English
Therefore, it transforms, and the meaning of transcending the elaborations of existence and non-existence is that it is called 'victorious' because it is victorious over sinful and non-virtuous dharmas. The form aggregates of all sentient beings that arise from that and transform from arising also become particularly superior to the Victorious One, so it is called the 'Victory of the Victorious,' which is the form aggregate. The essence of the Jewel family, called Ratna Dhri (藏文，梵文天城体：रत्न धृ, Romanized Sanskrit: ratna dhṛ, Literal Chinese meaning: Jewel Holder), is said as follows: 'Because all things arise, it is taught as the Jewel family. Because feeling holds definite feeling, feeling is said to hold jewels.' It is said that the nature of the mind becomes the place where the qualities of jewels arise, so it is a jewel. That which holds it is feeling; in this way, feeling holds the experience of the mind, so the aggregate of feeling holds the jewel. The essence of the Lotus family, taught as Aroli (藏文，梵文天城体：अरोलि, Romanized Sanskrit: aroli, Literal Chinese meaning: Aroli), is said as follows: 'It signifies the characteristic of desire, from all to all. Because it signifies the characteristic of affection, it is explained as Arolika (藏文，梵文天城体：अरोलिक, Romanized Sanskrit: arolika, Literal Chinese meaning: Arolika).' It is said that Aro is the word for desire and affection. The term Lik (藏文，梵文天城体：लिक्, Romanized Sanskrit: lik, Literal Chinese meaning: Lik) is Lingati (藏文，梵文天城体：लिन्गति, Romanized Sanskrit: lingati, Literal Chinese meaning: Lingati), because it has realized the unclear, it is a sign or characteristic. Therefore, the meaning transforms into this: the characteristic of the mind is the characteristic of desire and the characteristic of affection. That which holds the sign that signifies that characteristic is perception, therefore the aggregate of perception is Aroli. The essence of the Karma family is Prajñā Dhṛk (藏文，梵文天城体：प्रज्ञा धृक, Romanized Sanskrit: prajñā dhṛk, Literal Chinese meaning: Wisdom Holder), which is said as follows: 'Consciousness illuminates exceedingly, as it is, it is said to be wisdom. Volition is the basis of mind, therefore it is said to hold wisdom.' It is said that discriminating consciousness is the wisdom that arises without error in relation to things. That which holds it is volitions; in this way, beyond the clarity of volitions, the principal consciousness itself cannot be established, and if that is not established, then the wisdom that is not mistaken in relation to things will not transform. Therefore, that which holds wisdom is the aggregate of volitions. Like those, the five aggregates themselves have become the essence of the Tathagatas, therefore the five aggregates themselves are the Dharma of the Buddhas of the five families. Such meanings have been clearly explained in the tantras themselves.
Chinese
萨！将五蕴和五种智慧各自结合的这些教理和正理，也必须承认。那么，如果轮回的法也离不开五蕴，一个本体上怎么能安立两种相违的事物呢？对此，经中说：有寂诸生起，一切心自性。就像这样。心的自性是远离设立为不同的，自性能显现和成立为多种多样，这已在前面阐述过了。因此，应将如来识之王，即金刚不动佛，和如来色之王，即毗卢遮那佛等，如是安立。其中，所谓“王”是指，例如天和人的国王们在各自眷属的坛城中享受王位，并调伏外来的敌对者一样，这些善逝也以大法的国王的行持，享受大法的受用，治理法政，使所调伏的众生完全成熟，并降伏魔等敌对者，所以称为王。其中，各位如来的名号是这样的：三界众生的心是与分别念的动摇相伴随的。如来一切的意智慧，由于内外任何因缘都不动摇，所以是金刚不动。这以善巧方便的慈悲和愿力的力量，对有缘的所化众生以方便的印记来加持，所以这样说。下面的也同样结合。同样，如来的身虽然不离如如，但无有贪执和障碍，显现为各种形象，所以是毗卢遮那佛。如来们的功德是，成为成办自他一切利益的功德珍宝之源，所以是宝生佛。佛的语是，以大法的光明在无边虚空界的一切世间中广大显现，所以是无量光佛。事业是，使所化众生的利益达到究竟，所以是
English
Sa! These teachings and reasonings that combine the five aggregates and the five wisdoms respectively must also be acknowledged. Now, if the phenomena of samsara are also inseparable from the five aggregates, how can two contradictory things be established on one basis? In this regard, it is said in the scriptures: 'All arising of existence and peace, all are the nature of mind.' It is like that. The very nature of mind is free from being established as different, and the nature can appear and be established as diverse, which has already been explained above. Therefore, the Tathagata, the King of Consciousness, namely Vajra Akshobhya, and the Tathagata, the King of Form, namely Vairochana, and so on, should be established as they are known. Among them, the so-called 'King' means that, just as the kings of gods and humans enjoy the kingdom in the mandala of their respective retinues and subdue external adversaries, these Sugatas also take up the actions of the great King of Dharma, enjoy the great enjoyment of Dharma, govern the Dharma, completely ripen the beings to be subdued, and subdue the adversaries such as demons, so they are called Kings. Among them, the names of the respective Tathagatas are as follows: The minds of the beings of the three realms are accompanied by the movement of conceptual thoughts. The wisdom of the mind of all the Tathagatas is unwavering by any internal or external causes, so it is Vajra Akshobhya. This, by the power of skillful means, compassion, and aspiration, blesses the fortunate beings to be tamed with the seal of skillful means, so it is said. The following should also be combined in the same way. Similarly, the body of the Tathagata, while not moving from Suchness, manifests in various forms without attachment or obstruction, so it is Vairochana. The qualities of the Tathagatas are that they become the source of the jewel of qualities that accomplishes all the benefits of oneself and others, so it is Ratnasambhava. The speech of the Buddha is that it widely manifests with the great light of Dharma in all the worlds of the boundless expanse of space, so it is Amitabha. The actions are that they bring the benefit of the beings to be tamed to the ultimate end, so it is
Chinese
因此，无需耗费精力即可成就。它们的象征手印也如前一样施用。提到“圣洁的妃子，显现的法界”等，是指与五大元素无二无别的五位大母，即法界自在母、佛眼佛母、嘛嘛枳佛母、白衣佛母和度母。其中，因已证得如是之性，故为法界自在母，乃是不可思议之大智慧，化现为空界天女之自性，金刚部的佛母。因具足开阔之眼，故为佛眼佛母，乃是无实有之地之自性，如来部的佛母。因将一切据为己有，故为自性母，乃是汇集一切功德之水之自性，宝生部的佛母。有些论师说，她是传承两个部族的佛母。因无垢染所染，故为白衣佛母，乃是以大胜观之火清净之自性，莲花部的佛母。因其不离救度一切有情之本性，故为誓言度母，乃是于所知无有执著障碍之风，从其处所发动之自性，事业部的佛母。与她们无二无别，即是五部如来，也就是安住于自性无二，以及无二拥抱等状态，并且为了调伏的众生，恒常一同安住于显现之中，因此称为安住于无二之中。这五部父母也是共同的导师，有些广为人知的人说，她们是特殊的眷属。有些中观派的人说，她们是特别宣说的导师。普遍认为，导师的自性是所有部族的主宰，菩提心部族，因此要知道这两种说法都没有过失。现在为了宣说圆满的眷属，因此广泛地提到“此后，大菩提金刚见”等。其中，这些眷属的坛城，以及与界、处相同的法，分别结合，经文中没有明确说明，因此不作阐述。界
English
Therefore, it is accomplished without expending effort. Their symbolic mudras are also applied as before. Mentioning "the holy consort, the realm of appearance," etc., refers to the five great mothers who are non-different from the five great elements, namely, Dhatvishvari, Buddhalochana, Mamaki, Pandara, and Tara. Among them, because she has mastered suchness, she is Dhatvishvari, the great wisdom of non-objectification, manifested as the nature of the sky goddess, the mother of the Vajra family. Because she possesses an expansive eye, she is Buddhalochana, the nature of the unreal ground, the mother of the Tathagata family. Because she takes everything as her own, she is the Self-Nature Mother, the nature of water that gathers all qualities, the mother of the Ratna family. Some teachers say that she is the mother who transmits two families. Because she is not stained by impurities, she is Pandara, the nature purified by the fire of great insight, the mother of the Padma family. Because she does not deviate from the nature of liberating all sentient beings, she is Samaya Tara, the nature of wind that moves from its place without attachment or obstruction to objects of knowledge, the mother of the Karma family. Being non-dual with them are the five Tathagatas, that is, abiding in the state of non-dual nature, and non-dual embrace, etc., and for the sake of taming beings, they always abide together in appearance, therefore it is called abiding in non-duality. These five father-mother Buddhas are also common teachers, and some well-known people say that they are special retinues. Some Madhyamikas say that they are specially proclaimed teachers. It is generally agreed that the nature of the teacher is the lord of all families, the Bodhicitta family, so it should be known that there is no fault in these two statements. Now, in order to proclaim the perfect retinue, "Then, the great Bodhi Vajra vision," etc., is mentioned extensively. Among them, the mandalas of these retinues, and the dharmas that are the same as the realms and sources, are combined separately, but they are not clearly stated in the scriptures, so they will not be elaborated. Realm
Chinese
并且是蕴、处、界的支分和差别，所以大多包含在蕴中。眷属的坛城也是五部功德的差别，所以包含在五部和四部中，如上所述，对这些也应了解。其中，所谓大菩提，因为是菩提的自性，所以这样称呼，既是菩提又是大，所以称为大菩提。没有说“心”字，不像其他论典那样，不显示为了证悟菩提的意愿，为了菩提的坚定思考，为了菩提，以及因为缘于心，而说“菩提萨埵”，而是显示一切与普贤王如来无二无别，从而显示了眷属圆满殊胜且与众不同。一切都说金刚之声，是为了显示被称为界和处，以及被称为天众坛城的这些是不可分割的。其中，四种识的菩萨是：地藏、虚空藏、观世音自在和金刚手。这也是发起菩提心的特征，因为是所有功德的基础，为了执持众生，所以是地藏，同样以珍宝苗芽为标志。以断除我执的智慧成为功德之所，所以是虚空藏，以宝剑为标志。以大悲显示殊胜的法，是使之清净的自性观世音自在，以莲花为标志。以大威神力调伏恶毒者的事业的自性金刚手，以金刚霹雳般的火焰为标志。因此，这些也应作为象征四部功德差别的门径，依次对应。所谓“应见明妃”等等，一般说来，一切色是金刚嬉女，一切声是金刚之音，一切香是金刚鬘，一切味是金刚舞。而这里则交错出现一些顺序，无论如何对应都没有矛盾。其中，菩提心之相是所欲求的
English
And being branches and distinctions of the aggregates, sources, and elements, they are mostly included in the aggregates. The mandalas of the retinue are also distinctions of the qualities of the five families, so they are included in the five and four families, as explained above, this should also be understood for these. Among them, the so-called Great Bodhi, because it is the nature of Bodhi, is so called; because it is both Bodhi and great, it is called Great Bodhi. The word "mind" is not mentioned, unlike other treatises, it does not show the desire to realize Bodhi, the firm thought for Bodhi, for Bodhi, and because it is focused on the mind, it does not say "Bodhisattva", but shows that everything is inseparable from Samantabhadra, thus showing that the retinue is complete, excellent, unique and extraordinary. Saying the word Vajra for everything is to show that what are called realms and sources, and what are called mandalas of the gods, are indivisible. Among them, the four Bodhisattvas of consciousness are: Ksitigarbha, Akasagarbha, Avalokiteshvara, and Vajrapani. This is also the characteristic of generating Bodhicitta, because it is the basis of all qualities, in order to hold beings, so it is Ksitigarbha, similarly marked with a jewel sprout. Because the wisdom of cutting off self-grasping becomes the place of merit, it is Akasagarbha, marked with a sword. Showing the supreme Dharma with great compassion, it is the nature of purifying Avalokiteshvara, marked with a lotus. The nature of Vajrapani, who performs the activity of subduing the wicked with great power, is marked with a vajra thunderbolt-like flame. Therefore, these should also be arranged in order as gateways symbolizing the distinctions of the qualities of the four families. The so-called "one should see the consort," etc., generally speaking, all forms are Vajra Lasya, all sounds are Vajra songs, all smells are Vajra garlands, all tastes are Vajra dances. But here some sequences appear intertwined, and there is no contradiction no matter how they are arranged. Among them, the characteristic of Bodhicitta is what is desired