Chinese
是虚空藏和观世音自在等。他们被称为意之菩萨，就像这里所说：ཀ་（藏文，梵文天城体ka，梵文罗马拟音ka，汉语字面意思：ka）是眼睛的意之最胜。等等。在《帕卡》中说：四种识仅仅是觉性，因此是意。等等。所见等是四种境，即色、声、香、味，因为它们是眼识等所见的境。这些也依次与拉西亚玛、吉提玛、玛蕾玛和尼提玛相连。他们被称为身之母，因为四境是分别识的所依。也就是，ཙ་（藏文，梵文天城体ca，梵文罗马拟音ca，汉语字面意思：ca）是眼睛的身之最胜。等等。在金刚中说：四种识所缘的境，所见等，因为是所缘，故是身之最胜。这里有些人说，如果仅仅按照分别的顺序来连接，境和有境就不会混淆，但是，由于父神母神结合的耳之境是味，舌之境是声，所以连接方式错了。为什么呢？因为观世音的母亲是吉提玛，金刚手的母亲是尼提玛。如果从境和有境的角度来看，那样说是对的。但是，这里是从种姓的角度来说的，所以没有矛盾。《日光狮子广大释》中说：此续中，仅仅以种姓为主，虽然平等作乐的声之天女是耳之境，但在种姓之时，因为是语之种姓，所以应知是世间自在的母亲。等等。外心父神母神是，因为四种识见到四境的增上缘是四根的作用。所以说了能见等。也就是，眼、耳、鼻、舌四根依次是慈氏、除盖障、普贤和妙音。他们也被称为语之菩萨，因为根是连接内外境和识二者的媒介。བ་（藏文，梵文天城体ba，梵文罗马拟音ba，汉语字面意思：ba）是眼睛的语之最胜。这样说了。母亲是四时之天女，即过去、现在、未来，也就是未来时，以及未至时，也就是不确定的未来时，依次是焚香母、花母、灯母和香水母。
English
They are Khasagarbha and Avalokiteśvara, etc. They are known as Mind Bodhisattvas. As it is said here: ka (Tibetan, Devanagari script ka, Roman transliteration ka, literal Chinese meaning: ka) is the best of the mind of the eye. And so on. In the 'Spar Khab' it says: The four consciousnesses are mind because they are only awareness. Etc. What is to be seen, etc., are the four objects: form, sound, smell, and taste, because they are the objects to be seen by eye consciousness, etc. These are also connected in order with Lasyama, Girtima, Malema, and Nirtima. They are known as Body Mothers, because the four objects are the support of the distinct consciousnesses. That is, ca (Tibetan, Devanagari script ca, Roman transliteration ca, literal Chinese meaning: ca) is the best of the body of the eye. And so on. In the Vajra it says: The objects aimed at by the four consciousnesses, what is to be seen, etc., because they are to be aimed at, are the best of the body. Here some say that if one connects only according to the order of conceptualization, there will be no confusion of object and subject. However, because the ear object of the union of the father and mother deities is taste, and the tongue object is sound, the connection is wrong. Why? Because the mother of Avalokiteśvara is Girtima, and the mother of Vajrapani is Nirtima. If one considers it from the point of view of object and subject, that is true. But here, it is from the point of view of lineage, so there is no contradiction. In the 'Great Commentary of Sunlight Lion' it says: In this tantra, only lineage is mainly emphasized. Although the goddess of sound, who equally makes pleasure, 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 Lokeshvara. Etc. The outer mind father and mother are, because the four consciousnesses see the four objects, the dominant condition is done by the four faculties. Therefore, it is said to be the seer, etc. That is, the four faculties of eye, ear, nose, and tongue are, in order, Maitreya, Jnananetra, Samantabhadra, and Manjushri. They are also known as Speech Bodhisattvas, because the faculties are the medium connecting the inner and outer objects and consciousnesses. ba (Tibetan, Devanagari script ba, Roman transliteration ba, literal Chinese meaning: ba) is the best of the speech of the eye. It is said. The mothers are the goddesses of the four times, namely the past, the present, the future, that is, the future time, and the unarrived time, that is, the uncertain future time, in order, Incense Mother, Flower Mother, Lamp Mother, and Perfume Water Mother.
English
In the Ngam-lok it says: The past is the spring season, which is dhu-pe-ma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The present is the summer season, which is push-pe-ma (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The future is the autumn season, which is a-lo-ke (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The uncertain is the winter season, which is gandheo (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Some say that mentioning four periods here is a reversal of time, because the three periods are not mentioned in other pitakas. This is a lament to clearly proclaim one's own nature. As it says in the Treasury, there are four periods, such as formation, duration, destruction, and emptiness. Also in the Heap of Jewels, it says: Light Protector, the suchness of mind and dharma does not come from anywhere, nor does it go anywhere, nor does it abide anywhere, so it is uncertain, it is an inconceivable time. Thus, mentioning three periods and an inconceivable period, i.e., four periods, etc., cannot avoid the fault of reversing time. It is also harmful by reason. To the extent that you think there are only three periods, we think that it is unreasonable to determine that there are three periods, because time itself is determined to be only two, i.e., the present and the non-present. If you say that, how can you prevent it? They say that by dividing the past and the future from the non-present, there are three. It is the same for the four periods, because from the non-present, the past, future, and uncertain are divided into three. Therefore, according to the view of combining divine speculation, the number and order of the four periods are determined here. For example, if we take a long period as an example, one kalpa has four fixed numbers of formation, duration, destruction, and emptiness. If we take a short period as an example, one year has four seasons of spring, summer, autumn, and winter, and one day and night has four great periods, etc., the number is fixed. The order is fixed. Now, if we take the period of the kalpa as an example, the period of duration is the present because the cause has been used but the result has not been used. Formation is the past because both cause and result have been used. Destruction is the future because the cause and result have not been gathered. Emptiness is the time that is uncertain in either the past or the future because the cause and result exist but have not been gathered. As it says in the Ngam-lok: Cause and effect are certain but not gathered, it is called an uncertain time. They say that the kalpa that was empty before is the past, and the kalpa that will become empty later is the future.
Chinese
如果说一定是指三个时间，那么，以空性的时间为基础，不能确定是过去还是未来，为什么不会变成不确定的时间呢？因为这个原因，所以四个时间的数量和顺序是确定的。这里有些人说，不确定的时间是平等性的时间。如《斯帕卡布》中说：“拉是空性的主人。”在解释中说：“本体的性质无法指示。”这样说是不对的，解释的含义是指没有指示出任何一个时间的本体性质。否则，平等性不是分别念，因此会存在分别念不完整的过失。即使这样，如果说没有包括不可思议的时间，也没有过失。因为那是胜义谛未造作的时间，所以在解释分别念的时候没有提到，因为分别念是针对世俗谛造作的四个时间。第二部分也有共同和个别两种。共同的是：“摧毁者大金刚。”从内外两个方面来说，从外在与身体的四种法结合，显现分别念自性的四个忿怒尊的身语意的行为，摧毁魔和邪道。从内在与秘密的四界结合，下门秘密三界聚集的安乐分别念，以及执着于神或安乐的两种执着都摧毁。正如这里所说：“我连心也摧毁。”等等四种摧毁，以及“阿是全部毁灭。”等等。因此，摧毁没有阻碍，所以是金刚。因为他摧毁的事业与其他不同，所以是大的。像这样的摧毁者的对治，比如白色被非白色的东西产生一样，由不是常断、我、相四者的法性之母的本体所产生，所以是妃子，即变成父母。还有，按照颠倒的四种分别念，即使不直接产生身体的四种分别念，也说是通过间接的方式产生。个别的是，从外在来说，身体聚集产生触觉，触觉的作者是身体的根，所触是境，二者相遇的明识，或者从内在来说，秘密的境、根、识三种聚集的
English
If it is said that it definitely refers to the three times, then, based on the time of emptiness, it cannot be determined whether it is past or future, why would it not become an uncertain time? For this reason, the number and order of the four times are definite. Here, some say that the uncertain time is the time of equality. As it says in "Sparkhab": "La is the master of emptiness." In the explanation, it says: "The nature of the entity cannot be indicated." It is not right to say this, the meaning of the explanation is that the entity nature of any of the three times has not been indicated. Otherwise, equality is not conceptual thought, so there would be the fault of incomplete conceptual aggregates. Even so, if it is said that the inconceivable time is not included, there is no fault. Because that is the ultimate truth, the unconditioned time, so it is not mentioned in the explanation of conceptual thought, because conceptual thought is aimed at the four times of conventional truth and conditioned phenomena. The second part also has two aspects, common and individual. The common one is: "Destroyer Great Vajra." From the two aspects of outer and inner, from the outer, combined with the four dharmas of the body, the activities of body, speech, and mind of the four wrathful deities who manifest the nature of conceptual thought, destroy demons and those who lead astray. From the inner, combined with the four secret realms, the bliss conceptual thought of the three lower gate secret realms gathered together, and both attachments to deities or bliss are destroyed. As it says here: "I even destroy the mind." And so on, the four destructions, and "A is the destruction of all." And so on. Therefore, destruction is unobstructed, so it is Vajra. Because his destructive activity is different from others, so it is great. Such an antidote to the destroyer, just as white is produced by something that is not white, is produced by the nature of the mother, which is not the four characteristics of permanence, annihilation, self, and sign, so it is the consort, that is, it becomes the father and mother. Also, according to the four inverted conceptual thoughts, even if it does not directly produce the four conceptual thoughts of the body, it is said to produce them indirectly. The individual one is, from the outer perspective, the body gathers to produce the feeling of touch, the agent of touch is the root of the body, the object touched is the realm, the clear consciousness of the two meeting, or from the inner perspective, the three gatherings of the secret realm, root, and consciousness
Chinese
产生接触时，所触为秘密主（藏文）方便的金刚杵，能触为秘密佛母（藏文）智慧的莲花，秘密的触觉是体验欢喜。内外两种分别念次第为，与忿怒尊甘露旋、马头明王、大力明王、阎罗敌等结合。常非恒等四母之分别念为，执著蕴为无常，执著痛苦之自性为我，执著无我，执著空性四者，按顺序与忿怒母铁钩等结合。又，执著常之分别念并非如显现般，而是未舍弃彼，清净为忿怒母铁钩之自性之故。如是理解其义，执著常断我相之颠倒分别念四者，某些论师认为不合理，然并非不合理，因为在续部中说：由常等相而生起，故称为明妃。如是说。在《大象极喜》中也说：于胜义中，视众生为常住，安住于清净处，即是金刚钩（藏文：བཛྲ་ཨངྐུ་ཤ་，梵文天城体：वज्र अङ्कुश，梵文罗马拟音：vajra aṅkuśa，汉语字面意思：金刚钩）。如是等语。第三是，在根本续中说：以信心听闻的诸大天。因此，是指安住于外围环境中的世间大天们。续部中说：为了统治一切，被世间大天们围绕。此句的注释中说：因为轮回之法也显现为自性，所以在外被摩诃提婆等大天们围绕，他们各自具有自己的供品、供养和装饰。如是说。第二是可教化的眷属，即共同调伏众生的化身六能仁，以及随学具足法眼的具缘者们。根本续中说：为了调伏众生而化现等。此续中又说：佛子是从心中所生，安住于极喜持明者之地。金刚续中也说：为了自明智慧续之义，显现自显明觉，彼持明殊胜者是任运成就。虽无禅定能力之威力，然非由地道清净之菩萨所生，与善逝本体及行境无别，是获得授记之明觉士夫。如是说。第二是数量。