Chinese
地的分类是：坛城的主尊不动佛是心金刚部和法界体性智。 毗卢遮那佛是如来部和如镜智。 宝生佛是功德宝生部和平等性智。 无量光佛是莲花部和妙观察智。 不空成就佛是事业部和成所作智。 因此，在《金刚布置经》中说：身是无造作如来。 心是不变金刚部。 功德皆生宝生部。 语是无染莲花部。 成就不空事业部。 第三，显示作为部族标志的身体颜色：从“所有这些都是蓝色的”到“闪耀着绿色的光芒”之间进行了说明。 这五个部族的所有标志的身体颜色是：法界体性智和金刚部是蓝色的。 如镜智和如来部是白色的。 平等性智和宝生部是黄色的。 妙观察智和莲花部是红色的。 成所作智和事业部的标志显现为绿色。 法性不变的标志是蓝色。 没有过失染污的标志是白色。 伟大功德增长的标志是黄色。 对所化众生有染著的标志是红色。 各种事业自然成就的标志显现为绿色。 在《广大经》中说：为了向所有未见、愚昧的人显示智慧的特征，显示了白色、红色、黄色、绿色等黑色。 第二，五部族之母是：从“圣洁的妃子，显现的界”到“行动的界等，与妃子众无二无别”之间进行了说明。 其含义分为五种佛母的一般名称和特殊名称的解释。 首先，一般名称是：被称为“圣洁的妃子”和“界”。 将五佛母称为妃子的原因是：她们是产生的原因和享用的对象。 在分别念的时候，五大产生五蕴，在天神的时候，五部族之父是享用的对象。 或者，佛母
English
The divisions of the ground are: The main deity of the mandala, Akshobhya, is the mind vajra family and the wisdom of the dharmadhatu. Vairochana Buddha is the tathagata family and the mirror-like wisdom. Ratnasambhava is the quality Ratna family and the equality wisdom. Amitabha is the lotus family and the discriminating wisdom. Amoghasiddhi is the karma family and the accomplishing wisdom. Therefore, in the Vajra Arrangement Sutra, it says: The body is the unmade tathata. The mind is the unchanging vajra family. All qualities arise from the precious family. Speech is the undefiled lotus family. Accomplishing the unempty action karma family. Third, the body color that is the mark of the family is shown: From "all of these are blue" to "shining with green light" is shown. The body colors that are the marks of all five families are: The wisdom of the dharmadhatu and the vajra family are blue. The mirror wisdom and the tathagata family are white. The equality wisdom and the precious family are yellow. The discriminating wisdom and the lotus family are red. The mark of the accomplishing wisdom and the karma family appears as green. The mark of the unchanging nature of reality is blue. The mark of being undefiled by faults is white. The mark of the increase of great qualities is yellow. The mark of attachment to those to be tamed is red. The mark of the spontaneous accomplishment of various actions appears as green. In the Extensive Sutra, it says: In order to show the characteristics of wisdom to all who are unseen and ignorant, white, red, yellow, green, and so on, are shown as black. Second, the five mothers of the families are: From "the holy consort, the realm of appearance" to "the realm of action, etc., inseparable from the assembly of consorts" is shown. The meaning of this is divided into the general name of the five mothers and the explanation of the specific name. First, the general name is: called "holy consort" and "realm." The reason why the five mothers are called consorts is: they are the cause of production and the object of enjoyment. At the time of discrimination, the five elements produce the five aggregates, and at the time of the deities, the five fathers of the families are the objects of enjoyment. Or, the mothers
Chinese
的自性是法界，父亲的自性是智慧。因此，法界产生智慧，法界成为智慧的境，所以这样说。称这五者为“殊胜”是因为功德的差别胜过其他，所以称为殊胜。关于“法界”，日光狮子说：“法界之声是指无尽。”因此，因为是儿子的来源和产生安乐智慧之因，而且诸佛母成为法界之手印，所以这样说。第二，各个不同的名称是：称佛母虚空法界自在母为“显现”，是因为在分别念时，如果虚空不分开，一切事物都无法显现，所以分开的是虚空；在天神时，如同法界虚空是阿赖耶识的境一样，是心金刚不动者的佛母。称佛母眼母为“坚固”，是因为在分别念时，是具有坚硬稳固性质的地界；在天神时，因为是稳固和所依，是身之部的佛母。称佛母嘛嘛枳为“柔软”，是因为在分别念时，是具有湿润凝聚性质的水界；在天神时，因为使相续湿润并聚集功德，是宝生部的佛母。称佛母白衣母为“温暖”，是因为在分别念时，是具有灼热燃烧性质的火界；在天神时，以智慧之火清楚地净化能取相的毛发，是莲花部的佛母。称佛母誓言度母为“行动”，是因为在分别念时，是具有轻盈动摇性质的风界；在天神时，如同风推动想要行动的事物一样，是无有阻碍、具有事业的事业部的佛母。即此中说：地水眼和嘛嘛枳，火风白衣度母是，虚空法界的自在母。如此。第二，具有特殊明智的眷属分为二，第一，王子菩萨的眷属是，从“此后大菩提金刚见”等，到“未来之众”之间所说。如果解释其意义，分为共同和不共同两种，第一，共同的名称是，菩萨父亲们的名称为大菩提金刚
English
The nature of is the Dharmadhatu, and the nature of the father is wisdom. Therefore, the Dharmadhatu generates wisdom, and the Dharmadhatu becomes the realm of wisdom, so it is said. Calling these five "supreme" is because the difference in merit surpasses others, so it is called supreme. Regarding "Dharmadhatu," Sunlight Lion said, "The sound of Dharmadhatu refers to the inexhaustible." Therefore, because it is the source of the son and the cause of generating blissful wisdom, and because the mothers become the mudra of the Dharmadhatu, it is said in this way. Second, the individual names are: Calling the mother of the sky, the Dharmadhatu, the sovereign mother, "manifestation" is because in the time of conceptualization, if the sky is not separated, all things cannot appear, so what separates is the sky; in the time of the gods, just as the Dharmadhatu sky is the realm of consciousness, she is the mother of the mind, the Vajra immovable one. Calling the mother of the eye, the mother, "firm" is because in the time of conceptualization, it is the earth element with the nature of hardness and stability; in the time of the gods, because she is stable and the basis, she is the mother of the body family. Calling the mother Mamaki "soft" is because in the time of conceptualization, it is the water element with the nature of moisture and cohesion; in the time of the gods, because she moistens the continuum and gathers merits, she is the mother of the Ratna family. Calling the mother White-clad "warm" is because in the time of conceptualization, it is the fire element with the nature of heat and burning; in the time of the gods, with the fire of wisdom, she clearly purifies the hairs of grasping at characteristics, she is the mother of the Padma family. Calling the mother of vows, Tara, "action" is because in the time of conceptualization, it is the wind element with the nature of lightness and movement; in the time of the gods, just as the wind propels things that want to act, she is the mother of the Karma family, who is unobstructed and has activities. That is, it is said here: Earth, water, eye, and Mamaki, Fire, wind, white-clad Tara are, The sovereign mother of the Dharmadhatu sky. Thus. Second, the retinue with special intelligence is divided into two. First, the retinue of the prince Bodhisattva is, From "Then the great Bodhi Vajra vision," etc., to what is said between "the assembly of those who have not come." If we explain its meaning, it is divided into two: common and uncommon. First, the common name is, The name of the Bodhisattva fathers is the great Bodhi Vajra.
Chinese
所说的是，眼识等识聚本来就是法性菩提心，如是显现的果就是大菩提。这样，虽然显现为因果，但究竟而言，神识与分别念不可分离，所以称为金刚。如《释小》中所说：“轮涅的显现有多少，都被称为界和处。识、境、根，以及时间和不颠倒，都是自然成就的大菩提坛城。”如是说。那些母心们的名称被称为明妃，是因为在此处，四境产生四识，四时分开产生四根的缘故。第二，个别的名称是，内心的四父被称为见等，依次是眼、耳、鼻、舌的四识，是分别念的名称，因为依靠眼根，眼识就能见到境色等。见等四者在天神时是四位意菩萨，即见为地藏，嗅为虚空藏，听为金刚手，尝为观世音自在。称他们为意菩萨是因为，在此经的第四品中说：“ཀ 意为眼的意之胜，ཁ 意为耳的意之胜，ག་ 意为鼻的意之胜，གྷ 意为舌的意之胜。”内心四者的明妃也是，见所见等，依次是境色、声、香、味四者，是分别念的名称，因为眼识等所见的色等是所依。这些在天神时，见所见为拉西玛，听所听为吉帝玛，嗅所嗅为玛列玛，尝所尝为尼提玛。称她们为身意母是因为，四境是识的所依，如经中所说：“ཙ 意为眼的身体之胜，ཚ 意为耳的身体之胜，ཛ 意为鼻的身体之胜，ཛྷ 意为舌的身体之胜。”以及《金刚经》中说：“四识的所缘境，见所见等，因为是所缘
English
What is said is that the aggregates of consciousness such as eye-consciousness are inherently the mind of Dharma-nature Bodhicitta, and the fruit that manifests as such is the Great Bodhi. Thus, although appearing as cause and effect, in ultimate terms, the deities and conceptualizations are inseparable, hence it is called Vajra. As stated in the Minor Commentary: "Whatever the arrangement of the retinue, is known to be the realms and sources. Consciousness, objects, faculties, time, and non-perversion, are the spontaneously accomplished mandala of Great Bodhi." It is said. The names of those mother minds are called consorts, because in this context, the four objects generate the four consciousnesses, and the four times separate and generate the four faculties. Secondly, the individual names are: the four inner mind fathers are referred to as seeing, etc., which are the four consciousnesses of eye, ear, nose, and tongue respectively, and are the names of conceptualization, because relying on the eye faculty, the eye consciousness sees the object form, etc. The four, seeing, etc., are the four mind-heroes in the time of the deities, namely, seeing is Ksitigarbha, smelling is Akashagarbha, hearing is Vajrapani, and tasting is Avalokiteshvara. They are called mind-heroes because, in the fourth chapter of this very text, it says: "Ka is the best of the mind of the eye. Kha is the best of the mind of the ear. Ga is the best of the mind of the nose. Gha is the best of the mind of the tongue." The consorts of the four inner minds are also the objects to be seen, etc., which are the four objects of form, sound, smell, and taste respectively, and are the names of conceptualization, because the visible forms, etc., of eye-consciousness, etc., are the supports. These, in the time of the deities, are Lasya for what is to be seen, Ghirti for what is to be heard, Male for what is to be smelled, and Nirti for what is to be tasted. They are called body-mind mothers because the four objects are the supports of consciousness, as stated in this very text: "Tsa is the best of the body of the eye. Tsha is the best of the body of the ear. Dza is the best of the body of the nose. Dzha is the best of the body of the tongue." And in the Vajra it says: "The objects of the four consciousnesses, what is to be seen, etc., because they are objects
Chinese
是语之殊胜。如是说。如果有人说，在此按照分别的次第结合，虽然对境和有境不会错乱，但在佛父佛母交合之时，耳朵的对境变成味道，舌头的对境变成声音，因此交合的方式错了。观世音的佛母变成歌女，金刚手的佛母变成舞女，如果这样说，如果从对境和有境的角度来说，确实是这样，但在此是从种姓的角度来说的，所以没有相违。如日光明狮子的广释中说：此续部中唯以种姓为主，应听闻的声音天女虽然是耳朵的对境，但在种姓之时，因为是语的种姓，所以应知是世间自在的佛母。如是等等所说。外四心识的那些，说能见等等，是因为次第是眼耳鼻舌四根，是分别的相，因为四种识见到四境的所依之因是四根的作用。那些在天神之时，被称为语的四菩萨，能见是慈氏，能听是除盖障，能嗅是普贤，能尝是文殊，是确定的。称那些为语的菩萨也是有理由的，因为根是境和识内外沟通的媒介。此中说：帕是眼的语之殊胜，帕是耳的语之殊胜，瓦是鼻的语之殊胜，巴是舌的语之殊胜。如是说。外四心识的佛母那些，说过去等等，是分别的相，因为四时分开理解，能生起四根。那些在天神之时，是四时的天女，过去时是燃香母，现在时是鲜花母，未来时是灯火母，未到而生起不确定的时是香水母，是确定的。此中说：亚是生完全清净，瓦是住是清净，ra是坏灭是清净，拉是空性是清净。如是说。如果有人说，此处说了四时，时间就错了，因为其他经藏中没有说超过三时的。如果这样说，《俱舍论》中说成住坏空四种，以及圆满劫等等的四时，还有《宝积经》中，时