Chinese
未舍弃而于自处清净，天尊为无量光。实义为等持之蕴，如来是行之王。如来是意义相符，行之总相是显现行，若细分之，则有触、作意、受、想、思，此乃五遍行，以及欲、胜解、念、等持、慧，此乃五别境，加上信、知惭、知愧、无贪善根、无嗔善根、无痴善根、精进、轻安、不放逸、舍、不害，此乃十一善法，以及贪、嗔、慢、无明、见、疑，此乃六根本烦恼，加上忿、恨、覆、恼、嫉、悭、诳、谄、憍、害、无惭、无愧、昏沉、掉举、不信、懈怠、放逸、失念、散乱、不正知，此乃二十随烦恼，以及悔、眠、寻、伺，此乃四不定法。如是心所法有五十一种，为了自在驾驭行之分别念，故为王。如是分别念行之蕴本身未舍弃而于自处清净，天尊乃薄伽梵吉祥义成。实义为智慧之蕴，彼等一切皆如是闪耀。五部彼等一切自身之身色四者，如海螺般未染过失之垢染，如睡莲花色般油润圆融，如月亮般清澈，如太阳般闪耀。五部之身色，是表征法性不变之义，标志金刚部一切身色蓝色，未染过失之垢染是意义，标志如来部一切身色白色，广大功德增长是意义，标志宝
English
Undiscarded, pure in its own place, the deity is Amitabha. The actual meaning is the aggregate of samadhi, and the Tathagata is the king of formation. "Tathagata" is synonymous. The general characteristic of formation is manifest formation. Specifically, there are contact, attention, feeling, conception, and thought, which are the five omnipresent ones; and desire, conviction, mindfulness, samadhi, and wisdom, which are the five object-specific ones; plus faith, sense of shame, embarrassment, non-attachment as a root of virtue, non-hatred as a root of virtue, non-ignorance as a root of virtue, diligence, pliancy, conscientiousness, equanimity, and non-harming, which are the eleven virtuous dharmas; and desire, anger, pride, ignorance, views, and doubt, which are the six root afflictions; plus anger, resentment, concealment, vexation, jealousy, stinginess, deceit, cunning, arrogance, harm, shamelessness, lack of embarrassment, lethargy, excitement, disbelief, laziness, recklessness, forgetfulness, distraction, and non-intelligence, which are the twenty secondary afflictions; and regret, sleep, investigation, and analysis, which are the four variable dharmas. Thus, there are fifty-one mental factors. Because of freely controlling the conceptualization of formation, it is the king. Thus, the aggregate of conceptualization and formation itself is not abandoned but purified in its own place. The deity is the Bhagavan glorious Meaningful Accomplishment. The actual meaning is the aggregate of wisdom, and all of them are shining like that. All of those five families, the four colors of their bodies, are like conch shells, unstained by the faults of defilement, oily and round like the color of a lotus flower, clear like the moon, and shining like the sun. The five colors of the families represent the meaning of the unchanging nature of reality. The sign of the Vajra family is all blue in body color, and the meaning is unstained by the faults of defilement. The sign of the Tathagata family is all white in body color, and the meaning is the increase of great qualities. The sign of the Jewel
Chinese
莲花部的所有本尊身色为黄色，代表对所化众生的贪恋。莲花部的标志是红色，代表各种事业的圆满成就。事业部的标志是绿色。这些身色互不混杂，各自闪耀着自己的颜色。那么，这里为什么不提金刚萨埵和事业等，而要提到“遍知国王”等分别念呢？《释续》中说：“说阿赖耶等五种分别念，是因为自性和非共同性而说的。为了使它们融入本来清净，所以显现为金刚持等。”因此，基于基的自性显现，为了自性而说；基于所化众生道的显现，为了非共同性而说；基于果位善逝的显现，为了融入本来清净而显现。第一，自性是所知的体性，分别念是遍知，果位是金刚萨埵，二者显现时显现平等，空性时空性平等，因为没有好坏，所以也说了。第二，共同乘的时候说本尊，在这个非共同续部的时候说分别念，是为了认识到本尊和分别念无二无别而说的。第三，修道证果的时候，遍知本身不舍弃不改变，而是自然显现为金刚萨埵，所以也说了。因此，要知道所有说分别念都是这样的。第二，以定量的方式说明五部母无二安住的方式，即“圣洁明妃，法界中，普遍安住”。这里说，明妃，是因为在分别念的时候，成为产生的原因，所以是明妃，即五大产生五蕴。对此，《现观庄严论》的解释说：“在有情的时候产生五蕴，所依是五大。”这很清楚。在本尊的时候，也因为成为产生的对境，所以是明妃，即智慧母被方便父所享用。圣洁，是因为自性
English
All the deities of the lotus family are yellow in color, representing attachment to the meaning of those to be tamed. The symbol of the lotus family is reddish-purple, representing the spontaneous accomplishment of various actions. The symbol of the karma family is green. These body colors do not mix, but each shines in its own color. So, why not mention Vajrasattva and actions here, but mention "King of Consciousness" and so on, what is the need to mention conceptualization? The commentary says: "The five conceptualizations such as the base are mentioned because of their own nature and non-commonality. In order to understand that they are pure from the beginning, they appear as Vajradhara and so on." Therefore, due to the appearance of the base nature, it is said for the sake of nature; due to the appearance of the beings to be tamed on the path, it is said for the sake of non-commonality; due to the appearance of the fruit, the Sugata, it appears for the sake of being understood as pure from the beginning. First, the nature is the nature of what is to be known, the conceptualization is consciousness, and the fruit is Vajrasattva. If the two appear, they appear equally; if they are empty, they are equally empty. Because there is no good or bad, it is also said. Second, in the context of the common vehicle, deities are mentioned. In the context of this uncommon tantra, conceptualizations are mentioned. It is said in order to recognize that deities and conceptualizations are inseparable. Third, when the path is practiced and the fruit is perfected, consciousness itself is not abandoned or transformed, but naturally appears as Vajrasattva, so it is also said. Therefore, all mentions of conceptualization should be understood in this way. Second, the way in which the five consorts of the families abide inseparably is shown with measure, that is, "Noble consort, in the realm of appearance, abides universally." It is said there. Consort, because in the context of conceptualization, it becomes the cause of generation, so it is a consort, that is, the five elements generate the five aggregates. The explanation in the Abhisamayalankara says: "At the time of sentient beings, the aggregates are generated, and the basis of dependence is the five elements." This is clear. In the context of the deity, it is also a consort because it becomes the object to be generated, that is, the wisdom mother is enjoyed by the skillful father. Noble, because of its nature
Chinese
我，由于胜过心识而成为圣者。显现被称为虚空的体性，由于是佛子众的来源，或是生起安乐智慧之因，所以是界。不舍弃执持地界为虚空的分别念，于彼处清净。本尊是明妃金刚界自在母，虽然此地没有圣洁的妃女，但却能融入，因为种子相同。所谓坚固的界，坚固的是地的体性，界是种子相同。不舍弃执持地界为地的分别念，于界中清净。本尊是明妃佛眼佛母。所谓柔软的界，柔软的是水的体性。不舍弃执持地界为水的分别念，于彼处清净。本尊是明妃大界自在母玛玛吉。所谓温暖的界，温暖的是火的体性。不舍弃执持地界为火的分别念，于彼处清净。本尊是明妃大界自在母白衣母。所谓运行的界，运行的是风的体性。不舍弃执持地界为风的分别念，于彼处清净。本尊是明妃大界自在母誓言度母。等等，从等等中，与那些仪轨相同的续部所调伏的五部怙主父母的眷属也包括在内。所谓与妃女众周遍安住，也就是说，按照智慧续的说法，在妃女众的中央，五部怙主父母无二地安住，或者显现了法界周遍无边的自性。大自在是意义，作为象征，就像充满本尊的房屋一样。例如，芝麻囊充满芝麻粒，芝麻粒又充满芝麻油一样，宫殿充满本尊而周遍安住。第二，殊胜明智的眷属有三种，即佛子菩萨的眷属、降伏金刚的眷属，以及显示这些眷属众多、周遍的程度以及无二安住的方式。第一，佛子菩萨的眷属有两种，即内心的八尊父母和外在的八尊父母。第一，宣说内心的八尊父母，此后大菩提金刚顶
English
I, being holy by surpassing the mind. Appearance is said to be the nature of space, and because it is the source of the assembly of sons or the cause of generating the wisdom of bliss, it is the realm. Without abandoning the conceptualization of holding the element of earth as space, it is purified in that place. The deity is the consort Vajradhatvishvari, and although there is no holy consort here, she can enter because the seeds are the same. As for the solid realm, solid is the nature of earth, and the realm is the same seed. Without abandoning the conceptualization of holding the element of earth as earth, it is purified in the realm. The deity is the consort Buddha Eye Mother. As for the soft realm, soft is the nature of water. Without abandoning the conceptualization of holding the element of earth as water, it is purified in that place. The deity is the great consort Dhatvishvari Mamaki. As for the warm realm, warm is the nature of fire. Without abandoning the conceptualization of holding the element of earth as fire, it is purified in that place. The deity is the great consort Dhatvishvari White-robed Mother. As for the moving realm, moving is the nature of wind. Without abandoning the conceptualization of holding the element of earth as wind, it is purified in that place. The deity is the great consort Dhatvishvari Samaya Tara. And so on, from the etcetera, the five families of lords and consorts subdued by the tantras that are similar in form to those are also included. As for residing pervadingly with the assembly of consorts, that is, according to the wisdom tantra, in the center of the assembly of consorts, the five families of lords and consorts reside inseparably, or manifest the nature of the Dharmadhatu pervading infinitely. Great self is the meaning, and as a symbol, it is like a 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 resides pervadingly. Second, the retinue of special knowledge has three aspects: the retinue of the sons of the Buddhas, the Bodhisattvas; the retinue of the destroyers, the wrathful ones; and showing how these retinues are numerous, pervasive, and reside in a non-dual manner. First, the retinue of the sons of the Buddhas, the Bodhisattvas, has two aspects: showing the eight inner mind lords and consorts, and showing the eight outer mind lords and consorts. First, the exposition of the eight inner mind lords and consorts: Then, the Great Bodhi Vajra Top
Chinese
我等，体验之集合。此言存在。其后，所谓“然后”，连接语如天鹅之行进般讲述，自性或意旨，于二者无别之轮中开示，因此乃是殊胜智慧之轮。所谓“大菩提金刚”，如经续所修般添加字句，则以大智慧心向法性虚空，故为“菩”。以大悲心系念众生之利益，故为“提”。此乃诸位上师之言。教法之主，大妙音菩萨桑珠多吉之言：“以大智慧为己利而净除障碍，为圆满自地之功德故为‘菩提’”。若顺带解释“萨埵”，以大悲心为利有情众生而发心故为“萨”，为摧伏自他之障碍而勇猛故为“埵”，如是说则恰当。体性菩萨于此成为殊胜故为“大”。为摧伏见解之障碍故为“金刚”。若依随自心显现般添加字句，则执取分别念，眼识为我之“菩”，果显现为天尊心髓之身故为“提”。较之经续所修之菩萨更为殊胜故为“大”，见解之障碍已被摧毁故为“金刚”。所谓“见”者，见，眼识本身未舍弃而于本位清净。天尊乃菩萨地藏。所谓“大菩提金刚闻”者，“大菩提金刚”意义相同。闻，耳识本身未舍弃而于本位清净。天尊乃菩萨金刚手。所谓“大菩提金刚嗅”者，嗅，鼻识本身未舍弃而于本位清净。天尊乃菩萨虚空藏。所谓“大菩提金刚尝”者，尝，舌识本身未舍弃而于本位清净。天尊乃菩萨观世音自在。所谓“明妃”者，与前述意义相同。此处以四境生起四种识。所谓“所见”者，所见，色处未舍弃而于本位清净。天尊乃天女拉西玛。所谓“所闻”者，所闻，声处
English
I, etc., the collection of experiences. This statement exists. Then, the word "then" connects the phrases like the gait of a swan. Explaining the wheel of non-duality of nature or intention, it is shown as a wheel of special knowledge. The term "Mahabodhi Vajra," if syllables are added as practiced in the tantras, then "Bodhi" is because the mind contemplates the Dharma-nature, which is like the sky, with great wisdom. "Citta" (enlightenment) is because one thinks of the benefit of sentient beings with great compassion. This is what the previous lamas said. The words of Jamyang Chenpo Samdrub Dorje, the master of the teachings: "'Bodhi' is because great wisdom purifies obscurations for one's own benefit and perfects the qualities of one's own ground." If we explain "Sattva" in passing, "Sattva" is because one generates the mind for the benefit of sentient beings with great compassion, and "Vira" (heroic) is because one is brave in destroying the obscurations of oneself and others, which is appropriate to say. "Maha" (great) because the characteristic Bodhisattva becomes superior here. "Vajra" is because it destroys the obscurations of views. If syllables are added according to the appearance of one's own mind, then "Bodhi" is the grasping of conceptual thought, the eye consciousness, as self. "Citta" is because the result appears as the body of the essence of the deity. "Maha" because it is more excellent than the Bodhisattva practiced in the tantras. "Vajra" because the obscurations of views have been destroyed. The so-called "seeing" is seeing, the eye consciousness itself is not abandoned but purified in its own place. The deity is the Bodhisattva Ksitigarbha. The so-called "Mahabodhi Vajra hearing," the meaning of "Mahabodhi Vajra" is the same. Hearing, the ear consciousness itself is not abandoned but purified in its own place. The deity is the Bodhisattva Vajrapani. The so-called "Mahabodhi Vajra smelling," smelling, the nose consciousness itself is not abandoned but purified in its own place. The deity is the Bodhisattva Akashagarbha. The so-called "Mahabodhi Vajra tasting," tasting, the tongue consciousness itself is not abandoned but purified in its own place. The deity is the Bodhisattva Avalokiteshvara. The so-called "consort" has the same meaning as previously stated. Here, the four objects generate the four consciousnesses. The so-called "to be seen," to be seen, the form aggregate is not abandoned but purified in its own place. The deity is the goddess Lasya. The so-called "to be heard," to be heard, the sound aggregate.