English
This is because, unlike that, by realizing the fruit of the five pure tantric Buddhas, one ultimately attains perfection. For such thoughts, one gains control through the wisdom of self-awareness, and because one is proficient in undefiled Dharma, one enjoys great bliss, hence called a king. In this treatise, why are the names of the deities not mentioned, but the names of thoughts are mentioned? Because even in the impure state of samsara, the aggregates of thoughts are naturally pure, complete as the mandala of body and wisdom, not only is this stated in the tantric scriptures, but it also appears in the profound sutras of definitive meaning. For example, in the Gandavyuha Sutra, it says: Form, feeling, perception, consciousness, and formations, countless Thus-gone ones, these become great heroes. Therefore, in the nature of the knowable essence, if thoughts and deities both appear, they appear equally; if they are empty, they are equally empty; without good or bad, they are equal. Moreover, in this unique vehicle, the practitioner should recognize deities and thoughts as inseparable. At the time of the complete fruition, the thoughts themselves are neither abandoned nor transformed, but appear as the mandala of deities, hence it is mentioned. What is the reason for the aggregates of thoughts appearing as deities? There are two reasons: based on the existence of external objects, and based on internal knowables. Firstly, the nature of thoughts appearing as deities is inherently so, and once it encounters the conditions of the path, it can manifest as a deity without ceasing. For example, gold powder collected by mercury appears like a lump of mercury, but once it encounters the condition of fire, it turns into gold, and if it does not encounter it, it does not change. Similarly, in the later tantra of the Net of Magical Thought Manifestation, it says: Question: Blessed One, from what kind of cause do these yogis practice? Answer: From the aggregates, elements, sense bases, and the great elements, etc. Question: Then, can the appearance of the fruit also arise from the cause? The Blessed One answered: Yes, son of lineage, it is so; the wisdom of the fruit will appear from the cause. Why is that? Because the aggregates and so on appear as the forty great illusory mudras, and the meaning
Chinese
因为在圣者看来，那是至高无上的唯一真谛。就这样说。祈请世尊！如世尊所说，那并非是那样的缘故，也因为与要修持的相违背的缘故。教言说：你怎么想？譬如，没有遇到缘分的果实，即使有产生的因，也没有显现的能力一样。即使有菩提的因，因为没有遇到缘分三摩地，所以没有产生果实的能力，因此应当那样理解。因为这样说的缘故。第二，就所知内部而言，是显现为天尊的分别自性。因为那和那法性相同，所以识是心的本体，色是身的本体，受是作为享受对境的基础，所以是功德的本体，想是执着相的本体，内外诸法是作为安立名言之事业的语法，行是作为行事之事业的本体。像那样，在其他的续部中也说：色是遍照如来，受是宝生佛，想是无量光佛，行是不空成就佛，识是不动如来。又有人说，在后续中说：戒律等五蕴，无漏的那些是其他的。如果说，是否也认为五取蕴转化为五无漏蕴是法性相同？有，识转化为完全解脱的智慧，所见的蕴是心的本体。同样，色转化为戒律的蕴是无垢的身，受转化为三摩地是作为功德之基础的功德，想转化为智慧是作为教理和证悟之法的基础，所以这样说。行转化为完全解脱的蕴是事业圆满的本体和基础，所以是事业。经中说：色的蕴转化为戒律身，受转化为获得十万三摩地，想转化为智慧蕴，行转化为完全解脱。心转化为智慧。
English
Because to the noble ones, it appears as the supreme and sole truth. Thus it is said. Request to the Bhagavan! As the Bhagavan said, it is not that way, and also because it contradicts what is to be practiced. The teaching says: What do you think? For example, a fruit that has not encountered the conditions, even if it has the cause of arising, it does not have the power to manifest. Even if there is the cause of enlightenment, because it has not encountered the condition of samadhi, it does not have the power to produce the fruit, therefore it should be understood that way. Because it is said that way. Secondly, in terms of the knowable internally, it is the self-nature of conceptualization that appears as deities. Because that and that are of the same dharma, so consciousness is the essence of mind, form is the essence of body, feeling is the basis for regarding objects as enjoyment, so it is the essence of qualities, perception is the essence of grasping at characteristics, internal and external phenomena are the grammar for establishing terms as the activity, and volition is the essence of action as doing things. Likewise, in other tantras it is said: Form is Vairochana, feeling is Ratnasambhava, perception is Amitabha, volition is Amoghasiddhi, and consciousness is Akshobhya. Again, some say that in the later tantra it says: The five aggregates such as morality, those that are uncontaminated are different. If you ask whether it is also considered that the five aggregates of appropriation transforming into the five uncontaminated aggregates are of the same dharma, it is: Yes, consciousness transforming into the wisdom of complete liberation, the aggregate of seeing is the essence of mind. Similarly, form transforming into the aggregate of morality is the stainless body, feeling transforming into samadhi is the qualities that have become the basis of qualities, perception transforming into wisdom is said to be the basis of the doctrine and realization. Volition transforming into the aggregate of complete liberation is the essence and basis of accomplishing all activities, so it is activity. The scripture says: The aggregate of form transforms into the body of morality, feeling transforms into attaining hundreds of thousands of samadhi, perception transforms into the aggregate of wisdom, volition transforms into complete liberation. Mind transforms into wisdom.
Chinese
那是解脱之见。正如所说。如果有人说，当识清净为天时，眼识也同样清净或不清净？如果如第二种说法，则总相和别相的清净将不相同，因为清净与不清净是相违的法。如果如第一种说法，则眼识在坚固地清净的说法是不合理的，因为除此之外没有其他清净可言。不能这样认为，因为这与“大菩提金刚见”等说法相违背。没有过失，因为依赖于不同的所依，识蕴的总相和别相是主次清净的。为了对治执着于庸常分别念整体为一，所以说了在别相坚固等处清净的方式。为了对治执着于天为不同，所以说了总相不动的清净方式。正如在《此续》中所说：“非异中之异，内外与内之，无量坛城智，无畏普贤手印胜。”第三，解释其种姓的分类，分为：破斥他宗，建立自宗，以及顺带显示种姓的相好身色。第一部分分为：陈述他宗观点和破斥他宗观点。第一，有人说：识之王，你作为天的时候不是不动佛，因为识是心之自性，是毗卢遮那佛。中央有作为种姓标志的轮和狮子座。生出明妃法界自在母和法界智。而且，在忿怒尊的情况下，也首先说了佛赫鲁嘎的身色和咒语。第二，破斥他宗观点：那样说是不合理的，因为这与不共的教证、理证和口诀三者相违背。与教证相违背，如《幻化网根本续》中说：“于色为遍照，识为金刚萨埵。”与口诀相违背，如《金刚次第》中说：“识性虚空性，心故体性不生，不动父母自性中。”以及《日光狮子》中说：“权且称呼俱生菩提心金刚不动佛为识之王。”理
English
That is the view of liberation. As it is said. If someone says, when consciousness is purified as a deity, is eye consciousness also purified as immovable, or not? If it is the second, then the general and the specific purities will not be the same, because purity and impurity are contradictory dharmas. If it is the first, then the statement that eye consciousness is purified in the earth essence is unreasonable, because there is no other purity to be spoken of other than that. It cannot be accepted, because it contradicts statements such as "Great Bodhi Vajra Vision." There is no fault, because depending on different bases, the general and specific aspects of the aggregate of consciousness are purified as the main and subordinate. To counteract the clinging to ordinary conceptualizations as a whole, the way of purification in specific places such as the earth essence is mentioned. To counteract the clinging to deities as different, the way of purification as generally immovable is mentioned. As it is said in this very text: "Different from non-different, inner and inner outer, immeasurable mandala wisdom plays, fearless Samantabhadra's supreme mudra." Third, explaining the divisions of that family, there are three parts: refuting the views of others, establishing one's own views, and incidentally showing the characteristic body color of the family. The first part has two sections: stating the desired position and refuting it. First: Someone says: The king of consciousness, you are not Akshobhya when you are a deity, because consciousness is the nature of mind, it is Vairochana. In the center, there are the wheel and lion throne that represent the family symbol. The consort Dhatvishvari and Dharmadhatu wisdom arise. Moreover, in the case of wrathful deities, the body color and mantra of Buddha Heruka are mentioned first. Second, refuting that: It is not reasonable to say that, because it contradicts the three uncommon things: scriptural authority, reasoning, and secret instructions. It contradicts scriptural authority, as it is said in the Root Tantra of Magical Illusion: "In form, he is Vairochana, consciousness is Vajrasattva." It contradicts secret instructions, as it is said in the Vajra Sequence: "The nature of consciousness is the nature of space, because of mind, the essence is unborn, from the nature of immovable father and mother." And the Lion of Sunlight says: "Provisionally call the co-emergent Bodhicitta Vajra Akshobhya the king of consciousness." Rea
Chinese
因为有妨害。识的法王，你不是毗卢遮那佛，因为你是不动佛。哪一个清净的识是心的自性？那一定是金刚部的不动佛。如同《象藏经》中所说：“究竟而言，众生的清净识，是如来佛心的自性。”乃至“薄伽梵金刚不动佛”。因此，空界自在母，你不是毗卢遮那佛的佛母，因为你一定是与识的境，空界相结合的不动佛母。识是虚空的自性。法界智，你不是痴心清净的身之部主，因为你被认为是嗔心清净的心之部主。在《广大疏》中说：“嗔恨完全清净的自性，识蕴完全清净，是心金刚法界智的自性，不动佛的坛城。”在《智慧明点续》中也说：“愚痴是明镜智，我慢是平等性智，个别作意是贪欲，成就是大嫉妒，嗔恨是法界完全清净。”因此，在忿怒尊的情况下，没有成立以佛赫鲁迦为主，因为班智达和成就者们的口诀中，结合续部的扰乱，主要认为是金刚赫鲁迦。如同《广大疏》中所说：“寂静的时候，先说不动佛并且作为主要，忿怒尊的情况下，为什么先取出完全清净的色蕴佛赫鲁迦并且作为主要呢？这是续部的扰乱，自在母依附于主要的时候，那才会显现，因此无论如何都要通过意义来了解这是金刚饮血尊。”这里也应知晓，识的自性，嗔恨完全清净的自性，不动佛显现为金刚饮血尊。第二，建立自宗：识的法王等五如来部的部族和智慧
English
Because there is harm. The Dharma King of consciousness, you are not Vairochana, because you are Akshobhya. Which pure consciousness is the nature of the mind? That must be the Akshobhya of the Vajra family. As it is said in the Elephant Collection Sutra: "Ultimately, the pure consciousness of sentient beings is the nature of the Tathagata's mind." And even "Bhagavan Vajra Akshobhya." Therefore, the Mother of the Realm of Space, you are not the mother of Vairochana, because you must be the Akshobhya mother combined with the realm of consciousness, the realm of space. Consciousness is the nature of emptiness. Dharmadhatu wisdom, you are not the body family lord of pure ignorance, because you are considered the mind family lord of pure anger. In the Extensive Commentary, it says: "The nature of completely purified anger, the aggregate of consciousness is completely purified, is the nature of the mind Vajra Dharmadhatu wisdom, the mandala of Akshobhya." It is also said in the Wisdom Drop Tantra: "Ignorance is mirror-like wisdom, pride is equality wisdom, individual discrimination is desire, accomplishment is great jealousy, anger is the completely pure Dharmadhatu." Therefore, in the case of wrathful deities, it is not established to have Buddha Heruka as the main one, because in the instructions of the Panditas and Siddhas, combining the disturbances of the tantras, Vajra Heruka is mainly considered. As it is said in the Extensive Commentary: "In peaceful times, Akshobhya is mentioned first and made the main one, but in the case of wrathful deities, why is the completely purified aggregate of form, Buddha Heruka, taken out first and made the main one? This is the disturbance of the tantras. When the Isvari clings to the main one, then that will appear, so in any case, it must be understood through meaning that this is Vajra Blood Drinker." Here, too, it should be known that the nature of consciousness, the nature of completely purified anger, Akshobhya appears as Vajra Blood Drinker. Second, establishing one's own system: the family and wisdom of the five Tathagata families, such as the Dharma King of consciousness