Chinese
因此，普贤被认为是智慧之身，据说没有前后。四门被描述为四面宽广，因为“非永恒”意味着，远离四边是智慧法身。如果有人问，为什么有时神被认为是智慧之身，有时又被认为是分别念的集合，这难道不矛盾吗？应该这样理解：这是考虑到被调伏者的显现。在色究竟天，眷属通过下乘的修习，仍然存在所知障。为了净化这些障碍，导师普贤具有清净所知之身。虽然他的眷属并不逊于五部等，但为了区分主尊和眷属，他们被认为是分别念的集合。即使在色究竟天，那些通过下乘修习的眷属，也需要根据被调伏者的根器来决定是否堪能。因此，门卫被认为是忿怒尊。因为不适宜的过患是四边，为了净化这些过患，门母被认为是四面宽广。或者，导师是普贤，五身自然成就，而眷属则是导师的特殊显现，根据被调伏者的根器而化现。已逝的妃子等，即香女。外在的四位明妃是：因为她们成为了经历四季的对象，所以是妃子。已逝是指已经经历了因果。其中，行淫的季节是已逝的。她是女神毒香女。在《怖畏金刚续》中说：器情一切有情之，因果周遍而行淫，往昔已逝之时中，往昔已逝行淫性，乃是香女之自性。现在等，即花女。因果聚集是现在，即夏季。她是女神花女。在《怖畏金刚续》中说：器情众生一切之，因行未行果一切，现在当下之时中，现在夏季之自性，乃是花女之自性。未来等，即香水女。未来是指因果不确定的古那甘德玛（藏文，梵文：गुणागन्धमा，IAST：Guṇagandhamā，汉语字面意思：德香）。在《怖畏金刚续》中说：器情众生一切之，因果未定不聚集，未来葡萄之自性，乃是甘德玛之自性。因此，她是文殊之母。尚未到来的集合等，即灯女。因果将
English
Therefore, Samantabhadra is referred to as the body of wisdom, and it is said that there is no front or back. The four gates are described as being wide on all four sides, because "non-eternal" means that being free from the four extremes is the Dharmakaya of wisdom. If someone asks, why are deities sometimes considered the body of wisdom, and sometimes considered a collection of conceptual thoughts? Isn't this contradictory? It should be understood in this way: this is considering the appearances of those to be tamed. In Akanishta, the retinue, having practiced the lower vehicle, still has the obscuration of knowledge. In order to purify these obscurations, the teacher Samantabhadra possesses a body pure of knowledge. Although his retinue is no less than the five families, etc., in order to distinguish the main deity from the retinue, they are considered a collection of conceptual thoughts. Even in Akanishta, the retinue who have practiced the lower vehicle, it is necessary to determine whether they are suitable vessels according to the dispositions of those to be tamed. Therefore, the gatekeepers are considered wrathful deities. Because the fault of being unsuitable is the four extremes, in order to purify these faults, the gatekeepers are considered wide on all four sides. Alternatively, the teacher is Samantabhadra, the five bodies spontaneously accomplished, while the retinue is a special manifestation of the teacher, emanating according to the dispositions of those to be tamed. The deceased consort, etc., namely the incense woman. The four external mind-women are: because they have become the object of experiencing the four seasons, they are consorts. Deceased means that the cause and effect have already been experienced. Among them, the time of intercourse is the deceased. She is the goddess Poisonous Incense Woman. In the Wrathful Vajra Tantra, it says: The vessel, essence, and all sentient beings, cause and effect are completely practiced. In the past, it is known as the deceased time. The nature of past and deceased intercourse is the nature of the Incense Woman. Now, etc., namely the flower woman. The gathering of cause and effect is the present, namely summer. She is the goddess Flower Woman. In the Wrathful Vajra Tantra, it says: The vessel, essence, and all beings, cause practiced, fruit not practiced, all are known as the present time. The nature of the present summer is the nature of the Flower Woman. Future, etc., namely the scented water woman. Future means that the cause and effect are uncertain, which is Guna Gandhamā (藏文：གུ་ན་གྷན་དྷེ་མ་，梵文：गुणागन्धमा，IAST：Guṇagandhamā，汉语字面意思：德香). In the Wrathful Vajra Tantra, it says: The vessel, essence, and all beings, cause and effect are not definitely gathered, it is the nature of the future grape, it is the nature of Gandhamā. Therefore, she is the mother of Manjushri. The assembly that has not yet come, etc., namely the lamp woman. Cause and effect will
Chinese
未被地所用，或未成为境者，是未生者，即灯火。如《严诵》中说：器情一切有情之，因果全部未曾用，未来时中极著名，未生花之自性者，是阿洛迦之自性。如是说，是普贤菩萨之母。༈ 若与内道法相合，即大菩提金刚见。瑜伽士压上部之气，提下部之气，有四喜。彼等体验生起之时，眼见色，耳闻声，鼻嗅香，舌尝法性之味，是为勇识。现在称为见地之智慧，闻地之智慧。由此驱使，明妃逝去者，气向外散发即是逝去。住在体内是现在，进入体内是未来，从彼等之中，生命和能量成为间隔者，是未生者。又，四根由四气组成，故为明妃。又从灰烬中，时间由风打开门，慈等四智慧，彼等安乐次第生，定自在中决定说。如是。༈ 此处略作解释，明妃是成为可享用之境，未来不确定者会变成什么，不可测度，未生者未成为境二者，如何成为享用之境？彼是众生分别念止息之大，三时总相虽为过去未来现在三者，然任何一个自身也具足三时，如夏秋冬春四季，四季自身也具足各自之相，因此，现在之有情执着于夏秋冬春之四季，彼等成为根之行境，故为母。具证悟者对四季无有分别。又，《幻化网续》第二十七品中说：过去与现在未来，以及未定此诸时，无有先后是平等，无有决定是真实说。如是。极度胜利者，大摧毁者触等，如是彼等。调伏暴恶之眷属有二，说是解脱道和方便道。初者，摧毁者是，身语意之事业。
English
That which is not used by the earth, or has not become an object, is the unborn, which is the lamp. As it says in the 'Rig Ngam': 'The receptacle and essence of all sentient beings, the cause and effect are completely unused, it is extremely famous in the future, the nature of the unborn flower, is the nature of Aloka.' Thus it is said, it is the mother of Samantabhadra. ༈ If combined with the inner path method, it is the great Bodhi Vajra vision. The yogi presses the upper air, raises the lower air, there are four joys. When those experiences arise, the eye sees form, the ear hears sound, the nose smells fragrance, the tongue tastes the taste of Dharma nature, this is the hero. Now it is called the wisdom of seeing the ground, the wisdom of hearing the ground. Driven by this, the consort who has passed away, the air emitted outwards is the passing away. Staying in the body is the present, entering the body is the future, from among them, life and energy become the interval, is the unborn. Also, the four faculties are composed of the four airs, so it is the consort. Also from the ashes, time is the wind that opens the door, the four wisdoms such as love, those bliss gradually arise, it is definitely said in the power of Samadhi. So it is. ༈ Here is a brief explanation, the consort is the one who has become the object to be enjoyed, what will the uncertain future become, immeasurable, the unborn who has not become the object, how can the two become the object of enjoyment? That is the greatness of the cessation of sentient beings' thoughts, although the general characteristic of the three times is the past, future and present, any one of them also has the three times, such as the four seasons of summer, winter, autumn and spring, the four seasons themselves also have their own characteristics, therefore, the sentient beings of the present are attached to the four seasons of summer, winter, autumn and spring, they become the object of the senses, so it is the mother. Those who have realization have no distinction between the four seasons. Also, in the twenty-seventh chapter of the 'Net of Illusions Tantra', it says: 'The past and the present and the future, and the uncertain these times, without before and after are equal, without certainty is the true saying.' So it is. Extremely victorious, the great destroyer, touch, etc., so are they. The retinue that subdues the violent has two, it is said to be the path of liberation and the path of means. The former, the destroyer is, the activity of body, speech and mind.
Chinese
地的（作用）。 摧伏恶劣的敌对者。 伟大是指超胜于世间的忿怒尊。 触是身体的识，知晓柔软粗糙等，是极度胜利者。 从《怖畏金刚根本续》中说： “三有情众的一切， 所触的一切断除者， 被称为身体的识， 因为是触的智慧， 是极度胜利的自性。” 如是说。 阎罗死神。 摧伏大者触与， 说是触的自在是阎罗死神。 从《怖畏金刚根本续》中说： “三有情众的一切， 触与乐的自性， 被称为身体的界， 因为触能触及， 是阎罗摧伏的自性。” 如是说。 摧伏大者所触与， 说是马头金刚。 所触是境，与马头金刚相应。 从《怖畏金刚根本续》中说： “三有情众的一切， 生起和将生所触等， 因为是所触的境， 是马王自在的自性。” 如是说。 摧伏大者触识与， 说是甘露旋。 触是身体的境、自在和识三者聚合的心所生起，是触识，与甘露旋相应。 从《怖畏金刚根本续》中说： “三有情众的一切， 六聚止息的当下， 开悟显明的自性， 被称为意的界， 因为是决断之行， 是甘露旋的自性。” 如是说。 ༈ 关于剖析明晰： 在色究竟天， 有忿怒尊吗？没有的话，与摧伏大者相违。 有的话，在色究竟天有忿怒尊所调伏的所化吗？没有的话，所化既无，则不需要调伏者。 如果有，所化是什么？ 答：是这样认为的：在色究竟天没有像外道自在天一样的所化。 有忿怒尊需要调伏的所化，即是已经受到菩萨眷属调伏的那些，虽然不是外道，但仍然对自己的见解有强烈的执着，没有成为正见的法器，并且在所知障上有厚薄的差别。为了调伏这些众生，所以说是守门忿怒尊。 又是上师说： “西方色究竟天胜地中， 无染莲花之上
English
By earth. To subdue evil opponents. Greatness is distinguished from the wrathful deities of the world. Touch is the consciousness of the body, knowing softness and roughness, and is the supremely victorious one. From the Fierce Vajra Root Tantra, it says: "Of all sentient beings in the three realms, All that is severed by touch, Is known as the consciousness of the body, Because it is the wisdom of touch, It is the nature of supreme victory." Thus it is said. Yama, the executioner. The great subduer touches, and it is said that the power of touch is Yama, the executioner. From the Fierce Vajra Root Tantra, it says: "Of all sentient beings in the three realms, The nature of touch and pleasure, Is known as the realm of the body, Because touch touches, It is the nature of Yama's subduing." Thus it is said. The great subduer touches, and it is said to be Hayagriva. Touch is the object, corresponding to Hayagriva. From the Fierce Vajra Root Tantra, it says: "Of all sentient beings in the three realms, Arising and future touches, Because they are the objects of touch, It is the nature of the power of the supreme horse." Thus it is said. The great subduer touches consciousness, and it is said to be Nectar Swirl. Touch is the mental arising from the combination of the object of the body, the power, and the three consciousnesses, it is touch consciousness, corresponding to Nectar Swirl. From the Fierce Vajra Root Tantra, it says: "Of all sentient beings in the three realms, Immediately after the cessation of the six aggregates, The nature of enlightening clarity, Is known as the realm of mind, Because it performs the act of definite cutting, It is the nature of Nectar Swirl." Thus it is said. ༈ About analyzing and clarifying: In Akanishta, Are there wrathful deities? If not, it contradicts the great subduer. If there are, are there beings to be tamed by the wrathful deities in Akanishta? If not, since there are no beings to be tamed, there is no need for a tamer. If there are, what are the beings to be tamed? Answer: It is considered as follows: In Akanishta, there are no beings to be tamed like the self-existing Rudra. There are beings to be tamed by the wrathful deities, that is, those who have already been tamed by the retinue of Bodhisattvas, although they are not outsiders, they still have strong attachments to their own views, have not become vessels of right view, and have differences in the thickness of the obscurations of knowledge. To tame these beings, they are said to be the gate-guarding wrathful deities. Moreover, the Lama said: "In the supreme abode of Akanishta in the west, On the stainless lotus,