English
Knowing through self-manifestation, it ripens into the Sambhogakaya of possessing precious qualities. Manifesting in the wisdom of equality of mind, one gains control over the Dharmakaya, the great equality of awareness and emptiness inseparable. The Dharmakaya has unceasing awareness and wisdom, thus possessing the wisdom of individual self-realization. Its radiance manifests as red light. With wisdom transcending the mind, knowing through self-manifestation, it ripens into the Sambhogakaya of infinite light of qualities. Manifesting in the wisdom of individual self-realization of mind, the Dharmakaya has unceasing awareness and wisdom, thus gaining control over individual self-realization. The Dharmakaya has no obstruction to knowable objects, thus possessing the wisdom of accomplishing activities. Its radiance manifests as green light. With wisdom transcending the mind, knowing through self-manifestation, it ripens into the Sambhogakaya of qualities of unfailing accomplishment. Manifesting in the wisdom of accomplishing activities of mind, the Dharmakaya has no obstruction to knowable objects, thus gaining control. Furthermore, from the spontaneously accomplished five wisdoms of the awareness of the sphere, the self-radiance of each manifests as five lights, and by recognizing one's own face, it ripens into the five wisdom bodies. Gaining control over the self-clarity of the five kayas and five wisdoms as the result is called the time of the blessing of the Dharmakaya. In the Sixth Contemplation Experience, it says, "From the previous ripening, wisdom arises." And in the Condensed Tantra, it says, "I, in the future before, the teacher, the all-knowing lord of Dharma, in this clear city of Padma, the essence of the teachings, the five wisdoms, to the retinues who realize self-manifestation, speak with uncontrived blessings." Thus it is. Padma Dekyi Salwa is the field of the inner sphere, spontaneously accomplished and self-clear. Generally, people do not distinguish between bindus and radiance, and often mistake all radiance for bindus. From now on, bindus are the inner light of self-face and self-clarity, like the appearance of bluish-green color. Radiance is the part that manifests outwardly, like the appearance of five lights and subtle white light. Within the sphere, it is called bindu; outwardly, it is called radiance. The essence is inseparable and called bindu; what arises from it is called radiance, thus distinguishing the difference. ༈ Second, the Sambhogakaya is explained by its own nature: the radiance of the five wisdoms ripens into the five qualities of the body, and from there, not different from others, to whom does the nature of the various appearances of the beings to be tamed manifest? It is bestowed upon the Vairochana family, and upon the four retinues of each of the four families, the immovable Vajra of
Chinese
赐予佛部眷属。赐予宝生宝部眷属。赐予无量光莲花部眷属。赐予不空成就业部眷属。如是于报身自显刹土中，座床、身色、手印、安住方式以自性宣说共有四种。首先，座床具有三种特殊表征之法，其中五种表征之位以自性宣说。为表征毗卢遮那佛三身无离无合，安住于狮子座床上，眷属四部见之亦如是领会。为表征金刚不动法性不变，安住于象座上，金刚部眷属见之亦如是领会。为表征宝生圆满大悲平等，安住于骏马座床上，宝部眷属见之亦如是领会。为表征无量光随顺各自意乐，安住于孔雀座上，莲花部眷属见之亦如是领会。为表征不空成就所知无碍，安住于妙翅鸟座上，业部眷属见之亦如是领会。如是，从赐予所化众生的角度而言是如此安住，然于意念融入内界而入灭之时，从实义之座而言，亦不住于具有名相种姓之表征。特殊之座以自性宣说有两种：法身观见双运，报身智慧双运，化身大悲双运。为表征方便与智慧、大悲与身、以及智慧不间断，安住于日月座上，各自眷属见之亦如是领会。法的座以自性宣说有法轮与莲花两种，于智慧之命脉中，五智法轮于内旋转，以证悟而度脱自我；于珍宝丝线上，以珍珠串联，大悲法轮于外旋转，以大悲而度脱他众，为表征此，安住于法轮座上，眷属见之亦如是领会。如是，法身未为名相之过失所染，虽以二色身成办利益，然为表征未为所化众生之业及烦恼所染，莲花
English
Giving to the retinue of the Buddha family. Giving to the retinue of the Ratnasambhava, the precious family. Giving to the retinue of Amitabha, the lotus family. Giving to the retinue of Amoghasiddhi, the karma family. Thus, in the realm of the Sambhogakaya's self-manifestation, there are four aspects: the seat, the color of the body, the hand gestures, and the way of abiding, which are explained by their own nature. First, regarding the seat, there are three special characteristics. Among the five places of characteristics, they are explained by their own nature. As a symbol that Vairochana's three bodies are inseparable, he sits on a lion throne. The four types of retinue see it and understand it accordingly. As a symbol that Vajrasattva is immovable and the nature of reality is unchanging, he sits on an elephant seat. The retinue of the Vajra family sees it and understands it accordingly. As a symbol that Ratnasambhava's compassion is equal, he sits on a horse throne. The retinue of the Ratna family sees it and understands it accordingly. As a symbol that Amitabha applies to the meaning of each aspiration, he sits on a peacock seat. The retinue of the Padma family sees it and understands it accordingly. As a symbol that Amoghasiddhi's knowledge is unobstructed, he sits on a garuda throne. The retinue of the Karma family sees it and understands it accordingly. Thus, from the perspective of bestowing upon those to be tamed, he abides in this way. However, when the mind merges into the inner sphere and passes into nirvana, from the seat of reality, he does not abide as a symbol of characteristics and lineage. There are two explanations of the special seat by its own nature: Dharmakaya is the union of view, Sambhogakaya is the union of wisdom, and Nirmanakaya is the union of compassion. As a symbol that skillful means, wisdom, and compassion, body and wisdom are uninterrupted, he sits on a sun and moon seat. The respective retinues see it and understand it accordingly. There are two explanations of the seat of Dharma by its own nature: the wheel and the lotus. In the life force of wisdom, the wheel of five wisdoms rotates inward, liberating oneself through realization. On the precious silk thread, a string of pearls is strung, and the wheel of Dharma of compassion rotates outward, liberating others through compassion. As a symbol of this, he sits on a wheel seat. The retinue sees it and understands it accordingly. Thus, the Dharmakaya is not stained by the faults of characteristics, and although the two form bodies accomplish benefits, as a symbol that it is not stained by the karma and afflictions of those to be tamed, the lotus.
Chinese
于莲花座上安坐，眷属们见到后也同样领会。身色以自性解释是：以法性不变的象征，毗卢遮那佛蓝色。以无垢的象征，金刚萨埵白色。以功德增上的象征，宝生佛黄色。以慈悲作利他之事的象征，无量光佛红色。以四种事业圆满，无需勤作自然成办利他之事的象征，不空成就佛身色显现为绿色。各自的眷属也同样见到并领会。」「手印以自性解释是：法身具有无有偏袒的智慧，故而显示如轮之中心。报身具有无分别的智慧，故而显示如轮之轮廓。化身具有个别了知的智慧，故而显示如轮之辐条。以其象征，毗卢遮那佛手持法轮，眷属们见到后也同样领会。慈悲五身五智一滴之象征，不动佛于心间持五股金刚杵。于珍宝之中，功德之显现无有阻碍而显现的象征，宝生佛于心间持珍宝光芒四射。法身不为实相和名相所染污，色身不为所化众生的业和习气所染污的象征，无量光佛于心间持莲花。四边增盛且以四种事业成办意义的象征，不空成就佛于心间持十字金刚杵。各自的眷属见到后，也同样领会。坐姿以自性解释是：显现上显现为五部，然于实相上，根本法身一味无有差别的象征，双足跏趺坐。各自的眷属见到后也同样领会。眷属的菩萨和菩萨母们半跏趺坐，领会到意义的意旨一半显现为法身的游舞。这些也出自《总集续》中：导师一切种性以智慧，自身分明显现之光彩，无碍智慧坛城绘，自身中央之主尊，从自身不离之导师四位，各自种性之眷属众，语之法
English
Sitting on a lotus throne, the retinue, upon seeing it, understood it in the same way. The explanation of the body color in terms of its own nature is: As a symbol of the unchanging nature of reality, Vairochana is blue. As a symbol of being unstained by impurities, Vajrasattva is white. As a symbol of the increase of qualities, Ratnasambhava is yellow. As a symbol of performing the benefit of beings through compassion, Amitabha is red. As a symbol of accomplishing the benefit of others spontaneously through the perfection of the four activities, Amoghasiddhi's body color is shown as green. Each of the retinues saw and understood it in the same way. The hand symbols are explained in terms of their own nature: The Dharmakaya possesses wisdom without partiality, therefore it is shown as the center of a wheel. The Sambhogakaya possesses wisdom without differentiation, therefore it is shown as the circumference of a wheel. The Nirmanakaya possesses wisdom of individual discernment, therefore it is shown as the spokes of a wheel. As a symbol of this, Vairochana holds a Dharma wheel, and the retinue, upon seeing it, understood it in the same way. As a symbol of the five bodies of compassion, the five wisdoms, and the single bindu, Akshobhya holds a five-pronged vajra at his heart. As a symbol of the unobstructed manifestation of qualities within a jewel, Ratnasambhava holds a radiant jewel at his heart. As a symbol that the Dharmakaya is not stained by reality and names, and the Rupakaya is not stained by the karma and habitual tendencies of those to be tamed, Amitabha holds a lotus at his heart. As a symbol of expanding the four boundaries and accomplishing the meaning through the four activities, Amoghasiddhi holds a crossed vajra at his heart. Each of the retinues, upon seeing it, understood it in the same way. The posture is explained in terms of its own nature: Although it appears as the five families in appearance, in reality, the basis Dharmakaya is of one taste and without difference, as a symbol of this, the feet are in the vajra posture. Each of the retinues, upon seeing it, understood it in the same way. The bodhisattvas and bodhisattva mothers of the retinue are seated in the half-vajra posture, understanding that half of the meaning's intention manifests as the play of the Dharmakaya. These are also from the Condensed Tantra: The teacher, the wisdom of all families, From the radiance of the clear self-nature, Draws the unobstructed wisdom mandala. Oneself is the main place of the center, Four teachers inseparable from oneself, To the retinues of their own families, The Dharma of speech