English
Taking a vow to realize the words spoken by the Tathagata; taking a vow to abandon all obscurations; taking a vow to obstruct the obstructing demons that hinder liberation from the three poisons; taking a vow that by meditating on the profound path, one will definitely be liberated from samsara. Therefore, since there are no opponents who contradict the meaning, there are four fearlessnesses. As it is said in the Ornament of the Sutras: For the benefit of oneself and others, having wisdom, abandoning (afflictions), liberating from samsara, and those who hinder liberation, you can teach them, other heretics cannot refute you, I prostrate to you! Just like this. In order to symbolize not falling into the lower vehicle, and being able to accommodate here, and to symbolize that the Great Vehicle has the aspect of ten powers, therefore, in the east, there is a throne of elephants. The ten powers are: the power of knowing what is possible and impossible, the power of knowing the maturation of karma, the power of knowing various understandings, the power of knowing various realms, the power of knowing the superiority and inferiority of faculties, the power of knowing where all paths lead, the power of knowing meditative absorption, liberation, samadhi, and equanimity, the power of knowing past lives through recollection, the power of knowing death and birth, and the power of knowing the exhaustion of defilements. Destroying the obstacles to these ten wisdoms or their respective opposites is the ten powers. As it is said in the sutra: For the method, protection, purification, and liberation from the Great Vehicle, you can quickly save those confused beings, I prostrate to you! In order to symbolize the ability to quickly liberate all beings to be tamed and to be proficient in the four miraculous legs, there is a throne of swift horses in the south. The four miraculous legs are: the leg of desire, the leg of effort, the leg of mind, and the leg of investigation, that is, manifesting emanations in accordance with the minds of beings, accomplishing deeds. The Commentary says: Desire, effort, mind, and investigation, these samadhis are the antidotes to abandonment, these aggregates are based on the four miraculous legs. In order to symbolize the ability to control all appearances and to have ten freedoms, there is a throne of peacock jewels in the west. The ten freedoms are: freedom from death, freedom of mind, freedom of resources, freedom of karma, freedom of birth, freedom of aspiration, and taming those to be tamed.
Chinese
由于像圣者一样成办利益而生起信解，如果愿意，能将所有世间界容纳于一粒芥子中，并示现世间小或芥子大等不可思议之事，这是神通。由于精通如明镜般的五种大智慧，为了成办利益而具有智慧。由于如实了知一切如是和所有，故而掌握了佛法。如《彼经》所说：资具、出生、寿命自在，智慧、佛法、心和业自在，神通、愿望、佛法等，三界一切自在胜。如是等等。以各种事业调伏众生，以无碍的三种智慧和四种无碍解成办利益的象征，上方为鹏鸟，具有象雄的宝座。无碍的三种智慧是：对过去、未来、现在发生的时间，不执着、无障碍的智慧之观照的三种进入。四种智慧是：了知一切法之自性、因和果的一切，是为法；以多种方式宣说其义，是为词；示现了知天等众生的语言，是为语言；说法时，对轮回无所畏惧的自信，是为四种无碍解。如《经庄严论》所说：所依和能依、所说和，言语和了知是能说，智慧恒常无障碍，向善说者您敬礼。如是等等。此外，关于那些座位的确定，一些出自《如意宝自在续》。身无畏惧，彻底摧毁四魔，为成就之象征，安住于狮子座。心具十力，调伏十不善，为成就之象征，安住于大象座。功德以神变之足，无执着地行走，为成就之象征，安住于骏马座。语具十自在，圆满成佛之相，为成就之象征，安住于孔雀座。业以四种事业，救度四生，为成就之象征，安住于鹏鸟座。如是等等。心性和法身，本来自性光明，方便和智慧无二，以日月轮为象征。没有被一切过失所染污的象征，是各种莲花。那些的因是随心所欲出现的
English
Due to accomplishing benefits like the holy ones, faith arises. If desired, one can contain all realms of the world within a single mustard seed, and demonstrate inconceivable things such as the world being small or the mustard seed being large; this is magical power. Because one is master of the five great wisdoms like a mirror, one possesses wisdom for the sake of accomplishing benefits. Because one directly knows all that is and all that exists, one has power over the Dharma. As it says in "That Same [Text]": 'Possessions, birth, and life are empowered; wisdom, Dharma, mind, and actions; magical power, aspirations, and all Dharmas; the victorious one is the lord of all three realms.' And so forth. Subduing beings with various activities, and as a symbol of accomplishing benefits with the unobstructed three wisdoms and the fourfold perfect knowledge, above is a garuda, possessing the throne of Zhang Zhung. The three unobstructed wisdoms are: the three entrances of wisdom's vision, unattached and unobstructed to the times of the past, future, and present. The four knowledges are: knowing the essence, causes, and results of all phenomena is Dharma; demonstrating the meaning of that in various ways is words; demonstrating knowing the languages of sentient beings such as gods is language; and the confidence of not fearing samsara when teaching the Dharma is the fourfold perfect knowledge. As it says in the Ornament of the Sutras: 'To the support and the supported, the object of explanation, speech and knowledge are the explainer, wisdom is constant and without obstruction, to the well-spoken one, I pay homage.' And so forth. Furthermore, some of the certainties of those seats come from the Precious Empowerment Tantra: 'The body is fearless, utterly destroying the four maras; as a sign of that accomplishment, one sits on a lion throne. The mind possesses the ten powers, subduing the ten non-virtues; as a sign of that accomplishment, one sits on an elephant throne. Qualities travel without attachment with the four feet of magical power; as a sign of that accomplishment, one sits on a supreme horse throne. Speech possesses the ten freedoms, the manner of perfect Buddhahood; as a sign of that accomplishment, one sits on a peacock throne. Action liberates the four births with the four kinds of activity; as a sign of that accomplishment, one sits on a garuda throne.' And so forth. Mind-essence and Dharmakaya, primordially self-luminous by nature, and the inseparability of skillful means and wisdom, are symbolized by the circles of the sun and moon. The symbol of not being stained by all faults of wrongdoing is the various lotuses. The cause of those is the arising of all desires.
Chinese
安住在珍宝所成的座垫上。而且，五种宝座之上以莲花和日月装饰的是主尊们的座垫，眷属们则是各自的位置上各有莲花和日月的座垫。第二，广说圆满的导师，分为总义和正文两部分。第一部分有三点：种姓的分类、确定是哪一种姓、破斥其他的邪见。第一点是：总的来说，在现证真如成佛的果位时，如果分类，有五种姓：如来部、金刚部、珍宝部、莲花部、事业部五种姓。这些也各自有身、语、意、功德、事业五种姓，总共二十五种姓。同样，五种姓分为身语意，就变成了一百种姓、一千种姓、百万种姓，乃至无数种姓。《灌顶续》中说：种姓分为五种时，百千俱胝无数，如虚空般不可思议。这样，如果对各个种姓进行分类，那么此坛城的主尊就是由该种姓所摄持的意种姓。《金刚顶》中说：对于各种种姓的坛城来说，种姓主尊就是意，是种姓的主导。此外，如来部的意是毗卢遮那蓝色，身是金刚萨埵白色，语是无量光红色，功德是宝生黄色，事业是不空成就绿色。金刚部的意是不动佛蓝色，身是毗卢遮那白色，其他各自是各自的颜色。莲花部的语意是无量光蓝色，语身是毗卢遮那白色，语语是不动佛红色，语功德和语事业是黄色和绿色。珍宝部中，珍宝意是宝生蓝色，功德是不动佛黄色，其他三种是各自的颜色。事业部中，事业意是不空成就蓝色，事业事业是不动佛绿色，其他是各自的颜色。这种分类是不共密续的观点。那时，意种姓的智慧也像镜子一样是主要的，其他四种代表着四种，如来部的时
English
They are seated on cushions made of precious jewels. Moreover, the lotus and sun-moon adorned seats on the five thrones are for the main deities, while the attendants each have a lotus and sun-moon seat in their respective positions. Secondly, the extensive explanation of the perfect teacher is divided into two parts: the general meaning and the main text. The first part has three points: the classification of lineages, identifying which lineage it belongs to, and refuting other wrong views. The first point is: In general, when classifying the attainment of enlightenment in suchness at the time of fruition, there are five lineages: the Tathagata lineage, the Vajra lineage, the Ratna lineage, the Padma lineage, and the Karma lineage. Each of these also has five lineages of body, speech, mind, qualities, and activities, totaling twenty-five lineages. Similarly, when the five lineages are divided into body, speech, and mind, they become a hundred lineages, a thousand lineages, a million lineages, and even countless lineages. The Empowerment Tantra states: When lineages are divided into five, there are hundreds, thousands, millions, and countless, as inconceivable as the sky. Thus, if each lineage is classified separately, the main deity of that mandala is the mind lineage embraced by that lineage itself. The Vajrasekhara states: For all the mandalas of the lineages, the lineage lord is the mind, the leader of the lineage. Furthermore, the mind of the Tathagata lineage is blue Vairocana, the body is white Vajrasattva, the speech is red Amitabha, the quality is yellow Ratnasambhava, and the activity is green Amoghasiddhi. In the Vajra lineage, the mind is blue Akshobhya, the body is white Vairocana, and the others are each their respective colors. In the Padma lineage, the speech-mind is blue Amitabha, the speech-body is white Vairocana, the speech-speech is red Akshobhya, and the speech-quality and speech-activity are yellow and green. In the Ratna lineage, the Ratna-mind is blue Ratnasambhava, the quality is yellow Akshobhya, and the other three are each their respective colors. In the Karma lineage, the Karma-mind is blue Amoghasiddhi, the Karma-activity is green Akshobhya, and the others are each their respective colors. This classification is the view of the unique tantras. At that time, the wisdom of the mind lineage is like a mirror, the main one, and the other four represent the four, at the time of the Tathagata lineage.
Chinese
于地，心为毗卢遮那佛的镜智。心的身是不动佛的法界体性智。功德宝生是平等性智。语为无量光佛的妙观察智。事业不空成就佛的成所作智。金刚部族的心是不动佛的镜智。身是毗卢遮那佛的法界体性智。如是宣说。金刚身之支分，称为五圆满正觉。如是等等。众生即是佛。如是等等。有情的分别念是菩提心。如是等等，于不净轮回之境，亦认为本具五智之自性，本自成佛。略于甚深经藏《树庄严经》中亦云：何者我与诸佛，自性平等而安住，无所住亦无所取，彼等将成善逝。色与受想与，识与诸菩萨，无数如来，彼等将成大雄。如是等等。于《无垢经》中亦云：视蕴为如来种姓。如是等等。如旱地不生莲，如莲生于泥中。如是，从有为显现者中，不生无上菩提心。若生如山之蕴见，则将生无上菩提心。是故烦恼为如来种姓。如是说。于无守护之方便索之誓言品中亦云：如是，痴为不分别之范畴所摄，无取舍之体性，是身如来之种姓。嗔为不离法界而调伏暴恶之体性，是金刚部族。慢为安住于法平等性之体性，是宝生部族。贪为于一切法得自在之体性，是莲花部族。嫉妒为于未证悟法平等性者，有善恶业故，作有情义利之体性，是业部族。如是等等。于《密集金刚》中亦云：色之愚痴即显示，为愚者所缚之自性。受为贪欲所醉即显示，为慢之自性。
English
In the realm, the mind is the Mirror Wisdom of Vairochana. The body of the mind is the Dharmadhatu Wisdom of Akshobhya. Qualities are the Equality Wisdom of Ratnasambhava. Speech is the Discriminating Wisdom of Amitabha. Activity is the Accomplishing Wisdom of Amoghasiddhi. For the Vajra family, the mind is the Mirror Wisdom of Akshobhya. The body is the Dharmadhatu Wisdom of Vairochana. Thus it is said. The limbs of the Vajra body are known as the five perfect Buddhas. And so on. Sentient beings are themselves Buddhas. And so on. The aggregates of beings are the Bodhichitta. And so on. Even in the impure state of samsara, it is believed that they are inherently enlightened with the nature of the five wisdoms. For example, in the profound sutra "Arrayed Tree Sutra," it is said: "Those who abide equally in nature with myself and the Buddhas, without abiding or taking, will become Sugatas. Form, feeling, perception, consciousness, and bodhisattvas, countless Tathagatas, will become great sages." And so on. In the "Immaculate Sutra," it is said: "Looking at the aggregates is the lineage of the Tathagata." And so on. Just as lotuses do not grow on dry land but grow in mud, so too, the unsurpassed Bodhichitta does not arise from manifested conditioned phenomena. If the view of the aggregates, like a mountain, is generated, then the unsurpassed Bodhichitta will arise. Therefore, afflictions are the lineage of the Tathagata. Thus it is said. In the context of the unprotected vows of the Lasso of Means, it is said: "Thus, ignorance is included in the category of non-discrimination. The characteristic of having no acceptance or rejection is the lineage of the body, the Tathagata. Anger is the characteristic of subduing the wicked without moving from the Dharmadhatu, it is the Vajra family. Pride is the characteristic of standing firm in the equality of Dharma, it is the Ratna family. Desire is the characteristic of having dominion over all Dharmas, it is the Padma family. Jealousy is the characteristic of benefiting beings because those who have not realized the equality of Dharma have virtuous and non-virtuous actions, it is the Karma family." And so on. In the Guhyasamaja Tantra, it is said: "The ignorance of form is shown to be the nature of being bound by fools. Feeling, intoxicated by desire, is shown to be the nature of pride."