English
I, adorned with auspicious signs, am equal to the sky. Speech is inexhaustible, radiating light from the center of the face, comprehending the meaning of what is expressed. Mind is inexhaustible, abiding in the nature of the five wisdoms. In the ten directions of the world, in the realms of taming the six kinds of beings, which are equal to the extent of the sky, the body is inexhaustible. Whoever tames whom, such as Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, ordinary beings, the old, the sick, the dying, gods, nagas, animals, etc., whether of the same kind or different kinds, as well as lotuses, wish-fulfilling trees, boats, cities, gardens, etc., whatever benefits sentient beings, the form and measure of each of these are immeasurable. Speech is inexhaustible, in the respective languages of beings, and from the sounds arising from lotuses, wish-fulfilling trees, etc., proclaiming various Dharma teachings, and so on. Mind is inexhaustible, knowing the suchness and the extent of all things, performing the deeds of benefiting beings. These are also the various manifestations of the Buddhas, performing deeds in inconceivable ways, so it is not possible to think with discrimination, 'This is this.' If so, how can the speech of the Dharmakaya and Sambhogakaya, which is inexpressible, be established as speech? However, at the end of expressing with sounds and words, there is nothing other than understanding the inexpressible meaning. That itself directly causes the understanding of the inexpressible meaning, and all words are gathered into letters, and that itself is gathered into A (ཨ，Devanagari: अ，IAST: a，Literal meaning: A) which is unborn, therefore, showing the meaning of A (ཨ，Devanagari: अ，IAST: a，Literal meaning: A), the essence of speech, is the supreme speech. As it is said in the Sutra: 'The sons of the Victorious Ones do not speak a single word, but the unspoken is widely spoken.' Like that. The Nirmanakaya appearing to those to be tamed, such as Shakyamuni Buddha speaking with sixty branches of sound, is also the appearance of those to be tamed and the aggregation of the Buddha's compassion appearing as speech, but like a sound's reflection, in reality, there is no speaking. As the Uttaratantra says: 'Just as the sound of a reflection, arises from the consciousness of another, without discrimination and without fabrication, so is the speech of the Tathagata, arises from the consciousness of another, does not abide either inside or outside.' And as it is said in the Ratnakuta Sutra: 'The Tathagata, from the night of his birth to the night of his passing into Nirvana, appears with words and letters, but has not
Chinese
穷尽于所化众生的显现所理解的范围。如是说。有些人认为，将此仅与化身相联系是不恰当的，因为在所有不可思议之处，都宣说了身语意显现，这本身就是矛盾的。化身之名在此处也涵盖了六能仁，因此顺便提到了六能仁的处所。认为一个教法不能有两个导师，这是不合时宜的争论。因为此处将四圆满报身和六能仁显示为眷属，所以没有两个导师。以双足象征方便大悲和智慧空性的智慧，双足相连象征不住于轮回和涅槃的边际，以平等的自性调伏一切烦恼，以金刚跏趺坐象征安住于大智慧的体性。此处有些人认为没有直接说明佛母是不恰当的，因为殊胜的妃子是显现的法界。为了象征五种智慧和清净法界的智慧，以及六种，所以有六只手。从身语意功德事业无尽的智慧中，产生各种需求和愿望，为了象征珍宝的自性，从金刚等六种手印中发出无量光芒，是调伏悭吝、破戒律、愤怒、懈怠、散乱和邪慧六种的象征。有些人认为主尊有六只手，其他诸尊有两只手是不对的，因为是共同宣说的。也就是金刚、珍宝、莲花、法轮、十字杵、铃，各个部族的两只根本手中，所有右手的都拿着各自的法器，所有左手的都拿着铃，在心间交叉持有，其他诸尊则各自伸展。秘密佛陀认为是六只手中拿着六个燃烧的八角珍宝。为了象征具有身语意无尽的庄严轮，以及不可思议的功德，具有三头，主尊的根本面容是蓝色，右边白色，左边红色。不动佛的根本面容是白色，右边蓝色，左边红色。宝生的根本面容是黄色，右边白色，左边红色。无量光佛的根本面容是红色，右边白色，左边蓝色。不空成就佛的根本面容是绿色，右边白色
English
It is exhausted in being understood by the appearance of those to be tamed. Thus it is said. Some say that it is inappropriate to associate this only with the Nirmanakaya, because it contradicts the very statement that body, speech, and mind appear in all inconceivable places. The term Nirmanakaya also includes the six Thupas in this context, so the basis of the six Thupas is mentioned in passing. The argument that two teachers are not appropriate for one doctrine is an untimely objection. Since the four Sambhogakayas and the six Thupas are shown as retinue here, there are not two teachers. The two feet symbolize the wisdom of skillful means, great compassion, and emptiness. The joining of the two feet symbolizes not abiding in the extremes of samsara and nirvana. Subduing all defilements with the nature of equality, and sitting in the vajra posture symbolizes abiding in the essence of great wisdom. Here, some think it is inappropriate that the consort is not explicitly mentioned, because the noble consort is the sphere of appearance. The six hands symbolize the five wisdoms and the wisdom of the completely pure sphere. Because various needs and desires arise from the inexhaustible wisdom of body, speech, mind, qualities, and activities, the six mudras such as the vajra, from which infinite rays of light blaze, symbolize the subduing of stinginess, immoral discipline, anger, laziness, distraction, and immoral wisdom. Some say that the main deity has six hands and the others have two hands, but this is not correct, because it is stated in common. That is, the vajra, jewel, wheel, lotus, swastika, and bell. In the two root hands of each family, all the right hands hold their respective emblems, and all the left hands hold the bell, crossed at the heart, while the others are extended separately. Secret Buddha is considered to be holding six burning eight-cornered jewels in his six hands. To symbolize the possession of inexhaustible body, speech, and mind, the wheel of ornaments, and inconceivable qualities, having three heads means that the main face of the principal deity is blue, the right is white, and the left is red. The main face of Akshobhya is white, the right is blue, and the left is red. The main face of Ratnasambhava is yellow, the right is white, and the left is red. The main face of Amitabha is red, the right is white, and the left is blue. The main face of Amoghasiddhi is green, the right is white.
Chinese
左边红色。 第二，分别解说父尊和母尊，分为两部分：总义和正文之义。第一部分分为两点：从一开始就将一切展示为天神的坛城，以及种姓的区分。第一点是，为什么不以毗卢遮那佛等五种姓的名义来称呼，而是以“识之王”等五蕴的名义来称呼呢？这是古代学者们的疑问，这似乎也是没有理解的缘故。五蕴等不以分别念的名义来称呼天神，而是以“识之王”来表示超越五蕴的殊胜之处，就像称呼“大涅槃”一样。不是以“涅槃”之名来称呼佛陀，而是为了识别殊胜的法。在《二观察》中说：“大贪之后生贪。”这也是指无二的乐空智慧。在《密集金刚》中也说：“嗔恨金刚”等直接显示了镜智等。因此，“王”的称谓是伟大的，指的是毗卢遮那佛等。在眷属的场合中，也应理解为所说的“大菩提金刚听闻”等。如果以分别念的称谓来称呼，那么称“识”为种姓之王是不合理的。特别是在殊胜法中称呼，是因为在轮回的状态中，识存在于如来之种姓或种族中。也就是说，虽然本来是自性清净的佛陀，但在不清净的时候，就像众生的五蕴由异熟果所形成一样显现。稍微清净时，则显现为获得灌顶者们的愿力所成就的身体等。完全清净时，则显现为佛陀的身和智慧。例如，对于同一水，地狱众生见为火，饿鬼见为脓血，人类用作清洁和欲望的对象，动物饮用，天神见为甘露，清净刹土的众生见为甘露之河，成就者则见为玛玛吉等。或者，就像水银的性质一样显现，这在前面已经说过了。同样，在不清净的时候，显现为五蕴、十八界、十二处等。在清净的时候，则显现为五种姓。
English
The left side is red. Second, explaining the father and mother deities separately, there are two parts: the general meaning and the meaning of the text. The first part has two points: showing everything from the beginning as the mandala of deities, and the distinction of the lineages. The first point is, why not refer to the names of the five lineages such as Vairochana, but refer to the names of the five aggregates such as "King of Consciousness"? This is what the ancient scholars said, and this seems to be due to a lack of understanding. The five aggregates and so on are not referred to as deities by the name of conceptualization, but "King of Consciousness" indicates the transcendence of the five aggregates, just like calling it "Great Nirvana." It is not calling the Buddha by the name of "Nirvana," but for the sake of identifying the supreme Dharma. In the Two Examinations, it says, "Great attachment follows attachment." This also refers to the non-dual wisdom of bliss and emptiness. In the Guhyasamaja, it also says, "Hatred Vajra" and so on directly show the mirror wisdom and so on. Therefore, the term "King" is great, referring to Vairochana and so on. In the context of the retinue, it should also be understood as the "Great Bodhi Vajra Hearing" and so on that are spoken of. If it is called by the name of conceptualization, then it is not reasonable to call "consciousness" the King of the Lineage. In particular, it is called in the supreme Dharma because in the state of samsara, consciousness resides in the lineage or race of the Tathagatas. That is to say, although it is originally the Buddha of self-nature purity, when it is impure, it appears as if the five aggregates of beings are formed from the results of maturation. When it is slightly purified, it appears as the body and so on accomplished by the aspirations of those who have received empowerment. When it is completely purified, it appears as the body and wisdom of the Buddhas. For example, for the same water, hell beings see it as fire, hungry ghosts see it as pus and blood, humans use it for cleaning and desire, animals drink it, gods see it as nectar, beings in pure lands see it as a river of nectar, and accomplished ones see it as Mamaki and so on. Or, it appears like the nature of mercury, which has been said before. Similarly, in the impure state, it appears as the five aggregates, eighteen realms, twelve sources, and so on. In the pure state, it appears as the five lineages.
Chinese
以及本尊的身，眷属的勇士、勇母等坛城中显现。例如，眼睛患有白障时，海螺显现为黄色，当白障消除时，则显现为白色。如同患有白障时，影像不会失去海螺的形状一样，不净时也具有与佛法相符的成分。虽然显现为黄色，但实际上是白色，同样，内外的一切显现，包括念头和执着，虽然显现为不净，但实际上是清净的，是佛的刹土、身语意不灭的庄严轮。第二，五蕴各自的区分，第一，如果区分识蕴，则有八种：阿赖耶识如同一面干净的镜子，了知不涉及外境，而是作为基础；意识以总相为境，并以随后的心识来使用外境；烦恼意进行扬弃和建立的意识等等；五根识是眼识见色等五种无分别识。其中，见、闻、触、觉的部分是无分别的，而对它们的分别了知则属于意识，对它们进行扬弃和建立则属于烦恼意。仅仅通过五根识和意识无法积累业力，而烦恼意则在阿赖耶上积累业力。阿赖耶是这一切的基础，是无分别、无记的。例如，如同没有任何思辨和不清晰的觉知，处于自身的状态一样。这代表了一切。阿赖耶识是觉知清晰明了，不涉及外境的状态。五根识是外境清晰显现。意识仅仅是能够混合的执取。烦恼意是产生扬弃和建立。这里，阿赖耶识如同镜子一般，被认为是殊胜的法。感受有三种：对外境感到满意时产生快乐，不满意时产生痛苦，介于两者之间则产生舍受。想有三种：对境的进入广大、狭小、中等。行蕴有五十一心所：相应的行，触、作意、受、想、思是五种遍行，胜解、欲、念、定、慧是五种别境，信、惭、愧、