English
The Mother of Earth refers to the five families, and there are also five mothers. Earth is Buddha Eye Mother, the mother of Vairochana. Water is Mamaki, the mother of Ratnasambhava. Fire is White-robed Mother, the mother of Amitabha. Wind is Tara, the mother of Amoghasiddhi. Space is Samantabhadri, the mother of Vajrasattva. The great family is just like that. "Great" refers to the five aggregates, that is, the five aggregates such as form are powerful. All sentient and insentient things in the three realms are contained in the five aggregates. The power of karma is strong, which can increase the cause and effect of samsara. The scope is wide, covering the entire three realms. There are many roots and branches, for example, the form aggregate has fifteen great forms, and so on, everything can be explained by this. "Family" means that coarse phenomena appear as the five Tathagatas, that's how it is. That is, in the state of samadhi of practice, the form aggregate appears as the Tathagata Vairochana. The feeling aggregate is Ratnasambhava. The perception aggregate is Amitabha. The volition aggregate is Amoghasiddhi. The consciousness aggregate is Vajrasattva. "The Bodhicitta is the Vajra Assembly" refers to the fact that in the state of self-nature, the nature of mind itself is the meaning of the three truths, which is Bodhi. From the ultimate point of view, because it is separated from all things, it is "Bodhi." From the relative point of view, no matter how the energy of self-appearance manifests, it will not shake the nature of Bodhi, so it is "Awakening." These two are inseparable, and in the meaning of the inseparable truth, the three times are unattainable, so it is "Mind." Because self-appearance is indestructible, no matter what phenomena appear as objects, they will not deviate from the meaning of inseparability, so "Vajra Assembly" refers to the realms and sources, etc. During practice, Bodhicitta is blessed by the union of father and mother, and as the cause of generating samsara, Bodhicitta, through development, manifests as the Vajra representing body, speech, and mind, that is, the assembly of Vajrasattva and the consort. The so-called "faculties, objects, times, consciousness, etc." are detailed explanations. First, the so-called "consciousness" refers to various consciousnesses, that is, eye consciousness, and the four consciousnesses such as ear, nose, tongue, earth, and heart. Body consciousness is the wrathful Yamantaka. The four faculties such as the eye faculty are contemplated as the four immeasurables such as loving-kindness. The body faculty is the great powerful wrathful deity. The four objects such as the eye object form are the four alluring mothers, who are the mothers of the four inner bodhisattvas. The body object touch is the wrathful Hayagriva. Past time, etc.
Chinese
四种供养如水、花、香、灯等，是四外眷属母。在这些之中，身体的触觉是甘露充满。六种烦恼是六能仁。意和阿赖耶识是普贤和普贤母。在普贤的坛城中。所说三界四十二部的坛城任运成就，观修于三摩地的面目中，除了坛城之外，没有观到丝毫其他事物之法，这是因为从根本上清净了粗细的能取所取，因此对于清净的行境，称为普贤。一切任运成就故为坛城。支分之神是：大自在超胜者。等等。所谓大自在，是指坛城的一切本尊都是自明自显的智慧，自然清净了对外境、心等二取执着。超胜者，是指比根本更多的支分本尊，即观修九尊或十一尊。如果按九尊来说，头顶有五部，身语意三部，加上智慧勇识共九尊。如果按十一尊来说，在九尊的基础上加上功德和事业二尊，共十一尊。观想五部智慧于心中。这是分别显示头饰本尊的相貌。积资是：心髓明点平等合。等等。从生起次第圆满后开始积资，即聚集供品等十五种资具，通过息增怀诛四种事业来修持，在接近修持之究竟，即大修持的时候，观、行、修三者无别，在平等纯熟的时候，不同于下乘，无二取地修持因果，是修持之精华，是下部诸法的果，故为精华。是上部诸法的基或根本，故为精华。明点是指精华本身远离戏论，是所证持明者的意之体性，远离显空等边。对于此义，以积资之修持生起能力，最终在道上平等结合。以安乐之智慧乐。所谓安乐，是指不杂染地圆满修持积资，出现成就之相的悉地。
English
The four offerings, such as water, flowers, incense, and lamps, are the mothers of the four outer consorts. Among these, the body's tactile sensation is the nectar filling. The six afflictions are the six Thubpas (Buddhas). Mind and Alaya consciousness are Samantabhadra and Samantabhadri. In the mandala of Samantabhadra. It is said that the mandala of the three realms and forty-two sections is spontaneously accomplished. Meditating on the face of Samadhi, one does not perceive even a single subtle object of phenomena other than the mandala. This is because the grasping and the grasped, both gross and subtle, are purified from the root, therefore, the pure realm of activity is called Samantabhadra. Because everything is spontaneously accomplished, it is a mandala. The branch deities are: The great sovereign, the surpassing one. And so on. The term 'great sovereign' refers to all the deities of the mandala as the self-illuminating wisdom, naturally purifying the dualistic clinging to external objects, mind, and so on. 'Surpassing one' refers to the branch deities that are more than the root, that is, meditating on nine or eleven deities. If considering nine deities, there are five Buddhas on the head, three of body, speech, and mind, plus the wisdom-being, making nine deities. If considering eleven deities, on top of the nine deities, add the two deities of qualities and activities, making eleven deities. Contemplating the five wisdoms in the heart. This is specifically showing the appearance of the headdress deities. Accumulating merit is: Essence, bindu, equally joined. And so on. Starting to accumulate merit after the completion of the generation stage, that is, gathering fifteen kinds of resources such as offerings, practicing through the four activities of pacifying, increasing, magnetizing, and subduing. When approaching the culmination of practice, that is, the great practice, the three of view, conduct, and meditation are inseparable. At the time of equal proficiency, unlike the lower vehicles, practicing cause and effect without duality is the essence of practice, the fruit of the lower dharmas, hence it is the essence. It is the base or root of the higher dharmas, hence it is the essence. Bindu refers to the essence itself being free from elaboration, it is the nature of the vidyadhara's intention, free from extremes such as appearance and emptiness. For this meaning, the power is generated by the practice of accumulating merit, and finally, it is equally joined on the path. With the bliss of wisdom's play. The so-called bliss refers to the unmixed and complete practice of accumulating merit, the siddhi of the signs of accomplishment appearing.
Chinese
从没有概念的痛苦中解脱出来是幸福。那是通过自生智慧之路所证悟的最初的智慧。所谓“以音乐”，譬如音乐使观众满意一样，这里意义的音乐，即觉性的智慧，以大乐的成就使修行者满意。所谓“以智慧喜悦而作供养”，修行者的证悟，对于自生智慧，没有被烦恼的概念所执着的痛苦，因此从平等性的状态中，不滞留于极端执着，觉性即是平等性，那是喜悦的自性。供养是使之喜悦的自性，譬如人以食物使之喜悦，则处于平静状态一样，平等性的意旨显现。奉献是无有能所，自然成就为大自在。如果按照内在圆满次第的渐次进入来解释，所谓“以具足坛城的坛城”，意思是说，从心间法轮，即像紫色的帐篷一样覆盖的意，宫殿的内部，是法轮普贤的自性。法轮的中央有根本四脉，从那分离出三个三个，因此六个，未分离的两个，以及八个，是心间法轮的八脉。那些脉也不是像从一个根分离出来的那样，而是四脉的两个弯曲处，像芥子的精华盘绕一样。在术语上也说像蛇盘绕一样。然后有五种元素的精华五种，五种精华是原始佛的自性。如同众生的心自然散乱一样，同样如果心没有被证悟，则显现为轮回一样。如果五种元素的精华没有被证悟，则由于没有证悟的过失所抛弃的轮回，显现为元素的因果。如果以修习四轮的力量，五种元素的精华显现而见到，则心被证悟就是佛的自性，因此粗糙的元素被净化，成为佛的自性。然后，在心间法轮中，如果没有被证悟，则轮回的种子六字也存在于脉结上。如果被证悟，则果位佛的自性嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字也存在于脉结上。其中，五种精华是法轮的中央，地元素的精华是白色的丝线
English
Liberation from the pain of concepts is happiness. That is the initial wisdom realized through the path of self-arisen wisdom. As for "with music," just as music satisfies the audience, here the music of meaning, which is the wisdom of awareness, satisfies the practitioner with the accomplishment of great bliss. As for "offering with the joy of wisdom," the practitioner's realization, for self-arisen wisdom, there is no pain of being grasped by the concepts of afflictions, therefore from the state of equanimity, not dwelling in extreme clinging, awareness is equanimity, that is the nature of joy. Offering is the nature of making it happy, just as a person is made happy by food, and then remains in a state of tranquility, the intention of equanimity manifests. Dedication is without subject and object, naturally accomplished as the great self. If explained according to the gradual entry of the inner completion stage, as for "with the mandala possessing the mandala," it means that from the heart chakra, which is like the mind covered by a purple tent, inside the palace, is the nature of the Dharma wheel Samantabhadra. In the center of the Dharma chakra are the four root channels. From that, three each separate, therefore six, the two that do not separate, and eight, are the eight channels of the heart chakra. Those channels are not like separating from one root, but the two bends of the four channels are like the essence of mustard seeds coiled together. In terminology, it is also said to be like a snake coiled. Then there are five essences of the five elements. The five essences are the nature of the primordial Buddha. Just as the minds of sentient beings are naturally distracted, similarly, if the mind is not realized, it appears as samsara. If the five essences of the elements are not realized, then due to the fault of non-realization, samsara, which is thrown away, appears as the causes and effects of the elements. If, by the power of practicing the four chakras, the five essences of the elements manifest and are seen, then the mind being realized is the nature of the Buddha, therefore the coarse elements are purified and become the nature of the Buddha. Then, in the heart chakra, if it is not realized, then the six letters, which are the seeds of samsara, are also present on the channel knots. If it is realized, then the three letters Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which are the nature of the fruit Buddha, are also present on the channel knots. Among them, the five essences are in the center of the Dharma chakra, the essence of the earth element is a white silk thread.
Chinese
就像是，像是细长的肌腱一般，白色且清澈柔软，是构成身体的基础。是具有母亲的佛眼之本体。五身显现证悟之身。智慧为空性之智慧，是使一切法在远离边际的清净状态中产生的所依。然后，血液的精华，像是朱红色的颜色。是瞬间支撑身体的自性，是水的精华，也就是大母玛玛吉之本体。身是圆满报身。智慧是平等性智，是将一切收摄于法界中的作用。然后，气息的精华，像是金矿下方的蒸汽一般，具有使身体运动的作用，在五大中是风。本尊是誓言度母。智慧是成所作智。身是化身。具有在平等性之界中运行的作用。然后，热量的精华，像是镜子放在太阳下的热气一般。是使身体成熟的自性，本尊是白衣母。身是金刚身。智慧是妙观察智。是于了知一切法之自性中进行观察的自性。然后，心识的精华，是不坏命滴，颜色未定，显现任何事物，大小如半颗豆子，仅仅具有使身体清晰的作用。五大是虚空。本尊是普贤佛母。身是法身。智慧是大圆镜智。是于法界中开辟机会的自性。此即是众生本自具有的，这就是所谓的具有坛城。坛城，是指像这样于瞬间清晰观修智慧的如实状态。坛城即是观修坛城。是指将心间法轮作为观修五智坛城的基础，称为“即是”。观修坛城，是指如四种次第道所说观修方法般了知，或者如此观修：坛城，是指五智坛城。五智即是心间法轮的精华，从如轮之窍诀般观修五大所生之力中产生。