English
And the five lineages are also included in the sixth lineage, therefore, all Tathagatas are one entity, a nature that is free from many and one, a great non-dual entity, a nature that is inseparable in the three times. According to the oral tradition, all the victors of the ten directions and three times are included in the five lineages, and these are included in the all-pervading sixth lineage, therefore they are the entity of all the victors of the ten directions and three times, so it is "one." All of these are one sixth lineage, so it is free from "many." It is said that it must be understood from the commonality of the supreme truth. The notes say that explaining and establishing one Sambhogakaya Buddha-field is equivalent to explaining and establishing all Sambhogakaya Buddha-fields, but not all are like water and milk mixed together, so it is free from "one." The activities of one Buddha and the activities of all Buddhas are not different, etc., therefore it is the nature of being "free from many." In the oral tradition, it is said, "Constant༵, pervasive༵, abiding༵, etc.༵ (རྟག༵་ཁྱབ༵་ཏུ༵་བཞུགས༵་པ༵，nityavyāpaka-sthita，常、遍、住)" etc., because these two supreme truths are always equally abiding, so it is "non-dual༵, etc.༵ (གཉིས༵་སུ༵་མེད༵་པའི༵，advaya，无二)" etc. The notes say, "Front༵, back༵, etc.༵ (མདུན༵་དང༵་རྒྱབ༵，agre pṛṣṭhataḥ，前后)" etc., for the self-manifestation of the Sugata, there is no establishment of the front and back of the body, and for the manifestation of the beings to be tamed, there is no partiality in clearly seeing, this is the sign of seeing all dharmas with omniscient wisdom. The body༵ of༵ the༵ Sambhogakaya༵ (ལོངས༵་སྐུའི༵་བདག༵་ཉིད༵，saṃbhogakāya-ātman，报身之体): the common marks and signs, such as the wheel-marked hands and feet, etc., are the thirty-two marks. The nails of the Shakyamuni are copper-colored, etc., possessing the eighty minor marks. Secondly, regarding the special marks and signs, there are also three types: outer, inner, and secret. First, the outer marks and signs are: the mirror of the Teacher's mind, the four wisdoms of individual awareness, accomplishment, equality, and dharmadhatu nature, each of which is divided into four, becoming the power of the sixteen wisdoms, which are the sixteen heroes. Their objects are the sixteen dharmadhatus, from which arise the sixteen consorts, which are the thirty-two marks. On the sixteen heroes, there are the signs of the five wisdoms, the eighty goddesses adorned with the five lineages as headdresses, which are the eighty minor marks. Second, the inner marks and signs are: the crown chakra petals have thirty-two marks, the throat has sixteen, the heart has four, the navel has sixty-four channels, subtracting the four empty channels, adding sixty, these added together are the minor marks. Third, distinguishing by the two supports of the sun and moon, joy has thirty-two marks, and the stable joy of the lunar female has sixteen marks, pervaded by the taste of the five wisdoms, this is the minor mark.
Chinese
大慈悲和。无缘之智慧等。共同和不共同的无缘慈悲和智慧。安住的方式在口诀中有说明，请在那里看。金刚轮宝右。铃莲花剑左。这表示。五种智慧无分别和。法轮常转不断和。满足有情的希望和。法性如是安住于真如和。不被轮回的过患所染污和。降伏不顺的力量达到究竟，这些依次象征。以及。证得三种解脱达到究竟的觉性，显现为身语意的形象的征兆，白色红色蓝色的三面是。为了表示身具有不可思议或者没有罪过的征兆，右脸白色。为了表示语具有不可思议或者随顺所化众生的征兆，左脸红色。为了表示意具有不可思议或者安住于真如法界中不再动摇的状态中没有变化的征兆，中间蓝色。是这样说的。口传中与三解脱门相联系，那也仅仅是假立，并不是说右脸仅仅代表空性，不代表其他两个的意思。再者，如来一切智王。关于这方面。口传中说。一切智者大士的中央，为了表示部主，出现宝座轮和狮子，以及。没有出现空界自在母，以及。在夺取寂静光彩的忿怒尊的情况下，出现主尊布达黑汝嘎，以及。此坛城也是智慧自显现为基础，主尊和眷属不混淆地宣说和显现的时候。因此，此处坛城的一切主尊应该安立为毗卢遮那佛。因为不共续部的部类相同，妙吉祥幻化网的注释白莲花中说。如镜之智的自性毗卢遮那佛蓝色和。法界智的自性不动佛白色和。是这样说的。另外，毗卢遮那佛是主尊，因为是如来佛的心之部，安住在不共续部的密意中。此外，毗卢遮那佛是色，即身之部，与不动佛相连。
English
Great compassion and. Undirected wisdom, etc. Common and uncommon undirected compassion and wisdom. The way of dwelling is explained in the oral instructions, please look there. Vajra wheel jewel right. Bell lotus sword left. This means. The five wisdoms are inseparable and. The wheel of Dharma turns constantly and. Fulfilling the hopes of sentient beings and. The Dharma nature is always in equanimity in suchness and. Not being defiled by the faults of samsara and. The power to subdue the unfavorable reaches the ultimate, these are symbolized in order. as well as. The awareness that has attained the three liberations to the ultimate, the three faces of white, red, and blue as a sign of appearing in the form of body, speech, and mind are. In order to indicate that the body has inconceivable or faultless signs, the right face is white. In order to indicate that the speech has inconceivable or follows the beings to be tamed, the left face is red. In order to indicate that the mind has inconceivable or is in the state of being in equanimity in the realm of suchness and does not move again, the middle is blue. It is said like this. In the oral tradition, it is related to the three doors of liberation, which is only a nominal establishment, and it is not said that the right face only represents emptiness and does not represent the other two meanings. Furthermore, the Tathagata, the King of All-Knowing. Regarding this aspect. It is said in the oral tradition. In the center of the All-Knowing Great Being, in order to represent the Lord of the Family, the throne wheel and the lion appear, as well as. The Sky Realm自在母 did not appear, as well as. In the case of the wrathful deity who takes away the splendor of peace, the main deity Buddha Heruka appears, as well as. This mandala is also based on the self-manifestation of wisdom, and the main deity and the retinue are explained and manifested without confusion. Therefore, the main deity of all the mandalas here should be established as Vairochana Buddha. Because the category of uncommon tantras is the same, it is said in the commentary of the White Lotus of Manjushri Magical Net. The nature of mirror-like wisdom, Vairochana Buddha is blue and. The nature of the wisdom of the Dharma realm, Akshobhya Buddha is white and. It is said like this. In addition, Vairochana Buddha is the main deity because it is the heart family of the Tathagata and dwells in the uncommon tantric intent. In addition, Vairochana Buddha is form, that is, the body family, connected with Akshobhya Buddha.
Tibetan
ས་སུ་བཤད་པ་ནི། ཐུན་མོང་པའི་རྒྱུད་ཀྱི་དགོངས་པ་སྟེ། རིགས་ལྔ་སྤྱི་ཙམ་སྐུའི་དཀྱིལ་འཁོར་ལ་སོགས་པ་རྩ་བའི་དཀྱིལ་འཁོར་ལས་གཞན་དུ་འཕྲོས་པའི་དབང་དུ་བྱས་པའོ། །ཞེས་དང་། ཟུར་བས་ནི། དཀྱིལ་འཁོར་གྱི་གཙོ་བོ་རྡོ་རྗེ་མི་བསྐྱོད་པར་འདོད་དེ། གླང་ཆེན་རབ་འབོག་གི་རྒྱུད་ལས། དོན་དམ་པར་སེམས་ཅན་གྱི་རྣམ་པར་ཤེས་པ་གནས་སུ་དག་པ་དེ་བཞིན་གཤེགས་པའི་ཐུགས་ཀྱི་བདག་ཉིད་ཅེས་པ་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་མི་བསྐྱོད་པ་ཞེས་དང་། ཉི་འོད་སེང་གེས། ཀུན་གཞི་མི་བསྐྱོད་པ་ལ་རྣམ་པར་ཤེས་པའི་རྒྱལ་པོ་ཞེས་གནས་སྐབས་འདིར་བྱའོ། །ཞེས་དང་། རྡོ་རྗེ་ལས་རིམ་ལས། རྣམ་ཤེས་ནམ་མཁའི་ངོ་བོ་ཉིད། །སེམས་ཕྱིར་མཚན་ཉིད་མ་སྐྱེས་པ། །མི་བསྐྱོད་ཡབ་ཡུམ་རང་བཞིན་ལས། ཞེས་གསུངས་པ་ལྟར་མི་བསྐྱོད་པར་བཞེད། དོགས་སྤོང་ལ་ཡུམ་དབྱིངས་ཕྱུག་མ་ནི། རྣམ་ཤེས་ཡུལ་ནམ་མཁའི་ཁམས་དང་སྦྱོར་བ་དང་། གདན་གྱི་འཁོར་ལོ་ནི། རིགས་བདག་མཚོན་བྱེད་ཀྱི་མཚན་མ་མ་ཡིན་གྱི། རིགས་ལྔ་ཡེ་ཤེས་ལྔའི་ཕྱག་རྒྱ་སྟེ། འགྲེལ་ཆུང་ལས། གཞི་ཡང་ཚད་མེད་འཁོར་ལོ་སྟེ། །ཡེ་ཤེས་ལྔ་ཡི་རང་བཞིན་ཡིན། །ཞེས་སོ། །སེང་ཁྲི་ཡང་ཐུགས་གཙོ་བོར་སྟོན་པའི་ཕྱིར་རྡོ་རྗེའི་རིགས་དང་སྦྱར་བ་ཙམ་དུ་ཟད་དོ། །ཡེ་ཤེས་ནི་རྒྱ་ཆེར་འགྲེལ་ལས། ཞེ་སྡང་རྣམ་པར་དག་པའི་རང་བཞིན་རྣམ་པར་ཤེས་པའི་ཕུང་པོ་ཡོངས་སུ་དག་པ་ཐུགས་རྡོ་རྗེ་ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཡེ་ཤེས་ཀྱི་བདག་ཉིད་མི་བསྐྱོད་པའི་དཀྱིལ་འཁོར་ཞེས་སོ། །ཁྲོ་བོའི་སྐབས་སུའང་། བྷུདྡྷ་ཧེ་རུ་ཀ་གཙོ་བོ་མ་གྲུབ་སྟེ། པཎ་གྲུབ་ཀྱི་མན་ངག་རྣམས་སུ་རྒྱུད་འཁྲུགས་པ་བསྡེབས་ནས་གཙོ་བོ་བཛྲ་ཧེ་རུ་ཀར་བཞེད་པའི་ཕྱིར་རོ། །ཞེས་དང་། མི་བསྐྱོད་རྒྱལ་པོ་མདུན་ན་གནས། །ཞེས་པ། རིགས་དྲུག་པའི་མདུན་དཀྱིལ་འཁོར་གྱི་དབུས་ཀྱི་ལྟེ་བའི་སྟེང་དུ་གནས་སོ། །གཞན་རིགས་བཞི་རྣམས་ནི་ཕྱོགས་བཞི་ན་གནས་སོ། །ཞེས་སོ། ། དད་པས་ཉན་པའི་ལྷ་ཆེན་རྣམས། །ཞེས་པའི་ཐད། ཞལ་རྒྱུན་ལ། རྒྱུད་ཉན་པས་དད་པའི་འཁོར་ལྷ་ཆེན་རྣམས་སངས་རྒྱས་ཀྱི་སྤྲུལ་པ་དང་སྔགས་ཀྱི་ལམ་གྱིས་སྟོན་པ་དངོས་སུ་མཐོང་ནུས་པའི་འཁོར་དང་གཉིས་ཏེ། དཔེར་ན་ཕར་ཐེག་ཏུ་ལོངས་སྐུའི་འཁོར་ལ་སངས་རྒྱས་ཀྱི་མཐུས་ཉན་རང་ཡང་ཡོད་ཆོག་པར་གསུངས་པ་ལྟར་རམ། ཡང་ན་རང་སྣང་གཞན་སྣང་གི་འཁོར་གཉིས་ཡོད་པ་བཞིན་ནོ། །ཞེས་གསུངས། ཟིན་བྲིས་ལས། དྲང་སྲོང་ཁྲོས་པ་ལོཀྟྲི་པཱ་ལ་ལྟ་བུ། མི་ཐུང
Chinese
关于地（坛城）的解释是：这是共同续部的观点，五部（佛）的总体，如身坛城等，被认为是根本坛城之外的延伸。还有，祖尔巴认为，坛城的主尊是不动金刚。如《大象狂奔续》中说：“究竟而言，众生的识清净之处，即是如来之心的自性。”这指的是薄伽梵不动金刚。尼沃僧格说：“一切之基不动者，在此处应被视为识之王。”还有，《金刚次第》中说：“识是虚空之自性，心之特征是不生，不动父母之自性。”因此，他认为是不动（金刚）。《疑难解答》中，明妃虚空自在母是识与虚空界结合，座之轮是代表部主的标志，不是五部（佛）五智之手印。《释续小疏》中说：“基也是无量之轮，是五智之自性。”狮子座也是为了显示心之主尊，所以仅仅是与金刚部相连而已。《智慧广释》中说：“嗔恨完全清净的自性，识蕴完全清净，是心金刚法界智慧的自性，不动（金刚）的坛城。”在忿怒尊的情况下，佛陀黑汝嘎并非主尊，因为班智达和成就者的口诀中，将续部混乱地组合，认为主尊是金刚黑汝嘎。还有，“不动国王在前住”指的是第六部的面前，位于坛城中央的中心之上。其他的四部则位于四个方向。还有，“以信心听闻的大神们”这方面，口传中说：“听闻续部，以信心聚集的大神们，是佛的化身，以及通过咒语之道能亲眼见到导师的眷属，这两者。例如，在大乘中，报身佛的眷属中，凭借佛的威力，声闻和独觉也是可以存在的。或者，就像有自显和他显的两种眷属一样。”这样说。笔记中说：“如愤怒的仙人洛克特里帕拉一样，矮小。”
English
Regarding the explanation of the ground (mandala): This is the view of the common tantras, where the general five families (of Buddhas), such as the body mandala, etc., are considered as extensions beyond the root mandala. Furthermore, Zurba considers the main deity of the mandala to be Achala Vajra (Immovable Vajra). As stated in the 'Elephant Running Wild Tantra': 'Ultimately, the consciousness of sentient beings, the place of purity, is the nature of the Tathagata's mind.' This refers to the Bhagavan Achala Vajra. Nyewo Sengge says: 'The basis of everything, the Immovable One, should be regarded here as the king of consciousness.' Also, in the 'Vajra Sequence' it says: 'Consciousness is the nature of space, the characteristic of mind is unborn, from the nature of the Immovable Father and Mother.' Therefore, he considers it to be Immovable. In 'Dispelling Doubts,' the consort Dhying Phyukma (Vajradhatvishvari) is the union of consciousness with the realm of space, and the wheel of the seat is a symbol representing the family lord, not the mudra of the five families and five wisdoms. The 'Small Commentary' says: 'The basis is also the immeasurable wheel, it is the nature of the five wisdoms.' The lion throne is also merely connected to the Vajra family in order to show the main deity of the mind. 'Extensive Explanation of Wisdom' says: 'The nature of completely purified hatred, the aggregate of consciousness completely purified, is the nature of the wisdom of the mind Vajra Dharmadhatu, the mandala of the Immovable One.' Even in the case of wrathful deities, Buddha Heruka is not the main deity, because in the instructions of the Panditas and Siddhas, the confused tantras are combined, and the main deity is considered to be Vajra Heruka. Also, 'The Immovable King resides in front' refers to the front of the sixth family, located above the center of the mandala. The other four families are located in the four directions. Furthermore, regarding 'The great gods who listen with faith,' the oral tradition says: 'The great gods who gather with faith by listening to the tantra are twofold: emanations of the Buddha and retinues who can directly see the teacher through the path of mantra. For example, in the Mahayana, in the retinue of the Sambhogakaya Buddha, Shravakas and Pratyekabuddhas can also exist by the power of the Buddha. Or, just as there are two kinds of retinues, self-manifested and other-manifested.' So it is said. The notes say: 'Like the wrathful sage Loktri Pala, short.'