English
Firstly, if we mention the form aggregate, why is consciousness mentioned first here? It is to show its distinction from the common vehicle. As the "Commentary of Sunlight Lion" says: "Outsiders consider the gross objects of grasping to be primary, while here, the root of grasping, which is consciousness, is considered primary." etc. How do these become pure deities? The explanation of this is in two parts: refuting other views and establishing one's own view. The first part: Je Khonton says: "The consciousness in this context is not the eight consciousnesses, but the five sense consciousnesses. If it is considered to be the eight consciousnesses, then there would be alaya-consciousness in the continuum of Akshobhya, therefore it would follow that he is not an Arhat, and because there is afflicted mind, it would follow that he is not a person who has abandoned the two obscurations." Although he says this, it is merely to conform to the common treatises, and it is extremely unreasonable here. The Thupa (Buddha) of hells, has the property that there is no hatred in your continuum, because you are a person who has completely abandoned hatred, just like the noble Buddha. Because all conceptualizations are treated the same, it is unreasonable. Moreover, it also contradicts the scriptures, which say: "All without exception are Dharma, nothing other than the Buddha himself." Therefore, according to the view of this vehicle, the alaya itself is the wisdom of the Dharmadhatu, and is pure from the beginning, so there is no need for abandonment and antidote, because it transcends bondage and liberation. The second part: The collection of conceptualizations, the nature of the five aggregates, is originally the five suchness wisdoms, and in particular, by manifesting the result of the five Buddhas who purify the continuum, it becomes perfected. For such conceptualizations, the mind controls them with its own self-awareness wisdom, and having attained mastery over uncontaminated Dharma, it enjoys great bliss, therefore it is called a king. Furthermore, what is the reason why this text does not mention the names of the deities, but mentions the names of the conceptualizations? Some lamas say that here it says "king" and below it says "great," etc., but it is not established by mentioning the names of the conceptualizations, just as saying "Nirvana" does not mean that the Buddha has the name of Nirvana. The actual meaning is this: even in the impure state of samsara, the nature of the collection of conceptualizations
Chinese
不仅在完全清净的身体和智慧坛城中圆满的密咒续部中有所阐述，而且在具有决定意义的甚深经部中也有记载。如《华严经》中说：“色受想，识行等，无量如来，彼等成大雄。”等等广为宣说。因此，在此处提及“分别”之名的必要是，如《斯帕卡》中所说：“提及俱生等五种分别，是因为自性和非共同性的缘故。”等等。因此，自性所知的本性中，分别和本尊二者，显现时显现相同，空性时空性相同，好坏没有丝毫差别而相同，并且为了在此非共同的续部中，修行者能够无差别地认识本尊和分别，以及在果位究竟之时，分别本身不舍弃不转变而自显为本尊坛城，所以才提及的。如果有人问：分别之聚显现为本尊的道理是什么？对此有两种情况：以外境存在为前提的情况和以所知内在为前提的情况。第一种情况是：分别的自性，具有法性，显现为本尊，因为本来如此，一旦与道的因缘相遇，就能显现为本尊，并且不会停止。例如，用水银凝聚的金子，虽然看起来像水银块，但一旦与火的因缘相遇，就会变成金子，不相遇就不会改变。正如《幻化网或分别网解脱续》的后续中所说：“例如，虽然有产生果实的因，但如果没有遇到因缘的联系，就没有显现的能力。同样，虽然有菩提的因，但由于没有与因缘三摩地相联系，因此没有产生果实的能力，所以应该这样理解。”第二种情况是：分别的自性，具有法性，显现为本尊，因为显现不定。例如，对于同一种水，不清净和清净刹土的众生以及成就者们，所见的方式各不相同。正如《与虚空同等续》中所说：“此一切众生，皆为五佛之自性，如舞者和善画者般显现。”此外，分别之聚，具有法
English
Not only is it stated in the tantras that are complete in the perfectly pure body and mandala of wisdom, but it also appears in the profound sutras of definitive meaning. For example, in the Avatamsaka Sutra, it says, "Form, feeling, perception, consciousness, and formations, the countless Tathagatas, these become great heroes." And so on, it is widely taught. Therefore, the necessity of mentioning the name "conceptualization" here is, as stated in the Spārkhab, "The mentioning of the five conceptualizations, such as the basis of all, is because of their intrinsic nature and non-commonality." And so on. Therefore, in the nature of the knowable, when conceptualization and deity both appear, they are equal in appearance; when empty, they are equal in emptiness; there is not a hair's breadth of difference between good and bad, they are equal. And in this uncommon tantra, it is so that the practitioner can recognize deity and conceptualization as inseparable, and at the time of the ultimate fruition, conceptualization itself is not abandoned or transformed, but appears as the mandala of the deity. That is why it is mentioned. If one asks, what is the reason that the collection of conceptualizations appears as deities? There are two reasons for this: one based on the existence of external objects, and one based on the internal knowable. The first is: the nature of conceptualization, having the quality of dharma, appears as a deity, because it is inherently so, and when it encounters the conditions of the path, it can appear as a deity without obstruction. For example, gold collected by mercury appears like a lump of mercury, but when it encounters the condition of fire, it turns into gold, and if it does not encounter it, it does not change. As it is said in the later Tantra of the Net of Illusion or the Net of Conceptualization, "For example, although there is a cause for producing a result that does not encounter the connection of conditions, it does not have the ability to manifest. Similarly, although there is the cause of enlightenment, it does not have the ability to produce a result because it is not connected with the condition of samadhi, so it should be understood in this way." The second is: the nature of conceptualization, having the quality of dharma, appears as a deity, because appearances are not fixed. For example, the way that beings in impure and pure realms and accomplished individuals see the same substance of water is different. As it is said in the Tantra Equal to Space, "All these beings are the nature of the five Buddhas, appearing like dancers and good painters." Furthermore, the collection of conceptualizations, having the quality of dharma,
Chinese
因为那是显现，因为那个和那个在法性上是一致的。就像经部里所说的那样：色即是遍照尊，感受是宝生如来，想是无量光佛，行是成就义成佛，识是不动如来。因此，五取蕴转依成为无漏五蕴，在法性上可以被认为是一致的吗？可以的，识蕴转依成为解脱的智慧，所见的蕴是心的自性。同样，色蕴转依成为戒律之蕴，是无垢之身；受蕴转依成为禅定，因为是功德的基础，所以是功德；想蕴转依成为智慧，因为是教证之法的基础，所以是语；行蕴转依成为解脱之蕴，是事业圆满的自性之基础，所以是事业。经中说：色蕴转依成为戒律身，受蕴转依获得十万禅定，想蕴转依成为智慧之蕴，行蕴转依成为解脱。心转依成为智慧，那就是解脱之见。再说，烦恼和五蕴，你们两个在法性上被认为是一致的，并且与五部相连也是有的，如《密集金刚》的观点，色是愚痴，受是慢，想是贪，行是嫉妒，识是嗔恨的自性。再说，当识清净为本尊时，眼识也清净为不动佛吗？如果不清净，那么一般和特殊就不一样了，因为清净和不清净是相违的法。如果清净，那么眼识在坚牢地神中清净的说法就不合理了，因为清净是无法用其他方式表达的。不能这样认为，因为“见到大菩提金刚”等等已经说得很清楚了。没有过失，因为依赖的处所不同，所以识蕴的一般和特殊作为主次是清净的。对于执着于平凡识为一个整体的对治法，特别提到了在坚牢地神等处清净的方式。为了对治执着于不同的本尊，一般提到了清净为不动佛的方式。那么，本尊的证悟清净的方式是
English
Because that is appearance, because that and that are consistent in Dharma nature. It is also said in the tantra: Form is Vairochana, feeling is Ratnasambhava, perception is Amitabha, formation is Amoghasiddhi, consciousness is Akshobhya. Therefore, can the five aggregates of appropriation, when transformed into the five uncontaminated aggregates, be considered consistent in Dharma nature? Yes, the transformation of consciousness into the wisdom of liberation, the aggregate seen, is the nature of the mind. Similarly, the transformation of form into the aggregate of discipline is the immaculate body; the transformation of feeling into samadhi, because it is the basis of qualities, is quality; the transformation of perception into wisdom, because it is the basis of scriptural and realized Dharma, is speech; the transformation of formation into the aggregate of liberation is the basis of the nature of complete accomplishment, so it is activity. The scripture says: The aggregate of form transforms into the body of discipline, the aggregate of feeling attains hundreds of thousands of samadhis, the aggregate of perception transforms into the aggregate of wisdom, the aggregate of formation transforms into liberation. The mind transforms into wisdom, that is the sight of liberation. Furthermore, afflictions and the five aggregates, you two are considered consistent in Dharma nature, and it also exists in connection with the five families. According to the view of the Guhyasamaja, form is ignorance, feeling is pride, perception is desire, formation is jealousy, and consciousness is the nature of anger. Moreover, when consciousness is purified as a deity, is the eye consciousness also purified as Akshobhya? If it is not purified, then the general and the particular are not the same, because purity and impurity are contradictory dharmas. If it is pure, then the statement that eye consciousness is purified in Prithvi is unreasonable, because purity cannot be expressed in other ways. It cannot be thought so, because it is clear from the statement "seeing the great Bodhi Vajra" and so on. There is no fault, because depending on different places, the general and particular of the aggregate of consciousness are pure as the main and secondary. As an antidote to clinging to ordinary consciousness as a whole, the way of purification in Prithvi and so on is specifically mentioned. In order to counteract clinging to different deities, the way of purification as Akshobhya in general is mentioned. So, the way of realization and purification of the deity is
Chinese
如果是这样，按照种姓的分类，幻化界的人说：识的国王，你作为天神时不是不动佛，因为清净的识是心的自性，是毗卢遮那佛。这是因为，中央有代表种姓主的座轮和狮子，以及空界自在母，法界智慧等显现的缘故。在忿怒尊的情况下，说是首先提到了佛陀嘿噜嘎的身相和咒语的缘故。如果这样说，那是不合理的，因为这与不共的经、理、诀窍三者相违背。这又与经相违背，幻化上师中说：色是毗卢遮那，识是金刚萨埵。与诀窍相违背，日狮子说：阿赖耶识菩提心，在此处暂时称为金刚不动佛的识之王。这样说的。与理相违背，识的国王，你不是毗卢遮那佛，因为你是不动佛。这是因为，清净的识是心，而且这必定是金刚部的部主不动佛。大象猛击续中说：究竟而言，众生的识，在处所清净，是所有如来之心的自性。从这句开始，一直到世尊金刚不动佛这样说的缘故。又有人说，如果这样，清净的识成立为不动佛，但是，难道不会被之前的过失所损害吗？不会损害，为什么呢？座轮，你不是代表种姓主的标志，因为是五部五智的印。对此，《小释》中说：基也是无量轮，是五智的自性。狮子座，不是这样的，因为这仅仅是显示心为主的金刚部和合而已。例如，正主的金刚部不动佛的座上出现狮子座一样。空界自在母，你不是毗卢遮那佛的佛母，因为在这里，识的对境与空界相结合，所以必定是不动佛的佛母。法界智慧，你不是愚痴清净的身之
English
If that is the case, according to the classification of lineages, those of the Magical Manifestation realm say: King of Consciousness, you are not Akshobhya when you are a deity, because pure consciousness is the nature of mind, it is Vairochana. That is because, in the center, there is the seat wheel and lion representing the lineage lord, and the Mother of Space, the Dharmadhatu Wisdom, etc., appear. In the case of the wrathful ones, it is said that the body and mantra of Buddha Heruka are mentioned first. If that is said, it is not reasonable, because it contradicts the uncommon scripture, reason, and secret instructions. This also contradicts the scripture, in the Magical Manifestation Lama it says: Form is Vairochana, Consciousness is Vajrasattva. It contradicts the secret instructions, Day Lion says: Alaya consciousness bodhicitta, here temporarily called the King of Consciousness of Vajra Akshobhya. So it is said. It contradicts reason, King of Consciousness, you are not Vairochana, because you are Akshobhya. That is because, pure consciousness is mind, and that is definitely the lord of the Vajra family, Akshobhya. In the Elephant's Fierce Blow Tantra it says: Ultimately, the consciousness of sentient beings, pure in place, is the nature of the mind of all Tathagatas. From this sentence onwards, it says: Bhagavan Vajra Akshobhya. Again, someone says, if that is the case, pure consciousness is established as Akshobhya, but will it not be harmed by the previous faults? It will not harm, why? Seat wheel, you are not a symbol representing the lineage lord, because it is the seal of the five families and five wisdoms. On this, the Minor Commentary says: The basis is also the immeasurable wheel, it is the nature of the five wisdoms. Lion throne, it is not like that, because it is only the union of the Vajra family that shows the mind as the main thing. For example, just as a lion throne appears on the seat of Akshobhya, the lord of the true family, the Vajra family. Mother of Space, you are not the mother of Vairochana, because here, the object of consciousness is combined with the space element, so it must be the mother of Akshobhya. Dharmadhatu Wisdom, you are not the body of pure ignorance.