English
Furthermore, where should the heart-heroes, the voice of the teacher, be placed? Some say, according to "Wrathful Lightning," "In the beautiful bulge in front of the eyes, the Vajra-holder is blue, his own symbol is the three-pronged vajra, which is the same as the main deity." Saying that it is placed on the bulge is not correct. Because it says here, "The superior wisdom bulge." If so, it would become non-superior. So where should it be placed? The Abhisamayalankara says, "On the right side of the main hero, on the southeast rib, is placed Ksitigarbha and his consort." The Sparsha Khab says, "On the ribs are the four heart-heroes." Therefore, the main deity faces east, starting from the southeast rib on the right. There, what is seen is the eye consciousness, which is Ksitigarbha. So, hearing that the southeast is followed by the southwest, after what is seen there is hearing, the Vajra-holder will not come. After Ksitigarbha, there is Vayu-garbha there, what is the reason? The Sparsha Khab says, "The rows are only in accordance with the rules, the order is mentioned according to the letters." Therefore, it is said that after Ksitigarbha, Vayu-garbha is placed in the southwest. The four orders of smelling, etc., and the corners are the speech heroes, father and mother, which need to be examined in the scriptures. In the outer courtyard are the six Thubpas, and their order of placement is: southeast is the gods, south is humans, southwest is hungry ghosts, northwest is animals, north and northeast are asuras and hells, like this. Also, in the outer courtyard, in front of the mandala, east, and behind, west, are the places where the maker Samantabhadra and the working mother Samantabhadri reside, respectively. Some say that the main deity of the mandala is reversed, because the Samantabhadra parents reside in the outer courtyard. When explaining the tantra, is it said to be reversed because the main deity resides in the outer courtyard? Or when placing the mandala, is it said to be reversed because the main deity resides in the outer courtyard? If it is the former, then the reason is not established, because the teacher resides in the center of the palace. If it is said that he does not reside there, then as it is said in the ocean, "In the center of the palace, the master Samantabhadra turns the wheel of Dharma." Therefore, it is said like this. If it is the latter, even if the Samantabhadra parents reside in the outer courtyard, what contradiction is there if the main deity is not reversed? At that time, the main deity
Chinese
是因为移动的缘故。如果这没有成立呢？这是成立的。如《次第》中所说：“金刚萨埵即坛城，四部诸神与天女绕。”因此，那些是未经考察的妄加诽谤。口诀中说，根本父母住在回廊有三个必要。第一个必要是六能仁的来源。如金刚中说：“大乐清净身语意，从证悟此生六能仁。”因此。第二个必要是，譬如建造寺庙的奠基者向后退，观察建造的特点好不好一样。在这里，如同观察排列圣众次第庄严与否一样，住在回廊。最后一个是与所调伏的世间话题相符。如同世间上把好房子给儿女，父母住在坏房子里一样。如是说。按照那些，自然显现出主尊成为眷属。又有些人臆测时，聚集为境与有境二者，那些是法界与智慧，那是根本父母，因此住在回廊，这不是的。如果那样，没有任何理由住在回廊的东边和西边。或者，住在回廊的普贤父母没有成立是主尊，理由是，普贤王如来的五种差别中，自性普贤王如来是所知遍行之心的实相，示现普贤王如来是证悟它的智慧，如第一品和第二品所示，是续部的作者，被称为佛普贤王如来的是一千零二尊之一，菩萨普贤王如来是菩萨之一，这和那是报身普贤王如来，他们是坛城的眷属之神，我是这样想的。第二，手印法器，从解说续部金刚中说，除了能仁和佛母之外，说是三面六臂。关于那些的手印法器也是，从那里面说：“金刚轮宝剑燃，铃莲花与珍宝，是持金刚的次第。”因此，不
English
It is because of moving. If that is not established? That is established. As it is said in the "Sequence": "Vajrasattva is the mandala itself, the four families of gods and goddesses surround." Therefore, those are unsubstantiated slanders. The oral instructions say that there are three necessities for the fundamental parents to reside in the corridor. The first necessity is the source of the six Thubpas (Sages). As it is said in the Vajra: "Great bliss, pure body, speech, and mind, from realizing this, the six Thubpas arise." Therefore. The second necessity is, for example, like the foundation layer of a temple stepping back to observe whether the characteristics of the construction are good or not. Here, it is like residing in the corridor in the manner of observing whether the arrangement of the assembly of sons is orderly and beautiful or not. The last is in accordance with the topics of the world to be tamed. It is like in the world, good houses are given to children, and parents live in bad houses. So it is said. According to those, it naturally appears that the main deity has become the retinue. Also, when some people speculate, they gather into the object and the subject, those are the Dharmadhatu and wisdom, that is the fundamental parents, therefore they reside in the corridor, this is not so. If that were the case, there would be no reason to reside in the east and west of the corridor. Or, the Samantabhadra parents residing in the corridor have not been established as the main deity, the reason is, among the five distinctions of Samantabhadra, the Svabhavikakaya Samantabhadra is the reality of the all-pervading mind of knowable objects, the Sambhogakaya Samantabhadra is the wisdom that realizes it, as shown in the first and second chapters, is the author of the tantra, the Buddha Samantabhadra is one of the thousand and two, the Bodhisattva Samantabhadra is one of the Bodhisattvas, this and that are the Sambhogakaya Samantabhadra, they are the retinue deities of the mandala, I think so. Second, the mudras and emblems, from the explanatory tantra Vajra, it is said that except for the Thubpas and the consorts, they have three faces and six arms. Regarding those mudras and emblems also, from that it is said: "Vajra, wheel, sword, flame, bell, lotus, and jewel, are the order of the Vajra holders." Therefore, not
Chinese
运步时，右边第一手是金刚杵，左边第一手是铃，这两者交叉抱住佛母。如《其他何处知金刚》所说，对于四部，右边分别持有各自的标志，即法轮、宝、莲花和宝剑，左边都一样持有铃，如前所述在胸前交叉。右边的中间四手依次是金刚杵、法轮、宝、莲花。同样，左边的中间四手也依次是莲花、法轮、宝、金刚杵。右边的最后四手也依次是宝、金刚杵、法轮、莲花。同样，左边的最后四手也依次是法轮、珍宝、莲花、宝剑。这些一面二臂的情况下，金刚杵等各自的标志持于胸前，铃倚靠在腰间。眷属的手印是，由于《乌 উৎপལ་ཀླུ་ཤིང་》说的是先说心之菩萨的第一手印，而不说语之菩萨的最后手印的原因是什么呢？因为在以一切智智成办事业之前，慈悲先行于众生，而慈悲是从智慧中产生的，所以先说妙吉祥的手印。这些在金刚中也说：珍宝苗芽宝剑燃，白莲金刚大，乌 উৎপལ་ཀླུ་ཤིང་经函靠，身美珍宝鬘，琵琶舞姿火罐等，次第应知。这些菩萨在三面六臂的情况下，如下：地藏菩萨右三手依次是珍宝苗芽、金刚杵、宝剑，左边第一手都一样是铃，下面两手是白莲、金刚杵。虚空藏菩萨右三手宝剑、宝、珍苗，左两手白莲、金刚杵。观音菩萨右三手白莲、红莲、珍苗，左两手宝剑、白莲。金刚手菩萨右三手金刚杵、龙树、宝剑，左两手白莲、珍宝靠。慈氏菩萨右三手龙树、金刚杵、经函，左两手珍宝靠、乌 উৎপལ་。除盖障菩萨右三手经函、宝、龙树，左两手珍宝靠、乌 উৎপལ་。普贤菩萨右三手珍宝靠、红莲、龙树，左两手经函、乌 উৎপལ་。妙吉祥菩萨右三手乌 উৎপལ་、宝剑、龙树，左两手
English
When moving, the first right hand holds a vajra, and the first left hand holds a bell, these two cross and embrace the mother. As it says in "Where else is the Vajra known?", for the four families, the right hands hold their respective emblems, namely the wheel, jewel, lotus, and sword, while the left hands all hold a bell in common, crossing at the heart as before. The four middle right hands are, in order, vajra, wheel, ratna, and lotus. Similarly, the four middle left hands are also, in order, lotus, wheel, ratna, and vajra. The four last right hands are also, in order, ratna, vajra, wheel, and lotus. Similarly, the four last left hands are also, in order, wheel, precious jewel, lotus, and sword. In the case of these with one face and two arms, the vajra and other emblems are held at the heart, and the bell rests on the hip. The hand symbols of the retinue are: Because "Utpala and Nagavriksha" mentions the hand symbols of the last bodhisattva of speech, without mentioning the hand symbols of the first bodhisattva of mind, what is the reason? Because before accomplishing deeds with the all-knowing wisdom, loving-kindness and compassion precede beings, and since that arises from wisdom, therefore the hand symbols of Manjushri are mentioned first. These are also mentioned in the Vajra: A jewel sprout, a sword ablaze, a white lotus, a great vajra, Utpala, Nagavriksha, a book to lean on, a beautiful form, a jewel garland, a lute, a dancing pose, a fire pot, ointments, and so forth, should be known in order. These bodhisattvas, in the case of having three faces and six arms, are as follows: Kshitigarbha's three right hands are, in order, a jewel sprout, a vajra, and a sword, and the first left hand is the bell in common. The lower two hands are a white lotus and a vajra. Akashagarbha's three right hands are a sword, a ratna, and a jewel sprout, and the two left hands are a white lotus and a vajra. Avalokiteshvara's three right hands are a white lotus, a red lotus, and a jewel sprout, and the two left hands are a sword and a white lotus. Vajrapani's three right hands are a vajra, a nagavriksha, and a sword, and the two left hands are a white lotus and a jewel to lean on. Maitreya's three right hands are a nagavriksha, a vajra, and a book, and the two left hands are a jewel to lean on and an utpala. Nivarana's three right hands are a book, a ratna, and a nagavriksha, and the two left hands are a jewel to lean on and an utpala. Samantabhadra's three right hands are a jewel to lean on, a red lotus, and a nagavriksha, and the two left hands are a book and an utpala. Manjushri's three right hands are an utpala, a sword, and a nagavriksha, and the two left hands are
Chinese
宝箧。这些也是一面二臂的情况下，左右最初的手印。那么，这里为什么只说了莲花和龙树这两种菩萨的手印，而不说其他的呢？因为其他的菩萨手印都包含在五部的印中。宝箧和宝芽也是宝部的分支，因为这两个没有包含在内，所以才说了。然而，“等等”的意思是，其他的都包含在“等等”之中了。也就是说，一般在其他的论典中，其他的章节中，其他的场合中隐藏着。这里隐藏在其他的第八品中，所以在那里显示。门神的印也是三面六臂的情况下，出自《彼论》：“刀头金刚杵锤十字，铁钩罥索स्फो ट होः (sphoṭa hoḥ，स्फो ट होः，स्फो ट होः，爆破 吼)。”二臂的情况下如上所述。普贤也是三面六臂的情况下，出自《彼论》：“光芒四射等持金刚杵印，五智顶法界合，于心中显示。”一面二臂的情况下，以等持金刚杵为标志。能仁是唯一的一面二臂，出自《彼论》：“能仁大士必定知二臂。”手印也出自《彼论》：“倾斜琵琶弓箭列，箱箧经函说法式，无畏持瓶当知晓。”佛母们是唯一的一面二臂，出自《怖畏金刚续》：“右手以方便拥抱父，左手持自身标志。”第三、身色姿态等：身色有自性、部决定、部不决定三种。其中第一种在第一品中已说明，后两种应查阅论典。姿态有九种，应查阅论典。特别地，“摇曳”是指能仁，因为没有拥抱，所以所有的本尊都有八种姿态遍布。坛城的量或大小：自性坛城没有边、中、内外、广度等，因此安住于平等性中的意义，对智慧来说是清晰的。因为安住于无二的意义是所知法的遍及，所以当下对智慧来说是清晰的。因此，自性坛城对低劣的智慧或
English
The precious casket. These are also the two hand symbols of the first right and left in the case of one face and two arms. So why are only the lotus and Nagarjuna mentioned here as the two hand symbols of the bodhisattva, and not the others? Because the other hand symbols of the bodhisattvas are included in the hand symbols of the five families. The precious casket and the precious sprout are also branches of the Ratna family, and because these two are not included, they are mentioned. However, the term "etc." means that others are included in "etc." That is, in general, it is hidden in other treatises, other chapters, and other occasions. Here it is hidden in the other eighth chapter, so it is shown there. The hand symbols of the doorkeeper are also in the case of three faces and six arms, from "That same text": "Knife head vajra hammer cross, iron hook lasso स्फो ट होः (藏文，梵文天城体，sphoṭa hoḥ，梵文罗马拟音，爆破 吼)." In the case of two arms, it is as above. Samantabhadra is also in the case of three faces and six arms, from "That same text": "Radiating light, equipoise vajra seal, five wisdom peaks, dharma realm combined, shown in the heart." In the case of one face and two arms, it is marked with the equipoise vajra. Thubpa is only one face and two arms, from "That same text": "Thubpa the Great certainly knows two arms." The hand symbols are also from "That same text": "Slanting lute bow and arrow row, box casket scripture teaching style, fearless holding vase should be known." The mothers are only one face and two arms, from the "Fearsome Lightning": "The right hand embraces the father with skillful means, the left hand holds its own symbol." Third, the body color and posture: There are three types of body color: natural, family-determined, and family-undetermined. The first of these is explained in the first chapter, and the latter two should be examined in the treatise. There are nine postures, which should be examined in the treatise. In particular, "swaying" refers to Thubpa, and because there is no embrace, all the deities have eight postures that are pervasive. The measure or size of the mandala: The natural mandala is without edge, center, inside, outside, extent, etc., so the meaning of abiding in equality is clear to wisdom. Because the meaning of abiding in non-duality is pervasive of knowable things, it is clear to wisdom immediately. Therefore, the natural mandala is for inferior wisdom or