English
Thus he spoke, not as an object of expression. The meaning is this: Even in the impure state of samsara, all thoughts are naturally pure, and are perfected as the mandala of body and wisdom. Not only are they spoken of in the tantric scriptures, but they also appear in the profound sutras of definitive meaning. For example, in the Gandavyuha Sutra, it says: "Form, feeling, perception, volition, and consciousness, as well as all mental powers, are countless Tathagatas; they become great heroes." Also, in the Maitreya Lion's Roar Sutra, it says: "If one wishes to make offerings to the Tathagata, one should make offerings to oneself." Also, in the Vimalakirti Sutra, it says: "Looking at the aggregates is the relics of the Tathagata." And so on, it is widely spoken of. Therefore, the necessity of mentioning the name of thought here is, as it says in the Spark: "The five thoughts, such as the alaya, are mentioned because of their nature and uniqueness. When one understands that they are primordially pure, they appear as Vajradhara and so on." Therefore, the nature is the nature of what is to be known. When thought and deity both appear, they are equal in appearance; when empty, they are equal in emptiness; they are equal without good or bad. And in this uncommon vehicle, the practitioner must recognize that the deity and thought are inseparable. At the time of the ultimate result, thought itself is not abandoned or transformed, but spontaneously appears as the mandala of the deity, hence it is spoken of. What is the reason why the collection of thoughts appears as the deity? There are two: in terms of the existence of external objects, and in terms of the knowable within the mind. First, the nature of thought appears as the deity, which is inherently so. If it encounters the conditions of the path, it can appear as the deity without obstruction. For example, gold powder collected by mercury appears like a lump of mercury, but when it encounters the conditions of fire, it turns into gold, and if it does not encounter it, it does not change. Thus it is also said. In the subsequent continuation of the Net of Magical Thought, it says: "Question: Blessed One, what kind of cause should these yogis practice? Answer: The aggregates, elements, sense bases, great elements, and so on. Question: So can the cause also produce the appearance of the result?"
Chinese
说：种姓之子，确实如此。从因产生果的智慧显现。那是什么缘故呢？因为五蕴等显现为幻化的四十大手印，并且在胜义谛中显现为胜义一味，我如是说。请问：世尊，如世尊所说，因为彼即是此，所以与所要证实的相违。说：你认为如何？例如，即使有产生果的因，如果没有遇到缘分的联系，就没有显现的能力。同样，即使有菩提的因，因为没有与缘分三摩地相联系，就没有产生果的能力。应当如是理解。第二，因为显现不确定，所以分别的自性是天神。如同对水的同一种事物，不清净和清净刹土的众生以及成就者们所见的方式不同。对此，《与虚空同等续》中说：一切众生皆是五佛的自性，显现如舞者和精美的绘画。天神和分别的共同之处是：识是心的自性，以及色与身相同，这二者实际上是相同的。受是作为享受对境的基础，所以是功德；想是执著相的自性，对于内外诸法，以安立名言的作用来表达，所以是语；行是做事情，所以是业的自性。这些也如《智慧成就续》中所说：色即是毗卢遮那佛，受是宝生佛，想是无量光佛，行是不空成就佛，识是不动佛。应当这样对应。又如《后续》中所说：戒律等五蕴，无漏者则是其他的。因此，将取蕴的五蕴转依为无漏的五蕴，并认为它们是相同的。识转依为完全解脱的智慧之蕴，是心的自性。同样，色转依为戒律之蕴，是无垢之身；受转依为三摩地之
English
Said: Son of a noble family, it is so. The wisdom of the fruit arises from the cause. Why is that? Because the five aggregates, etc., appear as the forty great mudras of illusion, and in the ultimate truth, they appear as the single taste of the ultimate truth, so I say. Asked: Blessed One, as the Blessed One said, because that is this, it is contradictory to what is to be proven. Said: What do you think? For example, even if there is a cause for producing a fruit, if it does not meet the connection of conditions, it does not have the ability to manifest. Similarly, even if there is a cause for enlightenment, because it is not related to the condition of samadhi, it does not have the ability to produce the fruit. It should be understood in this way. Secondly, because the appearance is uncertain, the nature of discrimination is a deity. Just as the way of seeing the same thing of water is different for impure and pure realm beings and accomplished beings. In this regard, the Tantra Equal to the Sky says: All beings are the nature of the five Buddhas, appearing like dancers and fine paintings. The commonality between deities and discrimination is that consciousness is the nature of the mind, and the two, form and body, are actually the same. Feeling is the basis for viewing objects as enjoyment, so it is merit; perception is the nature of grasping characteristics, and for internal and external phenomena, it expresses through the function of establishing names, so it is speech; volition is the nature of action because it does things, so it is karma. These are also as stated in the Wisdom Accomplishment Tantra: Form is Vairochana, feeling is Ratnasambhava, perception is Amitabha, volition is Amoghasiddhi, consciousness is Akshobhya. It should be applied in this way. Also, as stated in the Later Tantra: The five aggregates such as morality, the undefiled ones are different. Therefore, the five aggregates of grasping are transformed into the five undefiled aggregates, and they are considered the same. Consciousness is transformed into the aggregate of wisdom that sees complete liberation, which is the nature of the mind. Similarly, form is transformed into the aggregate of morality, which is the immaculate body; feeling is transformed into the samadhi of
Chinese
因为是功德之根本，所以是功德；意识转为智慧，是经论证悟之法的根本，所以是语；行转为解脱蕴，是事业圆满的自性和根本，所以是事业，与五部相合。在《度母释》中，虽然与此不一样的顺序相合，但这是：色蕴转为戒律身，受蕴转为证得十万三摩地，意识转为智慧蕴，行转为解脱，心转为智慧，那是解脱见。如《宝性论释》中所说。又将五烦恼和五蕴视为同法，与五部相合，如《密集金刚》所说：色显示为愚痴，是愚人所束缚的自性；受显示为贪欲所迷惑，是慢的自性；意识是贪着的自性，是执着事物的相；行是常时的嫉妒，是专注的自性；识显示为嗔恨，在因和果上非常著名。如前一样与五部相合。顺便说一下辩论的消除：如果识在成为本尊时清净，那么眼识也像不动一样清净或不清净两种情况，因为清净不清净是相违的法，所以总相和别相的主体不会成为一体，如果像第一种情况一样，清净会变得无法用其他方式表达，如果承认，下面说的大菩提金刚见就清楚了，如果这样说，没有过失，因为依靠不同的所依，识蕴的总相和别相作为主次是清净的，为了对执着于平凡的识为一体的对治，说了在别相地藏等清净的方式，为了再次对执着于不同的对治，说了总相不动的方式清净，就在这其中说到：从不异到各异，内外和内外的，坛城不可思议是智慧，无畏普贤是手印之王。同样，色蕴总相在毗卢清净时，四种因的色在母体中清净与否的辩论消除等，可以类推。第三是种类的区分，有遮破和安立两种，第一种是：凡是
English
Because it is the basis of qualities, it is qualities; consciousness transformed into wisdom is the basis of the Dharma of scripture and realization, so it is speech; action transformed into the aggregate of liberation is the nature and basis of complete accomplishment in activity, so it is activity, combined with the five families. Although in the Tara Commentary, it is combined in a different order from this, this is: the aggregate of form is transformed into the body of discipline, the aggregate of feeling is transformed into the attainment of hundreds of thousands of samadhis, the aggregate of consciousness is transformed into the aggregate of wisdom, action is transformed into liberation, mind is transformed into wisdom, that is the sight of liberation. As stated in the Jewel Commentary. Furthermore, considering the five afflictions and the five aggregates as the same Dharma, they are combined with the five families, as stated in the Guhyasamaja: Form is shown as ignorance, it is the nature of being bound by fools; feeling is shown as intoxicated by desire, it is the nature of pride; consciousness is the nature of attachment, it is the sign of attachment to things; action is constant jealousy, it is the nature of focus; consciousness is shown as hatred, it is very famous in cause and effect. As before, it is combined with the five families. Incidentally, the elimination of debate: if consciousness is pure when it becomes a deity, then is eye consciousness also pure like immovability or not pure, since purity and impurity are contradictory Dharmas, the general and specific subjects will not become one, if it is like the first case, purity will become impossible to express in other ways, if admitted, the Great Bodhi Vajra sight mentioned below will be clear, if said like this, there is no fault, because relying on different bases, the general and specific aspects of the aggregate of consciousness are pure as the main and subordinate, in order to counteract the clinging to ordinary consciousness as one whole, the way of purification in specific Earth Essence etc. is spoken of, in order to counteract the clinging to differences again, the way of purification in general immovability is spoken of, it is said in this very one: from non-difference to difference, inner and outer of inner, the mandala is inconceivable wisdom, fearless Samantabhadra is the best of mudras. Similarly, when the general aspect of the aggregate of form is pure in Vairochana, the debate of whether the form of the four causes is pure or not in the matrix is eliminated, etc., can be applied by analogy. The third is the division of families, there are two: negation and establishment. The first is: whatever
Chinese
嘎。所谓的“识之国王”在天神时代并非不动佛，因为清净的识是如来藏自性毗卢遮那佛。中央有代表部主之座的轮和狮子，以及生出明妃法界自在母和法界智，而且在忿怒尊的情况下，也首先提到了佛陀黑汝嘎的身色和咒语。如果有人问：这是因为各续部经典的想法不同，为了让调伏对象获得智慧的财富，才显现出圣人，所以才要珍视吗？并非如此，因为这在此处是不应采纳的，因为它与不共的教证、理证和口诀三者相违背。其中，与教证相违背，例如在《幻化网根本续》中，从“于色显现一切显现”到“识为金刚萨埵”之间，以及其中又说：“于燃烧之轮的中心，导师为金刚萨埵。”以及“东方轮的轮辐之上，有如来毗卢遮那佛。”与口诀也相违背，例如在《金刚次第》中说：“识为空性之自性，心之体性无生，从不动佛父母之自性中生。”以及《日光狮子》中说：“俱生智菩提心金刚不动佛，在此处称为识之国王。”理证是：识之国王，法相，不是毗卢遮那佛，因为你是阿閦鞞佛。因为识是清净之心，并且那一定是金刚部的阿閦鞞佛。正如《象藏经》中所说：“从胜义谛来说，有情众生的识，其清净之处即是如来藏的自性。”直到“薄伽梵金刚不动佛”这样说。如此一来，虽然已经成立了清净的识是不动佛，但是否会被之前的过失所损害呢？不会损害，因为座上的轮并非代表部主的标志，而是五部五智的印玺。正如《释续小注》中所说：“基也是无量之轮，是五智之自性。”狮子座也只是为了显示心之主要，才与金刚部相联系而已。导师
English
Ga. The so-called "King of Consciousness" is not Akshobhya during the time of the gods, because pure consciousness is the nature of the Tathagatagarbha Vairochana. In the center are the wheel and lion representing the seat of the family lord, and the consort Dhatvishvari and Dharmadhatu wisdom arise, and even in the case of wrathful deities, the body color and mantra of Buddha Heruka are mentioned first. If someone asks: Is this because the ideas of each tantra scripture are different, and in order to give the wealth of wisdom to those to be tamed, a sage appears, so it should be cherished? It is not so, because it should not be adopted here, as it contradicts the uncommon scriptural authority, reasoning, and oral instructions. Among them, it contradicts scriptural authority, for example, in the Root Tantra of Magical Illusion, from "Manifesting all appearances in form" to "Consciousness is Vajrasattva," and again it says, "In the center of the burning wheel, the teacher is Vajrasattva." and "On the spokes of the eastern wheel, there are the Tathagata Vairochanas." It also contradicts oral instructions, for example, in the Vajra Sequence it says, "Consciousness is the nature of emptiness, the essence of mind is unborn, arising from the nature of the father and mother Akshobhya." and in "Sunlight Lion" it says, "The co-emergent Bodhicitta Vajra Akshobhya is called the King of Consciousness in this context." The reasoning is: The King of Consciousness, the subject, is not Vairochana, because you are Akshobhya. Because consciousness is pure mind, and that must be Akshobhya of the Vajra family. As it is said in the Elephant Treasury Sutra: "From the ultimate truth, the consciousness of sentient beings, its pure place is the nature of the Tathagatagarbha." until "Bhagavan Vajra Akshobhya" is said. Thus, although it has been established that pure consciousness is Akshobhya, will it be harmed by the previous faults? It will not harm, because the wheel on the seat is not a symbol representing the family lord, but the seal of the five families and five wisdoms. As it is said in the Commentary Small Note: "The basis is also the immeasurable wheel, it is the nature of the five wisdoms." The lion throne is also only connected with the Vajra family in order to show the main thing of the mind. The teacher