English
As a symbol of spontaneous accomplishment, there are thrones of eight excellent horses on the spokes of the southern wheel. As a symbol of the Buddha's speech possessing ten powers spontaneously accomplished, there are thrones of eight garudas on the spokes of the western wheel. As a symbol of the Buddha's activities having the four actions unimpeded, there are thrones of eight आकाश-डिङ्ग (Tibetan: ནམ་མཁའ་ལྡིང་, Sanskrit Devanagari: आकाश-डिङ्ग, Sanskrit Romanization: ākāśa-ḍiṅga, Chinese literal meaning: sky-fliers) on the spokes of the northern wheel. Their manner is such that each of those beings faces outward, with their tails crossed inward, two by two in the four directions, eight eights in total, in a manner of supporting a great precious throne. Above that, there is a sun disc seat as a symbol of wisdom being without inherent existence, a moon disc seat as a symbol of skillful means appearing without obstruction, a lotus seat as a symbol of not being tainted by the fault of wrongdoing no matter how it is used, and those sun, moon, and lotus seats, as a symbol of needs and desires being spontaneously accomplished, are also supported and situated by the precious throne legs. Thus, the order of the seats' height in each of the deities' places is: as explained in the first chapter, five tiers for the five families, four tiers for Kuntuzangpo and consort, three tiers for the bodhisattvas, a single sun for the doorkeepers, and one should contemplate a single lotus for the Thubpa. Secondly, contemplating the deity's mandala as the support has three aspects: showing the manner of sitting together with the place of sitting, showing the hand gestures and emblems, and showing the body color together with the manner. First, showing the manner of sitting together with the place of sitting: "Complete on the seat, etc., abiding together with the assembly of consorts." There it says, "Complete on the seat," etc. The meaning of "Complete on the seat" is that the five male buddhas of the families sit in equal lotus posture as a symbol of completing the activities of self and others, and the five female buddhas of the families embrace the male buddhas in राज-इङ्गित (Tibetan: བརྟུལ་ཞུགས་ཀྱི་སྐྱིལ་མོ་ཀྲུང་, Sanskrit Devanagari: राज-इङ्गित, Sanskrit Romanization: rāja-iṅgita, Chinese literal meaning: royal gesture) as a symbol of abandoning self-benefit activities and engaging in other-benefit activities. "The manner of the bodhisattvas" means that the bodhisattva fathers and mothers, although the activities for self-benefit are complete, the activities for other-benefit are not yet complete, therefore they appear in a riding posture, that is, half-lotus posture, with the consorts embracing from the left side. The doorkeeper fathers and mothers, in order to subdue the wicked, abide facing outward in a warrior's stance. Kuntuzangpo and consort...
Chinese
为了圆满事业，父尊结金刚跏趺坐，母尊结莲花跏趺坐。六能仁为了众生的利益而示现站立之姿。如《轮王轮妃》所说，四辐轮的中央是五个部族的轮王，即五部佛父和五部佛母无二无别地安住。如“从右见闻嗅，味与妃眷俱”所说，主尊面向东方，从右侧开始，依次在四个辐条的侧面有内心的八尊父佛母安住。也就是东南方向的辐条侧面是见者地藏菩萨和闻者金刚手菩萨。西南方向的辐条侧面也应如此安排。斯帕卡布中说，次第是按照字母的顺序说的，排列必须符合仪轨。因此，左侧东北方向的辐条侧面是闻者金刚手菩萨，后方的右侧西南方向的辐条侧面是嗅者虚空藏菩萨，左侧西北方向的辐条侧面是味者观世音自在菩萨。如此，四位菩萨父也与妃子拉西耶、尼提、玛列、吉提玛的眷属一同安住。如“在角隅处”所说，四个角隅处有外心的八尊父佛母安住。也就是东南方向的角隅处是见者弥勒菩萨，西南方向的角隅处是闻者除盖障菩萨，西北方向的角隅处是嗅者普贤菩萨，东北方向的角隅处是味者妙吉祥童子，他们与妃子杜贝，布施贝，阿洛给，根德的眷属一同安住。如“在廊道中是六能仁”所说，在廊道中安住着六位大能仁。也就是按照《光明次第》中所说：“东南天道，南方人道，西南西北饿鬼旁生，北方东北非天地域。”的排列顺序，在廊道的东南方向是天道的能仁，南方是人道的能仁，西南方向是饿鬼道的能仁，西北方向是旁生道的能仁，北方是非天道的能仁，东北方向是地狱道的能仁，共有六位能仁安住。如“在前方和后方安住”所示，主尊面向东方，前方即东方，后方即西方。
English
To perfect the deeds, the Father Lord sits in the vajra posture, and the Mother Lady sits in the lotus posture. The Six Thubpas (Buddhas) reside in a standing posture to benefit sentient beings. As it is said in "Wheel King and Queen," in the center of the four-spoked wheel, the five lineage kings, the five victorious fathers and the five victorious mothers, reside inseparably. As it is said, "From the right, seeing, hearing, smelling, tasting, and with retinues of consorts," considering the main deity facing east, from the right side, the eight inner mind fathers and mothers reside on the four successive spoke sides. Specifically, on the southeast spoke side are the seer Kshitigarbha and the hearer Vajrapani. It is appropriate for the southwest spoke side to be arranged similarly. In Spar Khab, it is said that the order is according to the letters, and the arrangement must conform to the tradition. Therefore, on the left northeast spoke side is the hearer Vajrapani, and on the rear right southwest spoke side is the smeller Akashagarbha, and on the left northwest spoke side is the taster Avalokiteshvara. Thus, these four bodhisattva fathers also reside with the retinues of consorts Lasye, Nirti, Male, and Girti. As it is said, "At the corners," the eight outer mind fathers and mothers reside at the four corners. Specifically, at the southeast corner is the seer Maitreya, at the southwest corner is the hearer Nivaranaviskambhin, at the northwest corner is the smeller Samantabhadra, and at the northeast corner is the taster Manjushri, residing with the retinues of consorts Dhupe, Puspe, Aloke, and Gandhe. As it is said, "In the intermediate space are the six Thubpas," the six great Thubpas reside in the intermediate space. That is, according to the order of arrangement in the "Light Sequence," "Southeast is the god realm, south is the human realm, southwest and northwest are the hungry ghost and animal realms, north and northeast are the asura and hell realms," the Thubpa of the god realm is in the southeast of the intermediate space, the Thubpa of the human realm is in the south, the Thubpa of the hungry ghost realm is in the southwest, the Thubpa of the animal realm is in the northwest, the Thubpa of the asura realm is in the north, and the Thubpa of the hell realm is in the northeast, with six Thubpas residing. As it is shown, "In front and behind reside," the main deity faces east, so the front is east and the back is west.
Chinese
因此，观想者普贤和行法母普贤被示现在坛城安置时位于外院。颂曰：四门摧毁者，安住于明妃众中。因此，四门安住着摧毁恶毒者的四大忿怒尊，即东方为阎罗死主，南方为大力，西方为马头明王，北方为甘露旋。他们与四位明妃，即铁钩母、绢索母、铁链母、铃铛母的眷属一同安住于四门。那么，如果有人问，此处是寂静坛城，为何会出现忿怒尊呢？答：虽然从主要或最重要的角度来看是寂静坛城，但作为护门忿怒尊出现并没有矛盾。又有人说，导师普贤是续部之主，却被安置在外院，而金刚萨埵作为眷属之主被安置在中央的中心，这是否会导致坛城颠倒的过失呢？答：没有过失。因为第六金刚持的心性自证显现为身和四十二智慧。虽然主眷没有好坏和大小之分，但为了区分眷属的意义，道路次第的导师六能仁是从心中化现的。因此，即使安置在外院，也不会导致主眷颠倒，因为在分别念的支配下，一切的作者是心。如《大海》中所说：如是心之差别，自显胜者之心等。这已经很明显了。尊者所问的观点是，主尊有两种：坛城的主尊是金刚萨埵。如《广大》中所说：金刚萨埵是坛城，四部天神和天女眷属。而说法的主尊是普贤。如《大海》中所说：于火焰轮的中心，主尊普贤转法轮，侍从之人位于前方。因此，就像寺院的住持和经堂的导师一样。这是他的说法。第二，指示身相和手印：金刚轮等，持有器物。那里有。金刚轮、宝、莲花、宝剑、铃铛燃烧。因此，这里按照中等幻化或简略的方式，诸佛都是一面
English
Therefore, the contemplator Samantabhadra and the Dharma-performing mother Samantabhadri are shown to reside in the outer courtyard when the mandala is arranged. It is said: "The destroyers at the four gates, reside with the assembly of consorts." Therefore, the four great wrathful ones who destroy the wicked reside at the four gates, namely, Yama, the Lord of Death in the east, Mahabala in the south, Hayagriva in the west, and Amrita Kundali in the north. They reside at the four gates with the retinue of the four consorts, namely, the Iron Hook Mother, the Noose Mother, the Iron Chain Mother, and the Bell Mother. Now, if someone asks, since this is a peaceful mandala, why do wrathful ones appear here? The answer is: Although it is a peaceful mandala from the main or most important point of view, there is no contradiction in appearing as gate-protecting wrathful ones. Some say that the teacher Samantabhadra is the lord of the tantras, but he is placed in the outer courtyard, while Vajrasattva, as the lord of the retinue, is placed in the center of the middle; does this lead to the fault of inverting the mandala? The answer is: There is no fault. Because the mind of the sixth Vajradhara itself manifests as the body and the forty-two wisdoms. Although there is no good or bad, great or small between the main and the retinue, in order to distinguish the meaning of the retinue, the teachers of the stages of the path, the six Munis, are emanated from the heart. Therefore, even if placed in the outer courtyard, it does not lead to the inversion of the main and retinue, because under the control of conceptual thought, the mind is the doer of all. As it is said in the Ocean: "Thus, from the distinction of the mind, the self-manifesting mind of the Victorious Ones, etc." This is obvious. According to the view questioned by the Lord, there are two main ones: the main one of the mandala is Vajrasattva. As it is said in the Extensive One: "Vajrasattva is the mandala, the gods and goddesses of the four families are the retinue." And the main one who teaches the Dharma is Samantabhadra. As it is said in the Ocean: "In the center of the flaming wheel, the lord Samantabhadra turns the wheel of Dharma, the attendant person is in front." Therefore, it is like the abbot of a monastery and the teacher of a Dharma school. This is his saying. Second, indicating the mind, hand symbols: Vajra wheel, etc., holding implements. It is there. Vajra wheel, jewel, lotus, sword, bell burning. Therefore, here, according to the medium illusion or abbreviated way, all the deities are one-faced
Chinese
其次，关于五部佛的描述：金刚萨埵的右手中拿着五股金刚杵，毗卢遮那佛拿着四辐轮，宝生佛拿着光芒四射的珍宝，阿弥陀佛拿着莲花，不空成就佛拿着剑。这五部佛的右手中都拿着各自的标志，置于心间，左手摇铃，拥抱佛母。五位佛母也都用右手从佛父的颈部拥抱，左手拿着铃置于心间。所有这些法器都光芒四射。如幻化网续中所述的三面六臂的本尊，如《幻化金刚续》所说：金刚、轮、燃烧的剑，铃、莲花、珍宝，是金刚持的次第。其他任何地方都知道金刚，首先是心，然后是左拥。如是说。菩萨和菩萨母的法器是：莲花、龙树等等。因此，菩萨文殊菩萨手中拿着莲花，慈氏菩萨手中拿着龙树等等，从这些等等中，其他的法器也会出现：地藏菩萨拿着珍宝的嫩芽，虚空藏菩萨拿着剑，观世音菩萨拿着莲花，金刚手菩萨拿着金刚杵，除盖障菩萨拿着法轮，普贤菩萨拿着珍宝的稻穗。如云：持有悦意的供品。因此，内在的四位佛母以美妙的姿态持有法器：拉西玛手中拿着姿态优美的镜子，玛列玛拿着珍宝的念珠，吉玛拿着琵琶，尼提玛做着舞蹈的手印。外在的四位佛母持有令人愉悦的供品：杜贝玛拿着香炉，布施贝玛拿着鲜花，阿洛克玛拿着酥油灯，根德玛拿着香螺。此外，降伏四魔的忿怒尊的法器是：阎魔敌手持人头杖，大力明王手持五股金刚杵，马头明王手持以蛇缠绕的颅骨碗，甘露漩明王手持各种金刚杵。忿怒母们手持铁钩、绳索、铁链和铃。普贤菩萨是右手朝上的禅定印，普贤佛母是左手朝上的禅定印，或者金刚合掌于心间。