Chinese
相符地生起我慢。{現在最初顯現的阿裡嘎裡（藏文：ཨཱ་ལི་ཀཱ་ལི）的相，不是第二種傳承混合，也不是第三種變成天神形象，這三者是以各自前一剎那的明覺和作意聚合為因，與自己同時的明覺只是成果顯現為明相而已。譬如森林極其廣大，遍布地面上下，但一棵樹的枝葉不會生出另一棵樹，所有樹木都只是從土地生長出來而已，樹木看似相連是錯覺一樣。無論是明相或不明顯的顯相，所有境相的意識都是從內在的明覺中一個個產生，一個生兩個。不是從前一剎那的境相產生後一剎那的境相，因此許多大修行者認為念頭沒有後續，也從這個道理上是合理的。因此，修行者實際觀修的壇城，是自己獨一無二的心之顯現，諸佛本質上沒有好壞，但由於咒語和形象各異的緣起，這些佛具有各自的作用和利益。化身佛的果位在時間和形式上各不相同，同一傳承的事業也各不相同，這已廣為人知。同樣，瑜伽士必須將一切顯現視為天神形象，但在確定特徵時，如果過於強調這種觀想，那就非常錯誤了，因為這些不淨的顯現實際上並非天神形象。如果將業相視為世俗諦，將天神形象視為勝義諦，那就沒有機會使它們相同。如果兩者都是相同的世俗諦，卻區分是否相同，那就好比說「所見的兩個月亮不是兩個月亮，而是髮絲」，即使世俗諦有真假的區別，也不可能相同。那麼是什麼呢？這些的法性是勝義諦的壇城，雖然瑜伽士沒有直接觀想其法性，但由於每個事物都有各自的法性，因此逐漸地，觀想、作意和實相兩者一致契合，不淨的顯相在法界中清淨
English
It is with conformity that pride arises. {Now, the initial appearance of Āli Kālī (藏文：ཨཱ་ལི་ཀཱ་ལི) is not a mixture of the second lineage, nor does it become a deity image in the third. These three are caused by the aggregation of awareness and attention from their respective previous moments. The awareness simultaneous with oneself is merely the manifestation of the result as a clear appearance. For example, just as a forest is extremely vast, covering the ground without top or bottom, yet one tree's branches do not give rise to another tree, and all trees grow only from the earth, and the apparent connection between trees is an illusion. Whether it is a clear appearance or an unclear appearance, all minds that perceive objects arise individually from the inner awareness, one giving rise to two. It is not that a later moment of object appearance arises from a previous moment of object appearance, therefore many great meditators believe that thoughts have no continuation, which is also reasonable from this point of view. Therefore, the mandala that the practitioner actually meditates on is a manifestation of one's own mind alone. The deities have no inherent good or bad essence, but due to the interdependent origination of different mantras and forms, these deities have their respective functions and benefits. It is well known that the result, the Nirmāṇakāya, appears differently in time and form, and that the activities of the same lineage also differ. Similarly, yogis must regard all appearances as deity images, but if this visualization is overemphasized when determining characteristics, it is very wrong, because these impure appearances are not actually deity images. If karmic appearances are regarded as conventional truth and deity images as ultimate truth, there is no opportunity for them to be the same. If both are the same conventional truth, but a distinction is made between whether they are the same or not, it is like saying, "The two moons seen are not two moons, but strands of hair." Even if there is a distinction between true and false conventional truth, they cannot be the same. So what is it? The nature of these is the mandala of ultimate truth. Although the yogi does not directly visualize its nature, since each thing has its own nature, gradually, visualization, attention, and reality coincide and align, and impure appearances are purified in the Dharmadhātu.
Chinese
是这样的转变。因此，被称为“信解作意”和“唯是实性作意”在所有经典中广为人知。如果不了解它们的区别，就会像想要成为“藏跑黑茹迦”一样。如果了解了这一点，瑜伽士所修习的金刚力，其障碍的残余在真实存在中是否存在，以及是否是表相显现等等的无尽辩论，也在此处被提及。因此，这就是“被邪恶的黑暗所覆盖”的意思。因此，正时的时轮金刚，金刚怖畏金刚，金刚力等坛城的所有本尊，都安住于唯一的自性中，无需赘述。因为这早已广为人知。你们这些将金刚怖畏金刚和金刚力混为一谈的人，说出这样的话，似乎只是重复别人的话语。在这种修习不同形象的时候，在色身的阶段也显现不同的形象。瑜伽士对于未加改造的事物，也必须对此和彼生起信解。因此，时轮金刚的第二十四手，代表着连同二障在真实存在中也已断除，并且也显现断除之相的报身时轮金刚。正如这样，瑜伽士在修习时也必须对此生起信解。第二十六手，代表着虽然在意义上断除了四魔等二障，但在其他显现中，以断除之相，显现与少许残余相伴随之相的化身，显现于六道中的时轮金刚。在修习第二十六手时，必须怀着我乃时轮金刚的化身，虽然在真实存在中没有残余，但以表相显现来说是有残余的这样的我慢，并且为了利益他人而修习。所谓为了他人而修习，是为了调伏难调伏者等等。现在修习本尊瑜伽也是如此，为了成办各种利他事业，第二十六手是赞叹的意义，即必定是杀、逐、迷、僵和勇士的次第。从其力量来看，虽然显示了在不清净众生的利益中行事而赞叹化身，但一般来说，报身和化身二者在形象上
English
That is the transformation. Therefore, it is known as "faith-based attention" and "suchness-based attention" in all scriptures. If you do not understand the difference between them, it will be like wanting to become a "Tibetan-running Heruka." If you understand this, the endless debates about whether the remaining obscurations of the Vajra Power practiced by yogis exist in reality, and whether they are mere appearances, are also mentioned here. Therefore, that is what is meant by "covered by the darkness of evil." Therefore, it goes without saying that all the deities of the mandala, such as the Kalachakra of the Correct Time, Vajrabhairava, and Vajra Power, abide in the same single nature. Since this is already widely known, you who confuse Vajrabhairava and Vajra Power, saying such things, seem to be merely repeating the words of others. When practicing different forms, different forms are also shown in the stage of the Form Body. Yogis must also generate faith in this and that, even in the unmodified. Therefore, the twenty-fourth hand of Kalachakra represents the Sambhogakaya Kalachakra, which has eliminated all the two obscurations in reality and also shows the aspect of elimination. As such, yogis must also generate faith in this when practicing. The twenty-sixth hand represents the Nirmanakaya Kalachakra, which manifests in the six realms, showing the aspect of having eliminated the four maras and other two obscurations in meaning, but in other appearances, showing the aspect of being accompanied by a slight remainder in the aspect of elimination. When practicing the twenty-sixth hand, one must hold the pride that "I am the Nirmanakaya of Kalachakra, and although there is no remainder in reality, there is a remainder in appearance," and practice for the benefit of others. The so-called practice for the benefit of others is for the purpose of subduing the unsubdued and so on. Even now, when practicing deity yoga, in order to accomplish various activities for the benefit of others, the twenty-sixth hand is the meaning of praise, that is, it is definitely the order of killing, expelling, bewildering, stiffening, and heroes. From its power, although it is shown that the Nirmanakaya is praised for acting in the benefit of impure beings, in general, both the Sambhogakaya and the Nirmanakaya in form
Chinese
是所有（佛）的化身，這裡如果以時輪金剛的本尊來說，雖然從本質上來說，無法以寂靜和忿怒、手多手少等來確定。但是，導師（佛陀）為了調伏的眾生，如果觀修代表報身的本尊，就這樣觀修。如果觀修化身為道的本尊，就這樣做，這樣教導和加持，因此必須如是觀修。如果觀修二十四臂的種種主尊，就轉為將報身作為道；如果觀修二十六臂的黑茹嘎，就轉為將化身作為道。}這都是續部結合者佛陀自己的加持力所致。那時，在時輪黑茹嘎的場合，顯示牛皮是代表堆積如山的魔的殘餘，這是佛陀自己用心結合的，所以才會這樣。一般來說，所有忿怒尊的衣服牛皮並非都如此，因為牛皮和堆積如山的魔沒有實質的關聯。這裡說的「僅僅是遮蔽的部分」，如果說代表自相續中稍微殘留的遮蔽部分，就與十地菩薩相符；如果僅僅與在其他顯現中顯示有遮蔽的殘餘相結合，就與佛陀的化身相符，因此金剛力和金剛怖畏兩者是否相同，必須依賴於那個基礎來進行研究，僅僅是文字沒有意義。尊貴的時輪金剛本身，在自顯現中是諸佛總集的智慧，在其他顯現中是佛陀的報身、化身和十地菩薩等，即使在一個壇城中也會顯現多種形象。那時，即使是一個續部，化身和化身之基礎也是不同的，因此在任何情況下都不能強求只有一個，就像能母續和極忿怒母一樣。因此，聲論師（Sgra pa shes rab rin chen pa）說：「金剛力和怖畏金剛沒有不同的反體。」這完全是詭辯家的空談，與詭辯的規律相違背。這兩者作為有法，反體是不同的，因為名稱的意義不同，就像所作和無常一樣。應當這樣說。使惡毒者恐懼的和具有巨大力量的兩者，反體顯然是不同的。
English
It is the embodiment of all (Buddhas). Here, if we take the Kalachakra deity as the subject, although it cannot be determined from the perspective of its essence by distinctions such as peaceful and wrathful, many or few hands, etc. However, for the beings to be tamed by the Teacher (Buddha) himself, if one meditates on the deity representing the Sambhogakaya, then meditate like this. If one meditates on the deity who makes the Nirmanakaya the path, then do it like this, thus instructing and blessing, therefore one must meditate accordingly. If one meditates on the twenty-four-armed manifold principal deity, then it will transform into making the Sambhogakaya the path; if one meditates on the twenty-six-armed Heruka, then it will transform into making the Nirmanakaya the path. } This is all due to the power of the blessing of the Buddha himself, the one who unites the tantras. At that time, in the case of Kalachakra Heruka, the Buddha himself, through his mind, combined the display of the oxhide as representing the remnants of the demons in heaps, so it goes like that. In general, not all oxhides of wrathful deities' garments go there, because there is no substantial connection between oxhide and heaps of demons. Here, the phrase "only the obscuring part" refers to representing the slightly remaining obscuring part in one's own mindstream, which is in accordance with the tenth Bhumi. If it is only combined with showing the remaining obscurations in other appearances, it is in accordance with the Nirmanakaya of the Buddha, therefore whether Vajra-vega and Vajra-bhairava are the same or not must be examined based on that foundation, mere words are meaningless. The glorious Kalachakra himself, in his own appearance, is the wisdom of the union of all Buddhas, and in other appearances, he is the Sambhogakaya, Nirmanakaya, and the tenth Bhumi of the Buddha, etc., and even in one mandala, he will appear in various forms. At that time, even if it is one tantra, the Nirmanakaya and the basis of Nirmanakaya are different, therefore in any case, one should not insist that there is only one, like Numa Gyü and Rab Tumma. Therefore, Sgra pa shes rab rin chen pa said, "Vajra-vega and Bhairava-vajra do not have different counter-entities." This is completely the empty talk of sophists, which contradicts the rules of sophistry. These two, as subjects, have different counter-entities, because the meanings of the names are different, like what is made and impermanent. It should be said like this. The one who makes the malicious ones afraid and the one who possesses great power, the two counter-entities are clearly different.
Chinese
此者未辨名相一与反体一之差别也。若立自宗，总返观之，金刚力、金刚怖畏、大印时轮黑茹迦等，仅于彼时之修法稍异，然心续同一，无庸赘言。诸尊之体性亦安立为一。若配以部主，则名数尊类各异。怖畏黑茹迦乃金刚萨埵黑茹迦，以金刚萨埵部为主，唯时轮而已。故于明妃，亦不作异于种种母之称谓。大印乃金刚萨埵之变现，是为真黑茹迦，故以不动部为主，是故于明妃，亦主要施设金刚空行母之称谓。暂且二者唯作佛陀观之。忿怒尊之自在金刚力，乃金刚萨埵部之忿怒尊，以其为一切部之故，且执持佛与忿怒尊二者之相，既是佛陀忿怒之黑茹迦，亦属菩萨忿怒之忿怒尊众。故云金刚萨埵与普贤二者之部，其理在此。于明妃，亦别立忿怒母自在之名。如是，此处若有如惹琼巴等谓诸忿怒尊为遮蔽十地者，则愚者欲充智者之辈，谓金刚怖畏亦应如是，以其为忿怒尊之故云云，实乃未解其义或仅为语病耳。其理者，须辨以寂忿二者分判之忿怒尊，与以逝忿心三者分判之忿怒尊之差别而说。惹琼巴·南嘉巴谓诸忿怒尊为十地，有少分遮蔽者，乃就三者分判之忿怒尊而立论，而汝等则以寂忿二者分判之忿怒尊而立论故也。如是，大印、喜金刚、怖畏金刚、颅鬘者等，虽为寂忿二者分判之忿怒尊，然就逝忿心三者分判而言，乃逝者而非忿怒尊。