English
Subduing. As a sign of its accomplishment, seated on a throne of a hundred thousand elephants. Liberating without obstruction with the four feet of qualities and miraculous powers. As a sign of its accomplishment, seated on a throne of excellent horses. Speech is the speech of the victorious ones, perfected in the ten powers. As a sign of its accomplishment, seated on a throne of peacocks. Action is liberating without obstruction through the four activities. As a sign of its accomplishment, seated on a throne of Shangshung. Thus it is said. Regarding the order of the seats: five-tiered for five types of individuals. Three-tiered for bodhisattvas. A single sun for wrathful deities, a single lotus for peaceful deities. Samantabhadra and Samantabhadri are four-tiered. Thus it is said. However, in the "Eye Commentary": the doorkeeper father and mother have a two-tiered lotus and sun. Samantabhadra and Samantabhadri, when placing them in the mandala, it is three-tiered, and when teaching the Dharma, it is explained as five-tiered. The reason for the moon appearing above the seat: although it appears frequently in the commentary on the Guhyagarbha Tantra, here in the commentary on the Abhisamayalankara, it is said: also, for peaceful deities, the moon appears above all deities, and for all wrathful deities, the sun appears above. Thus, from the power of wisdom, from the seats and various ornaments of the pure land, it arises and appears, because it is free from the extreme of clinging to the expanse as one direction, therefore it is not singular, because wisdom arises and appears in various ways, therefore at the time of appearance it has no self-nature, because it has not moved from the expanse of Dharma, therefore it is free from the extreme of multiplicity. This is taught from "lower realm" of the Guhyagarbha Tantra up to "precious seat". The retinue to whom it is spoken, there are three types: counting, categories, and directness. In that place, the teacher shows the retinue in a respectful manner, although the intention of the main deity and the retinue are inseparable, but for the appearance of those to be tamed, they are shown as the main deity and the retinue, holding the position of the representative of Samantabhadra, the individuals who hold the lineage, the five Buddha families, the ten fathers and mothers, and the retinue holding the position of the prince bodhisattvas, the sixteen bodhisattva fathers and mothers, and the retinue holding the wrathful appearance of the terrifying ones, the eight wrathful deity fathers and mothers, and the retinue holding the compassionate emanation, the appearance of the six Thubpas, and the retinue of faithful listeners, through the compassion of the Buddhas and the power of the aspiration prayers of those to be tamed, the eight great gods, and with the word "etc.", holding the appearance of the seventy-five glorious protectors, residing behind the pure land, inside the vajra fence, on top of a white flower garden.
Chinese
姿势和。 正。 这些眷属的姿势是：五部怙主父母十尊，与导师普贤无别的姿势，主要与父母相同。 菩萨父母在未到达道之终点前，以需成办自他利益之姿势，左腿蜷起，右腿垂于座上。 忿怒尊父母以守护门之姿势，斜视或外视，足部伸展作势。 诸佛为利益众生永不间断，故双足立于行走之姿。 ༈。 显示众多和遍布的程度二者。 计数。 如是化身和自续之众。 正。 虽超越计量的言说无法穷尽，但仪轨的类别归纳于上述四十二种。 父母尊为主眷而住，显现法界无边无际遍布之自性是其意义。 象征是宫殿充满本尊而遍布。 又是从《秘密藏》中，世尊如来，从那里开始，到无二而住之间所显示的。 摄集者和。 正。 例如如意宝珠，能如所化众生各自的意愿而生出所需所欲，同样，摄集者也如所化众生各自所喜好而拥有身相，秘密主自身具有五种圆满，因此是该续的主人。 摄集者即是秘密主自身，怛特罗即续，意幻化网，其意义是摄集者摄集后传给人和天等，也如各自的意愿，对天显现为鸠摩罗即文殊，对龙显现为观自在，从而宣说续。 人和非人即五种具誓种姓，显现为秘密主，其意义是秘密主是从导师普贤王如来心中所生。 导师所说的续的意义是，秘密主摄集后对五种具誓种姓和国王等有缘者所说，这是种姓，是合理的。 有些人说，信奉大乘的是文殊，信奉小乘的是观世音。 有些人认为身幻化是文殊，语幻化是观世音，意幻化是金刚手。
English
The posture and. Right. The posture of those retinues is: the ten of the five families of father and mother, the posture of being inseparable from the teacher Kuntuzangpo is mainly the same as the father and mother. The bodhisattva father and mother, until they reach the end of the path, are in a posture of having to accomplish the benefit of themselves and others, with the left leg bent and the right leg falling on the seat. The wrathful father and mother are in the posture of guarding the door, looking sideways or looking outwards, with their feet stretched out in a threatening manner. The Buddhas are always acting for the benefit of beings, so they are standing with their feet walking. ༈. Showing the two degrees of multitude and pervasiveness. Count. Such a collection of incarnations and self-continuations. Right. Although the immeasurable speech cannot be exhausted, the categories of rituals are summarized in the above forty-two types. The father and mother reside as the main retinue, and manifesting the nature of the Dharma realm being boundless and pervasive is its meaning. The symbol is that the palace is filled with deities and is pervasive. Also, from the Guhyagarbha Tantra, the Blessed One Tathagata, from there, to the point of residing in non-duality, is what is shown. The collector and. Right. For example, like a wish-fulfilling jewel, which can produce the desired needs according to the minds of the beings to be tamed, similarly, the collector also has a body according to the wishes of the beings to be tamed, and the secret lord himself has five perfections, so he is the master of that tantra. The collector is the secret lord himself, and the tantra is the continuum, the mind-illusion net, its meaning is that the collector collects and transmits it to humans and gods, etc., also according to their respective wishes, appearing to the gods as Kumaradeva, that is, Manjushri, and appearing to the nagas as Avalokiteshvara, thus proclaiming the tantra. Humans and non-humans, that is, the five kinds of oath-holders, appear as the secret lord, its meaning is that the secret lord is born from the heart of the teacher Kuntuzangpo. The meaning of the tantra spoken by the teacher is that the secret lord collects and speaks to the five kinds of oath-holders and the fortunate ones such as the king, this is the lineage, it is reasonable. Some say that those who believe in the Mahayana are Manjushri, and those who believe in the Hinayana are Avalokiteshvara. Some consider the body illusion to be Manjushri, the speech illusion to be Avalokiteshvara, and the mind illusion to be Vajrapani.
Chinese
也应进行考察。༈。时间和，正直。法身、报身、化身、金刚身、现证菩提之身这五者，是依道路的阶位高低之见解来区分的，对于各类眷属，各自相应于他们自己的理解而宣说佛法，虽然显现为不同的时间。但在此，导师五身任运成就的普贤王如来，对俱生眷属胜者海众，教法五语同时显现，那是如何领悟的时刻呢？是任何眷属见到导师普贤的容颜，并且领悟教法五语任运成就之义而成就佛果之时，也未曾动摇于四时平等性。那么，成就佛果，见到导师普贤的容颜而获得灌顶，教法五语任运成就，秘密心髓之义四时平等性现前，秘密心髓此即是基、此即是道、此即是果，这样说有矛盾吗？没有矛盾。那也是自性秘密心髓，一切法平等之境，远离四时分别念，对开启智慧的眷属们，恒常以示现导师、眷属、教法的方式，慈悲圆满，虽然未曾动摇于四时平等性，但有能力圆满道路，清净所知习气之垢染之时，将会显现。教法啊！正直。道路圆满而成佛之时，自性离于改造和错谬，决定性的教言秘密心髓将会显现。以何种方式显现呢？以五语任运成就的方式显现，显现的对境是哪个眷属呢？是对俱生眷属胜者海众显现。显现的体性是什么呢？是能诠之语的教法，以自显现而宣说秘密心髓。那么，导师普贤对俱生眷属宣说之时，是用语言表达吗？不是的。能诠之语的续流，在那个时候是没有能诠的自相之声。例如，如同日月升起，在一切水面上，无有阻碍地显现影像一般。见到导师普贤的容颜而获得灌顶，眷属的垢染清净，导师的密意自性秘密心髓之义在眷属前显现，是同时的。
English
It should also be examined. ༈. Time and, upright. The five kayas—Dharmakaya, Sambhogakaya, Nirmanakaya, Vajrakaya, and Manifest Enlightenment Kaya—are distinguished by the wisdom of the high and low levels of the path. To each of the various retinues, the Dharma is taught in accordance with their own understanding, although it appears at different times. But here, the teacher, Samantabhadra, who spontaneously accomplishes the five kayas, to the retinue of co-emergent victorious ones, the ocean of beings, the five teachings appear simultaneously. How is that time to be understood? It is when any retinue sees the face of the teacher Samantabhadra, and having understood the meaning of the five spontaneously accomplished teachings, attains Buddhahood, they have not moved from the equality of the four times. So, attaining Buddhahood, seeing the face of the teacher Samantabhadra and receiving empowerment, the five spontaneously accomplished teachings, the meaning of the secret essence, the equality of the four times, having become manifest, is there a contradiction in saying that this secret essence is the basis, this is the path, this is the fruit? There is no contradiction. That is also the self-nature secret essence, the state of equality of all dharmas, free from the conceptualization of the four times. To the retinues who have opened their wisdom, constantly showing the manner of teacher, retinue, and teaching, compassion is complete, although they have not moved from the equality of the four times, when they have the ability to complete the path and purify the defilements of the latent habitual tendencies of knowledge, it will become manifest. The teachings! Upright. When one completes the path and becomes a Buddha, the self-nature, free from fabrication and error, the definitive words, the secret essence, will be manifest. In what way does it appear? It appears in the manner of the five spontaneously accomplished teachings. To which retinue does it appear? It appears to the retinue of co-emergent victorious ones, the ocean of beings. What is the nature of that appearance? It is the teaching of the expressive words, which speaks of the secret essence through self-manifestation. So, when the teacher Samantabhadra speaks to the co-emergent retinue, does he express it in words? No. The continuum of expressive words, at that time, is the sound of self-character without expression. For example, just as the sun and moon rise and images appear unobstructed in all bodies of water, seeing the face of the teacher Samantabhadra and receiving empowerment, the defilements of the retinue are purified, and the meaning of the teacher's intention, the self-nature secret essence, becomes manifest to the retinue, is simultaneous.
Chinese
是也。对寂静显现为忿怒，正直。因此，无论何种众生，如人类等，在显现为形体的境域中，如果显现为各自的同类，则彼此欢喜，而对于与自己知性不合的敌人，则将喜悦转变为显现为恐怖的形象。同样，胜者的开示，对于顺应常理者是寂静的，对于违逆常理者则转化为忿怒的开示。现在，开示总体的意义是：根本开示有四种，即：必要、本体、定义、分类。必要有两种，即开示集合是教法产生的因，以及依靠开示集合的方式的历史，后来的修行者会因此而信服并进入。定义是：因为是教法产生的因或基础。本体是具有六种圆满。分类有四种，即：不共的开示、续部特殊的开示、教法产生总体的开示、所化众生所需的开示。第一种不是外密续瑜伽以下的行境，它分为两种：内和秘密。如内者，处所是心间法轮。本师是不坏明点，具有“వం”的形状。眷属是八识聚的分别念。教法是胜义菩提心，是智慧虚空之形。时间是远离先后分别念。结集者是随顺一切七聚的意之识。又如秘密者，处所是母的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。本师是秘密金刚。眷属是使乐受持的意等八识聚的分别念。教法是十六喜尽头的刹那，自性俱生智。时间是本师秘密身顶髻转轮时。结集者是使乐受持的意。这是以简略的开示来显示的。第二种是续部特殊的开示，是此续部经典产生的开示，处所是极乐世界。本师是第六金刚持的总集之身。眷属是无二智慧的五部眷属父母。特殊明智的眷属是心。