Chinese
显现啊。名称的类别中称为大菩提金刚听觉。大菩提相同。如金刚般的三种无别自生之智慧，明亮而不灭，如对境进行嗅闻的鼻根般显现。仅仅显现时，心的自性如金刚般的三种无别之状态中未曾动摇。证悟那本身也是显现，根清净之处也是。那即是菩萨普贤之自性。显现为身之时，显现为以相好庄严的普贤之身。名称的类别中也称为大菩提金刚嗅闻。大菩提相同。所谓金刚品尝，心如金刚般的三种无别平等性不灭，如对境进行品尝的舌根般显现。仅仅显现时，如金刚般不作积聚，未曾从法界中动摇。平等性任运成就即是舌根清净之处。如是清净之处或无别证悟那本身也是菩萨文殊之自性。从文殊之身显现为以相好庄严。名称的类别中也称为菩萨金刚品尝。宣说佛母，所谓空行母逝去等，空行母于前已述，果究竟之时，香母，花母，灯母，水母即四天女，与逝去之时，现在之时，未来之时，后生之时四者无别而宣说。为何将四根与四时结合为父母呢？依赖于根而生起识，于断境之时，境刹那间先后四者显现是依赖于根而生起，因此是结合为父母之必要。空行母之解说已完。逝去与行为，心自生之智慧如金刚般自显现不灭，如逝去之时与春季般显现。那本身未曾从法界中动摇，平等性无别即是香母之自性。显现为身之时，慈爱的佛母香母以相好庄严而显现。于此乃名称之
English
It is appearance. In the category of names, it is called Great Bodhi Vajra Hearing. Great Bodhi is the same. Like a vajra, the self-born wisdom of the three indivisibilities, clear and unceasing, appears like the sense of smell that smells the object. Just as it appears, the nature of the mind, like a vajra, does not move from the state of the three indivisibilities. The realization itself is also the appearance, and the place where the senses are purified is also. That is the nature of the Bodhisattva Samantabhadra. When it appears as a body, it appears as the body of Samantabhadra adorned with marks and examples. In the category of names, it is also called Great Bodhi Vajra Smelling. Great Bodhi is the same. The so-called Vajra Tasting, the mind is like a vajra, the three indivisible equality is unceasing, and it appears like the sense of taste that tastes the object. Just as it appears, like a vajra, it does not accumulate and does not move from the realm of Dharma. The spontaneous accomplishment of equality is also the place where the sense of taste is purified. In this way, the realization of purity or indivisibility is also the nature of the Bodhisattva Manjushri. From the body of Manjushri, it appears adorned with marks and examples. In the category of names, it is also called Bodhisattva Vajra Tasting. Explaining the mother, the so-called Dakini who has passed away, etc., the Dakini has been mentioned before. At the time of the ultimate fruit, the incense mother, the flower mother, the lamp mother, and the water mother, that is, the four goddesses, and the time that has passed, the present time, the future time, and the time that will come later are declared to be inseparable. Why are the four senses and the four times combined as parents? Because consciousness arises depending on the senses, and when the object is cut off, the four moments of the object appear one after another, which arises depending on the senses, so it is necessary to combine them as parents. The explanation of the Dakini is over. The past and the action, the self-born wisdom of the mind, like a vajra, appears spontaneously and does not cease, like the past time and spring. That itself does not move from the realm of Dharma, and the indivisible equality is the nature of the incense mother. When it appears as a body, the loving mother of the Buddha, the incense mother, appears adorned with marks and examples. Here is the name of
Chinese
总的来说，圆满果位在天界的状态中，有阎罗死主、大力、马头明王、甘露漩四尊。在有情众生的状态中，身体的识、身体的根、身体的境，即根所触之触，以及由这三者聚合而生的菩提心触觉，如果证悟到这四者无二无别的状态，就是涅槃；如果不能证悟，就会显现轮回。将身体的四境转化为四忿怒尊的必要性是什么呢？因为身体的识等四法，在一切识中是最粗大的。在身体的根、境、识三者聚合的菩提心触觉状态中，其他的分别念不会存在，这也是粗大的，也是强有力的。在一切分别念中，身体的分别念是存在于外境的。因此，如果身体的四法转化，其他的分别念也会转化。这些转化的忿怒尊也位于坛城之外。坛城中的其他本尊身形高大，肢体粗壮，具有摧毁不和谐之事业，而且坛城也受到他们的加持所守护，作为这种象征，忿怒尊的身躯与火焰山相连，如同安住在整个坛城之中。这就是与忿怒尊相结合的必要性。“大摧毁触觉”，指的是，自生智慧的平等性，如金刚般的三者无别之自性，不间断的能量，自显现的触觉，也显现为如身体的根。对此，斯瓦卡巴大师说，身体的四法是，秘密根等四者。此外，并非是不允许的。因此，秘密根、其境以及根聚合的刹那意识，以及三者聚合的菩提心触觉所体验之事物，这四者。此外，也显示了并非禁止身体总体根的法。之所以提到摧毁，虽然前面已经说过，但这里强调的是，在压制身体之法的时期，一切分别念都不会存在，因此是摧毁，即是邪见的时刻。身体的根不间断地显现，仅仅是意念没有聚集在三时之中，没有从法界中移动，证悟到平等性无二无别，最终
English
Generally, in the state of the ultimate fruition, in the realm of the gods, there are Yama, the Lord of Death, the Mighty One, Hayagriva, and Amrita Kundalin, these four. In the state of sentient beings, there are the body's consciousness, the body's sense faculty, the body's object, the tangible sense object, and the Bodhicitta tactile sensation arising from the combination of these three. If one realizes the state of these four as inseparable, it is Nirvana; if one does not realize it, Samsara will appear. What is the necessity of transforming the four objects of the body into the four wrathful deities? Because the four dharmas, such as the body's consciousness, are the coarsest among all consciousnesses. In the state of Bodhicitta tactile sensation, where the body's sense faculty, object, and consciousness are combined, other thoughts do not remain, which is also coarse and powerful. Among all thoughts, the body's thought resides externally. Therefore, if the four dharmas of the body are transformed, other thoughts will also be transformed. These transformed wrathful deities also reside outside the mandala. The other deities of the mandala are large in body, with coarse limbs, possessing the activity of destroying disharmony, and the mandala is also protected by their blessings. As a symbol of this, the body of the wrathful deity is connected to a mountain of fire, as if residing within the entire mandala. This is the necessity of combining with the wrathful deity. "The Great Destructive Touch" refers to the spontaneously arising wisdom of equality, the nature of the three inseparable like a vajra, the uninterrupted energy, the self-manifesting touch, which also appears as the body's sense faculty. Regarding this, Swakaba Master said that the four dharmas of the body are the four, such as the secret organ. Furthermore, it is not that it is not allowed. Therefore, the secret organ, its object, and the momentary consciousness of the combined sense faculty, and the object experienced by the Bodhicitta tactile sensation of the combination of the three, these four. Furthermore, it also shows that the dharma of the body's general sense faculty is not prohibited. The reason for mentioning destruction, although it has been said before, is emphasized here that during the time of suppressing the body's dharma, all thoughts do not remain, therefore it is destruction, which is the moment of wrong views. The body's sense faculty appears uninterruptedly, merely the mind is not gathered in the three times, not moving from the Dharmadhatu, realizing equality as non-dual, ultimately
Chinese
当为了利益众生而显现化身时，也是阎罗王的本性，显现为阎罗王的形象，具有各种相和好。名称的类别称为“大摧毁者触”，意思是，了悟触觉、显现和空性无二无别的菩提心，轮回的因果彻底清净，不住于任何地方，所以是摧毁者。伟大之处在于，在轮涅无别的状态中，没有不和、对治、所摧毁之物和摧毁者的概念，这就是伟大。因为不会再次生起，所以也是伟大。在外，对于所化众生来说，显现为四魔等不和之方的摧毁者，所以是伟大。四种压迫都用这个来解释。为了摧毁不和，四尊忿怒尊安立在四个门上。“大摧毁者触及”的意思是，心之平等性如金刚一般，三种无别，从不间断，也显现为触及身体的识，显现之时，不离平等性二元对立的状态，那本身就是身体的识清净之处。显现化身之时，显现为大力士，身体具有各种相和好。名称的类别称为“大摧毁者触及”。“大摧毁者所触”的意思是，心之平等性如法界一般，从不间断，也显现为身体感官的对境，如所触。仅仅显现之时，不离心性之界，在心性中无二无别，那就是身体感官的对境清净之处。那本身也是忿怒尊马头明王的本性。显现化身之时，显现为马头明王的形象，具有各种相和好。名称的类别也称为“大摧毁者所触”。“大摧毁者触识”的意思是，心之自生智慧如金刚一般，平等性不间断的力量，也显现为摧毁身体三种法的菩提心，如触识。仅仅显现之时，不离平等性法界，无二无别，那本身就是触识清净之处。也是忿怒尊甘露漩的本性。显现化身之时，显现为忿怒尊甘露漩，具有各种相和好。关于这一点，名称的类别
English
When manifesting an emanation for the benefit of beings, it is also the nature of Yama, appearing as the image of Yama, adorned with various marks and signs. The category of names is called "Great Destroyer Touch," meaning that realizing touch, appearance, and emptiness as inseparable, the Bodhicitta, the cause and effect of samsara are completely purified, not abiding anywhere, so it is the destroyer. The greatness lies in the fact that in the state of inseparable samsara and nirvana, there is no concept of discord, antidote, what is to be destroyed, and the destroyer, which is greatness. Because it does not arise again, it is also great. Outwardly, for the beings to be tamed, it is the destroyer of the discordant side such as the four maras, so it is great. All four oppressions are explained by this. In order to destroy discord, the four wrathful deities are established at the four gates. "Great Destroyer Touching" means that the mind's equanimity is like a vajra, the three are inseparable, never ceasing, and also appears as the consciousness of touching the body, when it appears, it does not depart from the state of equality and non-duality, that itself is the pure place of the body's consciousness. When manifesting an emanation, it appears as a great powerful one, the body having various marks and signs. The category of names is called "Great Destroyer Touching." "Great Destroyer Touched" means that the mind's equanimity is like the Dharmadhatu, never ceasing, and also appears as the object of the body's senses, such as what is touched. Just at the moment of appearance, it does not depart from the realm of mind, in the mind it is non-dual, that itself is the pure place of the object of the body's senses. That itself is also the nature of the wrathful Hayagriva. When manifesting an emanation, it appears as the image of Hayagriva, having various marks and signs. The category of names is also called "Great Destroyer Touched." "Great Destroyer Touch Consciousness" means that the mind's self-born wisdom is like a vajra, the power of equality never ceasing, and also appears as the Bodhicitta that destroys the three dharmas of the body, such as touch consciousness. Just at the moment of appearance, it does not depart from the Dharmadhatu of equality, non-dual, that itself is the pure place of touch consciousness. It is also the nature of the wrathful Amrita Kundali. When manifesting an emanation, it appears as the wrathful Amrita Kundali, having various marks and signs. Regarding this, the category of names
Chinese
也被称为大摧毁触觉。示现忿怒母，圣母非恒常等，通常在事业等果达到究竟的阶段，有不败母、起尸、忿怒颦眉、独发等四种，在有情众生的阶段，示现无有分别的常见、断见、我见、名相见四种。其中，圣母是将恒常等四种见解，以身体的四种法来享用的对境，成为萨那父母的即是圣母。或者，恒常等四种见解清净的处所，成为四忿怒尊之母，故为圣母。下面的三种也同样适用。那么，身体的识、身体的根、以及对境所触三者聚合所生的菩提心触觉等四种。身体的四法与境和有境结合有何理由呢？身体的四法是所有分别念中最粗大的，四种见也是所有见解中最粗大且智慧浅薄的，因此是结合为父母的理由。心自生智慧的平等性，无二性，如自显现不灭般显现。仅仅是显现时，在平等性的状态中，远离显空之边，于心性的状态中任运成就，称为非恒常，是分别念达到究竟的体性。那是天女铁钩女的自性，在显现为身形时，铁钩女以妙相等庄严。名称的异名中也说了非恒常。所谓非断灭，心自生智慧远离一切边的平等性，从自显不灭中，也显现出如无有实执的断见。仅仅是显现时，心未从平等性的状态中移动，无有成立为断灭之事物，心性在平等性的状态中显现，称为非断灭。也是大力母食肉女的自性，在显现为身形时，起尸母手持肉，身形以妙相等庄严显现。所谓非我，心性平等性远离一切边，从不灭之力量中，也显现出如我见。