Chinese
剖析根本续《秘密藏》之难点，以理证金刚嬉戏。邬金法称著。 剖析根本续《秘密藏》之难点，以理证金刚嬉戏。邬金法称著。
English
A Diamond Play of Reasoning to Resolve Doubts on the Difficult Points of the Root Tantra, the Secret Essence. By Orgyen Chö Drak. A Diamond Play of Reasoning to Resolve Doubts on the Difficult Points of the Root Tantra, the Secret Essence. By Orgyen Chö Drak. This is the treatise called "A Diamond Play of Reasoning to Resolve Doubts on the Difficult Points of the Root Tantra, the Secret Essence." Om Swasti. Homage to the Lama and the glorious Samantabhadra, inseparable. Although there are many entrances to the various vehicles, this Diamond Play of Reasoning will elucidate the most secret heart essence tantra of the path of liberation, which is beyond words, through the meaning of conventional terms. Here, in order to answer the doubts of Dakpo Gyurme Losal, who dwells near and speaks of the five places, regarding the Secret Essence, this Diamond Play of Reasoning will be explained. As the master Vasubandhu said in his commentary, "It should be explained with words and meaning, connecting the context, and with refutations and answers." Therefore, it will be explained through the method of refutation and answer. The first question is: Is the basis of discussion of the Sambhogakaya explained in the first chapter the realm of experience of the self-appearing Buddha or the visible appearance of the disciples to be tamed? Or is it the object of sight for both? If it is the former, then the teacher, the Sambhogakaya, explained in the first chapter, is necessarily a form body that appears with marks and signs. Why? Because you are a form body endowed with the three liberations, the three heads of white, red, and blue, the six arms representing the six wisdoms, and the two feet representing method and wisdom. If you accept that, then it necessarily follows that you are the self-appearing body of the Buddha. Why? Because you are a form body abiding in the mudra of signs and marks. Does the three wheels (referring to Dharma-wheel, Reward-wheel, Emanation-wheel) not pervade? If it does not pervade, then there is necessarily a body with marks and signs in the self-appearing Buddha. Because there is a form body abiding in the mudra of signs and marks in the self-appearing Buddha. If you accept that, then the pure land of the self-appearing Buddha is necessarily not a dharma that transcends signs and marks. Why? Because you are endowed with signs and marks. It cannot be accepted, because in the Lamp of Correct View, it says: That which is without signs and free from elaboration is beyond the realm of the mind of self-nature.
English
Da. It is said thus. In the extensive commentary, it says: "The great perfect wisdom is wrathful in order to destroy characteristics." Because it contradicts these statements, if one then argues with a twist of words that it has characteristics but is not a form body, then the great Enjoyment Body Teacher mentioned in the first chapter, "Your hands and feet have wheel marks and turtle-like feet," etc., as described, the body blazing with marks and signs would not be established, because you are not a form body. If you accept this, it is too extreme, because the Ornament of the Sutras says: "The first body has powers, etc., endowed with qualities without separation; the second body has the marks of a great person, endowed with qualities of maturation." This contradicts that statement. Furthermore, the self-appearing body of the Buddha should be visible to those to be tamed. Because in the first chapter, the Enjoyment Body's retinue of the four continents appears to bodhisattvas in remote lands. In this very text, it says: "In the supreme, unsurpassed abode of Akanishta, the body is in the form of Vairochana, to the bodhisattva retinue, likewise, the supreme speech is not spoken, but the dharmas of the body are shown to be seen." If you accept this, then the self-appearing Buddha's body should not be visible to those to be tamed, because it is the domain only of the Buddhas. As the Arrayed Tree Sutra says: "How are the various characteristics? Those are the ways of children; those who have no characteristics at all, the Buddhas do not see." If that is the case, if the self-appearing Buddha with characteristics is not seen by sentient beings, then would there be the fault that the Buddha cannot see sentient beings, and the fault that sentient beings cannot see the Buddha? No, the first fault does not exist, because the victorious ones see sentient beings by making them the object of three connections: dharma and dharmata are connected by nature; object and subject are connected without difference; action and compassion are connected by complete holding, because they are completely held by the connection of compassion. This very text says: "Through the connection of great compassion, all six realms and all times appear." The second fault does not exist, because sentient beings do not see the actual Buddha, because sentient beings have not made the Buddha the object of connection, so they do not see the reality as it is.
Chinese
还有，根据各自的业和烦恼的轻重，各自的业缘和意乐也各不相同地显现。正如这部经中所说：“如是之性虽未造作，然由业缘故各别显现。”以及“相符之智慧乃自显现。”因此。那么，普通的旁生和饿鬼们，比那些更有福德的圣者们，即使没有共同的行境，也像人们所见一样，即使与诸佛的智慧没有不一致，为什么不能见到呢？回答说：这样的比喻意义不相同。因为众生虽然能见到人的形象，但由于不能通过体验其特征来真正见到人。而佛的智慧是不可思议的境界，即使是清净的有情也无法作为其行境。如《宝性论》中所说：“佛之界与佛菩提，佛之事业佛智慧，清净有情不能思。”以及《入行论》中说：“慧眼清净之圣者，亦未尽见一切事。”因此。第二个问题，如果说是所化众生的显现，那么，第一品中所示现的师徒眷属的形象，这些法，不是一个人的蕴、界、处清净为四十二位佛的究竟果位，因为必须承认究竟的果位是离于言语、手印等戏论，且不可为心识所缘的。正如共同的经文中所说：“胜义非为心识境，心识即是世俗谛。”如果承认是，那么，这些法，是究竟的果位。因为在此处没有比这更殊胜的果位可以安立。正如这部经中所说：“果位诸佛圆满成就四十二稀有名号。”以及广本中说：“义摄经藏四十二，若说彼上更有义，彼非清净之道也，自心所思乃迷谬。”因此。又，对于上面没有遍及的回答。如果说四十二位佛是究竟的果位，那么，例子，是所化众生所见的色身。对于边地的菩萨
English
Furthermore, depending on the magnitude of each individual's karma and afflictions, their karmic connections and inclinations appear differently. As it is said in this very text, "Although suchness is uncreated, it appears differently due to karmic connections." And, "Corresponding wisdom is self-manifesting." Therefore. So, why is it that ordinary animals and hungry ghosts, even though they do not share the same realm as those more virtuous noble beings, and even though they are not in disagreement with the wisdom of the Buddhas, cannot see them as humans do? The answer is: such analogies are not the same. Although beings can see the form of a human, they do not truly see them because they cannot experience their characteristics. The wisdom of the Buddhas is an inconceivable state, and even pure beings cannot make it their object. As it is said in the Ratnagotravibhāga, "The Buddha-nature, the enlightenment of the Buddha, the activity of the Buddha, and the wisdom of the Buddha, are not to be thought of by pure beings." And in the Bodhicaryāvatāra it says, "Even the supreme noble ones with pure eyes of wisdom do not see all things completely." Therefore. The second question: if it is said to be the appearance to be tamed, then, these appearances of the teacher and retinue in the first chapter, these dharmas, are not the ultimate result of the complete purification of the aggregates, elements, and sources of a single person into the forty-two Buddhas, because it must be admitted that the ultimate result is one that is free from the elaboration of speech, hand gestures, and signs, and cannot be apprehended by the mind. As it is said in the common scriptures, "Ultimate truth is not the object of the mind; the mind is said to be conventional truth." If you accept that, then, these dharmas are the ultimate result, because there is no more excellent result to be established here. As it is said in this very text, "The result is the forty-two wondrous names of the Buddhas who have reached completion." And in the extensive text it says, "The forty-two sutras are condensed in meaning; if one speaks of a meaning beyond that, that is not the pure path, and thinking with one's own mind is delusion." Therefore. Also, in response to the previous non-pervasion: if you say that the forty-two Buddhas are the ultimate result, then the example is the form body seen by the beings to be tamed. To the bodhisattva of the borderlands
Chinese
因为是显现之身。如果承认，那么，该法，对于所化众生来说，不是显现之身，因为是佛陀自显现的智慧之力的显现所成就之身。如《品类摄集》中所说：“如是性之界性自在，智慧坛城大悲与，自显现为性，禅定影像幻化极清净之，身语意与功德事业无离之功德，如意宝，具足无尽庄严之轮，金刚胜之处所也。”之所以说身语意与功德事业无离，是因为对于所化众生的心识来说，没有分离的余地，是唯有佛陀才能行持的境界之义。又，虽然上面未遍及的回答落入了相违，但在那些时候，六能仁也不可能真实地显现于所化众生面前，因为没有引用六能仁，四十二位尊不齐全。如果将那些真实的回答置于理解意义道路安立的角度，那么，第一品中所示现的眷属之相，虽然不是真实的佛陀，但可以理解为是佛陀的化身，或者是所化众生清净心识的明镜中所显现的佛陀之影像。理由是，《幻化金刚》中说：“金刚尊胜誓言胜，身语意之成就大，普于众生极显现。”以及，《宝性论》中也说：“如于毗琉璃清净地，天王身之影像现，如是众生心地清净地，能仁之王身之影像现。”因为这样说的缘故。对于是真实存在的事物，存在着妨害，因为于毗琉璃地上显现的帝释天之影像不是真实的帝释天，以及佛陀的影像不是真实的佛陀。如上面所引用的教证，以及此处《般若三百颂》中说：“凡以色身见我者，凡以音声知我者，彼等行于邪道者，彼等众生不能见我。诸佛乃是法之身，引导者乃是见法性，法性不可被知故，彼则不能被识知。”以及，《华严经》中说：“如是种种之相。”等等。
English
Because it is a manifested body. If asserted, then, that phenomenon, for the beings to be tamed, is not a manifested body, because it is a body accomplished from the manifestation of the power of the self-manifested wisdom of the Buddha. As it is said in the "Collection of Chapters": "The realm of suchness itself is the empowerment, the wisdom mandala of great compassion, and the self-manifestation as the nature, the pure and clear illusion of the meditative image, the body, speech, and mind, and the qualities and activities, the qualities inseparable, the wish-fulfilling jewel, possessing inexhaustible adornment wheels, in the very place of the supreme vajra." The reason for saying that body, speech, mind, qualities, and activities are inseparable is that, for the minds of the beings to be tamed, there is no room for separation, it is the meaning of being the realm of activity of the Buddha alone. Furthermore, although the above non-pervasive answer fell into contradiction, at those times, the six Thubpas would also not actually appear to the beings to be tamed, because without citing the six Thubpas, the forty-two deities would not be complete. If those real answers are placed in the context of the establishment of the meaning of the path, then, these appearances of the retinue shown in the first chapter, although not the actual Buddhas, can be understood as emanations of the Buddhas, or as images of the Buddhas appearing in the mirror of the pure minds of the beings to be tamed. The reason is that, in the "Illusion Vajra," it says: "Vajra the powerful, supreme samaya, great accomplishment of body, speech, and mind, extremely manifest to all beings." And also, in the "Uttaratantra," it says: "Just as on a pure ground of beryl, the image of the body of the lord of gods appears, so too, on the pure ground of the minds of beings, the image of the body of the lord of sages appears." Because it is said so. There is something that harms the fact that it is real, because the image of Indra appearing on the ground of beryl is not the real Indra, and the image of the Buddha is not the real Buddha. As the scriptures quoted above, and here also in the "Perfection of Wisdom in Three Hundred Lines," it says: "Those who see me in form, those who know me by sound, those people are on the wrong path, those beings cannot see me. The Buddhas are the body of Dharma, the guides see the nature of Dharma, because the nature of Dharma cannot be known, it cannot be cognized." And also, in the "Arrayed Tree," it says: "Like the various characteristics." and so on.