Chinese
想蕴是贪欲的自性，是执着于事物的相状。行蕴总是嫉妒，是专注于一境的自赞。识蕴被说成是嗔恨，在因和果上非常著名。这些是五部如来。像这样，从珍贵的心之外，没有佛也没有众生。等等这样说了。那么，众生的界以各种不净显现是怎样的呢？本来清净且无垢，但由于突如其来的遍计所执的分别念所染污，所以在阿赖耶识上安立了各种业和苦乐的潜能而产生的。那也就是，阿赖耶识是所有，是所有法的所依。如《楞伽经》所说：阿赖耶是所有的所依，是存在，同样也是完全清净的基础。这样。当不净显现为轮回时，它作为轮回的所依且无分别地存在，但清净的法性，则被命名为法界智。一切智慧都依赖于它。轮回的阿赖耶识依赖于阿赖耶识的识，染污意，意识和五根识。这些在一些经续中通过修习和转依，被认为是清净为五智。阿赖耶识转依为法界智。同样，阿赖耶识的识转依为大圆镜智，染污意转依为妙观察智，意识转依为平等性智，五根识转依为成所作智。同样，色蕴转依为大日如来，受蕴转依为宝生如来，想蕴转依为无量光如来，行蕴转依为不空成就如来，识蕴转依为不动如来。地转依为佛眼佛母，水转依为嘛嘛ki佛母，火转依为白衣佛母，风转依为誓言度母，空转依为法界自在母。根和境转依为勇士和空行母的自性，据说三门和执取一起转依为门，但在此论中，不希望像布匹被染料改变那样，有修习的基础、修习者和转依，因为超越了舍取和修习转变。因此，因为本来就是智慧，所以认识到本来就是智慧，轮回的分别念就解脱为智慧，就像冰融化成水一样。
English
The aggregate of perception is the nature of desire, it is the characteristic of attachment to objects. The aggregate of formation is always jealousy, it is the self-praise of being one-pointed. The aggregate of consciousness is taught as hatred, it is very famous in cause and effect. These are the five families of Sugatas. Like this, apart from the precious mind, there is no Buddha and no sentient being. And so on, it is said. So, how is it that the realms of beings appear in various impure ways? Although it is pure and without defilement from the beginning, it is defiled by the suddenly imputed conceptual thoughts, so various potentials of karma and happiness and suffering are placed on the alaya, from which they arise. That is, the alaya is all, it is the support of all dharmas. As it says in the Lankavatara Sutra: The alaya is the support of all, it is existence, and likewise, it is also the basis of complete purification. Like that. When the impure appears as samsara, it exists as the support of samsara and without separation, but the purity of the dharma itself is named the wisdom of the dharmadhatu. All wisdom depends on it. The alaya of samsara depends on the consciousness of the alaya, the afflicted mind, the mind consciousness, and the five sense consciousnesses. These, through practice and transformation in some sutras and tantras, are considered to be purified into the five wisdoms. The alaya is transformed into the wisdom of the dharmadhatu. Similarly, the consciousness of the alaya is transformed into mirror-like wisdom, the afflicted mind is transformed into discriminating wisdom, the mind consciousness is transformed into equality wisdom, and the five sense consciousnesses are transformed into accomplishing wisdom. Similarly, the form aggregate is transformed into Vairochana, the feeling aggregate is transformed into Ratnasambhava, the perception aggregate is transformed into Amitabha, the formation aggregate is transformed into Amoghasiddhi, and the consciousness aggregate is transformed into Akshobhya. Earth is transformed into Buddha Locana, water is transformed into Mamaki, fire is transformed into Pandara, wind is transformed into Samaya Tara, and space is transformed into Dharmadhatu Ishvari. The faculties and objects are transformed into the nature of heroes and heroines, and it is said that the three doors together with grasping are transformed into doors, but in this text, it is not desired that the basis of practice, the practitioner, and the transformation are like cloth being changed by dye, because it transcends abandonment and adoption and practice and transformation. Therefore, because it is wisdom from the beginning, by knowing that it is wisdom, the conceptual thoughts of samsara are liberated into wisdom, just as ice melts into water.
Chinese
以如是之方式，欲求解脱轮回而成涅槃。彼亦因现今遍计之垢染所除，虽净然似未净，然熟习此甚深要义，则连同遍计蕴聚亦转成智慧。如是离垢而于法界清净，譬如，与金混合之水银团，暂时显现为新酥油或水银之相，而不显现为金，然因与火相遇之缘故，则显现为金，且水银之相，即新酥油之颜色亦自然消失。是故，若以火猛烈焚烧，则如瞻部河金般显现。如是，以熟习甚深道，当知从烦恼中解脱之圣者持明之位，及任运成就持明佛之位。二、辨识为何种姓：此时之坛城，虽前代诸师说是金刚部，然非是也。因中央出现表征部主之座轮和狮子，且佛母亦未出现虚空法界自在母，又于寂静光芒所生之忿怒尊之际，亦出现主尊布达嘿汝嘎，且此坛城亦是于智慧自显现之基础上，宣说主眷不乱之显现之际，且莲花生大士之此仪轨修法和灌顶仪轨中亦云： 吽。如镜智慧极清净， 遍照如来薄伽梵， 法界自在手印力， 灌顶种姓之子。 此语亦有妨害。且于不共续部之同一部类，文殊幻化网之释，白莲花中亦云： 如镜之智慧自性，遍照如来蓝色，及法界智慧之自性，不动佛白色，此说相违。若云金刚萨埵幻化网，故应是不动佛。若如是，则不应理，因说天女幻化网，则有主尊变成天女等过失，故不能免除。是故，金刚萨埵幻化网是
English
In such a way, one wishes to liberate samsara into nirvana. That which is now purified by the stains of imputation, appearing as if pure yet not pure, becomes wisdom when one becomes accustomed to this profound essence, together with the aggregates of imputation. Purification in the sphere, having abandoned stains, is like a lump of mercury mixed with gold, which for a while appears as fresh butter or mercury, but does not appear as gold. However, due to the condition of encountering fire, it appears as gold, and the appearance of mercury, the color of fresh butter itself, naturally vanishes. Therefore, when burned intensely by fire, it appears like Jambu River gold. Likewise, by becoming accustomed to the profound path, one should know the state of the noble vidyadhara who is liberated from afflictions, and the state of the spontaneously accomplished vidyadhara Buddha. Second, identifying which lineage it belongs to: In this mandala, although previous teachers have said it belongs to the Vajra lineage, that is not the case. Because in the center, there appears a seat wheel and a lion, which represent the lord of the lineage, and the mother also does not appear as the sovereign of the sphere of space, and also in the context of the wrathful one arising from the radiance of peace, the main deity Buddha Heruka appears, and this mandala is also explained as the time when the main retinue is not confused on the basis of the self-appearance of wisdom, and also in the sadhana and empowerment ritual of the great teacher Padmasambhava, it is said: Hūṃ. Mirror-like wisdom, perfectly pure, Vairocana, the Bhagavan, By the mudra of the sovereign of the sphere, Empowers the son of the lineage. These words are also harmful. Moreover, in the commentary on the Manjushri Illusion Net, which is a single category of uncommon tantras, the White Lotus, it is also said: The nature of mirror-like wisdom, Vairocana, is blue, and the nature of the wisdom of the sphere of reality, Akshobhya, is white, which contradicts this statement. If it is said that it is appropriate for Akshobhya because it is called Vajrasattva Illusion Net, that is not the case. Because if it is said that it is the Goddess Illusion Net, then there is the fault of the main deity becoming a goddess, and so on, which cannot be avoided. Therefore, the Vajrasattva Illusion Net is
Chinese
是总的解释。不只是解释不动佛。瑜伽续中说：金刚萨埵是诸部的主宰，愿成为诸部和坛城的主人！因此，坛城的主尊被命名为金刚萨埵的方式是一样的。斯瓦卡巴和基托等不是藏族的东西，所以不可信。在《雷霆》中说：中央是毗卢遮那佛为主。这也是没有看到的。因此，这里是如来佛的心之部的坛城，所以主尊是毗卢遮那佛心之部的本尊，不动佛是身金刚的自性。第三，驳斥其他的邪见：如果其他续部中说：色是毗卢遮那佛，受是宝生佛，想是无量光佛，行是不空成就佛，识是不动佛。这互相矛盾，而且身色也被说成是蓝色的，这也有矛盾。回答说：唉，善面容者，你还没有把共同和不共同的上下续部放在心上，所以才会这样认为。即使如此，你们也只是被“识之王”和“蓝色”等词语所迷惑。这里是密严刹土金刚界，在心间光明清净的圣百部五光之中，自宗认为它与此无别而存在。心之意续中说：毗卢遮那佛是蓝色的，手持法轮，与虚空界自在母交合，显现为六十万佛身。所谓识之王和蓝色，是因为他是如来佛的心之心部。其他续部中说毗卢遮那佛是色，是身部，不动佛是心部，这是共同续部的观点。五部总的来说，以及身的身坛城等，都是从根本坛城中衍生的。此外，虚空界自在母是心性自性清净，所以能开悟。识是显现各种各样的光明，所以是毗卢遮那佛，就像镜子映照影像一样的智慧。
English
It is a general explanation. It is not just an explanation of Akshobhya. In the Yoga Tantra, it says: Vajrasattva is the lord of all families, may he become the master of all families and mandalas! Therefore, the way in which the main deity of the mandala is named Vajrasattva is the same. Swarkaba and Kitö etc. are not Tibetan things, so they are not reliable. In "Thunderbolt" it says: In the center, Vairochana is the main one. This too has not been seen. Therefore, here is the mandala of the Tathagata's heart family, so the main deity is Vairochana, the deity of the heart family, and Akshobhya is the nature of the body vajra. Third, refuting other wrong views: If other tantras say: Form is Vairochana, feeling is Ratnasambhava, thought is Amitabha, action is Amoghasiddhi, consciousness is Akshobhya. This contradicts, and the body color is also said to be blue, which also contradicts. The answer is: Alas, fair-faced one, you have not yet put the common and uncommon upper and lower tantras in your mind, so you think so. Even so, you are only confused by the words "king of consciousness" and "blue." Here is Akanishta Vajradhatu, and in the heart, in the clear light of the holy hundred families, in the space of the five lights, our own tradition considers it to exist inseparably from it. In the Heart's Intent Tantra, it says: Vairochana is blue, holding a wheel in his hand, and in union with the mother, the mistress of the sphere of space, he appears as sixty hundred thousand Buddha bodies. The so-called king of consciousness and blue are because he is the heart family of the Tathagata's heart. In other tantras, it is said that Vairochana is form, is the body family, and Akshobhya is the heart, which is the view of the common tantras. The five families in general, and the body mandala etc., are all derived from the root mandala. Furthermore, the mistress of the sphere of space is the purity of mind itself, so she can enlighten. Consciousness is the manifestation of various kinds of light, so it is Vairochana, the wisdom like a mirror reflecting images.
Chinese
佛眼不摇动，没有分别念，因为与愚痴和法相合，所以法界的使用范围，地界的坚硬部分，由色蕴所包含，不会转移到其他地方，所以被称为不动。这种方式是上部续部的解释，与其他不同。因此，要知道主尊毗卢遮那被各部的眷属围绕的坛城。那么，一切慈悲之主，导师普贤父母，在这个坛城的哪个方向呢？有些人说在殿堂里以加持的方式安住。那是不对的，因为成为眷属，以及主尊安住在末端，无论共同还是非共同的坛城都不会出现，所以不合道理。因此，应该是这样：在法身的阶段，自生的广大智慧本身安住在超越目标或戏论的境界，所以称为普贤父母。如吉祥佛陀和合续部所说：菩萨是诸佛的真实，金刚萨埵是安乐之最，在最胜秘密的喜悦中，一切自性恒常安住。以及大学者无垢友的珍宝灯中说：不住法界坛城中，称为普贤父母。从此显现报身时，被称为五部佛。以化身行利益众生之事时，金刚萨埵金刚持，数量无数无法衡量。如所说，在圆满受用报身的坛城中，自显现之时，五部的部主就是毗卢遮那，即普贤父母。在欢喜对境而修的时候，也说了在其心间修的次第。又是和合续部所说：从此以调伏众生的方便，那本身虽然显现为五部，但真实成就只有一个，如所愿而结合。从此以化身调伏众生时，金刚手，文殊，观世音等，以及六能仁的游舞，显现无数。所说在殿堂安立的作者和所作二者，是一切音声显现之基的普贤父母。
English
The Buddha-eye is unwavering and without conceptualization, because it is in accordance with ignorance and the Dharma. Therefore, the sphere of activity of the Dharmadhatu, the solid part of the earth element, contained by the aggregate of form, does not transfer to other places, so it is called immovable. This method is an explanation of the upper tantras, which is particularly superior to others. Therefore, it should be known that the main deity, Vairochana, is in the mandala surrounded by the retinues of the families. So, where are the masters of compassion, the teacher Samantabhadra and Samantabhadri, located in this mandala? Some say that they reside in the courtyard in the manner of blessing. That is not correct, because becoming a retinue, and the main deity residing at the end, does not arise from any common or uncommon mandala, so it is not reasonable. Therefore, it should be like this: in the state of Dharmakaya, the great self-born wisdom itself abides beyond the realm of objects or elaborations, so it is called Samantabhadra and Samantabhadri. As it is said in the glorious Buddha Samayoga Tantra: "The Bodhisattva is the reality of all Buddhas, Vajrasattva is the best of bliss, in the joy of the supreme secret, all self-nature constantly abides." And in the precious lamp of the great teacher Vimalamitra: "In the non-abiding Dharmadhatu mandala, they are called Samantabhadra and Samantabhadri. From that, when the Sambhogakaya arises, it is said to be the five families of Buddhas. When engaging in benefiting beings through manifestation, Vajrasattva Vajradhara, countless and immeasurable. As it is said, in the mandala of perfect enjoyment Sambhogakaya, at the time of self-appearance, the chief of the five families is Vairochana, that is, Samantabhadra and Samantabhadri. When meditating with delight on the object, the order of meditating in their hearts is also taught. Again, the Samayoga Tantra says: "From then on, by means of taming beings, that itself, although appearing as the five families, is only one true accomplishment, combine as desired." From then on, when taming beings through manifestation, Vajrapani, Manjushri, Avalokiteshvara, etc., and the play of the six Thupas appear immeasurably. The agent and the action, which are said to be placed in the courtyard, are Samantabhadra and Samantabhadri, the basis for the arising of all sounds.