English
Although there is no good or bad in terms of intrinsic nature, it seems that whether or not one possesses unique marks and signs from the perspective of what appears to those to be tamed, and whether the temporary appearance is major or minor, depends on the situation. If the wisdom body is not seen by those to be tamed, it is too extreme. Padmasambhava and other local heroes are all wisdom bodies, because: One's own body is inherently the great mudra, the deity manifested through meditation. And so on, there is extensive explanation of this. The veins, energies, and bindus are distinguished in detail, because: The veins, energies, and bindus that are inherently established are said to be the five families as they are. Homage to the Bhagavan, glorious Samantabhadra! Was this (sentence) spoken by the teacher? Or is it a verse composed by the compilers? If it was spoken by the teacher, then it would be unnecessary for the teacher to pay homage to the teacher, and searching in that way would become endless. If it is the latter, then Vajrapani, you are not inseparable from the teacher's intention, because the word "said" is placed on the transcendent Dharma that surpasses the topic of mind from the perspective of the teacher and retinue's inseparable intention, because it is said in the Two Examinations Tantra: "The speaker is me, the Dharma is also me, and the listener who possesses my retinue is also me." If you accept that, then the topic of this tantra is incomplete, because which of the teacher's words is the topic "thus said"? Because the topic was not directly spoken by the teacher, because it is said in the Great Commentary of Sunlight Lion: "At the beginning of all teachings is the topic, in the middle is praise, and at the end, proclaim the meaning that does not contradict the true meaning of the teachings." Furthermore, after "all the inconceivable appears as body, speech, and mind," it says, "the two feet of skillful means and wisdom." Then, for the various body, speech, and mind, it is too extreme to have only two feet, because that is how it is said. Also, the statement "body, speech, and mind possess the inconceivable three heads" implies that the inconceivable body, speech, and mind have only three heads, which is too extreme, because that is how it is said. Furthermore, "the ten directions are without interruption" and "becoming square" are contradictory, because if there is no interruption, then appearing as square is unreasonable, because appearing as square means that the sky is opened and appears as square. Also, "without inside and outside" and "everything is inside"
Chinese
说“乌尔巴”相违，如果一切都变成内在，那么就有了内外之分。还有，在座垫的场合，中央是狮子，东方是大象，南方是骏马，西方是孔雀，北方是象雄，每个动物都以八个八个地存在，那么就成了不是支撑宝座的腿了。因为每个宝座上五种动物都不齐全。必须不齐全的原因是，五种动物显现在宝座上，象征着四种无畏、十种力量、四种神变足、十种自在和四种事业都已领悟于心的意义，所以显现为支撑宝座腿的样子。如《灌顶王续》中说：“心以四无畏，摧毁四魔。”等等。还有些人说，座垫的五种动物通过密续来清净并不矛盾，因为以虔诚的愿望，菩萨献出身体作为座垫，从而清净烦恼的障碍。说用耳朵听法来清净所知障也不合理，因为以座垫的动物形象存在的菩萨，你（作为例子）是有法者，你不是已经清净了烦恼障的人。如果认为在佛的净土中也献出身体作为座垫来清净烦恼障，那么，那样的菩萨是有法者，你应该是已经彻底断除了烦恼障的人，因为你是在佛的净土中存在的人。像那样，《金光明经》中也说：“烦恼障清净后，得见佛陀化身的容颜。所知障清净后，得见圆满报身佛的容颜。等持障清净后，得见佛陀法身的容颜。”因为这样说过，而且在共同的乘中也说，烦恼障是在获得初地时同时断除的。还有，这部续是由导师所摄持，还是由眷属所摄持？还是由两者共同摄持？如果像第一种情况那样，那么这部续的摄持者是有法者，不是导师，因为是眷属中具有资格的秘密主金刚手，因为《海》中说：“眷属之中具资格，调伏时至秘密主，金刚手作摄持事。”因为这样说过。如果像第二种情况那样，导师是有法者，你
English
It is contradictory to say "Urpa," because if everything becomes internal, then there is an inside and outside. Also, in the case of the seat, in the center is a lion, in the east is an elephant, in the south is a noble horse, in the west is a peacock, and in the north is a shangshang, each animal existing in eights, so it would not be supporting the legs of the throne. Because each throne does not have all five animals complete. It must be incomplete because the five animals appearing on the throne are a sign that the meaning of the four fearlessnesses, ten powers, four miraculous legs, ten freedoms, and four actions have been understood in the heart, so they appear as supporting the legs of the throne. As it says in the Empowerment King Tantra: "The mind destroys the four maras with the four fearlessnesses." etc. Also, some say that the five animals of the seat are purified by the tantra, which is not contradictory, because with a wish of devotion, the bodhisattva offers the body as a seat, thereby purifying the obscurations of afflictions. It is also unreasonable to say that listening to the Dharma with the ears purifies the obscurations of knowledge, because the bodhisattva existing in the form of the animals of the seat, you (as an example) are the subject, you are not a person who has already purified the afflictive obscurations. If you think that in the Buddha's pure land, the body is also offered as a seat to purify the afflictive obscurations, then such a bodhisattva is the subject, you should be a person who has completely abandoned the afflictive obscurations, because you are a person who exists in the Buddha's pure land. Like that, in the Golden Light Sutra it also says: "Having purified the afflictive obscurations, one sees the face of the Buddha's emanation body. Having purified the obscurations of knowledge, one sees the face of the complete enjoyment body. Having purified the obscurations of meditative absorption, one sees the face of the Buddha's Dharma body." Because it is said like that, and also in the common vehicle, it is said that the afflictive obscurations are abandoned at the same time as obtaining the first ground. Also, is this tantra gathered by the teacher or gathered by the retinue? Or gathered by both? If it is like the first case, then the gatherer of this tantra is the subject, not the teacher, because it is the secret lord Vajrapani, who has the fortune among the retinue, because it says in the Ocean: "Among the retinue, the best with fortune, when the time for taming comes, the secret lord, Vajrapani does the gathering." Because it is said like that. If it is like the second case, the teacher is the subject, you
Chinese
因此，这个传承被归纳为名言。因为这样归纳后才确定下来。如果承认，那么导师您，您所说的名言显现的最多，因为八万四千法蕴是通过名言显现的方式宣说的。正如这部经中所说：“为了对治无明的分别念和八万种烦恼，宣说了八万法蕴。宣说了，正在宣说，将会宣说。”因为这样说的缘故。不能承认，因为导师没有说过一个字显现为声音和名言的法，正如这部经中所说：“超越一切声音和名言。”又如山谷的回声一样。共同的经文中也说：“我从证得圆满正等觉的那个晚上，直到涅槃之间，没有说过一个字显现为文字和语言。”因为这样说的缘故。如果又说导师没有说过，那么导师您，您应该说过。因为您是从您的身语意金刚中流出而说的。正如经中所说：“如来本身的身、语、意金刚中流出。”因为这样说的缘故。真实的回答是，导师虽然没有说过显现为名言文字的法，但就像山谷的表面没有发出声音，但却回应了人们所说的话一样，佛陀虽然安住于真如之中没有动摇，但在被调伏者的显现中，慈悲和语言的加持与各自的智慧相符而显现。正如这部经中所说：“真如没有宣说，没有文字和智慧的语言，即使没有从舌尖发出，通过慈悲和语言的加持，各种利益众生的事业都各自显现。显现本身就是语言的金刚之最，虽然没有从真如中动摇，但就像山谷的回声一样。”因为这样说的缘故。第三个问题是，在补特伽罗中，有自续者和化身者两种。一般来说，为了利益有情众生而有意识地受生的是化身者，而由于自己的无明而迷惑，不由自主地在轮回中受生的是自续者，但如果仔细区分，似乎需要依赖于承认。经文中说：“我的这个一切遍布，没有看到众生的其他自性。”以及
English
Therefore, this lineage is summarized into words and terms. Because it was determined after being summarized in this way. If you admit it, then the teacher, you have spoken the most that appears as words and terms, because the eighty-four thousand collections of teachings were taught through the appearance of words and terms. As it is said in this very text: "To counteract the conceptualizations of ignorance and eighty thousand afflictions, eighty thousand collections of teachings were taught. Taught, is being taught, and will be taught." Because it is said so. It cannot be admitted, because the teacher has not spoken a single syllable of Dharma that appears as sound and words, as it is said in this very text: "Transcending all sounds and words." And like the echo of a cliff. Also, in the common scriptures, it is said: "From the night I attained complete perfect enlightenment until the time of my passing into nirvana, I have not spoken a single syllable that appears as letters and words." Because it is said so. If you say that the teacher has not spoken, then teacher, you should have spoken. Because you spoke from the vajra of your body, speech, and mind. As it is said in the scriptures: "The Tathagata's own body, speech, and mind arise from the vajra." Because it is said so. The true answer is that although the teacher has not spoken the Dharma that appears as words and letters, just as the surface of a cliff does not utter a sound, but the sound of the cliff echoes back what people say, so too, although the Buddha abides in suchness without wavering, in the appearance to those to be tamed, the blessings of compassion and speech arise in accordance with their respective minds. As it is said in this very text: "Suchness does not speak, there are no letters and no speech of wisdom, even though it does not come from the tip of the tongue, through the blessings of compassion and speech, various activities for the benefit of beings are clearly revealed. The very clarity is the supreme vajra of speech, although it does not waver from suchness, it is like the echo of a cliff." Because it is said so. The third question is, among individuals, there are two types: those who are self-controlled and those who are emanations. Generally, those who consciously take birth for the benefit of sentient beings are emanations, and those who are deluded by their own ignorance and involuntarily take birth in samsara are self-controlled, but if we distinguish carefully, it seems that we need to rely on acceptance. In the scriptures, it says: "This all-pervading nature of mine, I have not seen any other nature of beings." And
Chinese
堪钦喇嘛说：总而言之，因为源于原始心性，所有善恶的生皆是它的化现。波浪不会离开水而动。因此，清净与不清净的一切都未超出法性的游戏。在此无上乘的宗派中，如果完全承认一切众生都是化身，会有过失吗？对此，在此宗派中，从名言显现和实义安立两个方面来说，如果按照前者，完全承认一切众生都是化身，则太过分了。因为显现于轮回中的这些众生，是从我执之因产生的邪分别念的迷乱所致。正如其中所说：有顶的过患源于执著自我，仅仅是执着和邪分别念而已，没有更微细深奥的。如果大乘的菩提心在相续中生起，并且能够成办自他利益之道的善资粮，那么承认是佛的化身似乎没有过失。如《入行论》云：一旦生起菩提心，刹那间，那些被囚禁在轮回牢狱中的可怜众生，便被称为善逝之子，受到包括天人在内的众生的顶礼。又如《经庄严论》云：在加行之前，慈悲、信心、忍耐以及对善的正确行持，被确定为种姓的标志。因此，如果从实义安立的角度来看，正如其中所说：一切无余皆是法，不是佛陀之外的其他。又如《二观察续》云：我已遍及这一切，未见众生的其他自性。等等。观察众生界的方式是，佛陀自己的体性融入法性如是之性的虚空中，因此，自证本身也因知识之法的空性而从原始以来就是光明的，所以被称为自生智慧。那自生智慧在完全清净的刹土中显现为身和智慧的各种庄严。正如其中所说：自生智慧无处不在显现。如果从显现方式上以众生来衡量，那么众生因邪分别念而产生的障碍，也是诸佛