Chinese
因为成为唯一的明觉之显现，所以说一切皆融入于内。第十一，坐垫宝座，从“无畏”至“珍宝坐垫”之间。此秘密乘对于下乘不怯懦之故，或为象征诸佛心中四无畏任运成就，中央为狮子座；为容纳不属于下乘之义，且为以乘或身具十力之象征，东方为象座；以此迅速救度所化众生，且为具备功德神变之四足之象征，南方为马座；以此不舍烦恼而能自在，且为具备语自在十力之象征，西方为孔雀座；为事业救度众生无有贪执与阻碍之象征，北方为鹏鸟即妙翅鸟座；为行持八乘后，成果之功德融入于心之象征，狮子等各自八个，尾部向内交错，支撑珍宝座之足。又于《灌顶王续》中云：心以四无畏，摧毁四魔。彼成就之象征，安坐于狮子座。身以十力，调伏十不善。彼成就之象征，安坐于象座。功德神变四足，无执而救度。彼成就之象征，安坐于马王座。语以十自在圆满，乃胜王之语。彼成就之象征，安坐于孔雀座。业以四事业，救度诸有情。彼成就之象征，安坐于妙翅鸟座。如是。心性本自清净故光明，为象征方便智慧双运，为日月轮；为无有罪过染污之象征，为莲花；为如意满足所化众生之希望之象征，为珍宝座，彼亦为七宝自性任运成就之象征，为以柱子支撑之七眼宝座足。如是五层坐垫，乃主尊与五部之坐垫，其余眷属则于各自位置上安放与之相适应之坐垫，菩萨则为三层。如云：单日轮于忿怒尊，单莲花于能仁。如是也，普贤
English
Because it becomes the sole manifestation of awareness, it is said that everything is integrated within. Eleventh, the seat and throne, from "fearlessness" to "jewel seat." This secret vehicle is not intimidated by the lower vehicles, or to symbolize the spontaneous accomplishment of the four fearlessnesses in the minds of the Buddhas, in the center is a lion throne; to contain the meaning of not belonging to the lower vehicles, and as a symbol of possessing the ten powers of the vehicle or body, in the east is an elephant throne; this quickly liberates sentient beings to be tamed, and as a symbol of possessing the four legs of merit and miraculous power, in the south is a horse throne; this controls afflictions without abandoning them, and as a symbol of possessing the ten powers of speech, in the west is a peacock throne; as a symbol of the activity of liberating beings without attachment or obstruction, in the north is a Garuda, that is, a Shangshang throne; as a symbol of the qualities of the fruit being integrated into the mind after traversing the eight vehicles, each of the lions and so on has eight, with their tails intertwined inward, supporting the legs of the jewel throne. Moreover, in the Empowerment King Tantra it says: The mind destroys the four maras with the four fearlessnesses. As a symbol of that accomplishment, he sits on a lion throne. The body subdues the ten non-virtues with the ten powers. As a symbol of that accomplishment, he sits on an elephant throne. The four legs of merit and miraculous power liberate without attachment. As a symbol of that accomplishment, he sits on a horse king throne. The speech is the speech of a victorious king, perfected with the ten freedoms. As a symbol of that accomplishment, he sits on a peacock throne. The activity liberates beings with the four activities. As a symbol of that accomplishment, he sits on a Shangshang throne. Thus it is. Because the nature of mind is naturally pure, it is luminous, and as a symbol of the union of skillful means and wisdom, it is a sun and moon disc; as a symbol of being unstained by the faults of wrongdoing, it is a lotus; as a symbol of fulfilling the hopes of sentient beings to be tamed as desired, it is a jewel seat, which is also a symbol of the spontaneous accomplishment of the nature of the seven treasures, and is a seven-eyed treasure throne leg supported by pillars. Thus, the five-layered seats are the seats of the main deity and the five families, while the other retinues are placed on seats appropriate to their respective positions, and the bodhisattvas have three layers. As it is said: A single sun disc for wrathful deities, a single lotus for the capable one. Thus it is, Samantabhadra.
Chinese
父母在安置于坛城时，说是四层叠加，但在此讨论之际，安住在宫殿的中央。在《眼疏》中，也说是五层座。那么，此处不动明王安住在何处呢？如果认为如此，在所讲的五种补特伽罗中，于心之幻化之际，金刚不动明王安住在第六导师的前面。如《海》中所说：于火焰轮的中央，主尊普贤转法轮，奉命之士安住于前，虽无言说亦能领会。又如《续部》中所说：于轮的中央无畏之上，主尊普贤对于诸轮，示现普生幻化之时，不动明王安住于前。第五，圆满眷属有二，即自性无二之眷属和智慧特殊之眷属。第一种有二，即五部之父和五部之母。第一种是，从薄伽梵如来到光耀之间。也就是说，断证功德圆满且不住于二边，故为薄伽梵，于如是之界中逝去，故为如来。这两个名称与第六导师共通。《斯帕克》中说：两个共通的名称先前已经说过。以此为例，七种导师的自性也转变为五部的自性，因此被称为自性无二之眷属。识是能辨别对境之相的八识聚。色是可显现之相的四种因之色，十一种果之色，共十五种。受是领受体验之相的乐受、苦受、舍受三种所摄。想是执取相状之相的无相、有相、广大、狭小、无量五种。行是现行造作之相的心，即五遍行、五别境、十一善、六根本烦恼、二十随烦恼、四不定，共五十一心所中，除了受和想之外的其余。
English
When placing the father and mother in the mandala, it is said to be four layers stacked, but in this discussion, they reside in the center of the palace. In the Commentary on the Eye, it is also said to be a five-layered seat. So, where does Achala reside here? If you think so, among the five types of individuals being taught, during the manifestation of the mind, Vajra Achala resides in front of the sixth teacher. As it is said in the Ocean: In the center of the flaming wheel, the lord Samantabhadra turns the wheel of Dharma, the one who abides by the command dwells in front, and although there is no speech, it is understood. Also, as it is said in the Root Tantra: In the center of the wheel, above the fearless, the lord Samantabhadra, when showing the manifestation of universal arising to all the wheels, Achala Raja abides in front. Fifth, the perfect retinue has two aspects: the retinue of non-duality of nature and the retinue of special wisdom. The first has two aspects: the five fathers of the families and the five mothers. The first is from the Bhagavan Tathagata to the Shining One. That is to say, because the qualities of abandonment and realization are perfected and do not abide in the two extremes, it is Bhagavan, and because he has passed away into the realm of Suchness, he is Tathagata. These two names are common to the sixth teacher. In the Spark it is said: The two common names have been mentioned before. By this example, the seven natures of the teacher also transform into the nature of the five families, therefore it is known as the retinue of non-duality of nature. Consciousness is the eight aggregates of consciousness that have the characteristic of distinguishing objects. Form is the four forms of cause that have the characteristic of being able to appear as form, and the eleven forms of effect, totaling fifteen. Feeling is encompassed by the three feelings of pleasure, pain, and equanimity, which have the characteristic of experiencing. Conception is the five characteristics of taking on characteristics: without characteristics, with characteristics, vast, small, and immeasurable. Volition is the mind that manifestly acts, that is, the five omnipresent, the five object-specific, the eleven virtuous, the six root afflictions, the twenty secondary afflictions, and the four variable, totaling fifty-one mental factors, excluding feeling and conception, which are counted separately.
Chinese
第四十九个问题。 大多数论典中，五蕴的开头是从色蕴开始讲述的，为什么这里先说识蕴呢？因为色等诸法也只是心的游戏，并非其他，所以以心性为主，先说了识。在天神时期，也把坛城的主尊与不动佛结合。将本尊和分别念视为相同，是因为识是心的本体，所以心的种类是不动佛；色与身直接相符，所以身的种类是毗卢遮那佛；受是看待对境为享受的基础，所以是功德的种类宝生佛；想是执着相的本体，对内外诸法施加名称，以命名的作用来表达，所以语的种类是不空成就佛；行是做事情的业的本体，所以是事业的种类不空成就佛。如是说：色即是遍照，受即宝生者，想即无量光，行即不空成就，识即不动尊。如是于证悟智慧续中所说。有些人认为如来识的国王是毗卢遮那佛，那是不对的。金刚次第中说：识是虚空的自性，因为是心所以自性不生，从不动佛父母的自性中产生。因此有妨害。具有八十支分的五蕴不净，像轮回的法一样显现，难道仅仅是这些就是五部佛吗？不是的。不净的蕴等分别念的集合，这些是所净的法，没有，是突然显现的，所以不能成为五部佛。例如，患有眼病的人看到白海螺是黄色的，黄色不是海螺颜色的实相。因此，将证悟和本尊二者视为相同，也是对事物非常执着的人们，为了生起本尊和分别念无二的智慧，仅仅是作为一种引导的方法而说的。那么，从蕴等不净的分别念集合中，能成立其他的五部佛吗？也不是的。因为这些显现的基础，自性或者本来的五蕴本来就是
English
Question forty-nine. In most treatises, the discussion of the five skandhas begins with the form skandha. Why is it that here, the consciousness skandha is mentioned first? Because phenomena such as form are merely displays of the mind and nothing else, mind itself is taken as primary, and thus consciousness is mentioned first. Also, in the era of the gods, the main deity of the mandala is associated with Akshobhya. The reason for considering deities and conceptualizations as having the same nature is that consciousness is the nature of the mind; therefore, the family of the mind is Akshobhya. Form directly corresponds to the body; therefore, the family of the body is Vairochana. Feeling is the basis for regarding objects as something to be enjoyed; therefore, the family of qualities is Ratnasambhava. Perception is the nature of grasping at characteristics, and it communicates by the act of applying names to internal and external phenomena; therefore, the family of speech is Amitabha. Volition is the nature of action, of doing things; therefore, the family of activity is Amoghasiddhi. As it is said: "Form is the Illuminator himself, feeling is the one endowed with the jewel source, perception is infinite light, volition is the one who accomplishes meaning, and consciousness is the immovable one." As it is stated in the Tantra of Accomplishing Wisdom. Those who consider the king of consciousness, the Tathagata, to be Vairochana are incorrect. The Vajra Sequence states: "Consciousness is the nature of space itself; because it is mind, its characteristic is unborn; it arises from the nature of the father and mother Akshobhya." Therefore, it is contradictory. Are the five impure skandhas, complete with eighty aspects, which appear like the phenomena of samsara, the five Buddha families? No, they are not. The impure skandhas and the collection of conceptualizations are phenomena to be purified, they are without essence, and they are adventitious appearances. Therefore, they cannot be the five Buddha families. For example, when someone with an eye disease sees a white conch as yellow, the yellow is not the true color of the conch. Therefore, considering realization and deities as having the same nature is merely a skillful means spoken to guide those who are strongly attached to objects towards generating the wisdom that deities and conceptualizations are inseparable. So, can the five Buddha families be established as something other than the impure collection of conceptualizations such as the skandhas? No, that is not the case either. Because the basis of these appearances, the nature or original five skandhas, are originally
Chinese
五种姓佛的清净，由道之缘而显现，被安立为果，因此无法用思辨之词来表达。例如，当眼睛的疾病被药物治愈时，原本被视为黄色的海螺会显现为白色，而无法另外寻找其他白色。五种姓的名号都称为“国王”，例如国王们统治和享受自己的王国，击败他人的军队，并使自己的军队获胜。同样，佛陀的心智掌控着自性智慧的思辨，精通无漏之法，享受着大乐的享受，治理着佛法的王国，击败了调伏对象相续中包含习气的二障之军，并使积累二资粮等功德之军获胜。至于不动佛等各自名号的理由，一切如来之心的智慧，不会被内外任何因缘所动摇，因此不变的金刚部是不动佛。身是如如不动而显现各种形象，因此如来部是毗卢遮那佛。功德是成就二利之处，因此宝生部是宝生佛。语是以无染着的方式在世间弘扬伟大的佛法光明，因此莲花部是无量光佛。事业是圆满完成利益众生之事，因此事业部是不空成就佛。正如《金刚庄严经》所说：身是无为之如如，心是不变之金刚部，功德是生一切之宝生部，语是无染之莲花部，成就义利之行是事业部。因此，五种果法获得如是名号的决定性，同样，为了调伏众生，以幻化之手印来调伏众生的五种补特伽罗也因此而闻名。这五种姓各自成为种姓标志的颜色，也是为了象征法性不变，法界智和金刚部是蓝色，为了象征没有罪过的瑕疵，如镜子般的智