Chinese
说是以跏趺坐和明妃禁行的跏趺坐从左侧拥抱。第三是六种智慧等，为了象征五种智慧是自生智慧和具备六种，所以有六只手，为了象征以此成办利益众生之事，所以持有六种手印，即五部是成为五种智慧之象征的金刚等五种，以及法界手印铃。如《幻化嬉戏大续》中说：具有六种智慧之自性，手印是珍宝燃烧之相，金刚、法轮、珍宝，铃、莲花、燃烧之剑。第四是身、语、意等，即身是空性，语是无相，意是无愿，这三者是超越了心识的行境，所以是不可思议的，那三者的象征也依次显示为头部的白、红、蓝三种颜色。这些是为了广为显示圆满的导师，如《续部》中说：在法轮的中心无畏之上，当主尊普贤对眷属们，示现一切生起幻化之时，不动金刚在前方。因此，续部的导师是第六部普贤，而讲经者，一般而言，在总的科判中说：讲经者有五部。因此，虽然五部都是，但在意的幻化之际，不动金刚在前方。第二讲经者是五部父母，其中，因为具备四种相同之处，所以五部也显示，说法不相违。如是所说，第一，五部父是：薄伽梵如来佛，即是如来部转识之王等。这有三种：解释分别，彼等如何清净为天，以及彼等部的差别。第一是，如《后后续》中说：色、受、想、行、识，称为五蕴。如是。其中，识是能对境进行分别之自性的八识，即阿赖耶识、染污意、意、五根识。色是能成为色法之自性的十五种法，即因之色是四大，果之色是，《俱舍论》中说：色是五根
English
It is said that it embraces from the left with the vajra posture and the consort's ascetic posture. The third is the six wisdoms, etc. To symbolize that the five wisdoms are self-born wisdom and possess six, there are six hands, and to symbolize that it accomplishes the benefit of beings with this, it holds six hand symbols, namely, the five families are the five vajras, etc., which are symbols of the five wisdoms, and the bell, which is the mudra of the Dharmadhatu. As it is said in the Great Tantra of Magical Play: The nature of the six wisdoms, the hand symbol is the sign of a burning jewel, vajra, wheel, jewel, bell, lotus, and burning sword. The fourth is body, speech, and mind, etc., that is, body is emptiness, speech is signlessness, and mind is wishlessness. These three are beyond the realm of mental activity, so they are inconceivable. The symbols of these three are also shown in the colors of white, red, and blue on the head, respectively. These are to widely show the perfect teacher. As it is said in the Thall Gyud: In the center of the wheel, above the fearless, when the Lord Kunsang shows all arising illusions to the retinue, the immovable king is in front. Therefore, the teacher of the tantra is the sixth family, Kunsang, and the lecturer, in general, in the overall outline, it is said: There are five families of lecturers. Therefore, although all five families are present, in the case of the mind's illusion, the immovable one is in front. The second lecturer is the five father-mothers, among which, because they possess four similarities, the five families also show that the teachings are not contradictory. As it is said, the first five fathers are: the Bhagavan Tathagata, that is, the King of Consciousness of the Tathagata family, etc. There are three aspects to this: explaining the distinctions, how they are purified as deities, and the differences of their families. The first is, as it is said in the Later Tantra: Form, feeling, perception, formation, and consciousness are called the five aggregates. Thus, consciousness is the eight consciousnesses that are the nature of distinguishing objects, namely, the alaya consciousness, afflicted mind, mind, and the five sense consciousnesses. Form is the fifteen dharmas that are the nature of being able to become form, namely, the four elements of the cause of form, and the form of the result is, as it is said in the Treasury: Form is the five senses.
Chinese
意义是，五和非能辨识性。这样就是十一。感受是具有体验性质的，乐、苦、中性，三种。意识是具有对境取相性质的，广大、狭小、无量，三种。行是具有显现造作性质的心。也就是五十一心所：遍行五、境定五、善十一、根本烦恼六、近烦恼二十、不定四。因此，第一是：受、想、思、触、作意，这五种是周遍运行的。第二是：欲、胜解、念、定、慧，这五种是境定所生的。第三是：信、惭、愧、无贪、无嗔、无痴、精进、不放逸、轻安、舍、不害，这十一种是善的。第四是：贪、嗔、慢、无明、疑、邪见，这六种是根本烦恼。第五是：忿、恨、覆、恼、嫉、悭、诳、谄、憍、害、无惭、无愧、昏沉、不信、懈怠、放逸、失念、不正知、掉举，这二十种是近烦恼。第六是：睡眠、恶作、寻、伺，这四种是不定的。如是，五十一心所中，除去感受和意识两种，剩余的四十九种就是行。为什么呢？如果问，在五遍行中，为什么感受和意识被单独列为蕴呢？《俱舍论》中说：因为是诤论的根本，以及轮回之因，次第相续之故，从心所中，感受和行被单独列为蕴。因此，五蕴有八十支分。如《胜乐轮根本续》中说：这些各自具有八十支分，被称为五圆满正觉。这里有些人说，在其他的论典中，蕴的顺序首先说的是色蕴，为什么这里首先说的是识蕴呢？回答是：这是为了显示此论超越了外道的共同乘，具有殊胜之处。在《释·日光》中说：外道主要认为所取的粗大之义是主要的，而这里则认为能取的根本之识是主要的。
English
The meaning is, five and non-discriminating nature. Thus, there are eleven. Feeling is characterized by experiencing, pleasure, pain, neutral, three types. Perception is characterized by apprehending objects as signs, vast, small, immeasurable, three types. Formation is the mind characterized by manifest formation. That is, there are fifty-one mental factors: five omnipresent, five object-determining, eleven virtuous, six root afflictions, twenty secondary afflictions, and four variable ones. Therefore, the first is: feeling, perception, intention, contact, and attention, these five are universally present. The second is: aspiration, conviction, mindfulness, concentration, and wisdom, these five arise from object determination. The third is: faith, shame, embarrassment, non-attachment, non-hatred, non-ignorance, diligence, conscientiousness, pliancy, equanimity, and non-harmfulness, these eleven are virtuous. The fourth is: desire, anger, pride, ignorance, doubt, and wrong view, these six are root afflictions. The fifth is: wrath, resentment, concealment, vexation, envy, miserliness, deceit, cunning, arrogance, harmfulness, shamelessness, lack of embarrassment, lethargy, lack of faith, laziness, recklessness, forgetfulness, non-alertness, and distraction, these twenty are secondary afflictions. The sixth is: sleep, regret, investigation, and analysis, these four are variable. Thus, among the fifty-one mental factors, excluding feeling and perception, the remaining forty-nine are formations. Why? If asked, why are feeling and perception separately classified as aggregates among the five omnipresent ones? The Treasury of Knowledge states: Because they are the root of disputes, and the cause of samsara, and because of their sequential continuity, feeling and formation are separately classified as aggregates from the mental factors. Therefore, the five aggregates have eighty branches. As stated in the Svarakavacha Tantra: These, each with their own eighty branches, are known as the five complete Buddhas. Here, some say, in other treatises, the aggregate of form is mentioned first in the order of the aggregates, why is consciousness mentioned first here? The answer is: This is to show that this treatise surpasses the common vehicle of outsiders and has a special distinction. In the Commentary Sunlight, it says: Outsiders mainly consider the gross meaning of what is grasped to be primary, while here, the fundamental consciousness of what grasps is considered primary.
Chinese
不相违背，并且是大乘佛教所认可的。如是说。第二，关于与本尊结合的方式，有破立二者。第一，觉·衮敦说：此处的识不是八识，而是五根识。如果认为是八识，那么在不动佛的相续中存在阿赖耶识，因此会成为非阿罗汉，并且由于存在烦恼意，会成为未断除二障的补特伽罗的过失。虽然如此说，但这只是顺应共同的论典，在此处是极不合理的。地狱的能仁，法性，你的相续中没有嗔恨，因为你是断除了嗔恨忍辱的补特伽罗，因为你是佛陀圣者。因为对一切分别念都一视同仁，所以不合理。也与经文相违背，一切无余皆是法，不是佛陀本身之外的其他。以及《广大释》中说：识的国王，是吉祥金刚萨埵，阿赖耶识完全清净。当它未完全清净时，是一切轮回之法的根本，当它完全清净时，是一切涅槃之法的根本。因此，此宗的阿赖耶识本身，本来就是法界智，因此不认为是所断和对治，因为超越了束缚和解脱。并且在自己的注释中也说：金刚蕴的支分是，在引用支分时，与计算的八十个也相违背，因为减去阿赖耶识和烦恼意，分别念不是从八个意义中产生的。第二，分别念的集合是五蕴的自性，本来就是如是般的五种姓，特别是使相续清净的五佛的果显现，从而达到究竟，或者像这样的分别念，以自心自证的智慧来控制，并且拥有无漏之法，因此享受大乐，所以称为国王。如果问：此论中不从本尊的名号说，而从分别念的名号说的理由是什么？以国王和下文的伟大等，从分别念的名号说是不成立的，因为以涅槃来说，是以涅槃之名来称呼佛陀
English
It is not contradictory and is accepted as the teaching of the Great Vehicle Buddha. Thus it is said. Second, regarding the way to unite with the deity, there are two aspects: refutation and establishment. First, Je Khon said: The consciousness in this context is not the eight consciousnesses, but the five sense consciousnesses. If it is considered as the eight consciousnesses, then since there is alaya-consciousness in the continuum of Akshobhya, it would follow that he is not an Arhat, and since there is afflicted mind, it would follow that he is not a person who has abandoned the two obscurations. Although it is said so, it is merely in accordance with the common treatises, but it is extremely unreasonable here. The Thuba of hell, the Dharma nature, you do not have hatred in your continuum, because you are a person who has abandoned hatred and patience, because you are a Buddha, a noble one. Because all thoughts are treated equally, it is unreasonable. It also contradicts the scriptures, all without exception are Dharma, not other than the Buddha himself. And in the "Extensive Commentary" it 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 samsaric dharmas, and when it is completely pure, it is the root of all nirvanic dharmas. Therefore, the alaya-consciousness itself in this system is originally pure as the wisdom of the Dharmadhatu, so it is not considered as something to be abandoned and an antidote, because it transcends bondage and liberation. And in his own commentary it also says: The limbs of the Vajra Skandha are, when citing the limbs, it also contradicts the eighty that are counted, because subtracting the alaya-consciousness and the afflicted mind, the thoughts do not arise from the eight meanings. Second, the collection of thoughts is the nature of the five aggregates, and is originally the five families as they are, especially manifesting the fruit of the five Buddhas who purify the continuum, thereby reaching the ultimate, or such thoughts, controlling with the wisdom of self-awareness of the mind, and possessing uncontaminated Dharma, therefore enjoying great bliss, so it is called king. If asked: What is the reason why this treatise does not speak from the name of the deity, but from the name of the thought? It is not established to speak from the name of the thought with the king and the great one below, etc., because with Nirvana, the Buddha is called by the name of Nirvana.
Chinese
如是说，非为言说之境。实则此意为：即使在不清净的轮回状态中，诸分别念自性清净，圆满为身与智慧之坛城，不仅在密宗经典中如此宣说，也在甚深了义的经部中出现。例如，《华严经》中说：“色受想行识，及以诸心力，无量如来众，彼等成大雄。”又如《慈氏狮吼经》中说：“若欲供养如来者，当供养自身。”又如《无垢称经》中说：“观视蕴聚乃如来之舍利。”等等，广为宣说。因此，此处提及分别念之名称的必要是，如《火花》中所说：“宣说阿赖耶等五种分别念，是为自性与不共之故，了知彼等本来清净，则显现为金刚持等。”因此，自性是所知之体性，分别念与本尊二者显现时，显现平等；空性时，空性平等；无好坏而平等。且在此不共之乘中，行者需了知本尊与分别念无别。果位究竟之时，分别念不舍弃不转变，而是自显为本尊之坛城，故而宣说。何为分别念显现为本尊之理？有二：就外境存在而言，以及就内识所知而言。第一，分别念之自性显现为本尊，本即如此，若遇道之缘则能显现为本尊，且无有阻碍。譬如水银所聚之金粉，虽显现为水银之团，然遇火之缘则变为金，不遇则不变。如是亦云。《幻化分别网续》之后续中云：“请问：世尊，瑜伽士当依何等之因修持？答曰：蕴、界、处、大种等。请问：如是因亦能生果耶？”，