English
and appears in the mandala of the deity's body, retinue of heroes and heroines, etc. For example, when the eye is afflicted with cataracts, the conch appears yellow, but when the cataracts are removed, it appears white. Just as the image does not lose the shape of the conch when there are cataracts, so too, even in impurity, there is an element that is in accordance with the Buddha's teachings. Although it appears yellow, it is actually white. Similarly, all inner and outer appearances, including thoughts and attachments, although they appear impure, are actually pure, and are the inexhaustible adornment wheel of the Buddha's realm, body, speech, and mind. Second, there are five divisions of the aggregates. First, if we divide the aggregate of consciousness, there are eight: the alaya consciousness is like a clean mirror, knowing without projecting onto objects, but serving as a basis; the mind consciousness uses objects with general characteristics and subsequent intellect; the afflicted mind performs actions such as rejecting and establishing; and the five sense consciousnesses are the five non-conceptual consciousnesses such as seeing forms with the eye consciousness. The aspects of seeing, hearing, touching, and feeling are non-conceptual, while the individual knowing of them belongs to the mind, and the rejecting and establishing of them belongs to the afflicted mind. The five sense consciousnesses and the mind consciousness alone do not accumulate karma, but the afflicted mind accumulates karma on the alaya. The alaya is the basis of all of these, and is non-conceptual and neutral. For example, it is like a state of consciousness without any speculation or clarity, in its own state. This represents everything. The alaya consciousness is a state of clear and lucid consciousness that does not project onto objects. The five sense consciousnesses are the clear appearance of objects. The mind is merely the grasping that can be mixed. The afflicted mind is the arising of rejection and establishment. Here, the alaya consciousness, like a mirror, is considered a noble dharma. There are three kinds of feeling: pleasure arises when one is satisfied with an object, pain arises when one is dissatisfied, and equanimity arises in between. There are three kinds of perception: the engagement with objects is vast, small, or medium. There are fifty-one mental factors in the aggregate of formations: associated formations, contact, attention, feeling, perception, and intention are the five omnipresent ones; aspiration, interest, mindfulness, concentration, and wisdom are the five object-specific ones; faith, shame, embarrassment,
Chinese
存在，舍，不害，精进和极度串习，无贪，无嗔，无痴的善根，即十一善，以及贪，嗔，慢，无明，坏聚见，疑，即六根本烦恼，以及嫉妒，悭吝，谄，诳，憍，昏沉，掉举，不信，懈怠，放逸，无惭，无愧，忿，恨，覆，恼，即二十近烦恼，以及后悔，睡眠，寻，伺，即四不定。这些之中，除了受和想之外的四十九，以及不具名和相等的行，产生轮回和涅槃的所作所为，所有这些都是，被认为是成所作智的自性，实有成就的殊胜法。 色蕴如果分类有十五种，即地，水，火，风，是能造色四大，以及色，声，香，味，触，是五境，以及眼，耳，鼻，舌，身的根，是五根，以及非表色，即十五种，其中非表色是法界智不动佛，其他十四种被认为是佛眼等所摄的殊胜法。 第二，论的意义有二，即，界自性之主，和自性不异之眷属。第一是，薄伽梵如来，识之王毗卢遮那佛，以及如来色之王不动佛，以及如来受之王宝生佛，以及如来想之王无量光佛，以及如来行之王不空成就佛，此为五者。所有这五种姓，身色依次是，如镜智不变故，毗卢遮那佛蓝色，法界智远离一切垢染故，不动佛白色，平等性智具足众多大功德故，宝生佛黄色，妙观察智
English
Existence, equanimity, non-harming, diligence and extreme cultivation, non-attachment, non-hatred, non-ignorance, the roots of virtue, i.e., eleven virtues, and attachment, anger, pride, ignorance, the view of the perishable assembly, doubt, i.e., the six root afflictions, and jealousy, stinginess, flattery, deception, arrogance, lethargy, excitement, disbelief, laziness, distraction, recklessness, forgetfulness, non-mindfulness, violence, shamelessness, lack of shame, anger, resentment, concealment, vexation, i.e., twenty near afflictions, and regret, sleep, investigation, analysis, i.e., the four variable ones. Among these, forty-nine other than feeling and perception, and all actions of formations that do not have name and characteristics and generate samsara and nirvana, all of these are recognized as the nature of the wisdom of accomplishment, the special and excellent Dharma of real accomplishment. If the form aggregate is divided, there are fifteen types, namely earth, water, fire, and wind, which are the four elements of substantial form, and form, sound, smell, taste, and touch, which are the five objects, and the sense organs of eye, ear, nose, tongue, and body, which are the five sense organs, and non-revealing form, i.e., fifteen types, of which non-revealing form is the Dharma-dhatu wisdom, Akshobhya, and the other fourteen are recognized as special and excellent Dharmas included in the Buddha eye, etc. Second, the meaning of the treatise has two aspects: the essence of the realm as the main thing, and the retinue whose nature is not different. The first is: the Bhagavan Tathagata, the King of Consciousness, Vairochana, and the Tathagata, the King of Form, Akshobhya, and the Tathagata, the King of Feeling, Ratnasambhava, and the Tathagata, the King of Perception, Amitabha, and the Tathagata, the King of Formation, Amoghasiddhi, these are the five. All of these five families, the body colors are in order: because the mirror-like wisdom is unchanging, Vairochana is blue, because the Dharma-dhatu wisdom is free from all impurities, Akshobhya is white, because the equality wisdom is endowed with many great qualities, Ratnasambhava is yellow, the discriminating wisdom
Chinese
由于对利益有情众生心生欢喜，无量光佛呈现李色，即红色；以成就事业之智慧，成办有情众生各种利益，不空成就佛显现绿光，五部佛的自性清澈、明亮、光彩夺目。他们的佛母是受用之基，是主尊之母，以功德和高贵的血统胜过其他妃嫔，是神圣的。法界虚空的自性，是法性广大，不遮蔽开启功德之门，为了显现，显现的自性是虚空法界自在母。地是坚固的，是依靠，自性不变，是功德的所依，是坚固的法界，即佛眼佛母。水是湿润的，是众生的滋养，滋润众生的相续，是柔和的法界，即嘛嘛嘎佛母。火是燃烧的，是光明的，燃烧烦恼，照亮一切所知，是温暖的法界，即白衣佛母。风是运动的，是提升的，利益有情众生无有阻碍，是近住之基，是运动的法界，即誓言度母。如是等等诸佛部的妃嫔众，无余、无漏、无遗，与方便和智慧无二无别地平等结合而安住。指示他们的自性或安住的方式或数量或类别是：一切显现存在本来无有分离而周遍。特别是以报身之显现，法界处所虚空无边的一切处，以身语意无尽庄严轮的广大显现而周遍无边。例如，就像打开芝麻荚一样，没有间隙地充满身和智慧的坛城，一切都周遍安住。总的来说，一切显现存在本来周遍，但此处是与如来之显现相连。此方式是中间的显现，即对上方的五部佛父佛母和下方的菩萨等一切坛城都应了知。不搅乱而宣说。为什么呢？因为初学者难以领悟，
English
Because of the joy of benefiting sentient beings, Amitabha appears in Lee color, which is red; with the wisdom of accomplishing activities, accomplishing various benefits for sentient beings, Amoghasiddhi appears in green light, the nature of the five Buddhas is clear, bright, and radiant. Their consorts are the basis of enjoyment, the mother of the main deity, surpassing other consorts with merit and noble lineage, they are sacred. The nature of the Dharma realm of space is that the Dharma nature is vast, not obscuring the opening of the door of merit, in order to manifest, the nature of manifestation is the Mother of the Dharma Realm of Space. The earth is firm, it is reliance, its nature is unchanging, it is the basis of merit, it is the firm Dharma realm, namely Buddha Eye. Water is moist, it is the nourishment of beings, moistening the continuum of beings, it is the gentle Dharma realm, namely Mamaki. Fire is burning, it is bright, burning afflictions, illuminating all that is knowable, it is the warm Dharma realm, namely Pandaravasini. Wind is moving, it is uplifting, benefiting sentient beings without obstruction, it is the basis of near dwelling, it is the moving Dharma realm, namely Samaya Tara. Thus, all the consorts of the Buddha families, without remainder, without leakage, without omission, dwell in equal union with the non-duality of skillful means and wisdom. Indicating their nature or the way of dwelling or the number or the category is: all manifestation and existence are originally without separation and pervasive. In particular, with the manifestation of the Sambhogakaya, in all places of the Dharma realm of space without limit, with the vast manifestation of the endless adornment wheel of body, speech, and mind, it pervades infinitely. For example, just like opening a sesame pod, without gaps, filled with the mandala of body and wisdom, all dwell pervasively. In general, all manifestation and existence are originally pervasive, but here it is connected with the manifestation of the Tathagatas. This way is the intermediate manifestation, that is, all the mandalas of the five Buddha fathers and mothers above and the Bodhisattvas below should be known. Do not speak in a confused manner. Why? Because it is difficult for beginners to comprehend,
Chinese
因为小故。第三，圆满眷属广大之说有二，自性之眷属已于前述，慈悲之眷属有三，内之勇士父母，外之勇士父母，门者父母。初者亦二，四父者，从主要宣说五部自性之后，当说勇士之眷属，如彼导师即是大菩提，如是自现之从慈悲中生起之眷属等，亦因尽净一切障垢，以及通达无余功德，即是佛陀之故，超胜安住于大地位之菩萨。彼亦有四识之勇士，金刚是界与智慧，显现与空性无二且不可坏灭者，如金刚顶续云：坚固心要无空壳，无可断坏不可烧，无坏故说空性金刚。如是等，摧灭一切障垢且不为障垢所害，如广大续云：金刚自性一切障，摧灭且何亦不能害，自生智慧天中天，一切皆能穿透也。眼识见色超胜于此，佛眼能入于五境，且于法性一味而见之分乃见者地藏菩萨。耳识闻声超胜于此，佛耳能入于五境，且于如是性一味而闻之分乃大菩提金刚闻者金刚手。鼻识嗅香超胜于此，佛鼻能入于五境，且于无生一味而嗅之分乃大菩提金刚嗅者虚空藏。舌识尝味超胜于此，佛舌能入于五境，且于无二一味而尝之分乃大菩提金刚尝者观世音。彼等之四母亦依次为，明妃所见乃智慧之显现境色者为娇女，如是所闻为鬘母，所嗅者为歌女。
English
Because of the smallness. Third, the extensive explanation of the perfect retinue has two parts. The self-nature retinue has already been shown above. The compassionate retinue has three parts: the inner hero and heroine, the outer hero and heroine, and the gatekeeper and his consort. The first also has two parts, the four heroes: From the main explanation of the nature of the five families, the retinue of heroes should be explained. Just as the teacher himself is the Great Enlightenment, so too, the retinues that arise from the state of compassion of self-appearance are also superior to the bodhisattvas who abide in the great position because they are Buddhas themselves, having purified all obscurations and mastered all qualities. There are also four consciousness heroes. Vajra is the realm and wisdom, appearance and emptiness are non-dual and indestructible. As it is said in the Vajrasekhara Tantra: "Firm, essential, without empty core, cannot be cut or broken, cannot be burned, indestructible, therefore emptiness is called Vajra." And so on, destroying all obscurations and not being harmed by obscurations. As it is said in the Extensive Tantra: "The nature of Vajra destroys all obscurations, and nothing can harm it. The self-born wisdom, the god of gods, pierces all things." The eye consciousness seeing form is superior to this. The Buddha's eye enters the five objects and sees the nature of reality as one taste, which is the aspect of seeing, namely Ksitigarbha. The ear consciousness hearing sound is superior to this. The Buddha's ear enters the five objects and hears the thusness as one taste, which is the aspect of hearing, namely the Great Enlightenment Vajra Hearer, Vajrapani. The nose consciousness smelling scent is superior to this. The Buddha's nose enters the five objects and smells the unborn as one taste, which is the aspect of smelling, namely the Great Enlightenment Vajra Smeller, Akashagarbha. The tongue consciousness tasting flavor is superior to this. The Buddha's tongue enters the five objects and tastes the non-dual as one taste, which is the aspect of tasting, namely the Great Enlightenment Vajra Taster, Avalokiteshvara. The four mothers of these are also, in order, the consort who is seen, the object of the appearance of wisdom, form, namely the Charming Woman, and similarly, what is heard is the Garland Woman, and what is smelled is the Song Woman.