English
From the Ocean, it says, "Likewise, due to the distinction of mind, the self-appearing victorious mind, etc." Thus, the victorious mind-awareness is explained as self-appearing. Secondly, the fault of contradicting the oral instructions is, from the Iron Needle, it says, "The two common names have already been transgressed." And, "The self-awareness itself appears as three distinctions, they are the three natural states." And, "Because from understanding the originally pure mind, to Vajradhara, etc., they are self-appearing." And, "The unspoken collection of thoughts is subsequently common." Therefore, the teacher, retinue, and three places, the mind-awareness of the six victorious ones is said to be self-appearing, which is clear. Thirdly, the fault of contradicting reason is, are these thoughts mentioned in the first chapter thoughts of different individuals, or thoughts of one individual? If the former, then one individual would not possess all forty-two thoughts, because they are different thoughts. If the reason is not established, then abandon the different commitments. If you accept, then it is clear from the unspoken thoughts of one person. Furthermore, if you say they are thoughts of one individual, then the mind and phenomena aggregates and the five elements are already enlightened, while consciousness and faculties are in the lineage of enlightenment, therefore, the lineages are different. Because in the lineage of one individual, there are two lineages of Buddha and Bodhisattva. If the reason is not established, then abandon the commitment of one. If you accept, then from the Lamp of Clear Wisdom of Means and the Mirror of Illusion, it says, "Sentient beings do not hold two consciousness lineages." Therefore, it is clear. According to the view of Jetsun Drangsepa Nyewton Chokyi Senge, these retinues that actually appear in the first chapter in connection with the collection of thoughts are emanations of self-appearing mind-awareness, and it is not that there are absolutely no self-lineage individuals trained by the lower tantras, but from within the category of "collection," there are also Bodhisattvas of the tenth bhumi and those abiding on the Buddha ground of the lower vehicle who have similar appearances to them. This does not contradict both the scriptural and authoritative statements, because it is not asserted that there are absolutely no self-lineage individuals, but that there are. It does not contradict reason, because there are those trained by the lower tantras, and the emanations are intended to tame them. To prove this, there are three points. First, to prove it with scriptural and authoritative statements, as it says in the Ocean, "Likewise, due to the distinction of mind, the self-appearing victorious mind, etc. The first Buddha ground is victorious, the great Bodhisattva and the great destroyer."
Chinese
言语无法穷尽，是不可估量的，以二种方式存在。因为（经文）中对化身者和自续者两种都作了阐述。第二，以口诀来证实，在《斯帕卡》中说：“所化众生最终会变成第六佛的刹土。”因此，如经续中所说的那样进行修持，自明觉本身显现为三种差别，这是自然的。因此，如化身所见那样进行阐述。第三，以理证来证实，实际陈设的这些是调伏者的化身，与此相符的所化众生中也有经续修持的自续者，所以并非化身者没有必要。因为这里两种都作了阐述，所以成立，如是说。藏巴·比顿认为，化身者和自续者两种都是。以教证来证实与上述相同。以口诀来证实，在《道次第》中说：“示现秘密续，同样作摄集，下劣身福德具，种种有情安置于种姓。”因此，既作示现者，又作摄集者，所以是化身者。虽然有细微的习气障，是自续者，但最终是道之菩萨，如是说。藏巴·光燃如是询问，认为合理。喇嘛嘉嘎贡巴认为，五部以上是化身者，菩萨以下是自续者是合理的。也就是说，认为下续的五部完全没有，上化身的菩萨完全没有。因此，这片大海以《斯帕卡》三部作为见证而阐明。总的来说，化身和自续两种是所要证实的，教证和口诀两种是合理的，以理证来证实那些意义不大，如是说。又有人说，在第一品绪论品中，四十二本尊是齐全还是不齐全？如果齐全，那么普贤佛母和六能仁明显不在。如果不齐全，那么绪论就不会圆满。在第二品中出现了普贤佛母，第三品中出现了六能仁，这样就会出现无因之果的过失。如果这样说，就不会出现那样的过失，因为有这样的把握：以方便和智慧来说，智慧是指佛母普贤佛母，身语意以多种方式普遍显现。
English
It is immeasurable and cannot be exhausted by words, existing in two ways. Because it is explained in both emanation and Svātantrika systems. Secondly, to prove it through instructions, it says in the Sparkha: "The ultimate of those to be tamed will become the realm of the sixth Buddha." Therefore, it is explained as practiced in the tantras, and self-awareness itself appears as three distinctions, which is natural. Therefore, it is explained as seen by an emanation. Thirdly, to prove it through reasoning, these actually arranged are the emanation of the tamer, and there are also Svātantrikas who are tamed by tantras that are compatible with it, so it is not that emanation is not necessary. Because both are explained here, it is established, so it is said. Tsangpa Bhyiton believes that both emanation and Svātantrika are. Proving it with scriptural authority is the same as above. Proving it with instructions, it says in the Lamrim: "Showing the secret tantra, likewise making collections, in the inferior body, a place endowed with merit, various sentient beings are placed in the lineage." Therefore, he also acts as the shower, and also acts as the collector, so he is an emanation. Although there are subtle habitual obscurations, he is a Svātantrika, but ultimately he is considered a Bodhisattva of the path, so it is said. Tsangpa Odbar asked in this way, considering it reasonable. Lama Gyagab Gongpa believes that the five families and above are emanations, and the Bodhisattvas and below are reasonably Svātantrikas. That is to say, it is believed that the five families of the lower tantras are completely non-existent, and the Bodhisattvas of the upper emanations are completely non-existent. Therefore, this ocean is clarified by the scriptures that have placed the three Sparkhas as witnesses. In general, the two, emanation and Svātantrika, are to be proven, and the two, scriptural authority and instructions, are reasonable, and proving them with reasoning is of little significance, so it is said. Some also say that in the first chapter, the introductory chapter, are the forty-two deities complete or incomplete? If complete, then Samantabhadrī and the six Thubpas are clearly not present. If incomplete, then the introduction will not be perfect. In the second chapter, Samantabhadrī appears, and in the third chapter, the six Thubpas appear, so there will be the fault of a causeless result. If you say so, such a fault will not occur, because there is such certainty: in terms of method and wisdom, wisdom refers to the mother Samantabhadrī, and body, speech, and mind appear universally in various ways.
Chinese
因此，通过土地来认知六能仁。因此，没有不举行开场白（གླེང་གཞི）的过失，也没有无因而生果的过失。未明确显现的理由是：第一品不是秘密灌顶的时候，没有共同的所化，是讲法的时候。因此，第一品中未明确显现普贤佛母和六能仁。第二品是为了灌顶之义而出现普贤佛母。第三品和第六品是安住于坛城中的眷属，以及调伏众生的眷属，因此会出现六能仁，如是说。又，在色究竟天法界宫殿中，是否安住着四十二尊佛？如果安住，因为六能仁的所化刹土是六道，那么会有六道众生存在于色究竟天的过失。如果不安住，则会有开场白不圆满的过失。如果这样问，那么，即使六道众生存在于色究竟天，也没有生起决定的智慧。如《幻化网续》中所说：若无真实智慧之自明，则善逝净土亦见为恶趣处。若悟胜乘平等之义，则恶趣处亦为色究竟天、兜率天。如是说。第三总义，略示开场白有三：所说之事以历史叙述，开场白略示与词义，以及表示密咒之语。第一，所说之事以历史叙述：即“从此如来……”从金刚中取出。那里有。从此，是连接上下文的词语，因为广说之后又略说，所以说“从此”。如来，即父尊第六胜者。母尊是妃嫔之众，与方便智慧二者无别地结合，对于获得大乐的果实任运成就，因为难以证悟，所以是秘密坛城。因为那些本身的意义难以体验，所以这个秘密本身是宣说一切种性之主，第六普贤王如来的身、语、意、功德、事业五者的体性的五部族之士夫。那些也因为远离一与多的边，所以那五者不可分离，是金
English
Therefore, the six Thubpas (capable ones) are recognized through the ground. Therefore, there is no fault of not holding the opening discourse, and there is no fault of a causeless result arising. The reason for not being clearly revealed is that the first chapter is not the time for secret empowerment, there are no common disciples, and it is the time for teaching the Dharma. Therefore, in the first chapter, Kuntuzangmo (Samantabhadri) and the six Thubpas are not clearly revealed. In the second chapter, Kuntuzangmo appears for the purpose of empowerment. The third and sixth chapters are the retinues residing in the mandala and the retinues who tame beings, so the six Thubpas appear, it is said. Furthermore, in the palace of Akanishta Dharmadhatu, do the forty-two Buddhas reside or not? If they reside, since the fields of the six Thubpas' disciples are the six realms, there would be the fault of beings of the six realms existing in Akanishta. If they do not reside, there would be the fault of the opening discourse not being complete. If asked thus, even though beings of the six realms exist in Akanishta, definite knowledge has not arisen. As it is said in the Extensive Play of Illusion: If self-awareness of true knowledge is without intelligence, even the Sugata's field is seen as a place of suffering. Because of realizing the meaning of the supreme vehicle's equality, even the place of suffering is Akanishta and Tushita. Thus it is said. The third general meaning, briefly showing the opening discourse, has three aspects: stating what was said as history, briefly stating the opening discourse with definitions, and words representing the secret mantra of the teachings. First, stating what was said as history: "Then, the Tathagata..." extracted from the Vajra. It is there. "Then" is a word connecting the context. Because it is shown in detail and then summarized, it is said "Then." The Tathagata, the father, the sixth Victorious One himself. The mother, the assembly of consorts, and the union of skillful means and wisdom, the great bliss that arises spontaneously as a complete fruit, because it is difficult to realize, is the secret mandala. Because the meaning of those themselves is difficult to experience, this secret itself is the lord of all families, the sixth Samantabhadra, the five types of individuals who explain the essence of the five aspects of body, speech, mind, qualities, and activities. Those five are also free from the extremes of one and many, so those five are inseparable, being Vajra.
Chinese
是主。从胜者普贤王如来的智慧中，这些汇集之义显现，故名“出”。第二，汇集之开端，附带词义解释：诶诶玛诶玛吙！如是之界性，金刚胜之处性。此在其中。此处的解释，虽仅以释论与广本结合而汇集，然依上师传承之口诀，以释论与广本结合而汇集，以九乘次第结合而汇集，以七坛城结合而汇集，以三种解说方式宣说。其中，“诶玛”是惊叹之词，分为赞叹功德之惊叹与不赞叹过失之惊叹两种，此为前者。又分为总与别两种，总的来说，“诶”表示与广本结合而惊叹，“诶玛”表示与九乘次第之义结合而惊叹，“诶玛吙”表示与七坛城之义结合而惊叹。分别而言，如按与广本结合而汇集来解释，“诶”表示对圆满导师的惊叹，“诶玛”表示对圆满处所的惊叹，“诶玛吙”表示对圆满眷属的惊叹。“如是之界性”表示自性任运成就的如是性，本来安住于平等性之界性中。汇集于何处？汇集于此。汇集何者？汇集处所之自性或基之法界，即指示三者。何者？法界等，十方，无内外等，即汇集这些。 “权势”表示，以能作意者自生之智慧证悟上述意义，并拥有权势。汇集于何处？汇集于此。汇集何者？汇集指示导师之体性与宣说者之补特伽罗名称共同的经文。何者？无前后，具三面等，即汇集这些。“智慧坛城大悲中”，表示证悟之觉性显现为五种智慧之差别，于果之坛城中自现，与三时之诸法不间断地以大悲