English
When contact arises, the object of contact is the secret lord's (Tibetan) vajra of skillful means, the subject of contact is the secret mother's (Tibetan) lotus of wisdom, and the secret tactile sensation is the experience of bliss. The two internal and external conceptualizations are, in order, combined with Wrathful Nectar Swirl, Hayagriva, Mahabala, and Yamantaka. The conceptualizations of the four mothers, such as impermanence, are: clinging to the aggregates as impermanent, clinging to the nature of suffering as self, clinging to selflessness, and clinging to emptiness. These four are combined in order with Wrathful Woman Iron Hook and so on. Furthermore, the conceptualization of clinging to permanence is not as it appears, but because it is not abandoned, it is purified into the nature of Wrathful Woman Iron Hook. Thus, understand its meaning. Some teachers consider the four inverted conceptualizations of clinging to permanence, annihilation, self, and characteristics to be unreasonable, but they are not unreasonable, because it is said in the tantra: 'Because it arises from characteristics such as permanence, it is called a consort.' It is said. In 'Great Elephant's Delight,' it is also said: 'In ultimate reality, viewing sentient beings as permanent, abiding in a pure place, is Vajra Ankusha (Tibetan: བཛྲ་ཨངྐུ་ཤ་, Sanskrit Devanagari: वज्र अङ्कुश, Sanskrit Romanization: vajra aṅkuśa, Chinese literal meaning: Vajra Hook).' Thus, and so on. Third, in the root tantra, it is said: 'The great gods who listen with faith.' Therefore, it refers to the great worldly gods who dwell in the outer environment. In the tantra, it is said: 'To rule over all, surrounded by the great worldly gods.' The commentary on this verse says: 'Because the phenomena of samsara also appear as self-nature, it is surrounded by great gods such as Mahadeva, each possessing their own offerings, worship, and ornaments.' Thus, it is said. Second, the retinue to be guided consists of the six Buddhas who emanate to subdue beings in common, and the fortunate individuals who follow and possess the eye of Dharma. In the root tantra, it is said: 'Emanating to subdue beings, and so on.' This tantra also says: 'The son is born from the heart, abiding in the land of the Joyful Vidyadharas.' The Vajra Tantra also says: 'For the sake of the meaning of the self-aware wisdom lineage, by manifesting self-appearing awareness, that supreme Vidyadhara is spontaneously accomplished. Although there is no power of meditative ability, it is not born from a Bodhisattva who has purified the bhumis, it is inseparable from the Sugata's essence and realm, it is a learned individual of awareness who has received prophecy.' Thus, it is said. Second is the quantity.
Chinese
在《根本续》中说：“眷属的量是周遍和众多，超越言说，充满无边虚空。”因此，眷属的量有两种，即周遍和众多。第一种是周遍，即普遍周遍且无边无际地周遍。如法界无边地周遍，就像芝麻荚一样，充满而周遍地安住。第二种是众多，因为数量无法用言语表达，所以是众多。像这样的眷属，是无法用言语表达且无二无别地安住的。也就是说，所有如来和菩萨都融入了普贤王如来的自性中，并且所有众生的蕴、界、处也都安住在天尊的自性中。因此，自性是无二无别地安住的。在《小释》中说：“三界一切众生的蕴、界、处，以及无法用言语表达的数量，都在这样的轮涅盘的坛城中，显现圆满正觉的本性。在无二任运成就的坛城中，一切都恒常安住于自性之中。”阿阇黎斯盖巴认为，通过四种相同的方式，可以无二无别地安住。在《字鬘论》中说：“自性，不共，大主宰，以及安住之处。”这里是关于顺便提出的辩论的反驳。有些人说：第一品的这些眷属，是依靠续部修持的自生眷属，还是自心显现的化身？如果是前者，是一个人修持的，还是不同的人修持的？如果是一个人修持的，那么在一个人的分别念中，出现天尊主眷好坏是不合理的。如果是不同的人修持的，那么这里没有提到一个人修持的集合，因此是不合理的。如果是后者，因为没有被调伏的自生眷属，那么调伏者化身集合就没有意义了。回答说，喇嘛嘉嘎贡巴等一些前辈说：五部以上是化身，菩萨以下是自生眷属是合理的。在五部的时候，《字鬘论》中说：“两种共同的名称先前已经超越了。”在菩萨眷属的时候说：“为了摧毁见解的障碍，是业金刚。”因为说了有细微习气的障碍。虽然这样说，但在理证上没有看到，因为续部
English
From the root text: "The measure of the retinue is pervasive and numerous. Beyond expression, filling the boundless sky." Thus, there are two aspects: pervasive and numerous. The first is pervasive, meaning universally pervasive and boundlessly extensive. It pervades the limitless expanse of the Dharma realm, like a sesame pod, filled and pervading everywhere. The second is numerous, because the number cannot be expressed in words. Such a gathering is inexpressible and abides in non-duality. That is, all the Tathagatas and Bodhisattvas are gathered into the nature of glorious Samantabhadra, and all the aggregates, elements, and sense bases of beings abide in the nature of deities. Therefore, the nature abides in non-duality. In the Minor Commentary, it says: "The aggregates, elements, and sense bases of all beings in the three realms, and the inexpressible number, are all definitely the nature of complete enlightenment in the mandala of the wheel. In the spontaneously accomplished mandala of non-duality, everything constantly abides in its own nature." Acharya Sgegpa believes that they abide in non-duality through four similarities. In the Garland of Letters, it says: "Nature, uniqueness, great sovereignty, and the place where they are established." Here is a refutation of an incidental debate. Some say: Are these retinues of the first chapter self-generated retinues cultivated through the tantras, or are they emanations of one's own mind? If the former, are they cultivated by one person or by different people? If by one person, it is unreasonable for a deity, chief, and retinue to arise as good or bad in the mind of one person. If by different people, it is not reasonable because there is no mention here of a collection cultivated by one person. If the latter, since there are no self-generated retinues to be tamed, the gathering of taming emanations would be meaningless. In response, some early scholars, such as Lama Gyagab Gongpa, say: It is reasonable that the five families and above are emanations, and those below Bodhisattvas are self-generated retinues. In the case of the five families, the Garland of Letters says: "The two common names have already been surpassed." In the case of the Bodhisattva retinue, it says: "To destroy the obscurations of view, it is the karma vajra." Because it is said that there are subtle obscurations of latent tendencies. Although it is said so, it is not seen as logical, because the tantra
Chinese
究竟的果位是四十二尊佛吗？如果按照第二种说法，与广释中的“精要经部四十二，若说超胜彼意义，彼非清净之道，乃自心妄念之谬”相违。如果按照第一种说法，则违背了认为菩萨以下皆为自续的誓言。本宗认为，第一品中实际提到的这些眷属是自心显现的化身。如《斯帕卡布》所说：“导师、处所、眷属的差别在于自性，自明觉显现为三种差别即为三种自性。”以及“就目前情况而言，安住于先前所引用的无二之中。”因为注释的引证文句很清楚。即使如此，所调伏的眷属也不会变得毫无意义，因为为了让能理解的眷属获得密宗的定解，所以示现为导师眷属并宣说续部，这并不矛盾。不仅如此，杰·卓普巴·库顿和雅日·哲昂巴的口中说：“虽然在一个整体中持有两部分眷属是不合理的，但一般来说，确定有两部分。因此，此处结合了分别念的这些眷属是自心显现的化身。”如《海》中所说：“如是心之差别，自显胜者心等。”因为这样说的缘故。与此相似，通过下续部修习的最终会成为道友，下乘的胜者多得数不过来。如前文的延续：“最初的佛陀是地胜者，大菩萨和破灭者大，多得数不过来，不可测量，以两种方式安住。”这样就显现出来了。胜者雍仲说：在非共同的讨论场合中出现的所有的眷属，从是自心显现的化身这个角度来说，虽然从显现的方式上显现为边地的菩萨的方式并不矛盾。如《斯帕卡布》所说：“所调伏的最终将变成第六佛的刹土，那些地方与其他地方不同，因此是伟大的，为了摧毁见解的障碍，所以是业的金刚。”等等这样说的缘故。无论如何，因为两者都认为有实际提到的和相似的下续部的眷属，所以没有陷入没有所调伏的过失之处。
English
Is the ultimate result forty-two Buddhas? If according to the second view, it contradicts the extensive commentary which states, "The condensed scriptures are forty-two. To speak of a meaning superior to that, is not a pure path, but a mistaken thought of one's own mind." If according to the first view, then the vow to consider those below Bodhisattvas as self-continuums is broken. According to our own system, these retinues actually mentioned in the first chapter are emanations of one's own mind's appearance. As the Sparkhab states, "The difference between the teacher, the place, and the retinue lies in the essence; the appearance of self-awareness as three differences is the three essences." And, "In the present context, it abides in the non-duality previously cited." This is clear from the commentary's quote. Even so, the assembly to be tamed does not become meaningless, because in order for the retinue that understands to attain certainty in Secret Mantra, it is shown as the teacher's retinue and the tantra is spoken, which is not contradictory. Moreover, Je Drophukpa Khuwon and Nyari Dring Nga's mouths say, "Although it is unreasonable to hold two parts of the retinue in one entity, generally it is certain that there are two parts. Therefore, these retinues here, combined with conceptual assemblies, are emanations of one's own mind's appearance." As the Ocean states, "Likewise, from the distinction of the mind, self-appearing victors, minds, and so forth." Because of this. Similarly, those who train through the lower tantras will eventually become path companions, and there are countless victors of the lower vehicles. As a continuation of the previous text, "The first Buddha is the earth victor, the great Bodhisattva and the great destroyer, countless and immeasurable, abiding in two ways." Thus it is manifested, they say. Gyalwa Yung says that all the retinues that appear in this context of uncommon discussion, from the perspective that they are emanations of one's own mind's appearance, it is not contradictory that they appear as Bodhisattvas of the borderlands in terms of appearance. As the Sparkhab states, "The ultimate object to be tamed will become the realm of the sixth Buddha, and those places are different from other places, therefore they are great; because they destroy the obscurations of view, they are the vajra of action." and so forth, they say. In any case, because both agree that there are retinues of the lower tantras that are actually mentioned and similar, there is no place to incur the fault of having no one to tame.
Chinese
又有人说，在色究竟天法界宫殿中，四十二位本尊住还是不住？如果不住，那么后行道者的修习就会变成臆想；如果住，那么普贤佛母和六能仁不住，这不是很明显吗？回答是：住。因为在这部根本续中，在“方便和智慧”的章节中，已经暗示了普贤佛母的存在；在“身语意种种显现”的章节中，也暗示了六能仁的存在。而且，在解释续《心要庄严》的开篇中说：“殊胜普贤王如来自显现的身，显现为白色、红色、蓝色的三面，右手持有金刚、法轮和如意宝，左手持有莲花、铃铛和宝剑，以金刚跏趺坐姿与普贤佛母无二无别。”又说：“此外，大能仁金光持等。”因此，两者都被明确地提到了。如果六能仁像这样住在色究竟天，那么所化和能化的处所就会变得不同，因为六能仁所化的对象是六道众生。回答是：没有过失。因为六道的处所和法界宫殿两者是不可说为同一或不同的，仅仅是由于清净与不清净的显现而产生的差别而已。此外，在根本续中说，胜乐金刚的身语意轮的勇士和空行母们住在二十四个圣地。因此，如果认为色究竟天的处所不具备胜乐金刚六十二尊本尊，那就如同笑话一般。第四，教法圆满具足，即是秘密道的精髓，所象征的是自性基续。
English
Some say, do the forty-two deities reside or not reside in the palace of the Dharmadhatu in Akanishta? If they do not reside, then the practice of the subsequent path will become a matter of conjecture. If they do reside, then it is clear that Samantabhadri and the Six Munis are not present. The answer is: They do reside. In this root tantra, Samantabhadri is implicitly indicated in the section on "skillful means and wisdom," and the Six Munis are implicitly indicated in the section on "various manifestations of body, speech, and mind." Moreover, in the introduction to the explanatory tantra, the Ornament of the Essence, it says, "The glorious Samantabhadra, the self-manifested form, appears with three faces, white, red, and blue, holding a vajra, a wheel, and a jewel in the right hand, and a lotus, a bell, and a sword in the left hand, inseparable from Samantabhadri in the vajra posture." It also says, "Moreover, the great Muni, Golden Holder, etc." Therefore, both are explicitly mentioned. If the Six Munis reside in Akanishta, then the places of those to be tamed and those who tame will become different, since the objects to be tamed by the Six Munis are the sentient beings of the six realms. The answer is: There is no fault. Because the places of the six realms and the palace of the Dharmadhatu cannot be said to be the same or different, but are merely differentiated by pure and impure appearances. Furthermore, it is said in the root tantra that the heroes and heroines of the body, speech, and mind mandalas of Chakrasamvara reside in the twenty-four sacred places. Therefore, to think that the sixty-two deities of Chakrasamvara are not complete in the place of Akanishta is like a joke. Fourth, the perfection of the doctrine is the essence of the secret path, symbolized by the self-nature base tantra.