English
If it is said to be an emanation, the three faults are pointed out in order as mentioned before. In the second chapter of this root tantra, it says, "All are enlightened from the beginning, the Tathagata knows." It means that before obtaining empowerment, the retinue has not experienced the teacher's intention. Also, in the explanatory tantra, it says, "The self-appearing victorious mind, etc., becomes victorious in the place of the first Buddha." It means that bodhisattvas, etc., become victorious by practicing on the ground. Secondly, regarding the instructions, in the Spar Khab, it says, "The ultimate of those to be tamed is to become a Buddha-field." It means that the ultimate is the path. Finally, the emanation that tames is no longer needed, because there is no self-continuum of those to be tamed. If it is said that this reason is not established, then examine it as before, is the self-continuum different or the same? If it is the former, there is no mention of the thought of one; if it is the latter, there will be no spontaneously accomplished activity, because multiple emanations are doing the work of one to-be-tamed being. Then, if it is the third type, both a cultivated emanation and a primordial emanation, what is the harm? As mentioned before, there are three faults. Regarding the scriptural authority, in the Ocean, it says, "The forty-two scriptures that gather the meaning, speaking of a meaning beyond that." It means that the definitive meaning is enlightened in the forty-two Buddhas, and it is contradictory because it is not complete. Regarding the instructions, in the Spar Khab, it says, "In the case of the five families and the bodhisattvas, it is in accordance with mentioning conceptualization afterwards." It also says, "Those who are primordially pure, because they have understood it, self-appear in Vajradhara, etc." This is contradictory. Regarding reasoning, if one is primordially pure but not a Buddha, then the five families themselves will not be Buddhas. If it is said to be a bodhisattva, if it is cultivated through the tantras, then will the bodhisattvas of the Maha Ati ultimate letter wheel great assembly also become cultivated through the tantras? It seems to be preventing it. It is thought that these refutations are uncertain. Why? First, the intention of the scriptural authority is different, it speaks of the definitive forty-two, and even if it is not complete, there is no harm here, because this is not mentioned in the thirty-four categories of the retinue. The intention of the instructions is also that conceptualization is mentioned, and it is primordially pure, so it can be established that it is cultivated through the tantras. The first of the reasonings is a fallacy.
Chinese
因为没有处所的缘故，谁会承认分别念不是佛呢？也没有任何续部或注释说过，通过修习嘛哈的颠倒文字就能阻碍第二种智慧。此外，我认为化身和分别念二者不能同时存在，因为凡是化身者，就没有需要净化的分别念。那么，如果有人问，这里提到分别念是否矛盾呢？即使化身没有这些，但因为调伏对象有，所以提到这些是为了象征他们的状态。例如，把愚笨的人比作牛，并不是因为他有鼻环等装饰才比作牛，而是为了表示他的愚笨。因此，我认为没有必要在通常的共同眷属的场合中，去辨别谁是净化的，谁是化身，因为这不会产生特殊的分别念。如果确实有必要，那就像问导师是净化的还是化身一样。如果进行辨别，我认为两者都是比较好的。正如《斯帕卡布》中所说：“两个共同的名称会变成五个”，这表明五种姓是化身。而“从调伏对象中达到最终”表明菩萨是净化的，斯盖巴论师也是这样认为的。此外，在数量的场合中，眷属显现为两部分，这也成为了理解这一点的依据。有些智者也这样认为，他们的理由是，从这里所说的“对士夫称为薄伽梵”，以及“对菩萨称为大菩提”等语句中可以看出。在这里，上师们认为，与分别念相关的这些眷属都是心意的化身。那么，如果没有调伏对象的化身就没有意义了。而且，第二品中说，导师的意图现在才获得自在并被体验，以及《海》中说：“同样，从心意的特殊性中，自显的胜利者之心等”，这些说法是否矛盾呢？这些说法是指那些与此相似的、达到道路终点者，以及那些达到共同道路终点、无法用语言来形容的胜利者。同样，这里也说存在两部分眷属：“如是不可言说且无二的集合安住”，以及《海》中又说：“首先在佛陀之地胜利，大菩萨等”。
English
Because there is no place, who would admit that discursive thoughts are not Buddha? Nor has any tantra or commentary stated that studying the inverted letters of Maha can hinder the second wisdom. Furthermore, I think that the emanation and discursive thoughts cannot coexist, because whoever is an emanation has no discursive thoughts to be purified. Then, if someone asks whether mentioning discursive thoughts here is contradictory, even if the emanation does not have these, it is mentioned to symbolize the state of those to be tamed, since they have them. For example, comparing a foolish person to an ox is not because he has nose rings and other decorations, but to indicate his foolishness. Therefore, I do not think it is necessary to distinguish who is purified and who is an emanation in the usual context of a common retinue, because this does not generate special discursive thoughts. If it is really necessary, it is like asking whether the teacher is purified or an emanation. If one distinguishes, I think it is better that both are. As it says in "Sparkhab": "Two common names become five," which shows that the five families are emanations. And "reaching the ultimate from those to be tamed" shows that Bodhisattvas are purified, which is also the view of Scholar Sgegba. In addition, in the context of quantity, the retinue appears in two parts, which also becomes the basis for understanding this. Some wise people also think so, and their reason is that it can be seen from the statements made here, such as "calling the person Bhagavan" and "calling the Bodhisattva Mahabodhi." Here, the upper lamas consider these retinues associated with discursive thoughts to be mind-made emanations. Then, if an emanation without objects to be tamed is meaningless, and the second chapter says that the teacher's intention is now free and experienced, and the "Ocean" says, "Similarly, from the peculiarity of the mind, the self-manifest victorious mind, etc.," are these statements contradictory? These statements refer to those who are similar to this, who have reached the end of the path, and those who have reached the end of the common path, who cannot be described in words. Similarly, it also says here that there are two parts of the retinue: "Such an indescribable and non-dual assembly abides," and the "Ocean" also says, "First victorious in the land of the Buddha, great Bodhisattvas, etc."
Chinese
摧毁巨大。 言语无法穷尽，不可估量， 以二种方式存在。 如是说之故。 那么，二分与此处未提及的一人之分别是否矛盾呢？一般来说，虽然有二分，但此处是心智自显的缘故。所化众生的分别念行持，也不是每个化身都清净每个分别念，而是每个化身都能清净一切分别念，因此是依随智慧自显而行持。第三，归纳主题，分为三部分。第一，佛所说之法，由结集者以历史方式叙述，因此是连接结集者的词句。如《现观庄严论》所说：束缚、搅动与隐藏，是胜者之教言，是金刚秘密之语。如是说之故。第二，实际归纳的内容是：有些人说，此续是根本续，而此续的根本就是此归纳，为什么呢？因为此续的所诠是显现为基础，而这在此处被归纳了。什么呢？即“如是性之界性”是指自性之显现，这是基础续的要义或根本。续的开头结尾所诠释的，都是由此而来。所谓“自在”和“自显现之禅定形象幻化清净显现”是指所化众生的显现，这是道续的根本或要义，因此续的开头结尾所诠释的，都是由此而来。“智慧坛城”和“身语”即“庄严轮”等是指本尊的显现，这是果续的根本，因此续的开头结尾所诠释的，都是由此而来。如《大疏》所说：现在将要讲述圆满的续，从“那时”到“取出”之间，是五大金刚持所说。所说的内容是什么呢？从“ཨེ་ཨེ་”（藏文，梵文天城体：एए，梵文罗马拟音：e e，汉语字面意思：诶诶）到“金刚胜义之境”之间的归纳，被认为是续义的要义。第三品以下
English
Destroys greatly. Words cannot exhaust, immeasurable, Exists in two ways. As it is said. Then, are the two parts contradictory to the distinction of one person not mentioned here? Generally speaking, although there are two parts, here it is due to the self-appearance of mind-wisdom. The way of practice of the conceptualizations of the beings to be tamed is not that each emanation purifies each conceptualization, but that each emanation can purify all conceptualizations, therefore it follows the self-appearance of wisdom. Third, summarizing the topic, it is divided into three parts. First, the words spoken by the Buddha are narrated by the compiler in a historical way, therefore it is the connecting words of the compiler. As it is said in the Abhisamayalankara: "Binding, stirring, and concealing, are the teachings of the Victorious One, are the words of the Vajra secret." As it is said. Second, the actual content of the summary is: Some say that this tantra is the root tantra, and the root of this tantra is this summary, why? Because the object of expression of this tantra is the appearance as the basis, and that is summarized here. What is it? That is, "the realm of suchness" refers to the appearance of self-nature, which is the essence or root of the base tantra. The beginning and end of the tantra, all that is explained, comes from this. The so-called "sovereignty" and "self-appearance of meditative image, illusion, pure clarity" refers to the appearance of the beings to be tamed, which is the root or essence of the path tantra, therefore the beginning and end of the tantra, all that is explained, comes from this. "Wisdom Mandala" and "body and speech," that is, "ornament wheel," etc., refer to the appearance of the deity, which is the root of the fruit tantra, therefore the beginning and end of the tantra, all that is explained, comes from this. As it is said in the Great Commentary: Now we will explain the perfect tantra, from "then" to "extracted," it is said by the five Vajradharas. What is the content of what is said? From "ཨེ་ཨེ་"(Tibetan, Devanagari: एए, Romanized Sanskrit: e e, Literal Chinese meaning: Ai Ai) to the summary between "the state of Vajra supreme," it is considered to be the essence of the tantric meaning. Chapter three and below
Chinese
现在详细解释。如《宾达经》所说：“此续之名义，三坛城之秘密，身语功德事业意，定从金刚生。”也因此说，此续是略说。又有人说，在解释《宾达经》第二品时，如云：“此后导师胜者，于彼谈论经之义，欲摄彼义故。”因此说是为了摄集论题。此处以言辞摄集乘、摄集闲暇、摄集论题，认为有三种。其中，“ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”表示九乘之义，“ཨེ་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”表示七或十二坛城之义，“ཨེ་མ་ཧོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”表示广大论题之义。其中，首先与九乘结合。“如是性之界性”表示将一切法示现为未被改造的如是性之界性，即阿底瑜伽。“自在”表示将一切自在地转化为身和智慧，即玛哈瑜伽。“智慧坛城”表示将一切法示现为无二的界和智慧，即阿努瑜伽。“慈悲之态”表示九乘中根器较弱者生起胜者慈悲之境，即声闻。“自显现性”表示胜义无相之加持，显现为世俗金刚界之本尊，即瑜伽。“禅定”表示以具备四种如实性的圣言成就果位，即邬波瑜伽。“影像”表示胜义清净法性之影像，显现为世俗三族，即克里亚。“幻化”表示了悟内外十二缘起如幻，即独觉。“极净”表示彻底清净戏论之边，即中观。“显现”表示心显现为自明，即唯识。身语意等表示那些乘之果。第二，摄集坛城有两种：如《宾达经》般与十二坛城结合，以及如《斯瓦卡经》般与七坛城结合。首先，“如是性之界性”表示如是性之坛城，“自在智慧坛城”表示自在方便之坛城，“慈悲”表示自生意。
English
Now, to explain in detail. As stated in the Pintar Sutra: "The meaning of the title of this tantra, the secret of the three mandalas, body, speech, qualities, activity, and mind, certainly arise from the vajra." It is also said that this tantra is explained in brief. Some say that in the context of explaining the second chapter of the Pintar Sutra, as it says: "Then the supreme teacher, discussing the meaning of the sutra, desiring to gather that meaning," it is said that it is to gather the topic. Here, it is considered that there are three ways to gather the vehicle through speech, to gather leisure, and to gather the topic. Furthermore, "ཨེ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" means the nine vehicles, "ཨེ་མ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" means the seven or twelve mandalas, and "ཨེ་མ་ཧོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" means the vast topics. Among them, first, when combined with the nine vehicles: "The very essence of suchness" means that Ati Yoga shows all phenomena as the unconditioned essence of suchness. "Mastery" means that Maha Yoga masters everything into body and wisdom. "Wisdom Mandala" means that Anu Yoga shows all phenomena as inseparable from essence and wisdom. "The state of compassion" means that among the nine vehicles, the Hearers are the object of the Victorious One's compassion for those of lesser intelligence. "Self-appearing nature" means that the blessings of ultimate non-characteristics appear as deities of the conventional Vajra realm, which is Yoga. "Samadhi" means that Upayoga accomplishes the result through the scriptures that possess the four realities. "Image" means that the image of the ultimate pure Dharma nature appears as the three families of the conventional, which is Kriya. "Illusion" means realizing that the twelve links of interdependence, both internal and external, are merely illusory, which is Pratyekabuddha. "Perfectly pure" means that the extreme of elaboration is perfectly pure, which is Madhyamaka. "Clear" means that the mind is clear as self-awareness, which is Cittamatra. Body, speech, mind, etc., are the results of those vehicles. Second, there are two ways to gather the mandalas: like the Pintar Sutra, combining with the twelve mandalas, and like the Sparkhab Sutra, combining with the seven mandalas. First, "The very essence of suchness" means the mandala of suchness, "Mastery Wisdom Mandala" means the mandala of skillful means of mastery, and "Compassion" means self-born mind.