English
The purity of the five Buddha families, manifested through the conditions of the path, is established as the result, and therefore cannot be expressed in any other way than through conceptual constructs. For example, when an eye disease is cured by medicine, the conch that was previously seen as yellow appears white, and there is no need to look for another white color elsewhere. The names of all five families are referred to as "King" because, just as kings rule and enjoy their own kingdoms, defeat the armies of others, and make their own armies victorious, the mind of the Buddha controls the conceptual constructs of self-awareness wisdom, masters the undefiled Dharma, enjoys the bliss of great happiness, governs the kingdom of Dharma, defeats the entire army of the two obscurations, including habitual tendencies, in the minds of those to be tamed, and makes the army of qualities such as the two accumulations victorious. As for the reasons for the individual names such as Akshobhya, the wisdom of the mind of all the Tathagatas cannot be moved by any internal or external conditions, therefore the unchanging Vajra family is Akshobhya. The body appears in various forms without moving from Suchness, therefore the Tathagata family is Vairochana. Qualities are the place where the two benefits are accomplished, therefore the Ratna family is Ratnasambhava. Speech expands the great light of Dharma in the world without attachment, therefore the Padma family is Amitabha. Activity is the perfect accomplishment of the benefit of beings, therefore the Karma family is Amoghasiddhi. As it is said in the Vajra Ornamentation Sutra: "The body is unconditioned Suchness, the mind is the unchanging Vajra family, qualities are the Ratna family that arises from all, speech is the undefiled Padma family, the action that accomplishes meaning is the Karma family." Therefore, the determination of how the five result Dharmas obtained such names, likewise, the five individuals who hold the illusion of hand gestures as a means of taming beings are also known as such. The colors of these five families, which have become the emblems of each family, are also, as a symbol of the unchanging nature of reality, the blue of the Dharmadhatu wisdom and the Vajra family, and as a symbol of being unstained by the faults of offenses, the mirror-like wisdom
Chinese
智慧和如来部的白色，为了广大功德的象征，平等性智和宝生部的黄色，为了调伏所化众生而随之生起的象征，妙观察智和莲花部的红色，为了成办各种有情之义的事业任运成就的象征，成所作智和羯磨部的一切绿色。所有这些都各自在自己的颜色中显现，光彩夺目。第二是五部母，从“圣洁妃”到“普遍安住”之间。在分别念的时候，五大产生五蕴，在天尊的时候，五部父所享用的对境，或者成为生育儿子的母亲，所以是妃。功德的差别胜过其他，所以是圣洁的。以何者开显而使一切事物显现，虚空是法界，是法界识的对境。当它清净于本位时，是佛部金刚部的佛母金刚界自在母，坚硬的地界是稳固和所依，所以是身部的佛母佛眼佛母，柔软的水界是相续润泽并积聚功德，是宝生部的佛母嘛嘛枳，温暖的火界是使分别念的毛发清晰，并以智慧之火清净的自性莲花部的佛母白衣母，流动的风界是度化所化无碍，是事业部的佛母誓言度母，又是五大的界从本以来就清净于五部母的法界中，或者成为儿子和安乐智慧的来源，所以一切都以法界的词语称说。这些等等的部妃眷属，意义和自性无二，象征父父拥抱而平等结合的方式安住。如何安住呢？能遍的法界周遍所遍的一切所知轮，如同虚空无边际般示现一切的行持游舞，普遍是这样，譬如打开芝麻荚一般，没有间隙地从任何地方普遍安住。第二是明妃殊胜的眷属，分为两种，佛子心意的眷属和
English
Wisdom and the white color of the Tathagata family, as a symbol of the expansion of great qualities, the equality wisdom and the yellow color of the Ratna family, as a symbol of arising in accordance with the meaning of those to be tamed, the discriminating wisdom and the red color of the Padma family, as a symbol of the spontaneous accomplishment of activities that accomplish various sentient beings, the accomplishing wisdom and all the green colors of the Karma family. All of these are clear in their respective colors and shine brightly. The second is the five consorts, from "holy consort" to "universally abiding." At the time of conceptualization, the five elements generate the five aggregates, and at the time of the deities, the five fathers of the families enjoy the objects, or become the mothers who give birth to sons, so they are consorts. The difference in qualities surpasses others, so they are holy. By what is opened up, all things appear, space is the Dharma realm, the object of Dharma realm consciousness. When it is purified in its own place, it is the Vajra Dhatu Ishvari, the mother of the Vajra family of the Buddha family, the solid earth element is stable and becomes the basis, so it is the Buddha eye mother of the body family, the soft water element is the continuous moisture and accumulates merits, it is the Mamaki, the mother of the Ratna family, the warm fire element is the nature of the clear hair of the conceptualization and purified by the fire of wisdom, the white-clad mother of the Padma family, the moving wind element is unobstructed in taming those to be tamed, it is the Samaya Tara, the mother of the Karma family, and the elements of the five great elements are pure in the Dharma realm of the five mothers from the beginning, or become the source of sons and blissful wisdom, so everything is called by the word Dharma realm. These and other family consort retinues, the meaning and nature are non-dual, the symbols of the father and mother embracing and equally uniting abide in this way. How do they abide? The pervasive Dharma realm pervades all the knowable mandalas that are pervaded, like the endless expanse of space, showing all the actions and dances, the pervasiveness is like this, like opening a sesame pod, universally abiding from anywhere without gaps. The second is the retinue of special knowledge, divided into two types, the retinue of the Buddha-son's mind and the
Chinese
息灭者忿怒尊之眷属。初者有二，内意父尊母尊与外意父尊母尊。初者是，从“其后大菩提金刚见”至“所受用之众”之间。于宣说五如来之后，连接“其后”二字，眼识等分别之众，本来即是法性菩提心，其现前之果，乃是断证究竟之菩提，亦是大菩提，且超胜地上之菩萨，故为大。此处所说之眷属，皆是导师之意智慧，乃自显之化身故。如是亦如海中所说：“如是心之差别，自显胜者心等”。金刚，虽显现为分别之众，然自性决定是天之坛城，是不可分割之义，乃总名。别说者，依眼根而以眼识见色，故说眼之识为见。其处清净者，地藏也。如是听闻乃耳之识，即金刚手。嗅乃鼻之识，即虚空藏。受用乃舌之识，即观世音。彼等之母亦是，以四境生起四识，且以识成为所用，故为妃。眼识所见之境，乃所见之色，即金刚嬉女。如是所听乃声音，即歌咏女。所嗅乃气味，即花鬘女。所受用乃味道，即舞女之众。此等父尊母尊，在此依次是境识结合，然从口诀而言，观世音之母为歌女，金刚手之母为舞女，如是二者不相违乎？此处乃以分别之境与有境为主，然口诀中乃以部族为主，歌女乃语部，舞女则摄于事业部，故无相违。二者是，从“大菩提金刚能见”至“未至之众”之间。此处大菩提金刚亦是总名，别说者，眼识见色之自因，乃以眼根而为之，故能见者
English
The retinue of the pacifier wrathful one. The first has two parts: the inner mind father-mother and the outer mind father-mother. The first is from "Then, the great Bodhi Vajra seeing" to "the assembly to be experienced." After explaining the five Tathagatas, connect with "then." The assemblies of discriminations such as eye consciousness are inherently the mind of Dharma-nature Bodhi. The result of its manifestation is Bodhi, which is the culmination of abandonment and realization, and it is also great Bodhi. Moreover, it is superior to the Bodhisattvas on the ground, hence it is great. All the retinues shown here are emanations of the teacher's mind-wisdom, which are self-manifesting. As it is said in the ocean: "Likewise, from the distinction of the mind, self-manifesting victorious ones, minds, etc." Vajra, although appearing as assemblies of discriminations, is inherently certain to be the mandala of deities, meaning indivisible, which is the general name. Specifically, because the object of eye consciousness, form, is seen through reliance on the eye faculty, the eye consciousness is called seeing. The pure place of that is Earth Essence. Similarly, hearing is the consciousness of the ear, which is Vajrapani. Smelling is the consciousness of the nose, which is Space Essence. Experiencing is the consciousness of the tongue, which is Avalokiteshvara. The mothers of these are also consorts because the four objects generate the four consciousnesses, and the consciousnesses become what is used. The object to be seen by eye consciousness is form, which is Vajra Lasya. Similarly, what is to be heard is sound, which is the Songstress. What is to be smelled is scent, which is the Garland-bearer. What is to be experienced is taste, which is the assembly of Dancers. These fathers and mothers are here in order as the union of object and consciousness, but from the oral instructions, the mother of Avalokiteshvara is the Songstress, and the mother of Vajrapani is the Dancer. Are these two not contradictory? Here, the object and the subject of discrimination are emphasized, but in the oral instructions, the emphasis is on the family. The Songstress is of the speech family, and the Dancer is included in the karma family, so there is no contradiction. The second is from "Great Bodhi Vajra seeing" to "the unarrived assembly." Here also, the great Bodhi Vajra is the general name. Specifically, the self-cause of eye consciousness seeing form is done by the eye faculty, so the seer
Chinese
眼睛的根源是慈爱，同样，听觉的根源是除盖障，嗅觉的根源是普贤，味觉的根源是妙吉祥。而它们的母亲也是，通过四时来区分，产生四种根源，因此是明妃。因果二者都已享用的是过去时，即燃香母；享用了因但未享用果的是现在时，即鲜花母；因果之聚都未享用，未来才会享用的是未来时，即明灯母；有因果但未聚集，因此过去未来都无法确定的是未到之时，即香水母的聚会。因此，被四时所包含的一切法，在诸佛的清净根源，如镜子般的智慧中，毫无阻碍地清晰显现，因此也与父尊母尊相关联。《华严经》中说：过去和未来，现在显现，无论多少，都如实显现。第二是降伏者的忿怒眷属，从“大降伏者”到“安住于无二”之间。以降伏恶毒者的大行持来降伏一切，并且不会被外道所阻挡，因此是金刚。经文中说：金刚的自性，降伏一切障碍，无论如何都无法阻挡，自生智慧是天神之神，能穿透一切。具体来说，身体的境、根、识三者聚集的触是甘露旋，触的根源是马头明王，触的境是大力，触识是阎魔敌。降伏恶毒者的对治，也是由非断常、非有我等四边的法性之母的体性所生，或者说，法性也被智慧所缘，成为享用之境，四无量心也是享用之境，因此是明妃。执持一切法为常的分别念，并非如自生自显般，而是由安住于彼处的清净之神慈爱所摄持和引导的自性铁钩母，同样，不执持为断灭，即以慈悲来摄持和束缚他者的事业的绳索母，不执持为我，即以欢喜来摄持和禁锢的事业的铁链。
English
The root of the eye is loving-kindness, similarly, the root of hearing is Nivarana-Vishkambhin, the root of smelling is Samantabhadra, and the root of tasting is Manjushri. And their mothers are also, by distinguishing through the four times, they generate the four roots, therefore they are consorts. That which has enjoyed both cause and effect is the past time, namely the Incense Mother; that which has enjoyed the cause but not the effect is the present time, namely the Flower Mother; that which has not enjoyed the gathering of cause and effect, and will arise in the future, is the future time, namely the Lamp Mother; that which has cause and effect but has not gathered, therefore is not certain in either the past or the future, is the time that has not yet come, namely the gathering of the Scented Water Mother. Therefore, all the dharmas contained by the four times, in the pure root of the Victorious Ones, like a mirror-like wisdom, are clearly manifest without obstruction, therefore they are also related as father and mother. The Avatamsaka Sutra says: The past and the future, the present appear, however many, they appear as they are. The second is the retinue of the wrathful subduer, from "Great Subduer" to "Abiding in Non-duality." Subduing all with the great conduct of subduing the wicked, and not being obstructed by external adversaries, therefore it is Vajra. The extensive text says: The nature of Vajra, subdues all obscurations, and cannot be obstructed in any way, self-born wisdom is the god of gods, and pierces through all. Specifically, the touch that gathers the body's object, root, and consciousness is the Nectar Swirl, the root of touch is Hayagriva, the object of touch is Mahabala, and the touch consciousness is Yamantaka. The antidote to subduing the wicked is also born from the nature of the Dharma-nature Mother, which is not permanent, not annihilated, not self, and not marked by the four extremes, or rather, the Dharma-nature is also the object of wisdom and becomes the object of enjoyment, and the four immeasurables are also the object of enjoyment, therefore they are consorts. The conceptual thought that holds all dharmas as permanent is not like appearing spontaneously, but is the nature of the Iron Hook Mother, who gathers and guides with the loving-kindness of the pure deity abiding in that place, similarly, not holding to annihilation, namely the Lasso Mother, whose activity is to gather and bind others with compassion, not holding to self, namely the Iron Chain, whose activity is to gather and imprison with joy.