Chinese
不是与（烦恼）结合，因为这里认为嗔恨清净是法界智。忿怒尊的时候也是，本尊佛（藏文：བུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛）黑汝嘎有法。您不成其为主尊，因为在班智达的口诀中，将错乱的续部合在一起，认为是主尊金刚黑汝嘎。如是《广大释》中也说：此处亦应知，了知自性之识，嗔恨清净之体性，显现为不动金刚饮血尊。如是说。那么自宗是，识之王等五如来有法。彼等可说种姓与智慧之差别，坛城之主尊不动佛是意金刚部与法界智，毗卢遮那是身如来部与镜智，宝生是功德宝生部与平等性智，无量光是语莲花部与妙观察智，不空成就是事业业部与成所作智，是故决定。彼亦如《金刚庄严续》云：身是不变如来性，意是不动金刚部。如是等说。五部之名皆称王之义是，譬如国王等掌管受用自己之王政，摧伏他方之军，自方之军得胜一般，意智慧之智掌管分别念之聚，获得无漏之法，享受大乐之受用，行持正法之王政，调伏众生相续之二障及习气之军全部摧伏，二资粮等功德之军得胜之故。五部彼等一切之颜色亦为不变法性之表征，法界智与金刚部为深蓝色。无过失之垢染之表征，镜智与如来部为白色。广大功德增长之表征，平等性智与宝生部为黄色。随顺调伏众生之表征，妙观察智与莲花部为珊瑚色即红色。作利益有情之表征，事业
English
It is not combined with (afflictions), because here it is considered that the purification of hatred is the Wisdom of Dharmadhatu. Also, in the case of wrathful deities, the deity Buddha Heruka has dharma. You do not become the main deity, because in the instructions of the Panditas, the confused tantras are combined, and it is considered that the main deity is Vajra Heruka. As it is also said in the 'Extensive Commentary': Here also, it should be known that the nature of consciousness, the essence of purified hatred, appears as the immovable Vajra Blood-Drinker. So it is said. So, according to our own system, the King of Consciousness and the like, the five Tathagatas, have dharma. The difference between their families and wisdoms can be explained: the main deity of the mandala, Akshobhya, is the Mind Vajra family and the Wisdom of Dharmadhatu, Vairochana is the Body Tathagata family and the Mirror Wisdom, Ratnasambhava is the Quality Ratna family and the Equality Wisdom, Amitabha is the Speech Lotus family and the Discriminating Wisdom, Amoghasiddhi is the Action Karma family and the Accomplishing Wisdom, therefore it is certain. As it is also said in the Vajra Array Tantra: The body is the unchanging Tathagata nature, the mind is the immovable Vajra family. So it is said. The reason why all five families are called 'King' is that, just as kings control and enjoy their own kingdom, defeat the armies of others, and the armies of their own side are victorious, the wisdom of the mind controls the collection of thoughts, attains the uncontaminated Dharma, enjoys the enjoyment of great bliss, and maintains the kingdom of Dharma, defeats all the armies of the two obscurations and habitual tendencies in the minds of those to be tamed, and the armies of the qualities such as the two accumulations are victorious. The colors of all those five families are also symbols of the unchanging Dharma nature, the Wisdom of Dharmadhatu and the Vajra family are dark blue. The symbol of being unstained by the faults of offenses, the Mirror Wisdom and the Tathagata family are white. The symbol of the increase of great qualities, the Equality Wisdom and the Ratna family are yellow. The symbol of following and taming beings, the Discriminating Wisdom and the Lotus family are coral-colored, that is, red. The symbol of benefiting sentient beings, the Action
Chinese
成就智慧和事业部众是绿色的，所有这些都具有四种自性身颜色：像海螺的颜色一样没有罪过的污垢，像睡莲花一样油润而圆润，像月亮一样明亮，像太阳一样光彩照人。第二是五位佛母，从“妃子”到“安住”之间。在分别念的时候，五大产生五蕴；在天神的时候，五部佛父享用作为所享用的境，或者成为产生佛子的佛母，因此称为妃子。由于功德的差别，比其他妃子更殊胜，因此是圣洁的。显现虚空的分别念成为产生识蕴的因，因此是法界。没有舍弃虚空之分别念，在处所清净，是心金刚部的佛母金刚界自在母。坚硬是地的体性，由此产生色蕴，因此是法界。没有舍弃它，在处所清净，是身部的佛母佛眼佛母。柔软是水的体性，由此产生受蕴，因此是法界。没有舍弃它，在处所清净，是宝生部的佛母嘛嘛枳。温暖是火的体性，由此产生想蕴，因此是法界。没有舍弃它，在处所清净，是莲花部的佛母白衣母。增长是风的体性，由此产生行蕴，因此是法界。没有舍弃它，在处所清净，是事业部的佛母誓言度母。从这些等等之中，也包括与这些相同装束的续部女众。总之，五部佛父和五部佛母二者意义和自性无二无别，象征着佛父佛母拥抱，以双运的方式安住。这又是法界普遍无边自性之显现的象征，就像打开芝麻荚一样，没有间隙地从任何地方普遍安住。对此，有些人说，一般而言，在不可分割的方便和智慧三续中，这里佛母的比例较大，因此被认为是智慧续，这种说法是不合理的，因为佛父佛母的数量是相等的。第二，具有特殊明觉的眷属有两种：王位
English
The accomplished wisdom and karma families are green, and all of them possess four kinds of Svabhavikakaya colors: like the color of a conch shell, without the stain of faults; like a lotus flower, oily and round; as bright as the moon; and as radiant as the sun. The second is the five consorts, from "consort" to "abiding." At the time of conceptualization, the five elements generate the five aggregates; at the time of the deity, the five Buddha families enjoy the field to be enjoyed, or become the mothers who give birth to the sons, hence they are called consorts. Because of the distinction of qualities, they are more excellent than other consorts, hence they are sacred. The appearance of the conceptualization of space becomes the cause of generating the consciousness aggregate, hence it is the sphere. Without abandoning the conceptualization of the element of space, purified in its place, is the Vajra sphere, the consort of the heart Vajra family. Solidity is the characteristic of earth, and it generates the form aggregate, hence it is the sphere. Without abandoning it, purified in its place, is the Buddha eye, the consort of the body family. Softness is the characteristic of water, and it generates the feeling aggregate, hence it is the sphere. Without abandoning it, purified in its place, is Mamaki, the consort of the Ratna family. Warmth is the characteristic of fire, and it generates the perception aggregate, hence it is the sphere. Without abandoning it, purified in its place, is the White-robed Mother, the consort of the Padma family. Growth is the characteristic of wind, and it generates the volition aggregate, hence it is the sphere. Without abandoning it, purified in its place, is the Samaya Tara, the consort of the Karma family. From these and so on, the assembly of female lineage holders who are similar in dress and conduct are also included. In short, the five fathers and five mothers are non-dual in meaning and nature, and they abide in the manner of union, with the fathers and mothers embracing as a symbol. This, in turn, is a symbol of the manifestation of the Dharmadhatu, the universally boundless nature, just as when a sesame pod is opened, it abides pervasively from everywhere without any gaps. Some say that in general, among the three indivisible tantras of means and wisdom, the proportion of mothers is greater here, so it is regarded as the wisdom tantra, but this is unreasonable, because the number of fathers and mothers is equal. Second, the retinue with special awareness has two aspects: the royal
Chinese
地的菩萨眷属和， 摧毁者忿怒眷属也。 第一种有两种，内心的父尊母尊和，外在的父尊母尊。 第一种是，从“此后大菩提”到“将被体验的集合”之间。 以“此后”一词，如天鹅行进般连接关联的语词来说明， 在宣说了如来父尊母尊之后，以“此后”连接， 眼识等分别念的集合，本来就是法性菩提心， 那显现的果实也是菩提， 并且超越了地上的菩萨，所以也是“大”。 在这里，按照经文的直接显示，四十位寂静本尊是显示自心觉性的自显化现。 金刚虽然显现为分别念的集合，但自性确定是本尊的坛城，因此是不可分割之义，是总的名称。 有些注释认为是为了摧毁见解的障碍，但并非如此，因为没有那个障碍。 这些是为了成就自显化现。 具体而言，依赖于眼根而见到外境色，因此眼识被称为“见”。 那不舍弃而于本位清净的菩提萨埵是地藏菩萨， 同样，听闻的耳识于本位清净的是金刚手菩萨， 嗅觉的鼻识于本位清净的是虚空藏菩萨， 体验的舌识于本位清净的是观世音菩萨， 那些的明妃也是，以四境生起四识，并且因为被识所享用而成为明妃。 眼识所见的对境色不舍弃而于本位清净的是金刚嬉女， 同样，所听闻的声音于本位清净的是歌咏母， 所嗅的气味于本位清净的是花鬘母， 所体验的味觉于本位清净的是舞蹈母的集合。 “集合和”表示与那些仪容一致的续部母也被包括。 那么，如果按照这里的分别念的顺序，境与有境没有错乱， 那么，父尊母尊交合时，观世音的明妃变成歌女，金刚手的明妃变成舞女，这是为什么呢？ 《日光狮子广释》中说： 此续部中，唯以种姓为主， 所听闻的声音之神
English
The retinue of the Earth Bodhisattva and, The retinue of the destroying wrathful ones also. The first has two types: inner father-mother and, outer father-mother. The first is, from "Then, great enlightenment" to "and the assembly to be experienced." Explaining the connecting words with "then" like the gait of a swan, After explaining the Tathagata father-mother, connect with "then," The assemblies of conceptual thoughts such as eye consciousness are inherently the mind of the Dharma-nature enlightenment, The fruit of that manifestation is also enlightenment, And because it surpasses the Bodhisattvas on the ground, it is also "great." Here, according to the direct teaching of the text, the forty peaceful deities are the self-manifestations of the wisdom of the mind that reveals them. Although Vajra appears as an assembly of conceptual thoughts, its nature is definitely the mandala of deities, so it is the meaning of indivisibility, which is the general name. Some commentaries consider it to be for destroying the obscurations of view, but that is not the case, because that obscuration does not exist. These are for accomplishing self-manifestations. Specifically, because one sees the object of sight based on the eye faculty, the eye consciousness is called "seeing." The Bodhisattva who purifies that without abandoning its place is Earth Essence Bodhisattva, Similarly, the ear consciousness of hearing, purified in its place, is Vajrapani, The nose consciousness of smelling, purified in its place, is Akashagarbha, The tongue consciousness of experiencing, purified in its place, is Avalokiteshvara, Their consorts also, with the four objects generating the four consciousnesses, and because they are enjoyed by the consciousnesses, they are consorts. The object of sight to be seen by the eye consciousness, without abandoning its place, purified is Vajra Lasya, Similarly, the sound to be heard, purified in its place, is Song Mother, The scent to be smelled, purified in its place, is Garland Mother, The taste to be experienced, purified in its place, is the assembly of Dance Mothers. "Assembly and" indicates that the tantric mothers who are similar to them in appearance are also included. So, if we apply it to the order of conceptualization here, even if the object and the subject are not confused, Then, when the father-mother deities unite, why does Avalokiteshvara's consort become a singer, and Vajrapani's consort become a dancer? In the Extensive Commentary of Sunlight Lion, it says: In this tantra, only lineage is emphasized, The deity of the sound to be heard
Chinese
虽然她是耳朵的对境，但在种族的时间里，她是语言的种族，所以应该知道她是世间自在的母亲。如是说。第二是，从大菩提直到未降临的眷属之间。也就是，大菩提金刚是总的名称，具体来说，眼识使色可见的近取因是眼根，因此，使可见的眼根未舍弃，清净之处是慈氏。同样，使可听的耳根清净之处是断除疑惑，使可嗅的鼻根清净之处是普贤，使可尝的舌根清净之处是妙音。她们的母亲也以四个时间打开门户，生起四个根，所以是妃女。因果二者都已享用完毕，过去的时间清净之处是焚香母，因已享用而果未享用，所以现在的时间清净之处是花母，因果未在聚会上享用，所以未来清净之处是灯母，因果存在而未聚集，所以在过去未来任何时候都不能确定的时候，也就是未降临的时间清净之处是香水母的眷属。眷属是指与那些相符的明妃们聚集在一起。又，这里说了四个时间，所以时间颠倒，因为在其他论藏中没有讲到三个时间。如果这样说，那么《俱舍论》中讲到的成住坏空四劫和圆满劫等四个时间，以及《宝积经》中讲到的三个时间和不可思议的时间，也就是四个时间等，也成了时间颠倒了。那么，四个时间的确定是，例如以夏季的时间为基础来计算，春季是过去，夏季是现在，秋季是未来，冬季是不确定。因为从这个夏季的时间来看，之前过去的和之后将来的二者确定是过去和未来，而冬季不能确定是过去还是未来。因为春季之前的冬季是过去，秋季之后的冬季看起来像是未来。在《怖畏金刚》中说：因果确定而未聚集，不确定出现的时间被称为时间。如是说。第二，摧毁者的忿怒眷属是，从大摧毁者到无二而住之间。身体