English
In short, there are two non-contradictory views: Ultimately, the sphere of reality is filled with the light of wisdom, and all sentient beings are inherently Buddhas. Alternatively, it is said that there are as many Buddhas as grains of sand in the Ganges River, and there is only one sphere of reality. Then there is "Great Bodhi Vajra Seeing," etc. Regarding this, Ksitigarbha is the body family. The retinue of special knowledge is the prince bodhisattva, which is divided into two: first, the inner bodhisattva, which is shown as the path of liberation and the path of means. First, starting from "then," it is after explaining the five families. Bodhi is the nature of enlightenment, which is self-benefit. Great is surpassing others, which is benefiting others. Vajra is emptiness. Seeing is that in the long nadi chakra, the eye consciousness is like a red flower. This is the essence of the Bodhisattva, and it should be known as the body family. Furthermore, from the Ngamjok Tantra, it says: "All sentient beings of the three realms, the distinctions of color and shape, are all called eye consciousness. Because it is the wisdom of seeing, it is the nature of Ksitigarbha." This is clear. Great Bodhi Vajra Hearing is the Karma family of Vajrapani. The others are the same as above. The meaning of Bodhi is the same as above. Hearing is that in the nadi chakra that emits sound in the ear root, the nose consciousness is like bundled barley. This is the Karma family of the Bodhisattva Vajrapani. From the Ngamjok Tantra, it says: "All sentient beings of the three realms, the use of all sounds, are all called ear consciousness. Because it is the wisdom of hearing, it is the nature of Vajrapani." Great Bodhi Vajra Smelling is the Quality family of Akashagarbha. Smelling is that the nose root experiences smells by Samantabhadri. The nose consciousness is like a copper needle-like bindu. This is the Quality family of the Bodhisattva Akashagarbha. From the Ngamjok Tantra, it says: "All sentient beings of the three realms, the distinctions of all smells, are all called nose consciousness. Because it is the wisdom of feeling, it is the nature of Akashagarbha." Great Bodhi Vajra Tasting is the Speech family of Avalokiteshvara. Tasting is the tongue consciousness of
Chinese
是品尝味道。在脉轮的内部，舌头的意识就像老旧的达利树。那是菩萨观世音的语的种姓。诵读之后：三界一切有情众，对于一切味道之享用，被称为舌之意识。因是体验之智慧，是观世音之自性。如此说。再者，在方便道中说，所谓大菩提金刚，是四种意识的明点。因净化业障而为“菩提”，因获得本质之乐而为“觉”，因乐而摧毁分别之过失，故为“金刚”。眼之意识由白色明点所见，耳之意识由蓝色明点所闻，鼻之意识由黄色明点所觉，舌之意识由红色明点所尝。又，从灰烬中说：眼积聚的自性明点，为了业和本质及果，被称为大菩萨。因能灭尽过失故为金刚，由各自的位置所区分。如此说。所谓“见到妃子”，从眼之明点中，风和心识混合，内部的明点本身进入外部的境。由此享用色、声、香、味等，使瑜伽士的脉轮内部的精华明点生起乐。又，从灰烬中说：色积聚，内部本身显现于外，从自身的脉轮精华等，生起乐，故称为妃子。因此，这是与方便道结合而说的续部的追随。在此，菩萨在语意上有三种法：意识和根的本体是什么？父母的结合如何进行？根和意识是一还是异？意识和根的本体是五种：升起并运行的风在眼中，完全运行在耳中，正确运行在鼻中，极度运行在舌中，确定运行在身中。它们与五种明点无别地存在。又，从忿怒尊力量的续部中说：运行的处所是眼，完全运行在耳，正确运行在鼻，极度运行在舌中，确定运行在身。如此说。再者，意识在明点内部显现，根的明点在外部显现。父母的结合如何进行呢？风和意识混合后，境
English
It is experiencing taste. Inside the chakra, the consciousness of the tongue is like an old Dali tree. That is the speech lineage of the Bodhisattva Avalokiteśvara. After reciting: All sentient beings of the three realms, the enjoyment of all tastes, is called the consciousness of the tongue. Because it is the wisdom of experience, it is the nature of Avalokiteśvara. So it is said. Furthermore, in the expedient path, it is said that the so-called Great Bodhi Vajra is the bindu of the four consciousnesses. Because it purifies karmic obscurations, it is "Bodhi"; because it obtains the bliss of essence, it is "Awakening"; because it destroys the faults of conceptualization with bliss, it is "Vajra." The consciousness of the eye is seen by the white bindu, the consciousness of the ear is heard by the blue bindu, the consciousness of the nose is sensed by the yellow bindu, and the consciousness of the tongue is tasted by the red bindu. Also, from the ashes it is said: The self-nature bindu accumulated by the eye, for the sake of karma, essence, and fruit, is called a great Bodhisattva. Because it can exhaust faults, it is Vajra, distinguished by its own position. So it is said. The so-called "seeing the consort" is when wind and mind mix from the bindu of the eye, and the inner bindu itself enters the external object. By enjoying form, sound, smell, taste, etc., it generates bliss in the essence bindu inside the yogi's chakra. Also, from the ashes it is said: Form accumulates, the inner itself appears outside, from one's own chakra essence, etc., bliss arises, therefore it is called a consort. Therefore, this is following the tantra spoken in conjunction with the expedient path. Here, the Bodhisattva has three dharmas in terms of meaning: What is the very nature of consciousness and the senses? How does the union of the parents take place? Are the senses and consciousness the same or different? The very nature of consciousness and the senses is fivefold: the wind that rises and moves is in the eye, completely moving in the ear, correctly moving in the nose, extremely moving in the tongue, and definitely moving in the body. They exist inseparably with the five bindus. Also, from the tantra of the power of the Wrathful One it says: The place of movement is the eye, completely moving in the ear, correctly moving in the nose, extremely moving in the tongue, definitely moving in the body. So it is said. Furthermore, consciousness is clear inside the bindu, and the bindu of the senses is clear outside. How does the union of the parents take place? After wind and consciousness mix, the object
Chinese
因此，通过运用，就与父和母相连。根识和意识是一个还是不同呢？本体是一个，但因作用的差别而不同。本体是一个，所以汇集于心。作用的差别是不同的，意识在内与明点和意混合，知道色、声、香、味。根识是不懂意义，但立刻能见到一切现象的意识。根识金刚，境莲花，所触知的意识。与触觉相关的四种作用，分为常、断、我和相。如果在此处进行明确的区分，那么完全证悟的橛是金刚萨埵。在此，将意识与心结合是矛盾的，因为一个意识既有好有坏，这是因为它成为了眷属和主尊。或者，如果是一个，那么如何不是一个呢？这样理解：八识聚的总相是意识蕴。八识聚中的眼识。这些执持自己特性的都是勇识。身姿婀娜的库拉塞，作为妃子应当被看见。这里，没有显示内在的心，是因为它成为了五种意识的对境，所以是妃子。应当被看见的，不是美丽的形象，而是美的本质。那就是天女库拉塞玛。从《怖畏金刚续》中说：所有情器世间的一切，颜色、形状和相，都称为色蕴。因为是应当被看见的对境，所以是美丽形象的自性。如是。事业种姓的嘎玛，应当被听闻。应当被听闻的是，悦耳和不悦耳的声音都不是。那是天女事业种姓的尼尔提玛。从《怖畏金刚续》中说：所有情器世间的一切，无论是抓住还是未抓住，都从声音的界限中产生。因为是应当被听闻的对境，所以是尼尔提玛的自性。如是。功德之鬘玛，应当被嗅闻。应当被嗅闻的是，鼻子闻到的香和不香都不是。那是天女功德玛蕾的自性。从《怖畏金刚续》中说：所有情器世间的一切，一起产生、结合和变化，香和臭味之外，都是气味之界和生处。因为是应当被嗅闻的对境，所以是玛蕾玛的自性。如是。语种姓的龙女，应当被体验的集合。
English
Therefore, through practice, one connects with the father and mother. Are the senses and consciousness the same or different? The essence is the same, but they are different due to the distinction of function. Because the essence is the same, they gather in the mind. The distinction of function is different: consciousness mixes with bindu and mind inside, knowing form, sound, smell, and taste. The senses do not understand meaning, but they are the consciousness that immediately sees all phenomena. Senses are Vajra, the object is Padma, the consciousness that knows what is to be touched. Among the four actions related to touch, they are divided into permanence, cessation, self, and characteristics. If a clear distinction is made here, then the fully realized stake is Vajrasattva. Here, combining consciousness with mind is contradictory, because one consciousness has both good and bad, because it has become retinue and the main deity. Or, if it is one, how is it not one? Understand it this way: the general characteristic of the eight aggregates is the aggregate of consciousness. The eye consciousness among the eight aggregates. Those that hold their own characteristics are heroes. Kulaise with a graceful body, as a consort should be seen. Here, the inner mind is not shown, because it has become the object of the five consciousnesses, so it is a consort. What should be seen is not a beautiful image, but the essence of beauty. That is the goddess Kulaisema. From the Hevajra Tantra, it says: All the containers and contents of the world, colors, shapes, and characteristics, are called the realm of form. Because it is an object to be seen, it is the nature of a beautiful image. Thus. Karma lineage Garma, should be heard. What should be heard is neither pleasant nor unpleasant sounds. That is the goddess Karma lineage Nirtima. From the Hevajra Tantra, it says: All the containers and contents of the world, whether grasped or not grasped, arise from the realm of sound. Because it is an object to be heard, it is the nature of Nirtima. Thus. Garland of qualities Ma, should be smelled. What should be smelled is neither fragrant nor unpleasant smells smelled by the nose. That is the nature of the goddess quality Male. From the Hevajra Tantra, it says: All the containers and contents of the world, arise together, combine, and transform, other than fragrance and odor, are the realm and source of smell. Because it is an object to be smelled, it is the nature of Malema. Thus. Naga of speech lineage, the collection to be experienced.
Chinese
作用是：舌头既非品尝味道也非不品尝味道。语族的吉尔蒂玛的自性是，在《怒吼》中说：所有器情众生界的，甜味等山全部，被称为是味觉的生处。因为是应该被体验的境，所以是吉尔蒂玛的自性。这样说。集合是因为显现为境，六味等，所以是集合。第二，根的怙主父母座：大菩提金刚见者，这是身的慈爱。第二，宣说外菩提萨埵是：菩提是去除障碍而证悟智慧。大是自性的意义。是证悟如金刚般的等持。见者是眼睛的根。在《怒吼》中说：三有所有有情界的，见者清净的自性，被称为是眼界。因为做见的作用，是慈爱弥勒的自性。这样说。业族的除盖障。大菩提金刚闻者，说的是，耳朵的根听声音，是业族菩提萨埵去除一切障碍。在《怒吼》中说：三有所有有情界的，闻者清净的自性，被称为是耳界。因为做听的作用，是去除一切障碍的自性。这样说。功德族的文殊。大菩提金刚嗅者，说的是，嗅者鼻子的根是，功德族的文殊童子。在《怒吼》中说：三有所有有情界的，嗅者清净的自性，被称为是鼻界。因为做感觉的作用，是文殊之美的自性。这样说。语族的普贤。大菩提金刚尝者，说的是，尝者舌头的根品尝味道是普贤。在《怒吼》中说：三有所有有情界的，做品尝者的自性，被称为是舌界。因为做品尝的作用，是普贤的自性。这样说。在此，要明确区分的是：此品中，是否认为有四十二种寻思集合？如果不认为，则与天尊寻思集合相违。如果认为
English
The function is: the tongue is neither tasting nor not tasting. The nature of Ghirtima of the speech family is, as stated in "The Roar": Of all vessel and essence sentient beings, all the mountains of sweetness, etc., are known as the source of taste. Because it is an object to be experienced, it is the nature of Ghirtima. Thus it is said. The assembly is so called because it appears as objects, six tastes, etc. Second, the consorts of the sense lords, the great Bodhi Vajra Seer, which is the loving-kindness of the body. Second, the external Bodhisattva is taught: Bodhi is the enlightenment of wisdom by clearing away obscurations. Great is the meaning of nature. It is the realization of samadhi like a vajra. The seer is the eye sense. In "The Roar" it says: Of all sentient beings in the three realms, the pure nature of the seer is known as the eye element. Because it performs the function of seeing, it is the nature of loving Maitreya. Thus it is said. The family of action is the remover of obscurations. The great Bodhi Vajra Hearer, which means that the ear sense hears sounds, is the Bodhisattva of the action family who removes all obscurations. In "The Roar" it says: Of all sentient beings in the three realms, the pure nature of the hearer is known as the ear element. Because it performs the function of hearing, it is the nature of removing all obscurations. Thus it is said. The family of qualities is Manjushri. The great Bodhi Vajra Smeller, which means that the nose sense of the smeller is the youthful Manjushri of the qualities family. In "The Roar" it says: Of all sentient beings in the three realms, the pure nature of the smeller is known as the nose element. Because it performs the function of feeling, it is the nature of the beauty of Manjushri. Thus it is said. The family of speech is Samantabhadra. The great Bodhi Vajra Taster, which means that the tongue sense of the taster tastes flavors is Samantabhadra. In "The Roar" it says: Of all sentient beings in the three realms, the nature of the taster is known as the tongue element. Because it performs the function of tasting, it is the nature of Samantabhadra. Thus it is said. Here, what needs to be clearly distinguished is: In this chapter, are there forty-two kinds of thought aggregates or not? If not, it contradicts the deity thought aggregate. If so