Chinese
因为地界的缘故。四十二相虽然是最终的果位，但如果不能见到，那么也必须承认其他显现的色身二者也不是最终的果位，这太过分了。第三个意义也相违背。第二个问题，关于妙相和好相的疑问是：将十六种智慧的力量分为十六位勇识。在第二品中说：“诸蕴界处众多皆，菩提萨埵之坛城。”这样说来，就像不净时期的十八界也都在一个补特伽罗身上圆满一样，在成佛的阶段，也因为是以眷属的方式宣说导师功德的差别，所以产生了外心父佛母和内心父佛母共十六位。剩余的十六位如何计算？并且，这里说内心父佛四位是识，外心父佛四位是根和胸怀。在寂静清净的阶段，“八识聚清净，八勇识之誓句圆满。八识境清净，八佛母之誓句圆满。”这样，神祇的分别和经典的出处不同的原因是什么？对于这个问题，导师的心安住于大智慧的自性，这是有法。你如同镜子等四种智慧，每一智慧又分为四份，即十六种智慧的力量，也就是十六位勇识。她们的对境是十六种法界，由此产生十六位佛母，这样安立三十二相是不合理的。因为用五种智慧的标志，以五种姓来装饰头顶的八十位神祇，不能解释为八十种好相。如果承认，那么就与《总经》中所说：“以妙相之花，装饰好相之果。因此，由诸佛子之众眷属所庄严。”相违背。真实的回答是，外内佛母十六位，是与作为因的具善缘的勇识佛母相结合而宣说的。而在此妙相好相的场合，作为果的无别之相的父佛十六位和母佛十六位是妙相，母佛十六位是法界的印，所以没有头饰。父佛十六位是以五种智慧的标志的头饰，每种智慧有五位神祇，总共八十位，被认为是好相。清净处和转依的
English
It is because of the realm of earth. Although the forty-two marks are the ultimate fruit, if they cannot be seen, then it must be admitted that the other two manifested bodies are also not the ultimate fruit, which is too extreme. The third meaning is also contradictory. The second question, regarding the doubts about the major and minor marks, is: Dividing the power of the sixteen wisdoms into sixteen heroes. In the second chapter, it says, "All the aggregates, realms, and sources are, indeed, the mandala of the Bodhisattva." Thus, just as the eighteen realms of the impure time are all complete in one individual, in the state of Buddhahood, because the distinctions of the Teacher's qualities are explained in the manner of a retinue, there arise four outer mind father-mothers and four inner mind father-mothers, making sixteen in total. How are the remaining sixteen to be counted? And here, it is said that the four inner mind fathers are consciousnesses, and the four outer mind fathers are faculties and embrace. In the state of peaceful purification, "The eight aggregates of consciousness are purified, the vows of the eight heroes are fulfilled. The eight objects of consciousness are purified, the vows of the eight mothers are fulfilled." Thus, what is the reason for the difference in the classification of deities and the source of the scriptures? To this question, the Teacher's mind abides in the nature of great wisdom, which is the subject. You, like the four wisdoms such as a mirror, each wisdom divided into four, are the power of the sixteen wisdoms, which are the sixteen heroes. Their objects are the sixteen realms of phenomena, from which arise the sixteen mothers, thus establishing the thirty-two marks is unreasonable. Because the eighty deities adorned with the marks of the five wisdoms and the five families on their heads cannot be explained as the eighty minor marks. If you assert this, then it contradicts what is said in the General Sutra: "With the flowers of the major marks, adorn the fruits of the minor marks. Therefore, it is adorned by the assembly of the sons of the Buddhas." The true answer is that the sixteen outer and inner mothers are explained in conjunction with the heroes and mothers who are the cause of good fortune. And in this context of major and minor marks, the sixteen father Buddhas and sixteen mother Buddhas, who are the fruit of non-duality, are the major marks, and the sixteen mother Buddhas are the seals of the Dharmadhatu, so they have no head ornaments. The sixteen father Buddhas are considered to have the eighty minor marks, with the head ornaments of the marks of the five wisdoms, each wisdom having five deities. The pure realm and the transformation of the basis of
Chinese
如果通常以能依所依为主，则会认为相似，如果不是这样，意识的导师普贤如何成为一体结合？在八识的场合，八大菩萨中出现清净结合，存在重复的过失。一个识通过区分粗细的阶段而产生八识，将这些部分进行清净结合就是八大菩萨。意是所有法的作者，因此从作用的角度来说，将导师与普贤结合是合理的。经中说：意为主，意行迅速，一切法的先导是意。这是经中所说。内部的相好方面，顶轮大乐轮的32脉瓣是三十二相，脐轮的六十四脉瓣减去四条空脉的六十，喉轮的十六，心轮的四大脉，总共八十，是八十随好。这是有法。你不是内部空性的相好，因为你存在于脉轮的形态中。如果承认，则与续部所说相违：语的处所声音的音调，通过区分三三确定二，成为四十二。秘密的相好，你不是安立为佛父佛母双运时的喜乐，因为佛父佛母的十六十六喜乐是三十二相，佛父的每个喜乐都具有五五智慧，不是安立为八十随好。如果承认，则与海经相违：阿丽嘎丽是安乐自性，互相不混杂，知为一体。十六双面具有相，一面具有五智慧，八十是忍等从因产生。有人说：内部和秘密的相好，你不是庄严的装饰品，因为你存在于脉和界（藏文：ཁམས་）的自性中。脉和界完全清净的法，你是装饰品中最殊胜的庄严，因为你安住于大乐的自性中，成为味等性的广大智慧的庄严。导师，你不是具有智慧之身，因为你是具有脉、气、明点的身。
English
If generally the object and the subject are taken as primary, it seems similar, but if it is not so, how can the mind-consciousness teacher Samantabhadra be a single union? In the case of the eight consciousnesses, the pure union that occurs among the eight bodhisattvas has the fault of repetition. One consciousness arises as eight consciousnesses by distinguishing the coarse and subtle states. The pure union of these parts is the eight bodhisattvas. Since the mind is the maker of all dharmas, it is reasonable to unite the teacher with Samantabhadra from the perspective of action. The sutra says: The mind is the chief, the mind goes swiftly, the mind goes to the forefront of all dharmas. This is what the sutra says. In terms of the internal marks and examples, the thirty-two petals of the great bliss wheel at the crown are the thirty-two major marks, and the sixty petals of the navel wheel, subtracting the four empty channels from the sixty-four, the sixteen of the throat, and the four major channels of the heart, totaling eighty, are said to be the eighty minor marks. That is the subject. You are not the internal marks and examples of emptiness, because you exist in the form of channels and wheels. If you accept, then it contradicts what is said in the tantra: The place of sound, the tone of speech, by distinguishing three and three, determining two, becomes forty-two. The secret marks and examples, you are not established as the joy of the father and mother Buddha during union, because the sixteen joys of the father and mother Buddha are the thirty-two marks, and each joy of the father has five wisdoms, which are not established as the eighty minor marks. If you accept, then it contradicts the ocean sutra: Ali Kali is the nature of bliss, not mixed with each other, known as one. Sixteen double-sided have marks, one side has five wisdoms, eighty are patience and so on, arising from causes. Someone says: The internal and secret marks and examples, you are not an ornament of adornment, because you exist in the nature of channels and elements. The dharma of completely pure channels and elements, you are the most excellent adornment among ornaments, because you abide in the nature of great bliss, becoming the ornament of great wisdom of equal taste. Teacher, you are not a body of wisdom, because you are a body with channels, winds, and bindus.
Chinese
因为。如果承认，那么这个法。这应是如此。因为你成佛的时候，脉、气、明点都消融于法性之中而并非成佛。如果承认，那么这个法。这应是如此。因为你是具有脉、气、明点的身。因为脉清净而获得身金刚，气清净而获得语金刚，明点即是微尘清净而获得意金刚。再说，导师，你应是具有智慧之身。因为你是不分前后，一切都是面容坛城，显现为空性的身。因为智慧本身在所化众生的显现中，自显为形状和颜色。正如经中所说：“智慧之中即是智慧的嬉戏，智慧的嬉戏即是精华，胜者显现救护，加持显现即是如此。”再说，关于秘密的妙相好。莲花生的十六喜，应是您父亲所具有的法。因为这被认为是您父亲身上稳固的妙相。如果承认，那么并非如此。因为这是莲花生所具有的法。再说，关于不共的妙相好。被认为是只有导师和五位讲法者才具有的特点。如果是这样，那么普贤王如来母和其它眷属也应不具有妙相好。因为这不共的妙相好是导师和两位讲法者的特点。标志是肯定的。如果承认，那么这四十二者并非被认为是某人成佛的功德的技艺显现为天神。虽然这些天神具有妙相好的功德，但是因为他们处于好坏之中。不能承认，因为经中说：“意义汇集四十二经典。”此外，在解释基础处所之理的时候，如果是众生，那么必须承认被妙相好所遍及，因为共同的经典《涅槃经》中也说：“一切众生的身体中都有三十二种妙相，八十种随好，十种力量，四种无畏。”等等。真实的回答是，导师父母二者不可分离，承认一个的功德存在于另一个之中。所有四十二者
English
Because. If accepted, then this dharma. This should be so. Because when you attain Buddhahood, the channels, winds, and bindus all dissolve into the realm of dharmata and do not become Buddhas. If accepted, then this dharma. This should be so. Because you are a body possessing channels, winds, and bindus. Because the channels are purified, one obtains the Body Vajra; because the winds are purified, one obtains the Speech Vajra; because the bindus, that is, the dust, are purified, one obtains the Mind Vajra. Furthermore, Teacher, you should be a body of wisdom. Because you are a body without front or back, all of which is a mandala of the face, appearing as emptiness. Because wisdom itself, in the appearance of those to be tamed, self-appears as shapes and colors. As it is said in this very text: "In wisdom is the play of wisdom, the play of wisdom is the essence, the Victorious Ones manifest to protect, the manifestation of blessings is just so." Furthermore, regarding the secret marks and signs. The sixteen joys of the Mother, should be a dharma possessed by your Father. Because this is considered a stable mark on your Father's body. If accepted, then it is not so. Because this is a dharma possessed by the Mother. Furthermore, regarding the uncommon marks and signs. It is considered a characteristic possessed only by the Teacher and the five expounders. If so, then Samantabhadri and other retinues should also not possess marks and signs. Because these uncommon marks and signs are characteristics of the Teacher and the two expounders. The sign is affirmed. If accepted, then these forty-two are not considered to be the skill of the qualities of one who has attained Buddhahood manifesting as deities. Although these deities possess the qualities of marks and signs, it is because they dwell in good and bad. It cannot be accepted, because it is said in the extensive text: "The meaning is collected in the forty-two scriptures." Furthermore, when explaining the reason for the ground of being, if it is a sentient being, then it must be accepted that it is pervaded by marks and signs, because the common scripture, the Nirvana Sutra, also says: "In the bodies of all sentient beings, there are thirty-two excellent marks, eighty minor marks, ten powers, and four fearlessnesses." etc. The true answer is that the Teacher, Father and Mother, are inseparable, and it is accepted that the qualities of one exist in the other. All forty-two
Chinese
虽然从自性上来说没有好坏，但从调伏对象的显现方面来看，是否具有独特的相好，以及暂时的显现是主要还是次要，这取决于情况。如果调伏对象看不到智慧身，那就太过分了。莲花生大师等以及地方的勇士们都是智慧身，因为：自身本来就是大印，通过禅修而显现的本尊。等等，对此有广泛的阐述。对脉、气、明点进行详细区分，因为：本来就存在的脉、气、明点，被说成是如其本然的五种姓。向薄伽梵吉祥普贤王如来顶礼！这（句话）是导师说的吗？还是结集者所作的词句？如果说是导师说的，那么导师向导师顶礼就变得没有必要了，这样寻找下去会没完没了。如果说是后者，那么金刚手菩萨，你不是与导师的意趣无别，因为“说”这个词是从导师和眷属意趣无别的角度，被放在超越了心识的论题之上的殊胜法，因为《二观察续》中说：说法者是我，法也是我，拥有自己眷属的听法者也是我。如果承认，那么这部续的论题就不完整了，因为“如是说”这个论题是导师的哪句话？因为论题不是导师直接说的，因为《日光狮子大疏》中说：一切教言的开头是论题，中间是赞颂，结尾要宣说与教言真实意义不相违背的内容。还有，在“一切不可思议都显现为身语意”之后，说了“方便智慧的二足”。那么，对于各种各样的身语意来说，只有两只脚就太过分了，因为是那样说的。还有，“身语意具有不可思议的三首”这句话，那么身语意不可思议就只有三个头太过分了，因为是那样说的。还有，“十方无有间断”和“变成四方形”是相违背的，如果无有间断，那么显现为四方形就不合理，因为显现为四方形，就是天空被打开而显现为四方形。还有，“没有内外”和“一切都在内部