English
O! A single sun is wrathful, a single lotus is peaceful. Samantabhadra and Samantabhadri are stacked fourfold. This is what the upper lamas say. In the 'Eye Commentary,' for the Sakya father and mother deities, the sun and lotus are stacked twofold. For Samantabhadra and Samantabhadri, when placing them in the mandala, they are stacked threefold, and when teaching the Dharma, it is said to be stacked fivefold. As for the reason why the moon appears on the seat, in the 'Sparkha' it says: The great bindu and seed are the makers of all mandalas, therefore, as the lord and vajra, the moon dwells in the center. Therefore, according to the path of means, in the heart chakra there is the indestructible bindu, and in the crown chakra of great bliss there is the Samantabhadra bindu. These two bindus become the cause of all makers. According to the path of liberation, from the sixth lord of the lineage, Samantabhadra, and the lord of the mandala, Vajrasattva, the reason why the moon appears on the seat is said to be this. Furthermore, in the 'Eye Commentary' it says: The main deity is for enjoying wisdom, and because the moon relies on the sun in the center of the inner lotus, it dwells on the moon with a rabbit. Although it is said that the consorts are the opposite of this, for the sake of union, the same is not contradictory. This is said because, in terms of enjoying wisdom, in the center of the eight-petaled lotus of the consort there is the sun bodhicitta, therefore, the moon bodhicitta of the male deity must rely on this, so the moon appears above. Je Drigungpa Nyöton Chökyi Senge says: Mainly because the appearance of means is without cessation, the moon appears above. Also, for peaceful deities, all deities have the moon above, and for wrathful deities, all deities have the sun above, which is also permissible according to the explanation of the 'Abhisamayalankara.' Furthermore, some debate whether these sentient being seats are emanations or self-existing, but the reasons for these have been explained in detail in the above section of added words, and should be understood. Thus, these five ground visualizations extensively show the perfection of the place where it is spoken, as it says in the 'Magic Net Tantra': The place of complete joy and bliss, the perfect ten directions and four times, the palace where all are gathered, possessing the lord and ornaments, is the Akanishta of the world.
Chinese
从……。加倍非常坚固时，本体超越三边，未舍弃庄严的宫殿，五种功德的拥有者，四成就顶上旋转显现。如是说。第三总义，于何所说之眷属圆满广大开示分二：自性上意不二之眷属，与觉性特殊之眷属。初者分二：陈述，五部种姓之父身色等，正述，薄伽梵与如来，此二共同之名称乃是，以心觉性自显现之故，与导师之自性意义相符。识之总相乃是了知对境，若分别开来则有八识，即：阿赖耶识，染污意，意，五根识。如是八识之集合乃是识蕴。如是之分别念，以心自明之智慧自在转变，且于无漏之法获得自在，故而受用大乐，是为国王。于天为金刚萨埵，如来意义相符。色之总相乃是，可坏且可毁，若分别开来，则有十五种色法，即：因之色法地水火风四者，果之色法五根，以及显现为对境之五者，非表色，即别解脱戒等。如是十五种色法之分别念，如前一般自在转变故为国王。于天为毗卢遮那佛，如来意义相符。受之总相乃是，领受，若分别开来，则有明与不明，或乐苦舍三种感受之分别念自在转变故为国王。于天为宝生佛，如来意义相符。想之总相乃是，执取相，若分别开来，则有广大，微小，无量三种想之分别念自在转变故为国王。于天为无量光佛，如来意义相符。行之总相乃是，现行造作，若分别开来，则有方才所说之受与想二者之外，触，意。
English
From... When doubled and exceedingly solidified, the essence transcends the three limits, the unabandoned, adorned palace, the possessor of the five qualities, the four siddhis appearing swirling on the crown of the head. Thus it is said. The third general meaning, the complete and extensive exposition of the retinue to whom it was spoken, is twofold: the retinue that is non-dual in nature and intention, and the retinue of special awareness. The first is twofold: Enumeration, the five fathers of the families with their body colors, etc. Straightforwardly, the Blessed One and the Tathagata, these two common names are because the mind's awareness is self-appearing, in accordance with the nature and meaning of the teacher. The general characteristic of consciousness is the knowledge of objects, but when divided specifically, there are eight aggregates: the base consciousness, afflicted mind, mind, and the five senses. Thus, the collection of the eight is the aggregate of consciousness. Such conceptualization is freely transformed by the wisdom of the mind's self-awareness, and because one has mastery over undefiled Dharma, one enjoys great bliss, hence is a king. As a deity, it is Vajrasattva, and the Tathagata is in accordance with the meaning. The general characteristic of form is that it is destructible and breakable. When divided specifically, there are fifteen form dharmas: the four causal forms of earth, water, fire, and wind; the five resultant forms of the senses; the five that appear as objects; and non-revealing form, such as the vows of individual liberation. Thus, the conceptualization of these fifteen form dharmas is freely transformed as before, hence is a king. As a deity, it is Vairochana, and the Tathagata is in accordance with the meaning. The general characteristic of feeling is experience. When divided specifically, the conceptualization of the three feelings of clear and unclear, or pleasure, pain, and equanimity, is freely transformed, hence is a king. As a deity, it is Ratnasambhava, and the Tathagata is in accordance with the meaning. The general characteristic of perception is grasping at signs. When divided specifically, the conceptualization of the three perceptions of vast, small, and immeasurable is freely transformed, hence is a king. As a deity, it is Amitabha, and the Tathagata is in accordance with the meaning. The general characteristic of volition is manifest action. When divided specifically, other than the feeling and perception just mentioned, there is touch, mind.
Chinese
是作意。 意乐、胜解、正念、等持、智慧，此为于各别境决定之五者。 信、知惭、有愧、无贪善根、无嗔善根、无痴善根、精进极串习、不放逸、舍、不害，此为十一种善法。 贪、嗔、慢、无明、见、疑，此为六根本烦恼。 悭吝、谄诳、欺骗、傲慢、恼害、忿怒、怀恨、覆藏、嫉妒、悭吝、不信、懈怠、不放逸、失念、无惭、无愧、昏沉、掉举、散乱、不正知，此为二十随烦恼。 睡眠、后悔、寻、伺，此为四不定法。 如是四十九者，是自在转变行之王。 与俱有义成就等五者。 彼等一切是表法性不变之义。 标帜身色为深蓝色七者。 无过失之垢染义。 标帜身色为白色五者。 广大功德增长之义。 标帜身色为黄色五者。 对所化有贪着之义。 标帜身色为红黄色四者。 种种事业之义。 标帜身色为绿色二者。 彼等之差别，于将说之第六品时当知。 彼等身色亦不杂乱，而于各自之颜色中闪耀。 若如是，此时金刚萨埵与事业等不生起，而于“识之王”等说行之疑虑为何耶？ 答曰：如《指鬘经》云：“说阿赖耶等五行者，是为自性与不共故说，彼等通达清净，是为金刚持等自现故。”如是说故，自性者，于所知之自性上，行者为识，果为金刚萨埵二者，若显现则显现平等，若空则空平等，无好坏而平等亦说之。 不共故说者，于不共之乘时
English
is attention. Aspiration, conviction, mindfulness, concentration, and wisdom, these are the five that are definite for each individual object. Faith, knowing shame, having embarrassment, non-attachment as a root of virtue, non-hatred as a root of virtue, non-ignorance as a root of virtue, diligence that is extremely practiced, conscientiousness, equanimity, non-harming, these are the eleven virtues. Attachment, anger, pride, ignorance, views, doubt, these are the six root afflictions. Stinginess, deceit, deception, arrogance, harming, wrath, holding grudges, concealing, resentment, jealousy, lack of faith, laziness, recklessness, forgetfulness, shamelessness, lack of embarrassment, drowsiness, excitement, distraction, non-alertness, these are the twenty secondary afflictions. Sleep, regret, conception, analysis, these are the four variable factors. Thus, these forty-nine are the king who controls the activities of karma. And the five such as co-emergent meaningful accomplishment. All of these represent the meaning of unchanging nature. The symbolic body color is dark blue, seven in number. The meaning is untainted by the faults of offenses. The symbolic body color is white, five in number. The meaning is the increase of great qualities. The symbolic body color is yellow, five in number. The meaning is attachment to those to be tamed. The symbolic body color is reddish-yellow, four in number. The meaning is various activities. The symbolic body color is green, two in number. The specifics of these will be known in the sixth chapter, which will be explained later. Those body colors also shine in their respective colors without mixing. If so, why is there doubt about mentioning karma such as the king of consciousness, etc., instead of Vajrasattva and activities at this time? Answer: As stated in the Spreading Sutra: "The five karmas such as the base are mentioned because of their nature and non-commonality. They are said to be self-manifesting to Vajradhara, etc., because they are understood to be pure." Therefore, nature is the nature of what is to be known, karma is consciousness, and the result is Vajrasattva. If the two appear, they are equal in appearance. If they are empty, they are equal in emptiness. They are also said to be equal without good or bad. The reason for mentioning the uncommon is that during the uncommon vehicle
Chinese
至于本尊，在此无上续部中提及觉悟，是为了使本尊与觉悟无别地被认识。至于本来清净者，是指在修持道而达到究竟果位之时，为了使未舍弃的识转化为金刚萨埵的自显现而提及。因此，所有提及觉悟之处都应如是理解。种姓之母五者无二而安住的方式及程度是：正直。妃子之所以是妃子，是因为她们是生起的因，或是受用的对境，或是王子的来源。按顺序，五大生起五蕴，智慧以方便而嬉戏，成为特殊明妃眷属的来源。而且，因为她们比心母更殊胜，所以是神圣的。显现界是五大中的虚空，本尊是金刚界自在母。坚固界是五大中的地，本尊是佛眼佛母。喜乐界是五大中的水，本尊是嘛嘛枳佛母。温暖界是五大中的火，本尊是白衣佛母。行动界是五大中的风，本尊是誓言度母。等等，从“等等”中也包括了与她们装束相似的续部所调伏的妃女众。也就是说，按照智慧续的观点，在女性众的中央，父与母无二地安住，显现了法界无边无际的自性，这才是意义所在。作为象征，就像这充满本尊的房屋一样，例如，芝麻荚被芝麻粒充满，芝麻粒被芝麻油充满一样，宫殿被本尊充满而普遍安住。第二是特殊明妃的眷属。这有三种：计数。王子的菩萨眷属中，在两层坛城内，内层显示了八位父续母续本尊。正直。从“此后”一词开始，如果像天鹅的步态一样连接上下文，那么就显示了自性或意境无二的眷属。因为这显示了特殊明妃的眷属，所以用“从”来连接。大菩提金刚等等，按照以前的说法，就像续部所调伏的自续部一样。
English
As for the deities, the mention of awareness in this unsurpassed tantra is to ensure that the deities and awareness are recognized as inseparable. As for the primordially pure ones, it is mentioned so that at the time of attaining the ultimate result through the practice of the path, the unabandoned consciousness itself is transformed into the self-manifestation of Vajrasattva. Therefore, all mentions of awareness should be understood in this way. The manner and extent to which the five mothers of the families abide without duality is: Straightforward. The consorts are consorts because they are the cause of generation, or because they are the object of enjoyment, or because they are the source of the princes. In order, the five elements generate the five aggregates, wisdom plays with skillful means, and they become the source of the retinue of special vidyādharas. Moreover, because they are superior to the mind-mothers, they are sacred. The realm of appearance is the element of space, the deity is Vajradhātvīśvarī. The realm of solidity is the element of earth, the deity is Buddhalocanā. The realm of pleasure is the element of water, the deity is Māmakī. The realm of warmth is the element of fire, the deity is Pāṇḍaravāsinī. The realm of motion is the element of wind, the deity is Samayatārā. And so on, from "and so on" are also included the assemblies of consorts tamed by the tantras who are similar to them in dress. That is to say, according to the view of the wisdom tantra, in the center of the assembly of women, the father and mother abide without duality, manifesting the nature of the dharmadhātu that is infinite and all-pervasive, which is the meaning. As a symbol, just like this house filled with deities, for example, just as a sesame pod is filled with sesame seeds, and sesame seeds are filled with sesame oil, the palace is filled with deities and abides pervasively. Second, the retinue of special vidyādharas. There are three of these: Enumeration. In the retinue of the princes and bodhisattvas, in the two-tiered mandala, the inner layer shows the eight father and mother tantra deities. Straightforward. Starting with the word "then," if the context is connected like the gait of a swan, then it shows the retinue of non-duality of nature or intention. Because this shows the retinue of special vidyādharas, "from" is used to connect. Great Bodhi Vajra and so on, according to the previous saying, like the self-continuum tamed by the tantra.