English
Although she is the object of the ear, in the time of lineage, she is the lineage of speech, so it should be known that she is the mother of the world lord. Thus it is said. The second is, from the Great Bodhi to the unarrived assembly. That is, the Great Bodhi Vajra is a general name, specifically, the eye consciousness that makes form visible, the instrumental cause is the eye faculty, therefore, the seeing eye faculty has not abandoned, the place of purity is Maitreya. Similarly, the hearing ear faculty, the place of purity is the elimination of doubts, the smelling nose faculty, the place of purity is Samantabhadra, the tasting tongue faculty, the place of purity is Manjushri. Their mothers also open the door with four times, giving rise to four faculties, so they are consorts. Both cause and effect have been enjoyed, the past time, the place of purity is Incense Mother, the cause has been enjoyed and the effect has not been enjoyed, so the present time, the place of purity is Flower Mother, cause and effect have not been enjoyed at the gathering, so the future, the place of purity is Lamp Mother, cause and effect exist but have not gathered, so at the time when it is not certain in the past or future, that is, the unarrived time, the place of purity is the assembly of Perfume Water Mother. Assembly refers to the gathering of consorts who are in harmony with those. Also, here it is said that there are four times, so time is reversed, because in other pitakas, only three times are not mentioned. If so, then the four kalpas of formation, abiding, destruction, and emptiness mentioned in the Abhidharmakosha, and the four times such as the complete kalpa, and the three times and the inconceivable time mentioned in the Ratnakuta Sutra, that is, the four times, etc., also become time reversal. So, the determination of the four times is, for example, if we calculate based on the summer time, spring is the past, summer is the present, autumn is the future, and winter is uncertain. Because from this summer time, the two that have passed before and will come after are definitely past and future, and winter cannot be determined whether it is past or future. Because the winter before spring is the past, and the winter after autumn seems like the future. In the Fierce Lightning it is said: Cause and effect are certain but not gathered, the time when it is uncertain to appear is called time. Thus it is said. Second, the wrathful retinue of the destroyer is, from the Great Destroyer to dwelling in non-duality. Body
Chinese
以殊胜心之行，以摧伏邪魔等恶者的威仪，以胜过其他傲慢者而伟大，以他者的反驳无法攻破而为金刚。特别而言，秘密之处、根基、以及心识，总摄身语意之触，或者说，总摄身语意三者，不舍弃而于本位清净之忿怒尊事业甘露旋，以及所触秘密根基之相，或者于语中执持，本位清净之语马头明王，以及所触秘密明妃之莲花，或者于身中执持，本位清净之身大威力，以及所触之秘密识，体验欢喜，或者于意中执持，本位清净之意阎魔敌，法性亦以智慧观照且成为所行境，四无量亦为所行之境故为明妃，非于事物执持为常，即本位清净之忿怒母铁钩女，非执持为断，即本位清净之羂索母，非执持为我，即本位清净之铁链母，非执持为相，即本位清净之铃女等，彼等以慈爱而摄集引导，以悲悯而摄集系缚，以欢喜而摄集禁锢，以舍离而摄集沉醉之事业者。如是之心智慧自显之眷属等，以及从内里起装束一致的传承所净之众，不可思议无法言说者等，与自性无二无别而安住。如是所说之眷属，是自显化身之眷属，还是传承所净之眷属？若如前者，则全无传承所净，因为心之觉性唯是自显之故。若许，则有三过失，与教证相违，如《海》中云：最初之佛陀地自在，大心与摧灭大，不可言说无量等。与口诀相违，如《帕卡》中云：所化之业至究竟者，乃转为第六佛之刹土。如是等语。与理相违，自显化身，无有必要，因无传承自续者之故。若未成能立，则舍弃化身者之立宗。
English
With the actions of the sublime mind, with the demeanor of subduing demons and other evil ones, being great by being superior to other arrogant ones, being Vajra because it cannot be overcome by the opposition of others. Specifically, the touch that combines the secret place, the senses, and consciousness, or in general, holding the three aspects of body, speech, and mind, without abandoning, the wrathful one who purifies the state, the nectar swirling of activity, and the sign of the secret sense of touch, or holding it in speech, the speech of Hayagriva who purifies the state, and the lotus of the secret consort that is touched, or holding it in the body, the great power of the body that purifies the state, and the secret consciousness that is touched, experiencing joy, or holding it in the mind, the mind of Yamantaka who purifies the state, and the nature of reality is also contemplated by wisdom and becomes the object of practice, and the four immeasurables are also the objects of practice, therefore they are consorts, not holding onto things as permanent, that is, the wrathful mother Iron Hook Woman who purifies the state, not holding onto cessation, that is, the Lasso Woman who purifies the state, not holding onto self, that is, the Iron Chain Woman who purifies the state, not holding onto signs, that is, the Bell Woman and so on, those who gather and guide with love, gather and bind others with compassion, gather and imprison with joy, and are the workers who gather and intoxicate with equanimity. Such a mind, the retinue of self-appearing wisdom and so on, and the assembly purified by the lineage, which is consistent in dress from within, are countless and inexpressible, and dwell inseparable from their own nature. Are those retinues described in this way retinues of self-appearing emanations, or retinues purified by the lineage? If it is like the former, then there is no purification by the lineage at all, because the awareness of the mind is only self-appearing. If you accept this, there will be three faults, contradicting the scriptures, as it says in the Ocean: The first Buddha, the lord of the earth, the great hero and the great destroyer, inexpressible and immeasurable, and so on. Contradicting the instructions, as it says in the Spark Khab: Those who are to be tamed, the ultimate of karma, will be transformed into the realm of the sixth Buddha. And so on. Contradicting reason, the self-appearing emanation, has no purpose, because there is no self-continuum of the lineage. If the proof is not established, then abandon the proposition of being an emanation.
Chinese
好的。如果这样认为，就用上面的经文和口诀来破除。第二种情况，如果是通过续部净化的眷属，那么自显化身就根本不可能存在了，因为他们完全是自续部。如果承认，就会有三个过失：与经文相违背，如《大海经》所说：“于彼心之差别中，自显胜者心等。”与口诀相违背，如《斯帕卡》所说：“自明智本身显现为三种差别，有三种傲慢。”与理智相违背，因为在色究竟天中，眷属们没有自续部的分别念。那么应该怎样呢？因为经中说，有心智自显的化身，以及与此相符的眷属，所以经文、口诀和理智三者都证明了两者都存在。又有些人说，第一品绪论中，四十二位本尊是否齐全？如果齐全，那么普贤王如来和六能仁就不在其中，这很明显。如果不齐全，那么绪论就不会圆满。答：之前所说的方便和智慧，智慧指的是佛母普贤王母，身语意显现为各种各样的普贤王如来，这就是对六能仁的认知。没有明确显现的原因是，为了配合后面章节中特殊的必要和目的，所以这里没有明确显现。还有人问，在色究竟天密严刹土中，六能仁是否安住？如果安住，那么六能仁所调伏的对像是六道众生，因此会有六道众生存在于色究竟天的过失。如果不安住，那么绪论就不会圆满。答：我们不认为存在一个远离六道众生的色究竟天。如《广大经》所说：“若无真知之自明智，则善逝刹土亦见为恶趣处。若悟胜乘平等之义，则恶趣处亦为色究竟天欢喜处。”第三，总结分为三部分：讲述所说内容为历史，实际总结，以及代表密咒的词语。第一部分是：从“此后如来”等开始，详细阐述了绪论，即从“此后如来”开始，诸佛父与佛母妃嫔眷属，以及方便与智慧无二的体性，他人难以理解的秘密智慧，自性任运成就的坛城，这些本身的意义。
English
Alright. If so, it is refuted by the above scriptures and instructions. Secondly, if it is a retinue purified by the tantras, then self-manifested emanations are completely impossible, because they are entirely self-continuum. If you agree, there will be three faults: contradicting the scriptures, as the ocean says: "Then, from the distinction of the mind, self-manifested victorious ones, minds, etc." Contradicting the instructions, as Sparkha says: "Self-awareness itself appears as three distinctions, there are three prides." Contradicting reason, because in the realm of Akanishta, the retinue does not have self-continuum thoughts. So how is it? Because it is said that there are emanations of mind-awareness and a retinue that matches them, the three, scripture, instruction, and reason, prove that both exist. Also, some say, are the forty-two deities complete or incomplete in the first chapter of the introduction? If complete, then Samantabhadra and the six Thubpas are not present, which is clear. If incomplete, then the introduction will not be perfect. Answer: The wisdom of the mother Samantabhadri is identified by the previously mentioned method and wisdom, and the six Thubpas are identified by the appearance of body, speech, and mind in various ways. The reason why it is not clearly revealed is that it is not clearly revealed here in accordance with the special needs and purposes in the following chapters. Also, do the six Thubpas reside in Akanishta Dense Array? If they reside, then the six Thubpas are the objects to be tamed by the six realms, so there is a fault that sentient beings of the six realms exist in Akanishta. If they do not reside, then the introduction will not be perfect. Answer: We do not think that there is an Akanishta beyond the abandonment of sentient beings of the six realms. As the Extensive Sutra says: "If there is no self-awareness of true knowledge, then the Sugata's realm is also seen as a place of suffering. If one realizes the meaning of the supreme vehicle, then the place of suffering is also the Akanishta Joyful Land." Third, the summary is divided into three parts: telling what was said as history, the actual summary, and the words that represent the secret mantra. The first part is: From "Then the Tathagata" etc., the introduction is explained in detail, that is, from "Then the Tathagata" onwards, the fathers of the Buddhas, the assembly of mothers and consorts, and the nature of the inseparability of method and wisdom, the secret wisdom that is difficult for others to understand, the spontaneously accomplished mandala of self-nature, the meaning of those themselves.
Chinese
因此，为了揭示超越他人行为领域的大秘密，昆图桑波（梵文：Samantabhadra）的六种化身，以及阐述其身、语、意、功德和事业五者的本质，这些从五种不可分割的金刚部族中汇集的意义，因其显现而被称为“ཕྱུང་ངོ་（显现）”。 “如是性”等是一节偈颂。虽然对此，注释家仅将释论与广论结合，但根据上师传承的口诀，有三种解释方法：与九乘次第结合来汇集，与七轮结合来汇集，以及与广论结合来汇集。 第一种方法是：ཨེ་མ་（藏文，无）一词是惊叹词，分为对自身功德的惊叹和对自身过失的惊叹两种，这里指的是前者。又分为一般和特殊两种。一般来说，ཨེ་（藏文，无）表示惊叹九乘的意义，ཨེ་མ་（藏文，无）表示惊叹七轮的意义，ཨེ་མའོ་（藏文，无）表示惊叹广论的意义。具体来说，与九乘次第结合时，ཨེ་（藏文，无）表示惊叹因乘三乘，ཨེ་མ་（藏文，无）表示惊叹外续三部，ཨེ་མའོ་（藏文，无）表示惊叹内续三部。也就是说，将轮回和涅槃的一切法都证悟为本来未被改造的如是性之界，汇集于此阿底瑜伽中；将一切法都掌握在身和智慧的坛城中，汇集于玛哈瑜伽中；将一切法都显示为界和智慧二者无别的坛城，汇集于阿努瑜伽中。在九乘之中，上乘是自然生起慈悲之境的声闻乘；将胜义无相的加持，自身显现为金刚界坛城，汇集于瑜伽乘中；依靠对前后二者的观待，以三摩地成就自身果位四种姓坛城，汇集于邬波瑜伽乘中；将胜义法界自身显现为幻化世俗三族本尊坛城，汇集于克里亚瑜伽乘中；将内外十二缘起证悟为如幻，汇集于独觉乘中；将一切戏论边彻底清净，汇集于中观乘中；证悟自心本觉自明。