English
It is the supreme of speech. Thus it is said. If someone says, "Here, if we combine according to the order of discernment, although the object and the subject will not be confused, when the father and mother deities unite, the object of the ear becomes taste, and the object of the tongue becomes sound, so the method of union is wrong. The mother of Avalokiteśvara becomes a singer, and the mother of Vajrapāṇi becomes a dancer," if they say that, if we consider it from the perspective of object and subject, it is indeed so, but here it is considered from the perspective of lineage, so there is no contradiction. As the extensive commentary of "Sunlight Lion" says: "In this tantra, only lineage is considered primary. Although the goddess of sound, which is to be heard, is the object of the ear, at the time of lineage, because it is the lineage of speech, it should be known as the mother of the Lord of the World." Thus it is said. The reason for mentioning seeing, etc., for those four outer minds is that the four faculties of eye, ear, nose, and tongue are the characteristics of discernment in order. Because the four consciousnesses see the four objects, the four faculties, which are the conditions of agency, act. And those are known as the four speech bodhisattvas at the time of the deities: seeing is Maitreya, hearing is Nivarana-Vishkambhin, smelling is Samantabhadra, and tasting is Mañjuśrī, which are certain. There is also a reason for calling them speech bodhisattvas, because the faculties mediate between the object and consciousness, both internal and external. In this very text, it says: "Pa is the supreme of speech of the eye. Pha is the supreme of speech of the ear. Va is the supreme of speech of the nose. Bha is the supreme of speech of the tongue." Thus it is said. The reason for mentioning past, etc., for those mothers of the four outer minds is that they are characteristics of discernment, because the four times separate understanding and generate the four faculties. Those are the goddesses of the four times at the time of the deities: the past time is Incense Mother, the present time is Flower Mother, the future time is Lamp Mother, and the uncertain time, which has not come but may arise, is Scented Water Mother, which are certain. In this very text, it says: "Ya is birth, completely pure. Va is abiding, pure. Ra is destruction, pure. La is emptiness, pure." Thus it is said. If someone says, "Here, by mentioning four times, the time is wrong, because other collections of scriptures do not explain more than three times," if that is the case, the Abhidharmakośa explains the four: formation, abiding, destruction, and emptiness, and the four times of the complete age, etc., and in the Ratnakuta Sutra, time.
Chinese
如果说成是三和不可思议时等四种时间，也成了时间颠倒的过失。那么，这里所说的四种时间是什么呢？因和果都已用完的时间是过去时，因已用而果未用的时间是现在时，因果尚未聚集的时间是未来时，因果存在但尚未聚集的时间是不确定属于过去或未来的时间。例如，以夏季为例进行计算，春季是过去时，夏季是现在时，秋季是未来时，冬季是不确定时。从这个夏季来看，之前已过的和之后将来的两者确定是过去和未来，而冬季则无法确定是过去还是未来。因为春季之前的冬季是过去，秋季之后的冬季看起来像是未来。就像《怖畏金刚经》中所说：因果确定而未聚集，被称为不确定的时间。因此，四种时间的数量和顺序是确定的。二是降伏者忿怒尊的眷属，从“降伏大金刚触”到“不是执著名相”之间所讲的内容。其中也分共同和特殊两种。首先是共同的名称，对降伏者四尊父来说，被称为“降伏大金刚”，如果与外在身体的四法相结合，则指四尊忿怒尊的身语意事业以其觉性的显现来降伏魔和邪见者；如果与内在秘密的四界相结合，则指下门秘密三界聚集的乐的觉性，对于执着于神或快乐的两种执念都能无碍降伏，因此被称为金刚。据说，因为以此降伏的事业与其他不同，所以被称为“大”。对于他们的四位明妃，被称为“佛母”，因为像这样的降伏者的心髓也是由不属于常断我相四边的法性佛母的体性所生的。例如，白色被非白色所生一样。或者，按照颠倒的四种分别念，他们认为虽然不会直接产生身体的四种分别念，但会通过间接的方式产生。二是特殊的名称，四位门神父
English
If it is said that there are three and four inconceivable times, then it becomes a fault of reversed time. So, what are the four times here? The time when both cause and effect have been exhausted is the past. The time when the cause has been used but the effect has not been used is the present. The time when cause and effect have not been gathered is the future. The time when cause and effect exist but have not been gathered is the time that is uncertain whether it belongs to the past or the future. For example, if we calculate based on the summer season, spring is the past, summer is the present, autumn is the future, and winter is uncertain. From this summer season, the two, the past and the future, are definitely past and future. Winter is not determined to be either past or future. Because the winter before spring is the past, and the winter after autumn appears to be the future. As it is said in the Rngam Glog: 'Cause and effect are certain but not gathered, it is known as uncertain time.' Therefore, the number and order of the four times are certain. Secondly, the retinue of the subjugating wrathful deities is explained from 'Subjugating Great Vajra Touch' to 'Not holding onto characteristics.' It is divided into two
Chinese
提到触等，这是分别的相。外在方面，身体聚集，因触的缘故产生感觉。触及的对境是根，触及的处是境，二者相遇是触识。内在方面，秘密的根、识三者聚集产生触。触及的是秘密根，方便的金刚杵，触及的处是秘密处，智慧的莲花，秘密的触识是体验欢喜。这些在佛尊的时期是终结者四门，内外两种分别依次确定为忿怒尊甘露漩、马头明王、大威力尊和阎魔敌。提到他们的四位佛母是不常等，这是分别的相。不常，即执着蕴为无常；非断，即执着痛苦的自性为我；非我，即执着无我；非相，即执着空性。在佛尊的时期，依次确定为忿怒母铁钩、索、铁锁、铃母四位。此外，如果执着常断我相为四种颠倒的知识，那么执着常等四种分别并非如其自性显现，而是未曾舍弃，清净为四门之自性。如是，在续部中说：以常等相而生，故称为明妃。象王极喜续中也说：在胜义中，有情执着常的见解，安住于清净，是金刚钩。如是，将王子菩萨的眷属和降伏者忿怒尊的眷属称为具有特殊明觉的眷属，这是因为从导师的意明觉智慧的特殊性中自显现的缘故。如大海中说：如是，从意的特殊性中，自显现胜者心等。不仅如此，还有以信心听闻教言的眷属，即安住在外部环境、执持世间部分的诸大天神。在根本续中说：以信心听闻的诸大天神。在支分中说：为了统治一切，被世间诸大天神围绕。在眼释中也说，眷属的诸法也自在显现。
English
Mentioning touch and so on, these are the characteristics of conceptualization. In the external aspect, the body gathers, and due to the cause of touch, feeling arises. The object of touch is the root, the place of touch is the object, and the meeting of the two is touch consciousness. In the internal aspect, the secret root, consciousness, and the three gather to produce touch. The toucher is the secret root, the vajra of skillful means, the touched is the secret place, the lotus of wisdom, and the secret touch consciousness is the experience of joy. These are the four gatekeepers who finalize things in the time of the deity, the two conceptualizations of inner and outer are respectively determined as Wrathful Nectar Swirl, Hayagriva, Mahabala, and Yamantaka. Mentioning that their four mothers are impermanent and so on, these are the characteristics of conceptualization. Impermanent, that is, clinging to the aggregates as impermanent; non-cessation, that is, clinging to the nature of suffering as self; non-self, that is, clinging to selflessness; non-sign, that is, clinging to emptiness. In the time of the deity, they are respectively determined as the four wrathful mothers: Iron Hook, Lasso, Iron Chain, and Bell. Furthermore, if clinging to permanence, cessation, self, and sign as the four inverted knowledges, then the four conceptualizations of clinging to permanence and so on do not appear as they are in themselves, but are not abandoned, and are purified into the nature of the four gatekeepers. Thus, in the Tantra it says: 'Because they arise from the sign of permanence and so on, they are called consorts.' The Elephant King Supreme Joy Tantra also says: 'In the ultimate sense, the view of beings clinging to permanence abides in purity, it is the Vajra Hook.' Thus, the retinue of the prince bodhisattvas and the retinue of the subduing wrathful deities are said to be retinues with special awareness, because they are self-manifestations from the special wisdom of the mind of the teacher. As in the Ocean it says: 'Thus, from the specialness of the mind, the self-manifested victorious ones, minds, and so on.' Moreover, there are also the great gods who listen to the teachings with faith, who abide in the external environment and hold the worldly aspects. In the Root Text it says: 'The great gods who listen with faith.' In the Branch it says: 'Because they rule over all, they are surrounded by the great gods of the world.' In the Eye Commentary it also says that the dharmas of the retinue also self-manifest as themselves.
Chinese
因此，外面有摩诃提婆等大神围绕，各自具备供品、供养和装饰而安坐。正如所说。如此所显示的眷属的量是：法界周遍无边无际，就像芝麻堆一样，从各处周遍安住。正如以及，像这样不可言说的眷属，无二无别地安住。所显示的就是这样。其意义有二：周遍的量是：因为周遍一切且无边无际地周遍，就像芝麻堆被芝麻粒充满一样。第二，众多的量是：像前面所说的那样，眷属的数量是不可言说的。那么，具有周遍和众多自性的眷属，以什么样的方式无二无别地安住呢？以自性无二无别地安住，因为一切如来和菩萨都融入了普贤的自性中，并且一切众生的蕴、界、处都安住在天神的自性中。在《释论小注》中说：三有众生的一切，蕴、界和处，不可言说，无法用言语表达，那圆满的君王，就在那法轮的坛城中，确定无疑。在无二任运成就的坛城中，一切自性恒常安住。正如所说。第二，顺便显示为了调伏所化而需要的忿怒本尊的开端，也有五种圆满。第一，导师圆满是：然后，一切如来的主宰，一切佛的自性，显现忿怒本尊的坛城。所显示的就是这样。意义是：导师，一切如来部的主宰，第六金刚持普贤王如来，未曾离开一切佛的身语意的自性圆满报身坛城，在所调伏的鲁扎面前，显现能调伏的忿怒本尊坛城之众，以事业手印之身而显现。在《意集经》中说：对于极其顽劣和凶暴者，寂静无法利益，智慧方便之手
English
Therefore, the great gods such as Mahadeva are surrounded outside, each seated with their own offerings, tributes, and ornaments. As it is said. Thus, the measure of the retinue shown is: the expanse of the Dharma realm is all-pervasive and limitless, like a mound of sesame seeds, residing pervasively from everywhere. As well as, such an assembly that cannot be expressed and is non-dual resides. This is what is shown. Its meaning has two aspects: The measure of pervasiveness is: because it pervades everything and pervades limitlessly, just as a sesame mound is filled with sesame seeds. Second, the measure of multitude is: as mentioned before, the number of the retinue is inexpressible. Then, how do those retinues with the nature of pervasiveness and multitude reside in a non-dual manner? They reside in a non-dual nature, because all the Tathagatas and Bodhisattvas are merged into the nature of the glorious Samantabhadra, and all the aggregates, elements, and sources of beings abide in the nature of the deities. In the "Small Commentary" it says: All beings of the three realms, aggregates, elements, and sources, are inexpressible and cannot be expressed in words. That perfect king is definitely in that mandala of the Dharma wheel. In the non-dual, spontaneously accomplished mandala, all natures abide eternally. As it is said. Second, incidentally showing the need for wrathful deities as a basis for taming beings, there are also five perfections. First, the perfection of the teacher is: Then, the master of all Tathagatas, the essence of all Buddhas, manifested the mandala of wrathful deities. This is what is shown. The meaning is: The teacher, the master of all Tathagata families, the sixth Vajradhara Samantabhadra himself, without moving from the perfect Sambhogakaya mandala of the body, speech, and mind of all Buddhas, manifests the assembly of the wrathful deity mandala that tames in front of the Rudra to be tamed, appearing as the body of the activity mudra. In the "Compilation of Intentions" it says: For those who are extremely wicked and violent, pacification is of no benefit, the hand of wisdom and means