English
The reason is that although there are many commentaries on the Secret Essence, here in the commentary 'Abhisamaya,' it is said that all peaceful deities are above the moon, and all wrathful deities are above the sun. It is also said that the throne covered with a pearl net is the face of the holy ones. When generating the support, the five elements below are also the five wisdoms, the inner seat wheel is also the five wisdoms, the piling up is also the five wisdoms, and the five implements held behind the piling up are also said to be the five wisdoms. If you ask whether it is repeated, it is not repeated. The mandala needs to have the base, path, and fruit complete, and the deity needs to have three seats complete. Therefore, the five wisdoms of the five elements below are the five wisdoms of the base, the five wisdoms symbolized by the seat wheel are the path, and the piling up and the implements held by it are the wisdom of the fruit. Among them, the wisdom of the piling up is the five wisdoms symbolized by self-benefit, and the wisdom of the implements is the five wisdoms that appear for the benefit of others. The deity having three seats means that the center is the seat of the five Buddha families, the middle is the seat of the Bodhisattva retinue, and the door is the seat of the wrathful deities. Now, the wonderful thing about generating the support deity is that from the white A arises the blue Hum. From the difference between the A and the Hum, just like a corpse and a stone meeting, forty-two letters arise, falling on their respective seats. The letters of the fathers are inverted letters symbolizing unobstructed means, and the letters of the mothers are upright letters symbolizing the unchanging Dharmadhatu. After finishing reciting the speech mantra, complete it: Radiating light, offering to the speech of the departed. The common obstacles of sentient beings' speech are four, especially purifying the clinging obstacles to the observed phenomena. Again, gather back, completely transform, becoming forty-two implements. Then, contemplate the implements in the heart as in the ritual, and after finishing, radiating light, offering to the heart of the departed. The common obstacles of sentient beings' minds are three, especially purifying the clinging obstacles to the self of the person. After gathering back, completely transform, becoming forty-two subtle ones. Among them, the subtle body transforms into forty-two colors. Radiating light, offering to the body of the departed. The common obstacles of sentient beings' bodies are three, especially
Chinese
清净对法的执着之障。从此聚集圆满，成为四十二尊。吽是根本不谬之慈悲真言。瓦日札 德日嘎是金刚萨埵，蓝色金刚持生起之缘起真言。根本咒与生起咒二者相连即为念诵之咒。四十二尊的其余诸咒也应如是知晓。若将圆满四十二尊结合意义与象征来解说，那么其他诸尊也应结合证悟来理解。如经中所说，意法与六能仁结合清净。中央金刚萨埵从法界智慧中生起的道理是：此识蕴从原始以来就远离矫饰，法界空性的边际任何地方都不动摇，因此不动如来心意融入法界而无有改变，所以身色为蓝色。作为意念远离生灭的象征，手持法器金刚杵。东方轮辐之上，从镜智中生起的道理是：色蕴远离矫饰，其本身显现，对任何事物都显现为能作之相，身远离垢染，所以是白色。为了通过身来利益众生，必须说法，作为象征，手持法轮。南方宝生如来从平等性智中生起的道理是：此受蕴于本位清净，感受于境上显现且空性无别，由此生起诸佛的一切功德，所以是宝生如来。为了从功德中生起所需所欲，所以是黄色。为了通过功德来满足所化众生的愿望，作为象征，手持如意宝。西方无量光如来从妙观察智中生起的道理是：想蕴于本位清净，想以不混杂的方式清晰地了解所知之境。由于清晰地显现无边无际的刹土，所以无量光如来语能掌握妙观察智的两个极端，所以是红色。虽然通过语来利益众生，但作为不被罪过沾染的象征，手持莲花。北方不空成就如来从成所作智中生起的道理是：当行蕴显现为多种多样时，就像法性本身没有动摇一样。在轮回未空之前，利他事业不会中断，并且不会在道路中途浪费。
English
Purifies the obscurations of clinging to dharma as self. From this gathering, it becomes complete, becoming the forty-two deities. Hūṃ is the mantra of unfailing compassion. Vajra Dhṛk is Vajrasattva, the blue Vajradhara, the mantra of the cause of generation. Combining the root mantra and the generation mantra is the mantra from recitation. All the remaining mantras of the forty-two deities should be understood in this way. If the complete forty-two are explained by combining meaning and symbols, then the others should also be combined with realization. As it is said in the scriptures, mind and dharma are combined with the six Munis for purification. The reason why Vajrasattva in the center arises from the wisdom of dharmadhatu is: This aggregate of consciousness is free from artificiality from the very beginning, and does not move to any extreme of the emptiness of dharmadhatu, so the immovable one's mind merges into the dharmadhatu without change, therefore the body color is blue. As a symbol of the mind being free from birth and death, the hand holds the vajra. The reason why it arises from mirror-like wisdom on the eastern spoke is: The aggregate of form is free from artificiality, and it appears as the self-illuminating one, appearing in the form of whatever appears, the body is free from impurities, so it is white. In order to benefit sentient beings through the body, it is necessary to teach the Dharma, as a symbol, the hand holds the wheel. The reason why Ratnasambhava arises from the wisdom of equality in the south is: This aggregate of feeling is purified in its place, and feeling is clear in the object and emptiness is inseparable, from which all the qualities of the Buddhas arise, so it is Ratnasambhava. In order to generate the desired needs from the qualities, it is yellow. In order to fulfill the wishes of the beings to be tamed through the qualities, as a symbol, the hand holds the wish-fulfilling jewel. The reason why Amitabha in the west arises from the wisdom of discriminating awareness is: The aggregate of perception is purified in its place, and perception clearly understands the objects of knowledge without mixing them. Because the pure lands are clearly manifested without end, Amitabha's speech can grasp the two extremes of discriminating awareness, so it is red. Although benefiting sentient beings through speech, as a symbol of not being stained by faults, the hand holds a lotus. The reason why Amoghasiddhi in the north arises from the wisdom of accomplishing activities is: When the aggregate of formation appears in various ways, just as the nature of reality itself does not move. Until samsara is empty, the activities for the benefit of others will not cease, and it will not be wasted on the path in between.
Chinese
因为与果位相连，所以是有意义的成就。为了事业自然成就，所以是绿色的。作为自他二利自然成就的象征，手持宝剑。为了象征五部佛的左手空性，手持铃铛，与右手的法器交错拥抱佛母，是空性与智慧无二无别的象征。也就是说，如果按照三头来看，就是身语意。六手是六种智慧。以共同和特殊的妙相和随好庄严。佛母是生起、行为和佛子的来源。其中五佛母是佛子的来源，也是生起五部佛。虚空是空性，空性生起识，因为是诸法生起的基础，所以虚空是空性自在母。地生起色相，因为自身远离好坏的分别，显现时是空性，所以与佛母佛眼佛母无二无别地拥抱。水生起感觉，因为感觉生起一切法，所以与佛母嘛嘛枳佛母无二无别地拥抱。火生起明亮的觉受，如果证悟，就能从能取所取的执着中解脱出来，并且能够烧尽轮回的荆棘，所以与佛母白衣佛母无二无别地拥抱。风生起行，行生起业，因为事业能将众生度到佛的果位而不退转，所以与佛母誓言度母无二无别地拥抱。这些佛母的右手拥抱佛父，是空性智慧无二无别的象征。左手以自己的标志拿着法器铃铛，是空性以空性执持部分的意义象征。这些佛父佛母十尊的坐姿是，方便佛父或者右脚，智慧佛母或者左脚。佛父佛母的金刚和莲花二者顶端相接的安乐，作为因果次第平等圆满的象征，将果位的名称安立在因位上，是平等跏趺坐。佛父佛母平等安住，为了自他利益事业全部圆满，是圆满跏趺坐。双脚脚底朝上放在大腿上，以金刚脐的姿势安住，十个手指做成金刚栅栏的姿势是。
English
Because it is connected to the fruition, it is a meaningful accomplishment. Because the activity is spontaneously accomplished, it is green. As a symbol of the spontaneous accomplishment of both self and other benefits, it holds a sword in its hand. To symbolize the emptiness of the left hand of the five families, it holds a bell, and intertwines with the right hand's weapon to embrace the mother, which is a symbol of the inseparability of emptiness and wisdom. That is, according to the three heads, it is body, speech, and mind. The six hands are the six wisdoms. Adorned with common and special excellent marks and signs. The mother is the source of generation, activity, and the sons of the Buddhas. Among them, the five mothers are the source of the sons of the Buddhas, and also generate the five families. Space is emptiness, and emptiness generates consciousness. Because it is the basis of the arising of all phenomena, space is the wealthy mother of space. Earth generates form, and because it is free from the discrimination of good and bad in itself, and is empty when it appears, it embraces the mother Buddha Eye without duality. Water generates feeling, and because feeling generates all phenomena, it embraces the mother Mamaki without duality. Fire generates clear perception, and if realized, it can be liberated from the clinging of grasper and grasped, and can burn the thorns of existence, so it embraces the mother White Robe without duality. Wind generates action, and action generates karma, because the activity can liberate sentient beings to the state of Buddhahood without regression, so it embraces the mother Samaya Tara without duality. The right hands of these mothers embrace the father, which is a symbol of the inseparability of emptiness and wisdom. The left hand holds the bell, the weapon of its own symbol, which is a symbol of the meaning of emptiness holding a part of emptiness. The posture of these ten fathers and mothers is that the father of method or the right foot, and the mother of wisdom or the left foot. The bliss of the vajra and lotus of the father and mother, with the tips of the two connected, is a symbol of the equal and complete order of cause and effect. Establishing the name of the fruit on the cause is the equal lotus posture. The father and mother dwell equally, and for the sake of the complete accomplishment of all activities for the benefit of self and others, it is the complete lotus posture. With the soles of both feet facing up on the thighs, dwelling in the manner of the vajra navel, and the ten fingers made into the posture of a vajra fence, is.
Chinese
是金刚跏趺坐。为了以大乐的行为调伏，假装不做不应做之事而从事应做之事，是苦行。或者，是父亲金刚跏趺坐，母亲莲花跏趺坐，双足拥抱父亲，足底相合。十位父母是报身。在法轮的四个轮辐上，从东到南依次是内在智慧勇父勇母的意义象征。四位父亲是四种识的慈悲部分，即眼识使人看到事物之形，是地的精华。而地的精华是苗芽，事物显现为空性，作为生起三身苗芽的象征，手中持有三尖苗芽。由毗卢遮那佛的心中生起，因此身色白色。耳识听闻一切法，为了生起究竟的果位，二利任运成就，因此手中持有金刚杵。听闻声音显现为空性，作为获得金刚身的象征，手中持有金刚杵。由不空成就佛的心中生起，因此身色绿色。鼻识仅仅是嗅到气味，因此是虚空的精华。而虚空的精华是空性，嗅觉显现为空性，作为证悟甚深空性，生起佛陀功德，断除二边的象征，手中持有宝剑。由宝生佛的心中生起，因此黄色。舌识是语的精华，因此是观世音。以三界众生的无明，从眼睛看到光芒，以慈悲恒时观照，或者心意在法界中不摇动，不观照有边的事物，在观世音的眼中，以离境的智慧，在自性中观照一切，品尝味道显现为空性，作为不被罪过的过失所染污的象征，手中持有莲花。由无量光佛的心中生起，因此身色红色。四位母亲是，母亲是身的组成部分。眼睛所见的境是事物，是妩媚天女，以形状和颜色的眼睛生起识，作为事物显现为空性的象征，妩媚并持有镜子，由毗卢遮那佛的身中生起，因此白色。耳朵所听的境是声音，从不确定的基础中