Chinese
是未造作之如是性。心是不变金刚部。功德皆生宝生部。语是无染莲花部。成就义利事业部。如是配合。于此，坛城之主尊不动佛是心金刚部与法界体性智。如是，毗卢遮那佛身是如来部如镜。宝生佛功德是宝部平等性智。无量光佛语是莲花部妙观察智。不空成就佛事业是事业部成所作智。彼等一切等，显示成为部之标帜的颜色。法性不变和一，无过失垢染和二，广大功德增长和三，对所化有情有染着和四，各种事业任运成就之表征和五。次第为，法界体性智和金刚部蓝色一。如镜之智和如来部白色二。平等性智和宝生部黄色三。妙观察智和莲花部红色四。成所作智和事业部绿色五。广大经中云：为示未见愚昧诸众生，智慧体性之故，白红与黄及，绿等皆示现为黑色。如是等广说。二、五部母之名，总别二者，总的来说是：圣妃与法界。其中，妃之语，有生之因和，成为所用之境二义。于分别念之时，五大生五蕴，于天之境，成为五部父所用之境之故。或者，母之自性是法界，父之自性是智慧，法界生智慧，法界成为智慧之境之故。圣之语，是从自性分别念中超胜出来的圣法。法界是指，日光狮子说：法界之语是指不尽。如是说，意义上是成为子之生源和生起安乐智慧之因之故。或者，诸母成为法界之手印之故，也如是称呼。别相是分别念之名，其中，显现是指虚空。
English
is the uncreated suchness. The mind is the unchanging Vajra family. Qualities all arise from the Ratna family. Speech is the unattached Padma family. Accomplishing benefit is the Karma family. Thus, it is applied. Here, the main deity of the mandala, Akshobhya, is the mind Vajra family and the Dharmadhatu wisdom. Similarly, Vairochana's body is the Tathagata family like a mirror. Ratnasambhava's qualities are the Ratna family's equality wisdom. Amitabha's speech is the Padma family's discriminating wisdom. Amoghasiddhi's actions are the Karma family's accomplishing wisdom. All of these, etc., show the colors that have become the emblems of the families. As signs of the unchanging nature of reality (1), being unstained by faults (2), the increase of great qualities (3), attachment to the benefit of those to be tamed (4), and the spontaneous accomplishment of various actions (5), in order, the Dharmadhatu wisdom and the Vajra family are blue (1). The mirror-like wisdom and the Tathagata family are white (2). The equality wisdom and the Ratna family are yellow (3). The discriminating wisdom and the Padma family are red (4). The accomplishing wisdom and the Karma family are green (5). In the extensive [text], it says: "To show all unseen, deluded beings the nature of wisdom, white, red, yellow, and green, etc., are shown as black." Thus, it is extensively explained. Second, regarding the names of the five mothers of the families, there are two aspects: general and specific. Generally, they are: Noble Consort and Dharmadhatu. Among these, the word "consort" has two meanings: the cause of generation and the object to be used. At the time of conceptualization, the five elements generate the five aggregates, and in the realm of the deities, they are the objects to be used by the five fathers of the families. Or, the essence of the mother is Dharmadhatu, and the essence of the father is wisdom. Dharmadhatu generates wisdom, and Dharmadhatu becomes the object of wisdom. The word "noble" refers to the noble Dharma that is distinguished from the conceptualization of self-nature. Dharmadhatu means, as Sunlight Lion said: "The word Dharmadhatu refers to the inexhaustible." In meaning, it is because it becomes the source of the sons and the cause of generating blissful wisdom. Or, because the mothers have become the mudras of Dharmadhatu, they are also called that. Specifically, it is the name of conceptualization, among which, appearance refers to space.
Chinese
因为没有打开空性，一切事物都无法显现，所以是虚空。因为法界是名识的境域，所以是心金刚部的佛母法界自在母。坚硬是具有坚固、稳定、刚硬性质的地界，因为稳固且成为所依，所以是身部的佛母佛眼佛母。柔软是具有湿润、摄集、潮湿性质的水界，因为使相续湿润并摄集功德，是宝生部的佛母嘛嘛噶佛母。温暖是具有炎热、焚烧性质的火界，因为使相执的毛发清晰，并以智慧之火清净，是莲花部的佛母白衣佛母。动摇是具有轻盈、摇动性质的风界，如进行移动、举起的行为一般，是无有阻碍的业行事业部的佛母度母。又是，此中说到：地水佛眼与嘛嘛噶，火风白衣度母也，虚空法界自在母。如是。如是如来等以如是妃女众及方便智慧无二之方式周遍安住，释文中说：虚空法界无边际，以调伏事业之嬉戏，如芝麻荚般遍满，是调伏之殊胜差别。第二、处所圆满是，色究竟天法界之宫殿，根本续中说：处所自性即是如是性，体性色究竟天之宫殿。如是。总的来说，色究竟天有：义色究竟天、觉色究竟天、秘密色究竟天、世间处色究竟天、大自在色究竟天五种。第一是，法界，因为是所有佛的所依，并且未曾落入任何分别念和相状之下。广大释中说：离能取所取之智慧，是如来等一切之处。如是。第二是，证悟彼之自证智慧未曾落入二取之下，或者与报身刹土相合而修习殊胜之三摩地。彼中说：自性坛城如何，三摩地坛城亦当修。如是。也称其为假立之色究竟天。第三是，佛母的虚空
English
Because without opening emptiness, all things cannot appear, therefore it is space. Because the Dharmadhatu is the realm of consciousness, it is the consort of the Vajra family of mind, the Dharmadhatu Rich Mother. Hardness is the earth element with the characteristic of being solid, stable, and hard. Because it is stable and becomes a support, it is the consort of the body family, the Buddha Eye Mother. Softness is the water element with the characteristic of being moist, gathering, and damp. Because it moistens the continuum and gathers qualities, it is the consort of the Ratna family, the Mamaki Mother. Warmth is the fire element with the characteristic of being hot and burning. Because it clarifies the hair of clinging to characteristics and purifies with the fire of wisdom, it is the consort of the Padma family, the White-clad Mother. Movement is the wind element with the characteristic of being light and moving. Like performing the actions of moving and lifting, it is the consort of the Karma family, Tara, who has unimpeded activity. Moreover, it says in this very text: Earth, Water, Buddha Eye, and Mamaki, Fire, Wind, White-clad, and Tara, Space, Dharmadhatu, Rich Mother. Thus. Thus, the Tathagatas abide pervadingly in such a manner with such a gathering of consorts and the non-duality of method and wisdom. In the commentary, it says: The Dharmadhatu of space is boundless, With the play of activities of taming, It pervades like a sesame pod, It is known as the special distinction of taming. Second, the perfection of place is, the palace of the Dharmadhatu of Akanishta. In the root text, it says: The nature of the place is suchness, The essence is the Akanishta palace. Thus. In general, Akanishta has five types: Meaning Akanishta, Awareness Akanishta, Secret Akanishta, Worldly Place Akanishta, and Great Powerful Akanishta. The first is, the Dharmadhatu, because it is the support of all Buddhas and has not fallen under any conceptualization or characteristic. In the extensive explanation, it says: The wisdom free from grasper and grasped, Is the place of all the Tathagatas. Thus. The second is, the self-aware wisdom that realizes that has not fallen under dualistic grasping, or practicing the superior Samadhi in accordance with the Sambhogakaya realm. It says in that: How is the nature mandala, The Samadhi mandala should also be practiced. Thus. It is also called the imputed Akanishta. The third is, the space of the Mother.
Chinese
，因为导师没有受到秘密身之境和相的分别念的控制。正如《广大经》中所说：“在西方殊胜的色究竟天，铺设无染莲花之座，是三世诸佛安住之地。”其他续部中也说：“安住在金刚瑜伽母的莲花中。”因为所说的清净法界是五方佛母的虚空自性。这里也可以讲共同坛城的差别等。从“薄伽梵”这个名称也可以成立，从bhagavan（梵文罗马拟音）的声音来说，bhaga（梵文罗马拟音）是佛母的虚空，具有（梵文罗马拟音）是与此无二无别安住的意思。第四种是色界十七处中的最上净居天之第一处。因为在那里出名，所以称为名声色究竟天，因为没有屈服于其他有色之境。这里有些人说，将非有非无的生处称为数量色究竟天，因为成了有顶。第五种是这里所说的处所，报身所住处大色究竟天。如《幻化金刚》中说：“在清净种姓和完全舍弃的，大色究竟天的殊胜处所中，种姓主手印任运成就身，舍弃一和多，是诸佛的总集，因为希求而成为大乘宝藏，断除一切障碍，于所化众生，一刹那间显现。”关于它也有处所的体性、词义、决断三种。第一种是意义法界和智慧无二无别的象征，自显为坛城的形状和颜色，这是所要解释的。第二种是从梵文Akaniṣṭha（梵文罗马拟音）的声音来说，不是最下，意思是超离所化众生的心识，象征是它比世间处的色究竟天大两倍。正如经中所说：“比世间处的色究竟天，大两倍极为广大。”这里断除推论两倍超胜方式的疑惑。有些人说：从这里到世间处的色究竟天有多远的距离的两倍，从那里到大色究竟天之间有，等等，认为超胜是不合理的，因为不清净的世间
English
, because the Teacher is not subject to the control of the secret body's realm and the conceptualizations of characteristics. As it is also stated in the Extensive Sutra: "In the supreme abode of Akanishta in the west, having laid down a seat of undefiled lotus, it is the place where the Buddhas of the three times reside." And in other tantras, it also says: "Residing in the bhaga of Vajravarahi." Because the pure realm of reality is the nature of the space of the five Mother Buddhas. Here, one can also explain the general characteristics of the mandala, etc. It is also established from the name "Bhagavan," from the sound of bhagavan (Sanskrit Romanization), bhaga (Sanskrit Romanization) is the space of the Mother, and having (Sanskrit Romanization) means residing inseparably from it. The fourth is the first of the pure abodes among the seventeen realms of the form realm. Because it is famous there, it is called the Akanishta of Fame, because it is not subject to other form realms. Here, some say that the birthplace of neither existence nor non-existence is called the Akanishta of Number, because it has become the peak of existence. The fifth is the great Akanishta, the abode of the Sambhogakaya, which is being explained here. As it says in the Magical Vajra: "In the supreme abode of the great Akanishta, which is pure in lineage and completely abandoned, the Lord of the Lineage, the spontaneously accomplished body of Mudra, abandoning one and many, is the totality of all Buddhas, because it desires to be the treasury of the Great Vehicle, abandoning all obscurations, manifests to the beings to be tamed in a single instant." Regarding that, there are also three aspects: the nature of the place, the meaning of the word, and the determination. The first is the symbol of the inseparability of the realm of meaning and wisdom, self-appearing as the shape and color of the mandala, which will be explained. The second is, from the sound of Akaniṣṭha (Sanskrit Romanization), it is not the lowest, meaning it transcends the minds of those to be tamed, and the symbol is that it is twice as large as the Akanishta of the world realm. As it says in the Ocean: "Twice as large as the Akanishta of the world realm, it is extremely vast." Here, the doubt of how the additional meaning of being twice as superior is dispelled. Some say: twice the distance from here to the Akanishta of the world realm, and from there to the great Akanishta, etc., considering it to be superior is unreasonable, because the impure world
Chinese
因为断绝了染污的彼岸没有可以成就清净刹土的缘故，因此就像盲人没有见到，太阳和月亮的中轮也不会因此而消失一样。对于不清净的众生来说，仅仅显现为不清净的刹土。也不能因此就证明它不是清净的刹土。如《广大经》中说：如果缺少真实智慧的自明，那么，善逝的刹土也会被看作是恶趣之处。如果证悟了大乘平等的意义，那么，恶趣之处也是色究竟天和兜率天。这样说的。实际上，因为众生所遍之处，佛陀的身和事业也遍及，所以佛的刹土没有方向和界限。因此，应当了知是以清净不清净的显现来区分的。《维摩诘经》中说：世尊为眷属的坛城们显示这个佛刹的自性时，所有人都像见到东方珍宝庄严的佛土一样，完全清净。这时，世尊说：我的佛土总是这样，但是你们没有见到。就像这样。因此，关于分别说二倍的说法是，清净的色究竟天是因位菩萨最初见到真谛的地方，而大色究竟天是证得究竟果位的地方。从最初的道位见到真谛开始，到无学道之间需要多长时间的二倍时间，因此才这样说。这样说才是正确的。第三，那个地方的自性是什么呢？它的自性是法界本身，因此是超越了一切边、中等戏论的。《释论》中说：无边无中是法界，那是处所之最胜。这样说的。从它的自性中，功德的差别自然显现，因此，应当区分处所的体性之法。从前面的经文中说：宫殿1、地基2、材料和墙3，形状4和鼓包5、顶端6和装饰7和门环8、马道9和特征10、坐垫11的形态。通过十一种来区分。就像这样。第一，总体的下方地基是：为了象征五种智慧，所以面积是无限的。