Chinese
说完这些后，关于坛城的主尊被称为金刚萨埵的意义是：因为他显现为有相的手印，是坛城的主尊。因此，心性自生的智慧，其本体虽是超越一切有相之法的空性，但自性无碍的显现之门可以显现任何事物，就像天空中的月亮显现在清澈的水器中一样，根据所化众生的心智，智慧之轮显现为有相的手印。如云：“自明无边际的中心，四种智慧放射轮之相。” 就像这样，修行者在修持时，在资粮道上是意乐行持的本尊，在见道上是光明之神，从二地到十地之间是修学的双运，在成佛的境界是不再修学的双运本尊显现为主尊和眷属，这些也被称为金刚萨埵。所谓宣讲者，一般来说，宣讲者有五种，即在示现身、语、意、功德、事业的幻化时，身是毗卢遮那佛，语是无量光佛，意是不动佛，功德是宝生佛，事业是不空成就佛。无论宣讲哪种幻化，各自的宣讲者都会在主尊面前显现。 其中，这里是示现意的幻化的时候，宣讲者金刚不动佛坐在主尊面前示现幻化。如云：“示现一切生起幻化时，不动金刚于前住。” 因此，金刚不动佛也需要被称为金刚萨埵。这样，第一个词“金刚萨埵”解释完毕后，第二个词“幻化网”的意义是：在《幻化金刚镜》中说：“方便与智慧结合之义，称为幻化有四种。” 因此，有分别念的、胜义的、不了义表诠的、本尊分别无别的幻化网等四种。第一种，五大显现如幻，无有间断的因是五蕴。如云：“五大显现如幻，无有间断的因是五蕴。” 因此，五大与幻化在法性上相同而显现，没有间断。也就是说，像水一样的地大，在一个基础上也有多种
English
Having explained that, the meaning of the main deity of the mandala being called Vajrasattva is: Because he appears as a symbolic mudra, he is the main deity of the mandala. Therefore, the essence of mind's self-arising wisdom, although its nature is emptiness that transcends all phenomena with signs, the unobstructed door of manifestation of nature can manifest anything, just as the moon in the sky appears in a clear water vessel, depending on the minds of those to be tamed, the wheel of wisdom appears as a symbolic mudra. As it is said: "The center of self-awareness without beginning or end, the form of the wheel radiating four wisdoms." Like this, when a practitioner practices, on the path of accumulation, it is the deity of aspiration and practice, on the path of seeing, it is the deity of clear light, from the second to the tenth bhumis, it is the union to be studied, and in the state of Buddhahood, the deity of non-learning union appears as the main deity and retinue, these are also called Vajrasattva. The so-called expounder, in general, there are five types of expounders, namely, when demonstrating the illusion of body, speech, mind, qualities, and activities, the body is Vairochana, the speech is Amitabha, the mind is Akshobhya, the qualities are Ratnasambhava, and the activities are Amoghasiddhi. Whichever illusion is expounded, that respective expounder will appear in front of the main deity. Among them, here, when demonstrating the illusion of mind, the expounder Vajra Akshobhya sits in front of the main deity and demonstrates the illusion. As it is said: "When demonstrating the illusion of all arising, the immovable Vajra abides in front." Therefore, Vajra Akshobhya also needs to be called Vajrasattva. Thus, after explaining the first word "Vajrasattva," the meaning of the second word "Illusion Network" is: In the "Illusion Vajra Mirror" it says: "The meaning of the connection between skillful means and wisdom, is called illusion, there are four types." Therefore, there are four types, including the conceptual, the definitive, the provisional symbolic, and the deity-contemplation non-dual illusion network. The first, the five elements appear like illusions, the uninterrupted cause is the five aggregates. As it is said: "The five elements appear like illusions, the uninterrupted cause is the five aggregates." Therefore, the five elements appear to be the same as illusion in Dharma nature, without interruption. That is to say, the earth element like water, even on one basis, there are many types.
Chinese
由于各自的业力显现不同，所见也各不相同。如噶瓦·贝则的观点所述：地狱众生见自心为火等，饿鬼见罪恶之心为不净之地，旁生见上下险峻的峡谷，人类所见如是。阿修罗见兵器，天人见善心为珍宝。因此，地狱众生见熔化的铜，沸腾的胆汁；饿鬼见脓血；畜生见上下险峻难以通行的峡谷；人类见清澈可饮用的水；阿修罗见兵器；天人见甘露；进入成就之地者见空行母玛玛吉之相。因此，所见各不相同。《中观二谛论》中说：事物虽一，心识各异，故所见各不相同。因此，五大各自的显现也因各自业力的影响而各不相同，故称为幻象。幻象是指：如魔术师以木片和石子等物，通过咒语的幻术，变现出马、牛等各种事物。此处，幻象是指五大变现为五蕴，故称为幻术。由于它们之间存在关联，故称为网。五大和五蕴以同一本体相连。如同用线相互连接的垫子称为网垫一样，将二者结合起来，便有了“网”的称谓。二是何为“幻术网”的真实含义？其原因为空性是幻象，觉性之智慧是幻变。空性被称为幻象，是因为空性本身并未成立任何自体，但空性之自性显现不会停止，可以显现任何事物。《根本慧论》中说：何者于空性，即于一切皆可能。没有不依赖于缘起而生的法，因此，除了空性之外，没有其他任何法。其他经论中也说：空性的自性显现任何事物，无碍、觉知且遍及一切。因此，一切法的根本状态是不可言说、不可思议，远离一切戏论之边的空性，虽然无有任何执着。
English
Due to the power of each individual's karmic appearances, their perceptions appear differently. As stated in the view of Kawa Paltseg: "Hell beings see their own minds as fire, etc.; hungry ghosts see sinful minds as impure lands; animals see steep and difficult ravines; humans see things in this way; Asuras see weapons; gods see virtuous minds as precious." Therefore, hell beings see molten copper and boiling bile; hungry ghosts see pus and blood; animals see steep and difficult-to-traverse ravines; humans see clean water that can be drunk; Asuras see weapons; gods see nectar; those who have entered the stage of accomplishment see the form of the Dakini Mamaki—thus, perceptions appear differently. In the Madhyamaka Two Truths, it says: "Though the object is one, minds are two and different; therefore, the meaning is not established and is seen differently." Therefore, the appearances of the five elements also appear differently due to the power of their respective karmic appearances, and thus it is called illusion. Illusion is: like a magician who uses pieces of wood and stones, etc., to display various things such as horses and cattle through the magic of substance mantras. Here, illusion means that the illusion arising from the five elements transforms into the five aggregates, hence it is called magical illusion. Because they are related, it is called a net. The five elements and the five aggregates are connected by the meaning of being one entity. Just as a mat with threads connected to each other is called a net-mat, the term "net" is used to combine the two. Secondly, what is the definitive meaning of the net of magical illusion? The reason is that emptiness is illusion, and the wisdom of awareness is transformation. Emptiness is called illusion because emptiness itself does not establish any self-nature, but the self-radiance of emptiness does not cease and can appear in anything. The Root Wisdom says: "For whom emptiness is possible, everything is possible." There is no phenomenon that does not arise dependently, therefore, there is no phenomenon other than emptiness. It is also said in other texts: "The self-radiance of emptiness appears in any way, unobstructed, aware, and pervading all." Thus, the fundamental state of all phenomena is emptiness, which is inexpressible, inconceivable, and beyond all extremes of elaboration, yet without any specific attachment.