Chinese
四角有柱子支撑，上面有八个装饰性的马座。第十，住所的特征是：内外皆无，一切都变成内在。这表明，从法界自性中显现为智慧幻化的宫殿，连同装饰，就像将各种珍宝放入玻璃容器中一样，是无遮蔽的清澈自性，所以这样描述。第十一，座位的意义是：从无畏的狮子座，到十力的大象座等等，直到莲花宝座。这表明有三种意义：转法轮的座位，以功德之大摧毁罪恶的座位，以及超越土地差别的座位。第一种是：以五部如来五智之手印，不断地转法轮以断除分别念，作为标志而显现的法轮座。第二种是：作为功德的标志，狮子等五种有情，每一种都具有八个八个的座位，作为果位的四种无畏等自然成就的标志而存在。如《灌顶王续》中所说：心以四无畏摧毁四魔，作为成就的标志而坐在狮子座上。身以十力调伏十不善，作为成就的标志而坐在大象座上。功德以四神足解脱无贪，作为成就的标志而坐在骏马座上。语是十自在圆满国王的语，作为成就的标志而坐在孔雀座上。事业以四事业，息增怀诛的事业，无碍的事业自然成就。注：度化众生。作为成就的标志而坐在人鸟座上。第三种是：诸佛的心性本自光明，方便智慧无二的日月座。莲花从泥中生出，却不被其污垢所染，同样，作为不被常断之边的过失所染的标志的莲花座。满足愿望并具有七宝的标志的珍宝座，以及具有七个宝藏眼的座脚等等。第五，眷属圆满有二：自性无二的眷属，以及智慧殊胜的眷属。
English
Supported by pillars at the four corners, it has eight decorative horse supports on top. Tenth, the characteristic of the place is: there is no outside and inside, everything becomes inside. This is shown by: From the nature of the Dharmadhatu, the palace appearing as the magical display of wisdom, together with decorations, is like putting various jewels into a glass container, it is the unobscured, clear nature, so it is described as such. Eleventh, the meaning of the seat is: from the fearless lion throne, to the ten powers elephant throne, etc., up to the lotus jewel seat. This shows that there are three meanings: the seat for turning the wheel of Dharma, the seat for destroying the accumulation of faults with the greatness of merit, and the seat for traversing the distinctions of the earth. The first is: the wheel seat, which appears as a symbol of continuously turning the wheel of Dharma without interruption to cut off the continuous stream of thoughts, with the mudras of the five families and five wisdoms. The second is: as a symbol of merit, each of the five sentient beings such as the lion has eight by eight seats, which exist as a symbol of the spontaneous accomplishment of the four fearlessnesses etc. of the fruition. As it is said in the Tantra of Empowerment King: The mind destroys the four maras with the four fearlessnesses, as a sign of accomplishment, he sits on the lion throne. The body subdues the ten non-virtues with the ten powers, as a sign of accomplishment, he sits on the elephant throne. Merit liberates from attachment with the four miraculous legs, as a sign of accomplishment, he sits on the excellent horse throne. Speech is the speech of the king who has perfected the ten powers, as a sign of accomplishment, he sits on the peacock throne. Action is the unimpeded actions spontaneously accomplished by the four activities, pacifying, increasing, magnetizing, and wrathful. Note: Liberating beings. As a sign of accomplishment, he sits on the Shangshang throne. The third is: the sun and moon seat of the Buddhas' mind, which is naturally luminous and inseparably skillful and wise. The lotus is born from the mud but is not stained by its impurities, similarly, the lotus seat as a sign of not being stained by the faults of the extremes of permanence and annihilation. The jewel throne, which fulfills wishes and has the seven treasures, and the throne legs with seven treasure eyes, etc., are all signs of this. Fifth, the retinue is perfect in two ways: the retinue of non-duality of nature, and the retinue of special wisdom.
Chinese
此后，首先是五种父部和五种母部。五父部是：薄伽梵如来佛的遍知国王等，直到行之国王等。这表明了中间的内容。其含义有三：解释概念，解释如何将概念净化为天神，以及解释其种姓的分类。首先：在《后部续》中说：“色、受、想、行、识，被称为五蕴。”因此，识蕴是指能辨别对境的八种识的集合，即阿赖耶识、意、染污意、五根识，共八种。色蕴是指具有可变性的十五种色，即四种元素之色的原因：地、水、火、风。注释：结果之色，五根、五境，即色、声、香、味、触。注释：以及非显色和十五种色。受蕴是指体验的性质，即三种感受：乐、苦、舍。想蕴是指以境为相的性质，即三种广、大、无量的想。行蕴是指显现的性质，即心。也就是五十一心所。总结来说：受1、想2、心3、触4、作意5，这些是五遍行。欲1、胜解2、念3、定4、慧5，这些是五别境。信1、惭2、愧3、轻安4、舍5、知惭6、知愧7、无贪8、无嗔9、无痴10、不害11、精进12，这些是十一善心所。贪1、嗔2、慢3、无明4、疑5、见6，这些是六根本烦恼。忿1、恨2、覆3、恼4、嫉妒5、悭吝6、诳7、谄8、憍9、害10、无惭11、无愧12、昏沉13、掉举14、不信15、懈怠16、放逸17、失念18、不正知19、散乱20，这些是二十随烦恼。睡眠1、恶作2、寻3、伺4，四不定。总共有五十一心所。减去受和想，剩余的四十九是行蕴。
English
Thereafter, firstly, from the five father lineages and five mother lineages. The five father lineages are: the Bhagavan Tathagata, the King of Complete Knowledge, etc., up to the King of Action, etc. This indicates the intermediate content. Its meaning has three aspects: explaining the concepts, explaining how to purify them into deities, and explaining the classification of their lineages. Firstly: In the 'Later Tantra,' it says, 'Form, feeling, perception, formation, and consciousness are called the five aggregates.' Therefore, the aggregate of consciousness refers to the eight collections of consciousness that discern objects, namely, the alaya-consciousness, mind, afflicted mind, and the five sense consciousnesses, totaling eight. The aggregate of form refers to the fifteen forms that are mutable, namely, the four elements of form as causes: earth, water, fire, and wind. Note: The forms of results are the five senses, the five objects, namely, form, sound, smell, taste, and touch. Note: And the non-manifest form and the fifteen forms. The aggregate of feeling refers to the nature of experiencing, namely, the three feelings: pleasure, pain, and neutrality. The aggregate of perception refers to the nature of grasping objects as signs, namely, the three perceptions: vast, great, and immeasurable. The aggregate of formation refers to the nature of manifesting, namely, the mind. That is, the fifty-one mental factors. To summarize: Feeling 1, perception 2, mind 3, contact 4, attention 5, these are the five omnipresent. Intention 1, conviction 2, mindfulness 3, concentration 4, wisdom 5, these are the five object-specific. Faith 1, shame 2, embarrassment 3, tranquility 4, equanimity 5, knowing shame 6, knowing embarrassment 7, non-attachment 8, non-hatred 9, non-ignorance 10, non-harm 11, diligence 12, these are the eleven virtuous mental factors. Attachment 1, anger 2, pride 3, ignorance 4, doubt 5, view 6, these are the six root afflictions. Wrath 1, resentment 2, concealment 3, vexation 4, jealousy 5, stinginess 6, deceit 7, cunning 8, arrogance 9, harm 10, shamelessness 11, lack of embarrassment 12, torpor 13, excitement 14, disbelief 15, laziness 16, recklessness 17, forgetfulness 18, non-alertness 19, distraction 20, these are the twenty secondary afflictions. Sleep 1, regret 2, investigation 3, analysis 4, the four variable. In total, there are fifty-one mental factors. Subtracting feeling and perception, the remaining forty-nine are the aggregate of formation.
Chinese
舍弃。第二，讲述这些如何清净为本尊的方式：五蕴的自性本来就是五种姓的体性。特别是，通过清净的传承，五方佛的果位得以显现，最终圆满。对于这样的念头，以自证智加以掌控，享用无漏的法大乐，因此称为国王。此传承的本尊以念头的名称来称呼，是因为在获得果位时，念头本身未被舍弃或转变，而是清净为本尊的自性。念头显现为本尊的道理是：如果从外境的角度来看，念头显现为本尊本来就是如此，一旦与道的因缘相遇，就能显现为本尊而不会受阻。例如，用水银聚集的金粉，虽然看起来像水银的团块，但一旦与火的因缘相遇，就会变成黄金，如果未相遇，就不会改变。同样，如果念头本来不是本尊的自性，那么道的因缘也不会使其转变为本尊，就像将石头观想为黄金，石头也不会变成黄金一样。如果从所知内在的角度来看，识是心的自性，色是身的自性，受是享用对境的功德的自性，想是对内外诸法施加名称的表达，因此是语的自性，行是行事的业的自性。第三，讲述其种姓的
English
Abandonment. Second, explaining how these are purified as deities: The nature of the five aggregates of thoughts is the essence of the five families as they are. In particular, through the purity of the lineage, the fruit of the five Buddhas is manifested and ultimately perfected. Such thoughts are controlled by the self-aware wisdom, and because they enjoy the great bliss of uncontaminated Dharma, they are called kings. The deities of this lineage are revered by the name of thoughts, because at the time of attaining the fruit, the thoughts themselves are not abandoned or transformed, but are purified into the nature of the deity. The reason why thoughts appear as deities is: If viewed from the perspective of external objects, the appearance of thoughts as deities is inherently so, and once they encounter the conditions of the path, they can appear as deities without obstruction. For example, gold powder collected by mercury appears as a lump of mercury, but when it encounters the condition of fire, it turns into gold, and if it does not encounter it, it does not change. Similarly, if thoughts were not inherently the nature of deities, then the conditions of the path would not transform them into deities, just as a stone does not turn into gold by meditating on it as gold. If viewed from the perspective of inner objects of knowledge, consciousness is the nature of the mind, form is the nature of the body, feeling is the nature of the qualities of enjoying objects, perception is the expression of applying names to external and internal phenomena, therefore it is the nature of speech, and volition is the nature of action. Third, explaining the classification of its families: The main deity of the mandala, Akshobhya, is the mind Vajra family and the Dharmadhatu wisdom. Vairochana is the body Tathagata family and the Mirror-like wisdom. Ratnasambhava is the quality Ratna family and the Equality wisdom. Amitabha is the speech Padma family and the Discriminating wisdom. Amoghasiddhi is the action Karma family and the All-Accomplishing wisdom. The symbolic body colors of these deities are described from "all of these are blue, etc." to "shining with green light." The Dharmadhatu wisdom and the Vajra family are blue, the Mirror-like wisdom and the Tathagata family are white, the Equality wisdom and the Ratna family are yellow, the Discriminating wisdom and the Padma family are red, and the All-Accomplishing wisdom and the Karma family appear green. Second, the five mothers of the families are: The excellent consort appearance
Chinese
从“界”等开始，到“行动的界”之间所表示的。它的意义有总和别两种。第一种是：圣洁的妃子和界所表示的。称五位佛母为妃子，是因为她们是产生的原因和应该享用的处所，所以在思辨的时候，五大产生五蕴，在天神的时候，五部佛父享用的处所。或者说佛母的自性是界，佛父的自性是智慧，因此界本身就成了智慧的处所。称之为圣洁，是因为功德的差别超过其他。称之为界，是因为是佛子的出生处和产生安乐智慧的原因。第二种是各自不同的名称：佛母界自在母为显现，在思辨的时候，如果天空没有分开，一切事物都不会显现消失，所以分开的是天空。如同天神的时候，法界天空是意识的处所一样，是心金刚不动部的佛母。佛母眼母为坚硬，在思辨的时候，具有坚硬特征的地界。在天神的时候，是稳固和依靠的身部的佛母。摩摩枳为柔软，在思辨的时候，是潮湿的水界。在天神的时候，是血统潮湿和聚集功德的宝生部的佛母。白衣母为温暖，在思辨的时候，是热和燃烧的火界。那天神的时候，是能用智慧的火燃烧名相执着的莲花部的佛母。誓言度母为行动，在思辨的时候，是轻和移动的风界。在天神的时候，如同风进行行动抬举的作用一样，是无有阻碍的作业部的佛母。第二种是具有特殊明智的眷属，有佛子菩萨的眷属和降伏忿怒的眷属两种。第一种是佛子菩萨的眷属：从那以后大菩提金刚见，等等，到没有到来的众，之间所表示的。那也有总和别两种，第一种是：菩萨佛父们的名称，大菩提金