, and constantly enjoys the Dharma wheel of the mind stream, which is the three branches of the Sambhogakaya. Although possessing these aspects, its own nature is free from all elaborations, so it is the one branch of the Dharmakaya without self-nature, abiding in the nature of the seven branches. Root verse: 'Not from them arise other minds and mind-mother assembly, the four gates and their respective mothers.' It means that the five families of the Tathagatas are not born from them, but refers to the retinue of minds and mind-mothers, as well as the four gates and their respective mothers, that is, the four gatekeepers. Similarly, in the lower tantras, cause and effect, abandonment and realization, what is to be purified and what purifies, just as the color of silk is changed by dye, samsara itself is also liberated into nirvana. Root verse: 'The great wheel of Dharma of perfect self-nature, turns beyond the realm of sound, words, and signs.' It means that although the teacher has not spoken, in the minds of the retinue, the great wheel of Dharma of perfect self-nature
Chinese
是从自己本有的智慧的分别念中，如梦境之语般，超离了声音、词语、表相的境界中游历。因此，诸佛的胜义谛法轮，由于没有和凡夫的分别念相联系，是超离了声音、词语、表相的行境的意义，安住在自性圆满大、不可言说、超离心识的大本体中。根本：上层寂静菩提心之所，主宰寂静四十二尊中，殊胜寂静本智二者乃是幻化之基，普遍广大故为法身。于六道各自之境中行利益之事，六种智慧之士乃是幻化显现。自显报身刹土中三十四尊，主尊十位，二十四眷属之相。蕴界处清净之天神，是具足三处之大坛城。此乃随顺幻化寂怒尊之生起，寂静坛城于上层之寂静菩提心处所之说，实则主宰寂静四十二尊中，殊胜寂静本智二者，即普贤父母二尊乃是幻化之基，周遍轮涅一切故为法身。其力于六道各自之境中，行彼等利益之事之六种智慧之士，即天人、非天、人、旁生、饿鬼、地狱之能仁等，乃是幻化之基之幻化显现。自显报身，即法界显现报身之刹土中，主尊五部父母十尊，八大菩萨、八大明妃共十六尊，四门神父母共八尊，此二十四眷属之相，彼等亦是蕴界处清净之天神，是具足三处之大坛城，圆满于自身三门之中。如是之暇，于自性之显现之差别亦是。根本：此等幻化网及合修等，无上续部出身圆满坛城者，如所宣说般与清净者相同。如是幻化网与佛陀合修及密集金刚之新旧续部等，大多数无上部中，如所宣说之出身圆满之坛城，乃是自显所摄之刹土，故与清净者相同。于他显现而生起
English
It is wandering from the discernment of one's own wisdom, like the words of a dream, beyond the realm of sound, words, and characteristics. Therefore, the ultimate Dharma wheel of the Buddhas, because it is not connected with the consciousness of beings, is the meaning beyond the realm of sound, words, and characteristics, abiding in the essence of the Great Perfection of self-nature, inexpressible, and beyond mind. Root text: The upper chamber is the place of peaceful Bodhicitta. From the forty-two peaceful ones who wield power, the two noble postures are the basis of manifestation, pervading all, hence the Dharmakaya. In the respective realms of the six realms, performing deeds, the six wisdom beings arise as manifestations. In the field of self-appearing Sambhogakaya, thirty-four, ten main ones and twenty-four in the form of retinue. The deities purifying the aggregates, elements, and sense bases, are the great mandala complete with the three seats. This is also in accordance with the arising of the peaceful and wrathful deities of illusion, stating that the peaceful mandala is in the upper chamber, the place of peaceful Bodhicitta, meaning that among the forty-two peaceful ones who wield power, the two noble postures, namely the two Kuntuzangpo and Kuntuzangmo, are the basis of manifestation, pervading all of samsara and nirvana, hence the Dharmakaya. Its power is the six wisdom beings who perform the deeds of those in the respective realms of the six realms, namely the Thubpas of gods, demigods, humans, animals, hungry ghosts, and hells, which arise as manifestations of the basis of manifestation. The self-appearing Sambhogakaya, that is, in the field of the Dharmadhatu-appearing Sambhogakaya, the main five families, ten fathers and mothers, eight Bodhisattvas, eight Bodhisattvis, sixteen, eight doorkeepers, fathers and mothers, twenty-four in the form of retinue, and those deities who purify the aggregates, elements, and sense bases are the great mandala complete with the three seats, complete in one's own three doors. Such a leisure, the difference in the appearance of self-nature is also. Root text: These illusion networks and union practices, etc., mandalas accomplished from the unsurpassed tantras, are the same as what is taught and pure. Thus, the illusion network and the early and later tantras of the Buddha's union practice and Guhyasamaja, etc., most of the unsurpassed ones, as many mandalas of accomplished bodies as are taught are pure because they are the realms gathered by self-appearance. Arising to other appearances
Chinese
无论是寂静还是忿怒的任何时候，只要是超越了奥明境界，例如，为了调伏修法中的障碍，像梦境一样化现为以世间护法为主的三种坛城。如是说。根本是：奥明大会聚集的坛城，在燃烧的宫殿之外有九层，第九道门廊之外是因果的，具有双重马头的中央宫殿内，金刚巨岩上铺设着千瓣莲花，方便与智慧如日月般自在的夫妇，在二十一尊之上是勇猛暴怒的虎，怖畏的狮子，凶猛的豹，暴怒的熊和强壮的大象，威严的水牛，执持的摩羯鱼，以及嗔恨的食肉动物和畜生八大首领轮番，抓住并踩踏傲慢的男女之上，轮涅一切的总主，薄伽梵，伟大的至尊，呈现因陀罗尼罗的色彩，具有百亿太阳般的光芒，拥有七十三张面孔，八足四十二手中，拿着四十二尊寂静本尊，天颜母尊，九个头和十八只手，根本的两只手拿着金刚杵、海螺和血，其余拿着住所神女和食肉母，父尊和母尊以忿怒的姿态平等交合，世间和寂静的一切法界，从薄伽梵的足下莲花座到头顶的轮宝之间，自性圆满。自在主和九尊嘿汝嘎，四个肿块和四个角落里，有清净识聚的嘎日等八尊，第一层门廊有八位食肉母，第二层门廊有八位抛玛，第三层门廊有二十八位自在母，每一层都有各自的四位门神。以燃烧的姿态和九种舞蹈的姿态而庄严。这些是自显报身坛城，是基显任运成就的真实奥明。第四层门廊有三十二位空行母，第五层门廊有七母和四姐妹，第六层门廊有三组六位金刚童子，第七层有十六对忿怒父母，第八层有二百四十位使者，第九层门廊有六十位母神，为了调伏邪恶的引导者，以化身摄受，因此，障碍等所调伏的众生各自显现。
English
Whether in peaceful or wrathful states, anything that transcends the realm of Ogmin, for example, to subdue obstacles in practice, manifesting like a dream into three mandalas with worldly protectors as the main retinue. Thus it is said. The root text: The mandala of the Ogmin Great Assembly, outside the blazing palace are nine layers, outside the ninth gate porch is the cause and effect, inside the central palace with double horse heads, on the great vajra rock is spread a thousand-petaled lotus, the couple with skillful means and wisdom as free as the sun and moon, above the twenty-one deities is the brave and fierce tiger, the terrifying lion, the cruel leopard, the wrathful bear and the strong elephant, the majestic buffalo, the holding makara, and the hateful carnivore and the eight chief animals in turn, grasping and trampling upon the arrogant male and female, the general glory of all samsara and nirvana, the Bhagavan, the great supreme, presenting the color of Indra-nila, possessing the light of a billion suns, having seventy-three faces, in the forty-two hands of the eight feet, holding forty-two peaceful deities, the Sky-faced Mother, nine heads and eighteen hands, the two root hands holding vajra, conch, and blood, the remaining holding abode goddesses and flesh-eating mothers, the Father and Mother equally united in wrathful posture, all the realms of existence and peace, from the lotus seat at the feet of the Bhagavan to the wheel ornament on the head, are naturally perfect. The Supreme Lord and the nine Herukas, in the four humps and four corners, are the eight deities such as Gari who purify consciousness aggregates, in the first gate porch are eight flesh-eating mothers, in the second gate porch are eight Porma, in the third gate porch are twenty-eight free mothers, each layer has its own four gatekeepers. Adorned with the blazing appearance and the gestures of nine dances. These are the self-appearing Sambhogakaya mandala, the spontaneously accomplished true Ogmin of the ground appearance. In the fourth gate porch are thirty-two Dakinis, in the fifth gate porch are seven mothers and four sisters, in the sixth gate porch are three groups of six great Ging, in the seventh are sixteen pairs of wrathful fathers and mothers, in the eighth are two hundred and forty messengers, in the ninth gate porch are sixty mothers, in order to subdue the evil guides, they are gathered by emanation, therefore, obstacles and other beings to be subdued appear in their own forms.