Chinese
虽然说了“添加种子字”和“如自显化身般添加种子字”两种说法，但实际上应理解为“是如此之理”和“显现之理”两种。就“是如此之理”而言，在此殊胜开示之际出现的所有眷属，都是心之觉性自显化身。如《幻化网续》所说：“如是心之差别，自显胜者心等。”以及《星命历》所说：“两种共同之名，先前已述。”以及“自觉性本身显现为三种差别，即三种自然。”以及“本净者融入金刚持等，乃是自显之故。”这些都已明确说明。然而，也有与此相符，通过传承修习的眷属。如《幻化网续》所说：“最初佛陀地胜者，大菩萨与大摧毁者，言语无法穷尽，无量无边。”以及此续中也说：“如是之众，言语无法穷尽，无二无别而安住。”这些都已明确说明。就“显现之理”而言，显现为边地菩萨之相。如《星命历》所说：“所化之业达到极致，即成为第六佛之刹土。彼等胜于其他土地，故为大，为摧毁见之障，故为业之金刚。”因此，若依此理添加种子字，则眼识等庸常分别念得以清净，证悟为达到边地的菩萨，如地藏菩萨等。胜于九地以下者，故为大。为摧毁见之障，故为业之金刚。所见为眼识，于天界为菩萨地藏，大菩提金刚与种子字相合。所听为耳识，于天界为金刚手，大菩提金刚。所嗅为鼻识，于天界为虚空藏，大菩提金刚。所尝为舌识，于天界为观世音自在，名为明妃者如前所述。特别之处在于，此处四境生起四识。所见为色，于天界为拉西亚玛，所听为声，为吉日底玛。
English
Although two types of "adding seed syllables" are mentioned: "adding seed syllables" and "adding seed syllables as if they were self-manifested emanations of the mind," they should be understood in terms of "the way it is" and "the way it appears." In terms of "the way it is," all the retinue that appears during this extraordinary discourse are self-manifested emanations of mind-awareness. As the Mayajala Tantra states: "Likewise, from the distinction of mind, self-manifested victors, minds, and so forth." And as the Spar Khab states: "The two common names have already been mentioned." And, "Self-awareness itself appears as three distinctions, which are the three natural states." And, "The primordially pure ones merge into Vajradhara and so forth because of self-manifestation." These points are clearly stated. However, there are also retinues who are similar to these and who have been trained through lineage practice. As the Mayajala Tantra states: "Initially, the victorious Buddhas of the ground, great bodhisattvas, and great destroyers, are immeasurable and beyond expression." And this same text also states: "Such assemblies are immeasurable and abide in non-duality." These points are clearly stated. In terms of "the way it appears," they appear as bodhisattvas of the border regions. As the Spar Khab states: "The ultimate object of taming is to become the realm of the sixth Buddha. These are superior to other lands, hence they are great, and they are the vajra of action because they destroy the veils of views." Therefore, if seed syllables are added in accordance with this system, the ordinary conceptual thoughts of eye consciousness and so forth are purified, and one realizes bodhisattvas who have reached the border regions, such as Kshitigarbha. They are superior to those below the ninth ground, hence they are great. They are the vajra of action because they destroy the veils of views. What is seen is eye consciousness; in the realm of the deities, it is the bodhisattva Kshitigarbha, and the great bodhi-vajra is in accordance with the seed syllable. What is heard is ear consciousness; in the realm of the deities, it is Vajrapani, and the great bodhi-vajra. What is smelled is nose consciousness; in the realm of the deities, it is Akashagarbha, and the great bodhi-vajra. What is tasted is tongue consciousness; in the realm of the deities, it is Avalokiteshvara, and the one called consort is as previously explained. The special feature here is that the four objects generate the four consciousnesses. What is to be seen is form; in the realm of the deities, it is Lasya. What is to be heard is sound; it is Gitima.
Chinese
可以嗅闻的是香，即玛列玛，可以品尝的是味，即与尼提玛的眷属们。这是外在心识的八尊父母的阐述。正直而言，大菩提金刚与种子字相应，能见之眼根，即天上的慈氏（弥勒）。大菩提金刚与种子字相应，能听之耳根，即除盖障。大菩提金刚与种子字相应，能嗅之鼻根，即普贤。大菩提金刚与种子字相应，能尝之舌根，即文殊童子。妃子如前所述。特别的是，此处以四时生起四根。也就是，过去时是天女杜贝玛，现在时是布施贝玛，未来不确定时是阿洛给玛，未来未到时是根德玛，她们都与具有相同装束的续部女众眷属们在一起。摧毁者是忿怒尊的眷属。正直而言，以身语意的作为摧毁魔和外道，比夜叉更殊胜，因此是伟大的。为了摧毁见解的障碍，是业金刚。触是秘密处、根和识，三者聚合。总的来说，是执持身语意的，即天上的甘露旋。摧毁者大金刚与种子字相应，所触是秘密根，男性的性相或语，即天上的马头明王。摧毁者大金刚所触是秘密的明妃的性相或身体，即天上的大力母。摧毁者大金刚触识是秘密的识，体验快乐或意，即天上的阎魔敌。妃子如前所述。特别的是，此处以常断的颠倒四行来束缚身体，虽然不直接生起四种分别念，但通过间接的方式生起。不是常有，即无常，即天上的铁钩母。不是断灭，即痛苦，即天上的索母。不是我，即无我，即天上的铁链母。不是相，即空性，即天上的铃母。这种添加种子字的方法，是正直地、直接地、强有力地进行的。有些善知识认为，对于不是常有的，认为是常有
English
That which is to be smelled is fragrance, namely Mālemā, and that which is to be tasted is flavor, namely with the retinue of Nīrtimā. This is the explanation of the eight father and mother deities of the outer mind. Directly, the Great Enlightenment Vajra is in accordance with the seed syllable, the seeing eye faculty, namely Loving One (Maitreya) in the heavens. The Great Enlightenment Vajra is in accordance with the seed syllable, the hearing ear faculty, namely Remover of Obscurations. The Great Enlightenment Vajra is in accordance with the seed syllable, the smelling nose faculty, namely Samantabhadra. The Great Enlightenment Vajra is in accordance with the seed syllable, the tasting tongue faculty, namely Mañjuśrī Kumārabhūta. The consorts are as before. In particular, in this instance, the four times generate the four faculties. That is, in the past time, the goddess Dhūpemā, in the present time, Puṣpemā, in the uncertain future time, Ālokemā, and in the unarrived future time, Gandhemā, all of them are with the retinue of female lineage holders who have similar attire. The destroyer is the retinue of wrathful ones. Directly, destroying the demons and heretics by the actions of body, speech, and mind, being more excellent than yakshas, therefore is great. In order to destroy the obscuration of view, it is the Karma Vajra. Touch is the secret place, faculty, and consciousness, the three combined. Generally, it is holding the body, speech, and mind, namely Ambrosia Coil in the heavens. The Destroyer Great Vajra is in accordance with the seed syllable, the touched is the secret faculty, the male's sexual organ or speech, namely Hayagrīva in the heavens. The Destroyer Great Vajra, the touched is the secret consort's sexual organ or body, namely Mahābala in the heavens. The Destroyer Great Vajra, the touch consciousness is the secret consciousness, experiencing joy or mind, namely Yamāntaka in the heavens. The consorts are as previously explained. In particular, in this instance, the body is bound by the four inversions of permanence and annihilation, although the four conceptualizations are not directly generated, they are generated indirectly. That which is not permanent is impermanent, namely Iron Hook Mother in the heavens. That which is not annihilation is suffering, namely Lasso Mother in the heavens. That which is not self is selflessness, namely Iron Chain Mother in the heavens. That which is not sign is emptiness, namely Bell Mother in the heavens. This method of adding seed syllables is done directly, straightforwardly, and powerfully. Some virtuous friends think that for that which is not permanent, it is considered permanent.
Chinese
诸如此类的执着，都是与意义相悖的邪见。以常、断、我、相四者，会生起身体的四种分别。因此，执非为常为常等。在“名为”等词语之间，执常等行为是不可见的规律。不可如实解释经文的字面意义。这些观点需要考察。显示了那些眷属众多且遍布，无二而住的方式。正直。从“等”字的范围来看，与心之自显化身相应，因此，如是传承以修习之众及不可言说，无二而住的方式有四种：自性显现的角度，以轮回和涅槃所摄之法；不共开场白的角度，导师眷属之意；大自在的角度，天神和分别；处所的角度，大乐欲界和他方无量无边不可思议的刹土，无二而住。那么，对于如此宣说的这些眷属，有些是化身吗？还是自续部？进行考察和辩论。我等应如我在经文注释中清楚阐述的那样理解这些意义。应知辩论“之”字意义不大。如果喜欢繁琐，可以参考前辈所著的论著。又有人说，第一品开场白这一品，四十二位本尊是否齐全？如果齐全，那么普贤佛母和六能仁明显不在。如果不齐全，那么开场白就不圆满。如果这样说，从“方便和智慧”来说，智慧确定为普贤佛母。身语意显现为各种各样，因此确定为六能仁。因此，没有开场白不圆满的过失。不明显的原因是，第一品不是秘密灌顶的时候，没有共同的所化，是讲法的时机。第二品中，为了灌顶的意义而出现普贤佛母。第三品中，因为是坛城中的眷属，以及调伏众生的眷属，所以出现了六能仁。
English
Views that contradict the meaning, such as clinging, are perverse. The four characteristics of permanence, cessation, self, and sign generate four discriminations of the body. Therefore, clinging to what is impermanent as permanent, and so on. In the words between "named as" and so on, the act of clinging to permanence and so on is an invisible custom. The literal meaning of the scriptures should not be explained as it is. These views should be examined. It shows how those retinues dwell in a manner that is numerous, pervasive, and non-dual. Straightforward. From the scope of "etc.", it is in accordance with the self-manifested emanation of the mind, so the way in which such a lineage dwells inseparably with the assembly of practice and is beyond words is fourfold: From the point of view of the naturally appearing, the Dharma is gathered by samsara and nirvana. From the point of view of the uncommon introduction, the intention of the teacher's retinue. From the point of view of the great self, gods and discriminations. From the point of view of the place, Akanishta of great enjoyment, and infinite, boundless, inconceivable Buddha-fields dwell without duality. So, among these retinues that are explained in this way, are some emanations? Or are they Svatantrika? There is examination and debate. We should understand these meanings as I have clearly explained them in the commentary on the text. It should be known that arguing about the meaning of "gyi" is not very important. If you like elaboration, you can refer to the treatises written by the ancients. Again, some say, in the first chapter, the introduction chapter, are the forty-two deities complete or incomplete? If they are complete, then Samantabhadri and the six Thubpas are clearly not present. If it is incomplete, then the introduction will not be perfect. If you say so, from "means and wisdom", wisdom is definitely identified as Samantabhadri. Since body, speech, and mind appear in various ways, the six Thubpas are identified. Therefore, there is no fault of the introduction being incomplete. The reason why it is not clear is that the first chapter is not the time of secret empowerment, there are no common disciples to be tamed, and it is the time of teaching the Dharma. In the second chapter, Samantabhadri appeared for the purpose of empowerment. In the third chapter, the six Thubpas appeared because they are the retinue in the mandala and the retinue that tames beings.
Chinese
如是往昔的诸位上师所说。我的上师，遍知祖尔派，在汇集者的词句和文字记录时，开场白聚集的方式在第一品中讲述。发起开场白并进行灌顶的方式在第二品中讲述，但实际上，在非共同的开场白聚集之时，发起开场白并灌顶后宣说续部。普贤佛母与父（普贤王如来）无二无别地安住，六能仁是化身，因此在非共同的开场白之际，虽然没有真实显现，但也圆满于普贤王如来的心中，因此开场白不会不聚集。在共同的开场白之际，从普贤王如来的心中化现出六能仁，为了开启轮回之轮的意义，或者说，为了宣说此续部的道次第，共同的教法和乘，所以在第二品中承诺显现化身六能仁，并在第三品中认为会真实地宣说显现。又有人说，在色究竟天法界宫殿中，四十二尊佛陀安住还是不安住？如果安住，那么六能仁所调伏的对像是六道众生，那么所调伏的对像和调伏者就会变成处所不同吗？答：色究竟天法界宫殿，因为已经在无边无际的处所自性之时讲述完毕，所以六道众生的处所三界和法界宫殿二者，是不可说为彼或此的，因为是自证自生之智慧是否显现的差别。如是，《幻化网续》中说：若无真实觉性之自明，则善逝净土亦见轮回处。如是宣说。第三总义，简略地宣说开场白有三：数、说，讲述为历史；正。从那以后，是连接关联的词句，对于广大的教法，因为是简略地宣说，所以称为“从那以后”。如来六世本身，以妃嫔的会众，如方法道而言，是方便智慧的安乐智慧；如解脱道而言，是父（普贤王如来）母（普贤佛母）意无二别的秘密智慧，自性任运的坛城。