English
If it is said, how is it possible that the two, qualities and activities, are not blessed from the blessing of the three, body, speech, and mind? If asked thus, the deity of qualities and activities, you as the subject, because you are expanded in the form of blue sva (藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思： स्वा) and green ha (藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思： हा) on the left and right of the navel, therefore you do not need to be blessed, because the deity of blessing is the deity of the three vajras. If you accept, then, you as the subject, it must be so. The reason for needing it is that in the tantra, the mantra of blessing is spoken, from oṃ mahākāya (藏文，梵文天城体：ॐ महाकाय，梵文罗马拟音：oṃ mahākāya，汉语字面意思：嗡，大身) to mahāpūjāvajra (藏文，梵文天城体：महापूजावज्र，梵文罗马拟音：mahāpūjāvajra，汉语字面意思：大供养金刚), five mantras are spoken. In the commentary, it is said that in the brahma-randhra at the crown of the head, there is a white oṃ (藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the moon, at the throat there is a red āṃ (藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：आं) on the lotus, at the heart, in front of the citta, there is a blue hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：हुं) on the sun, and on the left and right of the navel, the five letters of blue sva (藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思： स्वा) and green ha (藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思： हा) on the moon are completely transformed, and thus the five deities of the five vajras expand. As it is said in the Root Tantra: "From the letters pervading the three places, a great mass of radiating light, gathers the blessing and splendor of the three realms, the nature dwells in the three vajras, the self-appearance of the two causes. On the two moons at the navel, the blue-green letters sva (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思： स्वाहा) and ha (藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思： हा), on the qualities of the corresponding light, possessing the splendor of complete limbs." Therefore, it is said. Again, it is said that the five families need to be blessed. Then, it follows that the five blessing deities and the five empowerment deities are accepted as one, because the body vajra Akshobhya and Akshobhya are one. Because the activity vajra Amoghasiddhi and Amoghasiddhi are one. If you accept, then, those five empowerment deities, you as the subject, it follows that you are not bound by the five families' crowns, which are the signs of the eight consciousnesses being purified into the five wisdoms, because you are the pervading deity of the five vajras who expands all deities. Accept the sign. If you accept, then, you as the subject, it must be so, because you are the pervading deity who is the sign of the five aggregates being purified into the five families. Also, it follows that the bodily appearance of the blessing deity and the empowerment deity are also the same, because both are similar in being deities of the five families. If you accept, then, it is not so, because the blessing deity must necessarily hold the appearance of the five families' sambhogakaya, because the sambhogakaya is greater than the nirmanakaya, and the basis of the nirmanakaya's emanation is also the sambhogakaya, while the empowerment deity is the appearance of the five families' nirmanakaya.
Chinese
这是合乎逻辑的，因为据说根本原始之神的功德部分，以五种智慧的标志的顶饰，用五种姓氏来庄严头部。此外，由根本神不动佛所作的坛城的主尊不动佛，是法相。你心中有一个和你一样的不动佛，以及两个加持的神不动佛。这并非修行者断绝生命，因为不动佛以不动佛加持是无止境的。此外，导师普贤是法相。你不应是所有种姓的主人，因为你需要身语意的神来加持。不能同意，因为在此经中说：“身语意是金刚的自性。”此外，导师普贤是法相。你不应需要五种姓氏的灌顶，因为你安住于第六种姓的自性中。如果同意，那么与续部相违背，续部中说：“不动佛与佛母一起，被示为金刚持的手印。慈氏和地藏也是如此，其他各自具有自己的手印。阎魔敌总是被说成是死神。大能者与金刚持一起，是无与伦比的勇士。”六能者是法相。你不应是化身，因为你需要灌顶和加持。如果不遍及，那么需要灌顶和加持。如果同意，那么《光明次第》中说：“六能者是化身，自身是化身，是自生的，因此没有说加持和灌顶。”这样说是不合理的。因为那样是需要的，而且真实的回答是《光明次第》的经文意义是“无与伦比的勇士”。很明显，这是造成错误的基础。在灌顶的时候，如果是灌顶者的上师，那么必然需要接受自入，这是普遍的。因为进入的法，有上师进入的两种法，以及弟子进入的十六种法。上师进入的两种法是，通过建造坛城和修持的各种事业，以及抛掷智慧之花等方式，自己进入坛城，以及弟子进入坛城的显现这两种法。如果同意，那么导师普贤是法相。在那里是必然的。因为那个缘故。不能同意，因为太过分了。此外，具有相
English
This is logical, because it is said that the root original deity's qualities, the crest of the five wisdoms, adorn the head with the five families. Furthermore, the main deity of the mandala made by the root deity Akshobhya, that Akshobhya, is a phenomenon. In your heart, there is one Akshobhya like yourself, and two blessing deities Akshobhya. This is not a practitioner severing life, because Akshobhya blessing Akshobhya is endless. Furthermore, the teacher Samantabhadra is a phenomenon. You should not be the master of all families, because you need the deities of body, speech, and mind to bless you. It cannot be agreed, because it is said in this very text: "Body, speech, and mind are the nature of vajra." Furthermore, the teacher Samantabhadra is a phenomenon. You should not need the empowerment of the five families, because you abide in the nature of the sixth family. If agreed, then it contradicts the tantra, which says: "Akshobhya with consort, is shown as the mudra of Vajradhara. Maitreya and Kshitigarbha are the same, others each have their own mudra. Yamantaka is always said to be the destroyer of death. The great Thuba with Vajradhara, is the unparalleled hero." The six Thubas are phenomena. You should not be an emanation, because you need empowerment and blessing. If not pervasive, then empowerment and blessing are needed. If agreed, then the "Light Sequence" says: "The six Thubas are emanations, self-emanations, self-born, therefore empowerment and blessing are not mentioned." Saying so is unreasonable. Because that is needed, and the true answer is that the meaning of the "Light Sequence" scripture is "the unparalleled hero." It is clear that this is the basis for error. At the time of empowerment, if it is the empowerer's teacher, then it is necessarily pervasive that one must take self-entry. Because the dharma of entry, there are two dharmas of the teacher's entry, and sixteen dharmas of the disciple's entry. The two dharmas of the teacher's entry are, through the various activities of constructing and accomplishing the mandala, and the ways of throwing the flower of wisdom, etc., oneself entering the mandala, and the appearance of the disciple entering the mandala, these two dharmas. If agreed, then the teacher Samantabhadra is a phenomenon. It is necessarily there. Because of that reason. It cannot be agreed, because it is too extreme. Furthermore, possessing characteristics
Chinese
如果像是持咒的金刚上师集会者，就必然要接受自入。之所以必须如此，是因为在此处说：“以一切作为自在智进入，之后让弟子进入。”如果承认，那么，具有相好的密咒士是谁呢？就像这样，将显现声响所包含的外器世界宫殿和内情众生本尊，声响咒语，忆念分别法性认知，这就是具有相好的密咒士。因此，没有获得如此圣道的咒士，作为有法，当您给弟子灌顶时，必然要接受自入。因为您是灌顶者的金刚上师。如果承认，那么，作为有法，您不是安住于生圆次第的禅定智慧显现的补特伽罗，因为有比那个见解更殊胜的自入要接受。如果承认，那么就应该是这样，因为是安住于显现声响本尊咒语智慧的灌顶意义的补特伽罗。如《文殊幻网经》中说：“智慧灌顶具顶髻，圆满佛陀为庄严。”以及《智慧怖畏电轮》中说：“心的法性获得灌顶，质词表相的灌顶全部，即使没有灌顶也会获得。”因此，现在实践中必须接受自入，接受灌顶后灌顶之水没有衰退，而是更加增上，成为获得成就之因，以及灌顶之前接受自入是为了弥补上师自己没有觉察到的誓言衰损。还有，金刚代理人拿着灌顶物进行灌顶时，是从代理人那里获得灌顶，因为他进行了灌顶。如果承认，那么，金刚代理人，作为有法，您必须以灌顶来引入相续，因为您是灌顶的上师。如果承认，那么金刚代理人，作为有法，当您进行灌顶物的行为时，不是因为金刚上师的禅定需要而获得灌顶，因为是从您那里获得灌顶。不能承认，例如，信使拿着国王的诏令和印玺向民众宣告时，信使的语言就是国王的
English
If one is like a Vajra Master assembly member who holds mantras, then one must necessarily take self-entry. The reason why it is necessary is because it says in this very text: "Enter with the wisdom of all-accomplishing empowerment, then cause the disciple to enter." If you accept, then who is the secret mantra practitioner who possesses the characteristics? Like this, the outer container world palace contained by appearance and sound, and the inner sentient being deity, the sound mantra, the recollection and conceptualization of the nature of reality, knowing that is the secret mantra practitioner who possesses the characteristics. Therefore, that mantra practitioner who has not attained such a noble path, as the subject, when you empower your disciple, you must necessarily take self-entry, because you are the Vajra Master who empowers. If you accept, then, as the subject, you are not a person who abides in the wisdom appearance of the generation and completion stage samadhi, because there is a self-entry to be taken that is superior to that view. If you accept, then it should be so, because it is a person who abides in the meaning of empowerment of appearance, sound, deity, mantra, and wisdom. As it says in the Manjushri Illusion Net: "Wisdom empowerment has a crest jewel, the complete Buddha is held as an ornament." And in the Wisdom Terrifying Lightning Wheel it says: "If the mind's dharma is empowered, all the empowerments of substance, word, and sign, even without empowerment, will be obtained." Therefore, in current practice, it is necessary to take self-entry, and after taking empowerment, the water of empowerment does not diminish, but increases and becomes the cause of attaining accomplishment, and taking self-entry before empowerment is to remedy the vows that the lama himself has not noticed have been broken. Also, when the Vajra Regent takes the empowerment substance and empowers, the empowerment is obtained from the Regent, because he empowered. If you accept, then, Vajra Regent, as the subject, you must introduce the lineage with empowerment, because you are the empowering master. If you accept, then Vajra Regent, as the subject, when you perform the action of the empowerment substance, it is not that empowerment is obtained because of the need for the Vajra Master's samadhi, because empowerment is obtained from you. It cannot be accepted, for example, when a messenger takes the king's decree and seal and proclaims it to the assembly of subjects, the messenger's words are the king's.
Chinese
因为持有与法相同。如果仅仅如此就要进入王位继承的权位，那么秘密灌顶和智慧灌顶二者的理智部分，是所立宗，你们二者应该进入权力的传承，因为依靠你们二者的作用而获得秘密灌顶和智慧灌顶。如《安乐苗续》所说：十方诸佛连同佛子们，将等同虚空的智慧甘露，从金刚道中完全摄集，安乐生起之种姓之母，诸佛子秘密灌顶，是第二金刚上师。又如《智慧生起》中所说：俱生无离之安乐，与虚空平等结合，同种姓无与伦比赐安乐之母，彼姐妹即被赞为上师。如是宣说的缘故。第五个问题在第四品中，安插一个后续意义，从那里面去理解。其中从“十方四时逝去者”等直到“字母从头至嘎结束”之间的这段正文，出自《总集续》中“从虚空中生出阿，从阿中，所有字母的集合无余散发”的这段正文。理由是，十方四时的所有诸佛的法身之游戏，所有色身的坛城，都显示了作为象征的根本，即四十五个字母的分类。为了显示字母本身是如何产生的，出现了“从虚空中生出阿”等的正文。如此，从身语意的虚空中，生出无生之阿字，此阿字的放射光芒在身体的各个部位盘旋，从那之中生出其他的字母。为了显示这个，在《释小》中说：从阿字放射的光芒在颈部的宝瓶处盘旋，光芒放射，卡等五个字显现。因为出现了这个，如果想要这样引申，那么四十五个字母，是所立宗，你们不应该从所显示的身体部位中产生。因为你们有其他的产生之处。如果不能成立，那么就应该那样存在。如《语门》中所说：腹部、喉咙、上颚和舌头，鼻子和头顶、牙齿和嘴唇。又，显现为五个字的字母，是所立宗，你们无法识别，因为无法一一计数。自宗引导