Chinese
以及，天人眼和寂静等，知晓的力量有十种。如是说。神变的足有四种，欲和精进心以及，以思择的禅定舍弃，诸行即是四足。如是说。十自在是，资具、生、寿命自在，智慧、法、心和业，神变、愿、欲等，三界一切的自在胜。如是说。四事业是，息增怀诛的事业等，无碍事业任运成就。如是说。那么，有情众生的座垫，认为是智慧自显现是什么呢？譬如一匹好马，一匹是自己福德所成，一匹是他人以信心供养，两者在一匹马上相同一样。对佛陀来说，四无畏等任运成就的象征显现，以及菩萨具有愿力自在者，化现为狮子等，恭敬地将身体作为座垫供养，为了用耳朵听法，所以不相违背。如是说，出自《海经》：菩提萨埵愿力自在，为了积聚听闻之海，身体供养为狮子的座垫。如是说。那些座垫被称为具有土地差别的行持座垫，意思是行持八乘之后，作为证悟果位功德的象征，狮子等各自八个尾巴在内交错，从而抬起珍宝的宝座。如是说。第三，以功德的伟大摧毁罪恶的座垫是，作为胜者之心自性光明以及方便智慧无别的象征，是日月座垫。莲花从淤泥中生起却不被罪过沾染一样，作为没有被边际过失沾染的象征，是莲花座垫。如愿满足希望，以及七宝自性成为因的任运成就的象征，是珍宝宝座的七眼库。如是说。那些座垫的堆叠方式也是，对五种士夫是五层堆叠，对菩萨则是三层堆叠。单日对忿怒，单莲花对能仁，普贤父母是四层堆叠。如是说。然而，在坛城上安放的时候是那样，这里讲法的时候，普贤是五层座垫，《眼疏》中如是说。
English
And, gods, humans, eyes, and peace, etc., the power of knowing is tenfold. Thus it is said. The four legs of miraculous power are: desire, diligence, mind, and, by abandoning the samadhi of discernment, actions are the four legs. Thus it is said. The ten powers are: power over resources, birth, and life; wisdom, dharma, mind, and actions; miracles, aspirations, and desires; the victorious lord of all three realms. Thus it is said. The four activities are: by the activities of pacifying, increasing, magnetizing, and wrathful, unobstructed activities are spontaneously accomplished. Thus it is said. Then, what is the reason for considering the seats of sentient beings as the self-manifestation of wisdom? For example, just as a good horse, one accomplished by its own merit and the other offered by others with faith, are the same on one horse. For the Buddha, the appearance of the spontaneous accomplishment of the four fearlessnesses, etc., and bodhisattvas with the freedom of aspiration, transform into lions, etc., and respectfully offer their bodies as seats, in order to listen to the Dharma with their ears, so there is no contradiction. Thus it is said, from the Ocean Sutra: Bodhisattvas are free with aspiration, in order to accumulate the ocean of hearing, the body is offered as a lion's seat. Thus it is said. Those seats are called seats of practice that traverse the differences of the earth, meaning that after traversing the eight vehicles, as a symbol of realizing the qualities of the fruit, each of the lions, etc., has eight tails intertwined inside, thereby lifting up the legs of the precious throne. Thus it is said. Third, the seat that destroys the accumulation of faults by the greatness of qualities is, as a symbol of the self-luminous nature of the Victor's heart and the inseparability of skillful means and wisdom, the sun and moon seat. Just as a lotus grows from mud but is not stained by faults, as a symbol of not being stained by the faults of extremes, it is the lotus seat. As a symbol of fulfilling wishes as desired, and the spontaneous accomplishment of the seven treasures as the cause of nature, it is the seven-eyed treasury of the jewel throne. Thus it is said. The stacking method of those seats is also: for the five types of individuals, there are five layers stacked, and for bodhisattvas, there are three layers stacked. A single sun for the wrathful, a single lotus for the capable one, Samantabhadra and consort are four layers stacked. Thus it is said. However, it is like that when placing it on the mandala, but here, when teaching the Dharma, Samantabhadra has a five-layered seat, as it is said in the Eye Commentary.
Chinese
此外，关于为何会来到月亮之上，在《眼释》中说：主要为了运用智慧，因为内在莲花的中心的太阳依赖于月亮，所以安住在持兔者（月亮）之上。来到月亮之上，象征主尊与眷属的方便显现无有阻碍。据说，也是因为在中心的短阿(ཨ་ཐུང་)之上，有头顶的吽(ཧཾ་)字，或者心间的不可摧毁的明点。第五，眷属圆满方面，有自性二无的眷属和智慧殊胜的眷属两种。首先，在种姓的五父和五母中，首先是种姓的五父，即从薄伽梵如来佛，遍知之王等开始，到造作之王为止。其意义有三：解释分别念，解释其如何清净为本尊，解释其种姓的分类。首先是：在《后续经》中说：色与受、想与行，以及识，被称为五蕴。如是所说，在五蕴中，首先是识蕴。一般来说，蕴在《俱舍论》中说：多种堆积是蕴的特征。如是所说，例如将许多青稞粒堆积起来称为青稞堆，意义相同。其中，识是具有对境进行识别的特征的八识，即阿赖耶识、染污意、意、五根识等，被归为识蕴。色蕴是具有可变坏特征的十五种色，即作为原因的色，四大种；以及作为结果的色，在《俱舍论》中说：色是五根和五境，以及无表色。如是所说，十一者，即十五者是色蕴。受蕴是具有体验特征的感受，即苦乐舍三种感受。想蕴是具有对境取相特征的想，即广大、微小、无量，有相和无相五种。行蕴是具有显现造作特征的心，即五十一心所。总而言之，感受、思想、心。
English
Furthermore, regarding the reason for coming upon the moon, it is said in the Commentary on the Eye: "Primarily, it is for the sake of employing wisdom. Because the sun at the center of the inner lotus relies on the moon, it dwells upon the one who holds the rabbit (the moon)." Coming upon the moon is a symbol representing the unobstructed manifestation of the means of the main deity and retinue. It is also said that it is because upon the short A (ཨ་ཐུང་) at the center, there is the letter Hum (ཧཾ་) at the crown of the head, or the indestructible bindu of life at the heart. Fifth, regarding the perfection of the retinue, there are two types of retinue: the retinue of non-duality of self-nature and the retinue of distinguished wisdom. First, among the five fathers and five mothers of the lineage, the first are the five fathers of the lineage, starting from the Bhagavan Tathagata, the King of Complete Knowledge, and so on, up to the King of Formation. Its meaning has three aspects: explaining conceptualization, explaining how it is purified into a deity, and explaining the classification of its lineage. First: In the Subsequent Tantra, it says: "Form and feeling, perception and formation, and consciousness itself, are called the five aggregates." As it is said, among the five aggregates, the first is the aggregate of consciousness. Generally, the term "aggregate" is defined in the Abhidharma as: "The characteristic of an aggregate is the accumulation of many." As it is said, for example, just as piling up many barley grains is called a barley heap, the meaning is the same. Among these, consciousness is the eight consciousnesses that have the characteristic of distinguishing objects, namely, the alaya-consciousness, afflicted mind, mind, and the five sense consciousnesses, which are classified as the aggregate of consciousness. The aggregate of form is the fifteen forms that have the characteristic of being changeable, namely, the four great elements as the cause, and the forms as the result. In the Treasury of Knowledge, it says: "Form is the five senses and the five objects, and non-revealing form." As it is said, these eleven, that is, the fifteen, are the aggregate of form. The aggregate of feeling is the feeling that has the characteristic of experiencing, namely, the three feelings of pleasure, pain, and neutrality. The aggregate of perception is the perception that has the characteristic of apprehending objects as signs, namely, the vast, small, immeasurable, with signs, and without signs, which are five. The aggregate of formation is the mind that has the characteristic of manifesting formation, namely, the fifty-one mental factors. In summary, feeling, perception, mind.
Chinese
触、作意、忆念。这些是五种遍行。 欲、胜解、念、定、慧。这些是五种别境。 信与不放逸极调柔， 无有贪嗔与痴暗， 舍、惭、知惭且有愧， 不害与精进，此乃十一善。 贪、嗔、慢与， 无明、疑、见，此乃六根本烦恼。 忿、恨、覆、恼、 嫉、悭、诳、谄、 憍、害、无惭、 无愧、掉举、不信与， 懈怠、放逸、失念与， 不正知与散乱，此乃二十随烦恼。 睡眠、后悔、寻、伺、变异四。 如是五十一中，减去受与想二者，剩余四十九则安立于行蕴。 其他经论中，蕴之次第先说色蕴，此处为何先说识蕴？答：色等诸法亦唯是心之游舞，此外无他故。 二、说彼等如何清净为天。 分为破他宗与立自宗两部分。 首先是觉囊巴昆钦说：此处的识不是八识，而是五根识。 如果认为是八识，那么在不动者的相续中有阿赖耶识，则成为非阿罗汉的过失，并且由于有染污意，则成为并非断除二障之士夫的过失。 虽然如此说，也只是顺应共同的经论而已，此处则极其不应理。 因为：一切无余诸法，非是佛陀之外者。 如是说。 广大解释中说：识之王乃是吉祥金刚萨埵，阿赖耶识完全清净。 彼于未完全清净之时，乃是轮回一切法之根本，于完全清净之时，乃是涅槃一切法之根本。 如是说故。 因此，此宗之阿赖耶识自性清净为法界智，故不许为所断与对治，因为已超离系缚与解脱之故。 二、立自宗： 觉聚五蕴之自性，本来自在之五种姓。
English
Touch, attention, memory. These are the five omnipresent. Desire, determination, mindfulness, concentration, wisdom. These are the five specific objects. Faith and non-carelessness are extremely tamed, without greed, hatred, and ignorance, equanimity, shame, knowing shame and having guilt, non-harming and diligence, these are the eleven virtues. Greed, anger, pride, ignorance, doubt, and view, these are the six root afflictions. Wrath, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, arrogance, harm, shamelessness, lack of shame, restlessness, disbelief, laziness, recklessness, forgetfulness, non-mindfulness, and distraction, these are the twenty secondary afflictions. Sleep, regret, investigation, analysis, other changes four. Thus, out of fifty-one, subtracting the two, feeling and perception, the remaining forty-nine are established as the aggregate of formation. In other scriptures, the order of the aggregates first mentions the form aggregate, but why is the consciousness aggregate mentioned first here? Answer: Because phenomena such as form are also merely the play of the mind, and there is nothing else. Second, explaining how they are purified as deities. It is divided into refuting other views and establishing one's own view. First, Jonangpa Kunkhyen said: The consciousness here is not the eight consciousnesses, but the five sense consciousnesses. If it is considered to be the eight consciousnesses, then there is the fault that in the continuum of the immovable one there is the Alaya consciousness, so it becomes the fault of not being an Arhat, and because there is the afflicted mind, it becomes the fault of not being a person who has abandoned the two obscurations. Although it is said so, it is only in accordance with the common scriptures, but here it is extremely unreasonable. Because: All remaining phenomena are not other than the Buddha himself. As it is said. The extensive explanation says: The king of consciousness is the glorious Vajrasattva, the Alaya consciousness is completely pure. When it is not completely pure, it is the root of all the phenomena of samsara, and when it is completely pure, it is the root of all the phenomena of nirvana. As it is said. Therefore, the Alaya consciousness of this school is inherently pure as the Dharmadhatu wisdom, so it is not considered as something to be abandoned and an antidote, because it has transcended bondage and liberation. Second, establishing one's own view: The nature of the five aggregates of the thought collection is the five lineages that are inherently free.
Chinese
这是因为，与此不同的是，通过实现五种清净本续佛的果位，最终达到圆满。对于这样的分别念，以自性觉性的智慧来掌控，因为精通无漏之法，享受大乐，故称为国王。此论中，为何不提诸佛之名，而提分别念之名？因为即使在不清净的轮回状态中，分别念之集合也自性清净，圆满为身与智慧之坛城，不仅在密宗经典中如此宣说，也在了义的甚深经部中出现。例如，《华严经》中说：色蕴、受蕴、想蕴，识蕴和行蕴，无数如来，彼等成为大雄。因此，在自性所知之体性中，分别念和佛，显现则显现平等，空则空平等，无好无坏而平等。并且，在此独特的乘法中，行者应将佛与分别念视为无别。在果位圆满之时，分别念本身不需断除或转变，而是自显为佛之坛城，因此才这样说。那么，分别念之集合显现为佛的合理性是什么呢？这有两种情况：以外境存在为前提，和以内在所知为前提。首先，分别念的自性显现为佛，这本来就是如此，一旦与道的因缘相遇，便能显现为佛，且不会停止。例如，用水银收集的金粉，虽然看起来像水银块，但一旦与火的因缘相遇，就会变成黄金，不相遇则不会变。同样，《幻化分别网续》中说：请问，世尊，这些瑜伽士从何种因中修持？答：从五蕴、十二处、十八界、四大种等。请问：那么，从因中也能生起果的显现吗？世尊回答说：是的，善男子，就是这样，从因中会显现果的智慧。为什么呢？因为五蕴等显现为四十大幻化手印，以及义