Chinese
如果这样，怎么能阻止识是显现呢？识，有法，是不动佛，因为识是清净的心，那是金刚部的不动佛。例如，就像称国王的儿子为王族一样。如果有人说不动佛不是心的部族，那么情况就是这样。如《象王力降》中所说：“究竟而言，众生的识清净之处，即是彼之心的自性。”以及“薄伽梵金刚不动佛”。上师说：“识是不动自性。” 导师桑结桑瓦的经文中说：“识是虚空的体性。”以及“不动佛父母的自性。”因此，那些的佛母被称为妃子，一般来说，如果从དྷ་སིད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音引申，意思是产生和享用。在这里，它具有两者的性质，在证悟的时候，产生坚硬等的五蕴，并且在那些转化的时候，五大清净的五位佛母是五蕴清净的五部的享用之境。有些人认为，被称为“殊胜”是因为它超越了菩萨的佛母，这种说法是不合理的，因为在这里，它与被一个续部所包含的分别念相结合，所以情况并非如此。因此，它通过将自性分别念转化为胜利之身而显现。关于“显现”等，应该研究经文。至于“界”等五者，都是产生佛子坛城或者成为功德和安乐的来源。妃子已经解释过了。“众”是多的意思。在这里，有些人说，一般来说，在无二的方便和智慧的三续部中，这个续部更多地是佛母的部分，因此被认为是智慧的续部，这种说法是不成立的，因为父佛和母佛的数量是相等的。因此，智慧佛母的众和方便父佛无二地结合，是俱生身大乐的自性。佛子菩萨，所谓“菩提”，是指眼识等分别念。所谓“萨”，是指如地藏等成就为菩萨。“大”是指它超越了通过续部净化的菩萨。金刚
English
If so, how can one prevent consciousness from being manifestation? Consciousness, the subject, is immovable, because consciousness is pure mind, and that is the immovable Vajra family. For example, just as calling the son of a king a royal family. If someone says that the immovable is not the family of the mind, then that is the case. As it is said in "Elephant King's Descent": "Ultimately, the consciousness of sentient beings, the place of purity, is the nature of that mind." And "Bhagavan Vajra Akshobhya." The Lama said: "Consciousness is the immovable nature." The teacher Sangye Sangwa's text says: "Consciousness is the nature of space." And "The nature of the immovable father and mother." Therefore, those mothers are called consorts, and in general, if derived from the sound of དྷ་སིད་ (Tibetan, Devanagari, Roman transliteration, literal meaning), it means to produce and enjoy. Here, it has both qualities, producing the five aggregates of hardness, etc., at the time of realization, and at the time of those transformations, the five pure mothers of the five elements are the objects to be enjoyed by the five pure aggregates of the five families. Some people think that it is unreasonable to say that it is called "supreme" because it transcends the mother of the Bodhisattva, because here it is combined with the conceptualization contained in one tantra, so this is not the case. Therefore, it manifests by transforming the nature of conceptualization into the victorious body. Regarding "manifestation" etc., the scriptures should be examined. As for the five "realms" etc., they all generate the mandala of the sons or become the source of merit and happiness. The consort has already been explained. "Assembly" means many. Here, some say that in general, in the three tantras of inseparable means and wisdom, this tantra is more of the mother's part, so it is considered the wisdom tantra, but this is not established because the number of father Buddhas and mother Buddhas is equal. Therefore, the assembly of wisdom mothers and the means fathers are inseparably combined, which is the nature of the co-emergent body of great bliss. The son of the Buddhas, the Bodhisattva, so-called "Bodhi," refers to the conceptualizations such as eye consciousness. So-called "Sattva," refers to those who have become Bodhisattvas such as Kshitigarbha. "Great" means that it transcends the Bodhisattva purified by the tantra. Vajra
Chinese
有些人认为，按照解释，摧毁见解的障碍并非所愿，因为那个障碍不存在。如果说那个不存在没有成立，那是不存在的，因为这些被认为是心意的化身。因此，一般来说，从称之为金刚的五个理由来看，我认为这是因为眼识和地藏菩萨二者自性无别，所以才这样称呼。对于见等，要考察经文。那些的佛母是名为妃子，如上所述，在思维的时候，色等四境生起眼识等四种识，在处所转变的时候，拉西亚等这些心母是地藏菩萨等心意菩萨的佛母。对于所见等，要考察经文。对此，有些人混淆了境和有境，如果说耳的境是声，鼻的境是香，那么大疏中对于境和有境的行事，以及从种姓的角度来说，有两种，这里是后者。像这样，外面的菩萨父母们，要考察经文。大威德金刚的眷属是摧毁者，意思是忿怒尊们的行为摧毁了难调伏的众生。伟大，是指从夜叉和罗刹等中脱颖而出。为什么呢？因为他们杀戮和摧毁，是自己沾染罪恶，给他人带来痛苦而摧毁，虽然是摧毁，但不是伟大。而忿怒尊们的行为则脱离了那两者，因此与词义相符。金刚如上所述，是因为触等身体的四种法和刽子手等四种忿怒尊自性无别。关于触等，在《触经》中说：身体的触等是秘密的识，其他的也不应舍弃，因此内外都要考察经文。身色是，主尊和眷属等所有那些，这些身色存在的基础是什么呢？对此有两种，种姓的身色和自性的身色。第一种是因为空性的智慧没有改变，所以不动佛等所有金刚部都是蓝色的，因为如镜智慧没有被过失所染污，所以毗卢遮那佛等
English
Some people think that, according to the commentary, destroying the obscuration of views is not what is desired, because that obscuration does not exist. If it is said that that non-existence is not established, it is non-existent, because these are considered to be emanations of the mind. Therefore, in general, from the five reasons for calling it Vajra, I think it is called that because eye consciousness and Ksitigarbha are inseparable in nature. For seeing and so on, examine the scriptures. The mothers of those are called consorts, as mentioned above, at the time of contemplation, the four objects such as form generate the four consciousnesses such as eye consciousness, and at the time of the change of place, these mind mothers such as Lasya are the mothers of the mind Bodhisattvas such as Ksitigarbha. For what is to be seen and so on, examine the scriptures. On this, some people confuse the object and the subject, if it is said that the object of the ear is sound, and the object of the nose is smell, then in the great commentary, there are two ways of dealing with the object and the subject, and from the point of view of lineage, here is the latter. Like this, the external Bodhisattva fathers and mothers, examine the scriptures. The retinue of Mahabhairava is the destroyer, meaning that the actions of the wrathful deities destroy the difficult-to-tame beings. Great, means distinguished from yakshas and rakshasas and so on. Why is that? Because their killing and destroying is destroying by being stained with sin themselves and causing suffering to others, although it is destroying, it is not great. But the actions of the wrathful deities are free from those two, therefore it is in accordance with the meaning of the word. Vajra, as mentioned above, is because the four dharmas of the body such as touch and the four wrathful deities such as executioners are inseparable in nature. Regarding touch and so on, in the Sparsha Sutra it says: The touch of the body and so on is the secret consciousness, and others should not be abandoned either, therefore examine the scriptures both internally and externally. The body color is, the main deity and all those with the retinue, what is the basis on which these body colors exist? There are two types, the body color of the lineage and the body color of the nature. The first is because the wisdom of emptiness does not change, so all the Vajra families such as Akshobhya are blue, because the mirror-like wisdom is not defiled by faults, so Vairochana and so on
Chinese
由于白色种姓和等性智的伟大功德增长，宝生佛等宝部是黄色的；由于妙观察智对所化众生的贪执，无量光佛等莲花部是红色的；由于成所作智成就各种事业，不空成就佛等业部是绿色的。光彩夺目是指第二种自性身颜色，作为心中没有无明的标志，如海螺、太阳、月亮、睡莲、熟金、白银和水晶的颜色一样，清澈而纯净，并且遍布所有身色。量的方面，如“法界”等是普遍的，如“集合”等是众多的，安住于无二之中。如《木钉》中所说：“由于自性，由于不共，由于大自在，由于处所而安立。”因此，由于四种相同，导师眷属没有不同的意念而安住。现在应该对此进行考察：第一章的这些眷属，是依靠传承修习的眷属，还是从心中化现的？或者两者都是？这样进行三种考察。如果按照第一种情况，有三种过失：与此处的根本解释相违背，与口诀相违背，以及对理性的损害。如果依次陈述这些，第一点是：在此根本续中说“薄伽梵如来”，以及解释续《大海》中说：“大勇士和大摧毁者，同样来自心之差别。”因为诸位是导师本身，没有差别，并且勇士和守门者也说是从自身的心之差别中显现的。第二点是《木钉》中说：“从两种共同的名称开始就过分了”，以及《身论》中说：“因为具有四种相同，五者所宣说的教法也不相违背。”因为与导师本身没有差别，并且说是五位补特伽罗是续的作者。最后一点是，如果这些眷属是依靠传承修习的，那么是一个人还是不同的人修习的？如果按照第一种情况，主眷和成佛与未成佛是具有相违之法的，如果按照第二种情况，因为没有从这里说出一个个分别的缘故。
English
Due to the increase of great qualities of the white lineage and the wisdom of equality, the Ratna lineage, such as Ratnasambhava, is yellow; due to the discriminating awareness wisdom's attachment to those to be tamed, the Padma lineage, such as Amitabha, is red; due to the accomplishing activity wisdom accomplishing various actions, the Karma lineage, such as Amoghasiddhi, is green. "Radiant" refers to the second, the color of the Svabhavikakaya, like the color of a conch, sun, moon, lotus, refined gold, silver, and crystal, as a sign of the absence of ignorance in the mind, being clear and pure, and pervading all body colors. In terms of quantity, such as "Dharmadhatu" and so on, it is pervasive, and such as "assembly" and so on, it is numerous, abiding in non-duality. As stated in the Kilaya (Phurba): "Due to nature, due to uniqueness, due to the great self, and due to the place, it is established." Therefore, due to the four similarities, the teacher and retinue abide without different intentions. Now, this should be examined: Are these retinues of the first chapter retinues trained through lineage, or are they emanations from the mind? Or are they both? Thus, there are three examinations. If according to the first case, there are three faults: contradicting the root explanation of this very text, contradicting the oral instructions, and harming reason. If these are stated in order, the first is: In this very root tantra, it says, "Bhagavan Tathagata," and in the explanatory tantra, the Ocean, it says, "Great hero and great destroyer, likewise from the distinction of mind." Because these individuals are the teacher himself, without difference, and the heroes and gatekeepers are also said to appear from the distinction of his own mind. The second point is that the Kilaya (Phurba) says, "Starting from two common names is excessive," and the Body Treatise says, "Because it possesses four similarities, the teachings spoken by the five are not contradictory." Because there is no difference from the teacher himself, and it is said that five individuals are the authors of the tantra. The last point is, if these retinues are trained through lineage, then is it one person or different people who are trained? If according to the first case, the main retinue and enlightenment and non-enlightenment possess contradictory qualities, and if according to the second case, it is because it is not mentioned here that they are distinguished one by one.
Chinese
如果说是化身，也如前所述依次指出三个过失。此根本续的第二品中说：“一切本来成佛，如来知晓。”意思是说，未获得灌顶之前，导师的密意，眷属没有经历过。又在释续中说：“自显胜者的心等等，最初成佛之地成胜者。”意思是说，菩萨等通过在地上修习而成为胜者。第二，诀窍方面，《斯帕卡布》中说：“所化众生的究竟是变成佛的刹土。”意思是说，最终是道路。最后，所调伏的化身不再需要，因为没有可调伏的自续者。如果说这个理由不成立，那么和之前一样进行观察，自续者是不同还是相同？如果是前者，没有说一个的分别念；如果是后者，将不会有任运成就的事业，因为多个化身做着一个所化众生的事情。那么，如果是第三种，既是修习的化身，又是本初的化身，有什么妨碍呢？如前所述，有三个过失。教证方面，《海》中说：“意义汇集的四十二部经典，说超过那个意义的。”意思是说，决定性的意义在四十二位佛中成佛，因为不圆满所以相违。诀窍方面，《斯帕卡布》中说：“五种姓和菩萨的场合中，符合说分别念之后。”又说：“那些本来清净者，因为领悟了，所以在金刚持等中自显。”这相违。理证方面，如果本来清净但不是佛，那么五种姓本身也不是佛。如果说是菩萨，如果是通过续部修习的，那么玛哈究竟字母轮大集会的菩萨也会变成通过续部修习的吗？似乎在遮止。认为这些反驳是不确定的。为什么呢？第一，教证的密意是其他的，说了决定性的四十二位，即使不圆满，这里也没有妨碍，因为这没有在眷属的三十四种类别中说。诀窍的密意也是说了分别念，并且是本来清净的，所以可以成立是通过续部修习的。理证的第一个是反驳。