English
Now, the meaning meditated upon by those of the generation stage, and the appearance in other appearances at the time of fruition, is just that, while the reality and the self-appearance of the Buddha are merely the illusion of self-awareness and great bliss. This is what many previous holy ones have said. Here, the commentary of Thagana, and Mardo and Mala, etc., also hold this view. Compared to the former, this definition of philosophical tenets is solid and good, and to most discerning people it seems to be very much in accordance with the definitive meaning. However, it is not a faultless system. If one does not recognize that the ultimate truth itself appears in all forms, such as the wheels of the mandala, and that this appearance is not merely conventional, but is a deity with face and hands, then one will commit the following errors: conceptual imputation, dividing forms into categories, accepting the distinctions of conventional illusion, and placing the emptiness of ultimate truth merely in the absence of elaboration, thus failing to recognize the co-emergent ultimate truth. If those with a lineage connection can establish things as they please, it would be too extreme, as even actions of immediate retribution and broken vows would become causes for Buddhahood. By the reason of abiding in the essence of emptiness without inherent existence, bliss is established as the reality, and even if there is no other reason to establish it as such, if it is established as such, then all illusions would become the reality. Furthermore, there is much to be examined in these matters. Therefore, even though it is not certain that a deity must be established through the possession of marks and signs, in general, it will certainly appear as having the form of marks and signs, face and hands. For example, the mirror-like wisdom, which from the beginning is free from all elaborations, and the uninterrupted appearance of self-awareness and great bliss, the wheel of the mandala, the body that is the chief of all, speech, mind, qualities, activities, deeds, the wisdom that appears in all realms of existence, such as the environment and beings, is the manifester of ultimate truth, and so forth, connecting to the network of space. Since wisdom itself is of one essence, all the parts are also of one essence, but from the perspective of the distinct aspects of each wisdom, they are established as this or that deity. Therefore, everything is a deity free from elaboration, a deity of self-aware great bliss, and the wheel of the mandala.
Chinese
既是周遍，也是三界之影像，如此一切法皆于如是之天性中清净。如是说：天界人间及地下，刹那变为一形体。又如根本续中说：黑汝嘎大吉祥王，一切欲之自在主，处处具足手与足，处处具足眼与头与面，处处具足听闻于世间，以一切覆盖而安住。第四，如是众生之身，蕴等即是天之自性。所谓身者，乃是自性，并非仅是身语意三所分之身，而是因为识等也是已说之义的总结。第二，轮回之进入与返回之显现方式：乐与苦以及烦恼等相伴随，处于生与灭之中，获得有与寂灭。此处所谓相伴随者，果师所译为“生性”，而仲师所译为“趋近”，如是甚佳。彼一切法皆于天与大乐之体性中清净，自性即是寂灭，何故感受天界之乐与恶趣之苦耶？天界与恶趣之乐苦，虽非由法性所作，然亦如是，果从与自身相应之善恶因所生，业亦从能生起之烦恼所生，故以烦恼等之力而趋近者，即是轮回。心性虽是寂灭，然其垢染之识等乃是往昔习气之自性，而习气亦是烦恼、业与生之习气，故从具习气之识中生出烦恼，彼亦造作诸业，业亦抛生，而感受乐苦。如是烦恼、业与生之生起，亦令习气增长，于三有中趋近而流转。其中，生是进入有，于识上滋养善之习气，烦
English
It is both all-encompassing and an image of the three realms. Thus, all dharmas are completely pure in such a divine nature. As it is said: Heavenly realms, human realms, and underground realms, in an instant, transform into one form. And also from the Root Tantra: Heruka, the great glorious king, the chief sovereign of all desires, possessing hands and feet everywhere, possessing eyes and heads and faces everywhere, possessing hearing everywhere in the world, completely dwells by covering everything. Fourth: Thus, the bodies of sentient beings, aggregates, etc., are the very nature of the deity. What is called 'body' is the very nature, not just the body divided by body, speech, and mind, but also because consciousness, etc., are also a summary of the meaning already explained. Second, the way in which samsara enters and reverses: From happiness and suffering, likewise, afflictions, etc., are closely associated, abiding in birth and death, attaining existence and nirvana. Here, 'closely associated' is translated by Gos as 'birth itself,' but Drog translates it as 'approaching,' which is better. Since all dharmas are pure in the nature of deities and great bliss, and are inherently in nirvana, why do we experience the happiness of the heavenly realms and the suffering of the lower realms? The happiness and suffering of the heavenly realms and the lower realms, although not caused by the nature of dharma, are nevertheless so, because the result arises from virtuous and non-virtuous causes that are in accordance with oneself, and that karma also arises from the afflictions that cause it to arise. Therefore, approaching due to the power of afflictions, etc., is samsara. Although the nature of mind is nirvana, the defilements of consciousness are of the nature of past habitual tendencies, and clinging is also the habitual tendency of afflictions, karma, and birth. Therefore, afflictions arise from consciousness with habitual tendencies, and they also perform actions, and karma also throws birth, and one experiences happiness and suffering. Thus, the arising of afflictions, karma, and birth also causes habitual tendencies to increase, and one approaches and wanders in the three realms of existence. Among them, birth is the entry into existence, and by nurturing virtuous habitual tendencies on consciousness, afflicti
Chinese
如果我损坏了像幻术咒语之类的幻轮，就像幻术变出的景象也会消失一样，当连同习气一起的阿赖耶识清净时，业、烦恼、痛苦也会在法界中寂灭，获得轮回毁灭的阶段，唯有法性存在，这就是解脱。这样，生带来有，灭带来涅槃。章节的名称是：春之明点中蕴、界生长的自性，如来身如何安住，广说毗卢遮那佛等诸尊的体性，这是第二品。其中，如来身如何安住，是指在如是的实相中，唯有毗卢遮那佛等诸尊安住，这些如来身是实有的自性。现在宣讲第三品，此品主要通过宣说身语意的门来阐述风的分类，主要显示了基础的秘密，从毗卢遮那佛等开始也顺带显示了道的秘密。首先对此立誓宣说：此后，将以如来身语意所成的下、中、上之分，宣说门的分类。其中，如来是具有六界的士夫之身。身等和下等中，身的九门是下等门，即低劣的；语的四门是中等门；意的二门是上等门。门的分类是门的分类法。就像根本续中所说：上下使者成就，此续中没有怀疑。牛卧处和向上飞，剩余的干燥根处，是大乐的自性。或者用乌龟等，这是赐予成就的，四臂者有四面。以及，种姓母的印契中说：颅骨、战斧、獠牙和轮、金刚、胜幢和剑，都是普遍令人恐惧的，要知道有八种，说是种姓的印契。认为这些所说的并非字面意思，因此，在正文中，宣说身的九门，语的
English
If I damage a magic wheel, such as a magic mantra, just as the appearance of a magic transformation also disappears, when the alaya-vijñana together with its habitual tendencies is purified, karma, afflictions, and suffering will also be pacified in the dharmadhatu, and having obtained the stage of the destruction of samsara, only the dharmata remains, this is liberation. Thus, birth brings existence, and destruction brings nirvana. The chapter titles are: The nature of the growth of the skandhas and dhatus in the spring bindu, how the body of the Tathagata abides, and the extensive explanation of the nature of the deities such as Vairochana, this is the second chapter. Among them, how the body of the Tathagata abides, refers to the fact that only the deities such as Vairochana abide in suchness, and these bodies of the Tathagatas are the nature of reality. Now, to explain the third chapter, this chapter mainly explains the classification of winds through the explanation of the doors of body, speech, and mind, mainly showing the secret of the basis, and from Vairochana onwards, it also incidentally shows the secret of the path. First, to vow to explain this: After that, the classification of the doors will be explained according to the division of lower, middle, and upper, which are accomplished by the body, speech, and mind of any Tathagata. Among them, the Tathagata is the body of a person with six elements. Among the body, etc., and the lower, etc., the nine doors of the body are the lower doors, that is, inferior; the four doors of speech are the middle doors; and the two doors of mind are the upper doors. The classification of doors is the classification method of doors. Just as it is said in the root tantra: Above and below, the messengers are accomplished, there is no doubt in this tantra. The cow's resting place and flying upwards, the remaining drying root place, is the nature of great bliss. Or with turtles, etc., this is the giver of accomplishments, the four-armed one has four faces. And, in the mudra of the lineage mother it says: Skull, battle-axe, fangs, and wheel, vajra, victory banner, and sword, all are universally frightening, know that there are eight, it is said to be the mudra of the lineage. Thinking that these spoken words are not literal meanings, therefore, in the main text, explaining the nine doors of the body, the
Chinese
四门解说。心之二门解说。三者共同之义解说。第一是：一柱有九门，粗大五者之上的天。化为九孔之门，九种相状广为人知。最后是具有身之门，粗大之神是化身。又是谁的身体，柱子也叫做具有一命根？对此，有身体的命根和脉的命根两种。脉的命根是中脉，因为从中脉分出的支脉成了九孔。九孔也与中脉相连。粗略的身体之柱是，一些古代人说，柱子的梵语是Sthāṃpa，意思是自身不依赖于其他而独立存在的名称，所以仅仅是人的身体。类似于Ekasthāṃpa像犀牛一样独自存在，Sālisthāṃpa像稻子的幼苗，Katālisthāṃpa像水树一样独自生长。虽然这样解释，但此处是身体内部的柱子，即脊椎。如是说：此脊椎杖之相，是至上嘿汝嘎之坚固，蕴界等佛之，柱子是名言。以及金刚空行母也说：如是大柱，支撑嬉戏之房屋，如是九门之身，由脊椎来支撑。九门是：双眼，双耳，双鼻孔，口、秘密处和排泄道。这些每一个又都有，微细的九门，即地、水、火、风、空、识，以及产生善、不善和中性的心所之门。所谓粗大五者之上的天，粗大是指具有种姓性质的蕴，之上是指根本的意义，从前者细微并作为生命存在的是界。因此，按照五部和四母的划分，是五蕴和四大之风，或者按照五母的确定，也可以是五大。在一柱有九门的地方，它们居住和享用。也就是说，那些运行的门是九孔等。这样看来，这九门是为了流出精液、糟粕、污垢等，以及能取所取
English
Explanation of the Four Doors. Explanation of the Two Doors of the Mind. Explanation of the Common Meaning of the Three. The first is: One pillar has nine doors, a deity above the five gross ones. The door that has become nine holes, is fully known in nine aspects. Finally, the door that possesses the body, the gross deity is an emanation. And whose body is it, the pillar is also called possessing one life-force? Regarding this, there are two types of life-force: the life-force of the body and the life-force of the channels. The life-force of the channels is the central channel (Uma), because the branch channels that emanate from the central channel have become nine holes. The nine holes are also connected to the central channel. The gross pillar of the body is, some ancient people say that the Sanskrit word for pillar is Sthāṃpa, which means a name for being independent without relying on others, so it is merely the body of a person. It is similar to Ekasthāṃpa being alone like a rhinoceros, Sālisthāṃpa like a rice seedling, and Katālisthāṃpa like a water tree growing alone. Although explained in this way, here it is the pillar inside the body, which is the spine. As it is said: This form of the spinal column, is the stability of the supreme Heruka, the aggregates, elements, etc. of the Buddha, the pillar is a designation. And Vajra Dakini also says: Just as a great pillar, supports the house of play, likewise, the body with nine doors, is supported by the spine. The nine doors are: the two eyes, the two ears, the two nostrils, the mouth, the secret place, and the excretory passage. Each of these also has, subtle nine doors, namely earth, water, fire, wind, space, consciousness, and the doors that generate virtuous, non-virtuous, and neutral mental factors. The so-called deity above the five gross ones, gross refers to the aggregates that have the nature of lineage, above refers to the meaning of the root, and what is subtle and exists as life from the former is the elements. Therefore, according to the division of the five families and the four mothers, it is the five aggregates and the four elements of wind, or according to the determination of the five mothers, it can also be the five elements. In the place where one pillar has nine doors, they reside and enjoy. That is to say, the doors through which those move are the nine holes, etc. Thus, these nine doors are for the flow of semen, waste, impurities, etc., and the grasper and the grasped.