English
Although Padmasambhava works for the benefit of beings until samsara is empty, he is free from the faults of the two extremes. The precious throne, like a wish-fulfilling jewel, has no realization, yet it fulfills needs. This is a sign that the self-arisen wisdom has no biased thoughts, yet it fulfills needs with the seven noble riches. Those seats are mainly five, such as the precious throne, sentient beings, lotus, moon, and sun. That is a four-spoked wheel, with the center as the fifth. The bodhisattva's position has four corners and four angles, totaling eight. On each small precious throne, there are triple-layered lotus and sun. In Lhanam, in the first two, east and west, there are seats of Samantabhadra and Samantabhadri, each with triple-layered lotus, moon, and sun. In the four intermediate directions, southwest two and six, there are seats of the six Thubpas, each with a single lotus. At the four doors, on each sun seat of the four doorkeepers, there is a corpse, the essence of the four maras. The mandala of the deities, here too, is combined with Abhisamaya. Among them, there are many different opinions, such as the opinion of the "Precious Small Net" composed by Master Sangye Gsangwa, the opinion of Nyak Jñana Kumara, the opinion of the "Sadhana Like a Mirror" composed by Shintam Garbha, and the opinion of dispelling the net of conceptualization in the "Later Tantra." However, here, it is only the opinion of Master Padmasambhava. The root letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) in white resides in the sky inside the palace. From that, a blue Aksha (藏文：ཨཀྵ，梵文天城体：अक्ष，梵文罗马拟音：aksha，汉语字面意思：Aksha) emanates, corresponding to the previously learned letters. From the interdependent relationship of these two residing in the sky, the letters arise, just as fire arises from the interdependent relationship of tinder and stone. From the interdependent relationship of the two letters, method and wisdom, a collection of letters arises. Due to the cause and condition of the two Akshas, the two straight and inverted Ta (藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：Ta) arise and reside on the central seat. The two straight and inverted Ta (藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：Ta) are in the east. The two straight and inverted Da (藏文：ད，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：Da) are in the south. The two straight and inverted Dha (藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：Dha) are in the west. The two straight and inverted Na (藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：Na) are in the north. Among them, the inverted ones are the father's part, so they reside on the right. Ka (藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：Ka) and Tsa (藏文：ཙ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：Tsa) are in the eastern corner. Kha (藏文：ཁ，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：Kha) and Tsha (藏文：ཚ，梵文天城体：छ，梵文罗马拟音：cha，汉语字面意思：Tsha) are in the southern corner. Ga (藏文：ག，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：Ga) and Dza (藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：Dza) are in the western corner. Gha (藏文：གྷ，梵文天城体：घ，梵文罗马拟音：gha，汉语字面意思：Gha) and Dzha (藏文：ཛྷ，梵文天城体：झ，梵文罗马拟音：jha，汉语字面意思：Dzha) are in the northern corner. Nga (藏文：ང，梵文天城体：ङ，梵文罗马拟音：nga，汉语字面意思：Nga) is on the seat of the eastern doorkeeper. Nya (藏文：ཉ，梵文天城体：ञ，梵文罗马拟音：nya，汉语字面意思：Nya) is on the seat of the southern doorkeeper. Pa (藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：Pa) and Ya (藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：Ya) are in the southeast corner. Pha (藏文：ཕ，梵文天城体：फ，梵文罗马拟音：pha，汉语字面意思：Pha) and Wa (藏文：ཝ，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：Wa) are in the southwest corner.
Chinese
的角。བ་和ར་两个在西北角的角。བྷ་和ལ་两个在东北角的角。མ་在西方的门垫上。ཨི་ཨཱི་两个在东南角和南方的莲花垫上。ཨུ་ཨཱུ་两个在西南角和西北角的莲花垫上。ཨེ་ཨཻ་两个在北方和东北方的莲花垫上。ཨོ་ཨ་两个在北方的门垫上。ཤ་正直的是东门ངའི་的标记。ཥ་颠倒的是南门ཉའི་的标记。ས་是西门的མི་标记。ཧ་是北方ཨའི་的标记。然后ཀྵ་在东方的三重垫子上。ཨ་在西方的三重垫子上。这样安置后，从字母中发出光芒照耀十方。净化众生的语言障碍。策动佛陀的语续。收回融入四十二个字母。从融化为光中显现四十二种法器。因为容易理解所以没有计数。讲述者理解后加以阐述。从法器中发出光芒，净化众生的意障。策动圣者的意续。收回融入法器，融化为光，化为微细身。从中发出光芒，净化众生的身障。策动圣者的身续。收回融入微细身。念诵各自的心咒，使各自的本尊显现。或者也可以策动字母的收放。做了三种意义。也可以策动手印的收放。做了三种意义后，从手印中生起，念诵真言，圆满生起本尊，这是第二种。所示的安住方式和安住处是：在垫子上是圆满和菩萨的姿态。这指的是五部佛的五尊父佛是圆满的金刚跏趺坐，以方便和智慧无别的广大等持而安住的姿态。右脚的脚踝放在左腿上，这是无论如何行持方便，也不离智慧的象征。左脚是智慧之足，右脚的脚踝放在右腿上，这是不离智慧而行持一切方便的象征。由此暗示五部母佛是苦行者的金刚跏趺坐，父佛的背后，双脚的脚底相合，呈莲花跏趺坐。也可以这样说，无论如何行持二无别的游舞，智慧之
English
of the corner. Ba and Ra, two at the northwest corner. Bha and La, two at the northeast corner. Ma on the doormat of the west. I and Ī, two on the southeast corner and the lotus seat of the south. U and Ū, two on the southwest corner and the lotus seat of the northwest corner. E and AI, two on the lotus seat of the north and northeast. O and AU, two on the doormat of the north. Śa, straight, is the mark of ṄA at the east gate. Ṣa, reversed, is the mark of ÑA at the south gate. Sa is the mark of MI at the west gate. Ha is the mark of A at the north. Then ṢA on the triple seat of the east. A on the triple seat of the west. Having arranged it thus, light radiates from the letters in the ten directions. Purifies the speech obscurations of sentient beings. Activates the lineage of the Buddha's speech. Gathered back, it dissolves into the forty-two letters. From dissolving into light, it becomes the cause for forty-two hand implements. Because it is easy to understand, it is not counted. The explainer should understand and elaborate on it. Light radiates from the hand implements, purifying the mental obscurations of sentient beings. Activates the lineage of the noble ones' minds. Gathered back, it dissolves into the hand implements, dissolving into light, it transforms into a subtle body. From that, light radiates, purifying the bodily obscurations of sentient beings. Activates the lineage of the noble ones' bodies. Gathered back, it dissolves into the subtle body. By reciting the essence of each, the respective deities become clear. Or, one can also activate the gathering and dispersing of the letters. All three meanings are accomplished. One can also activate the gathering and dispersing of the mudras. After accomplishing all three meanings, from the mudras, by reciting the generation mantra, one perfectly generates the deity, this is the second. The way of residing and the place of residing are shown as: On the seat is the complete and bodhisattva posture. This refers to the five Father Buddhas of the five families are in the complete vajra posture, residing in the state of great equanimity where method and wisdom are inseparable. The ankle of the right foot is placed on the left thigh, this is a symbol that no matter how one practices method, one does not deviate from wisdom. The left foot is the foot of wisdom, the ankle of the right foot is placed on the right thigh, this is a symbol that without deviating from wisdom, one can perform any activity of method. By implication, the five Mother Buddhas are in the ascetic's vajra posture, behind the Father Buddhas, the soles of the two feet are joined together, in the lotus posture. It can also be said that no matter how one performs the play of non-duality, the wisdom of
Chinese
因为不从地上移动，所以显示像莲花一样不被两种边际的过失所染污。所谓“菩萨的姿势”，意思是降临的姿势，即右脚向下伸到座上，左脚跏趺不动，因为度化众生的事业没有完成，所以像是将要起身利益众生一样。而且，右脚表示方便不间断，无论如何度化众生，左脚是不动摇于法界的象征。佛母们是智慧，她们安住不动摇于法界的象征。以月的力量来显示诸神的安住方式，因为续部的自性是隐藏的，所以虽然不明显，但从所有的解释续部中显示，六能仁是为六道众生永久地来回行动的象征，所以安住在莲花座上。八忿怒尊父母是为了降伏内外一切敌人的象征，所以以伸展和弯曲的姿势安住。脸也像是向外看。普贤父母只是以平等的跏趺坐姿安住，也有解释说普贤佛母是莲花跏趺坐。显示了安住的方式后，显示安住的处所，即“轮王轮母等”，等等。四辐轮的中央和五个，国王五父，王母五母无分别地安住，这里因为坛城具有五身圆满的力量，所以五者是报身，只是将意念安住在禅定中。从右边开始，见闻嗅等，等等，显示了菩萨们的安住处所。然后，按照阿阇黎无垢友的传统，认为内在的四菩萨从主尊的右边东南角开始，安住在四个角上。阿阇黎莲花的传统认为，从东边的隆起处开始，右旋安住在四个隆起处。因此，东边的隆起处是见，眼识清净为处所的地藏菩萨。下面说与妃女眷属一起，眼识的对境，色清净为处所的女神拉西亚玛是地藏菩萨的妃女。南边的隆起处是嗅，鼻识清净为处所的菩萨虚空藏。对境香清净为处所的女神玛列玛。西边的隆起处
English
Because it does not move from the ground, it shows that it is like a lotus, unstained by the faults of the two extremes. The so-called "Bodhisattva posture" means the posture of descending, that is, the right foot extends down to the seat, and the left foot is in a lotus position without moving. Because the work of benefiting sentient beings is not completed, it is as if one is about to rise to benefit sentient beings. Moreover, the right foot indicates that the means are uninterrupted, and no matter how one benefits sentient beings, the left foot is a symbol of not moving from the realm of Dharma. The mothers are wisdom, and they abide as a symbol of not moving from the realm of Dharma. Showing the way all the deities abide by the power of the moon, because the nature of the tantra is hidden, although it is not obvious, it is shown from all the explanatory tantras that the six Thubpas are a symbol of permanently moving back and forth for the sake of the six realms of sentient beings, so they abide on the lotus seat. The eight wrathful deities, father and mother, are a symbol of subduing all internal and external enemies, so they abide in a stretched and bent posture. The faces also seem to be looking outward. Samantabhadra, father and mother, only abide in an equal lotus position, and it is also explained that Samantabhadri is in a lotus position. After showing the way of abiding, the place of abiding is shown, that is, "Wheel King, Wheel Mother, etc.", and so on. In the center of the four-spoked wheel and the five, the five father kings and the five mother queens abide without distinction. Here, because the mandala has the power of the five bodies complete, the five are the Sambhogakaya, and they only place their minds in meditation. Starting from the right, seeing, hearing, smelling, etc., shows the places where the Bodhisattvas abide. Then, according to the tradition of Acharya Vimalamitra, it is believed that the inner four Bodhisattvas, starting from the southeast corner to the right of the main deity, abide in the four corners. The tradition of Acharya Padma believes that starting from the bulge in the east, they abide in the four bulges in a clockwise direction. Therefore, the bulge in the east is seeing, the Earth Treasury Bodhisattva, where the eye consciousness is purified. Below it says with the retinue of consorts, the goddess Lasya, where the object of eye consciousness, form, is purified, is the consort of the Earth Treasury Bodhisattva. The bulge in the south is smelling, the Akasagarbha Bodhisattva, where the nose consciousness is purified. The goddess Malya, where the object, smell, is purified. The bulge in the west