Chinese
关于随顺眷属的数量的解说：法性啊，你若区分则有两种，即周遍之量和众多之量。周遍之量，法性啊，可以解说，因为周遍一切且无边无际地周遍。譬如，一粒芝麻充满且周遍芝麻籽一样存在。众多之量，法性啊，你可以解说，因为你无法用言语穷尽如前所述的眷属众的数量。那么，仅仅是周遍和众多的自性之眷属，如何与它们无二地安住呢？法性啊，那是自性无二地安住。因为所有如来和菩萨都融入吉祥普贤的自性中，众生的蕴、界、处有多少，也都安住于天神的自性中。在《释续》小注中说：“三有众生的一切，蕴、界和处，不可说，言语无法穷尽，如是轮涅之坛城中，现证圆满正觉为彼性，无二任运成就坛城中，一切自性恒常安住。”因此这样说。附属章节的总结是怎样的呢？为了阐述它，从“此后，如来与明妃众无二”到“金刚胜义之境”所指示的就是这个。如果将词义归纳起来，那么，如来等所说，在历史中讲述的意义，法性啊，你可以解说，因为你显现了诸佛总集体，五种姓不可分的导师之意中，经续之义如何显现的意义，所以被命名为“取出”。“ཨེ་ཨེ་མ་ཨེ་མའོ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等的意义，法性啊，你所说的教法就是这个教法，总摄经续首尾所说之基、道、果三者。此论是简要阐述三续的。如何阐述呢？“如是性之法界”是法性啊，你简要阐述了基续，实相如是性之法界，即是轮涅之法
English
Concerning the explanation of the number of attendant retinues: Dharma, if you are divided, there are two types: the measure of pervasiveness and the measure of multitude. The measure of pervasiveness, Dharma, can be explained, because it pervades everywhere and pervades limitlessly. For example, it exists like a sesame seed being filled and pervaded by sesame grains. The measure of multitude, Dharma, you can be explained, because you cannot exhaust the number of retinues mentioned earlier with words. Then, how do retinues that are merely the nature of pervasiveness and multitude abide inseparably from them? Dharma, that is abiding inseparably in nature. Because all the Tathagatas and Bodhisattvas are merged into the nature of glorious Samantabhadra, and however many aggregates, realms, and sources of beings there are, they also abide in the nature of deities. In the small commentary, it says: "All beings of the three realms, aggregates, realms, and sources, unspeakable, beyond words, in such mandalas of wheels, the fully enlightened king is definitely that nature. In the spontaneously accomplished mandala of non-duality, all natures abide eternally." Therefore, it is said. What is the summary of the ancillary chapter like? To explain it, from "Then, the Tathagata is inseparable from the assembly of consorts" to "the state of the supreme Vajra" indicates this. If the words and meanings are summarized, then, what is said by the Tathagata, etc., the meaning narrated in history, Dharma, you can be explained, because you manifest the meaning of how the meaning of the tantra arises in the mind of the teacher who is the general embodiment of all Buddhas, the indivisible five families, so it is named "Extraction." The meaning of "ཨེ་ཨེ་མ་ཨེ་མའོ་" (Tibetan, Devanagari script, Roman transliteration, literal meaning in Chinese) etc., Dharma, the teaching you have spoken is this teaching, which encompasses the base, path, and result spoken of at the beginning and end of the tantra. This treatise briefly explains the three tantras. How is it explained? "The realm of suchness" is Dharma, you have briefly explained the base tantra, the realm of suchness of reality itself, is the Dharma of samsara and nirvana.
Chinese
因为是一切的生起处。名为“权势”，以及“自显现为自性，禅定影像幻化清净显现”等，此法，是您的道的续的简要指示。道是具有知晓进入的努力的所化众生的显现，以及通达无基束缚解脱之实相而获得权势的见解，以及观修自性心于天神坛城中自明的禅定，因为是具有方便支分之义，是根本的基础。智慧坛城大悲中。以及“身语意功德事业”等以下，此法，是您的果的续义简要指示。法性显现，无须造作而成熟，是果，善逝的显现。彼知晓进入之因，因此确定为所证悟之境的成就。对此，有人说：此汇集之偈颂，此法，您说示为续义简要指示是不合理的。如果合理，则不需要在下面发起讨论。对此，有头同和如实回答两种。第一种是：开头所列的“秘密藏”等名称，此法，您说示了续义的完全圆满是不合理的。如果合理，则不需要在下面发起讨论。第二种是：当导师心中如何显现续义之义，秘密主进行汇集之时，以调伏者殊胜的方式指示，是汇集为续义简要指示的方式，因此没有过失，并且也不需要发起下面的讨论。因为对于调伏者殊胜、中等及以下者，在下面宣说续义，因此认为此乃讨论主题的意义汇集。金刚秘密之语。此句之义，此法，您可以解说，即十方四时的一切如来之秘密藏的持有者，胜子手金刚，是此续的汇集者，因为如此授记。如海中云：“眷属之中具缘殊胜者，调伏之时至秘密主，手金刚作汇集。”如是此续中
English
Because it is the source of all. It is called "power," and "self-appearance as self-nature, meditative image, illusion, pure clarity," etc., this Dharma, is a brief indication of your path's continuum. The path is whatever appearance of the trainees that possesses the effort of knowing and entering, and the view of gaining power by realizing the reality of the ground without bondage or liberation, and the meditation of contemplating the self-nature mind as self-luminous in the mandala of deities, because it is the root of the meaning of the base with the limb of means. In the wisdom mandala of great compassion. And from "body, speech, mind, qualities, and activities" onwards, this Dharma, is a brief indication of the meaning of your fruit's continuum. The manifestation of Dharma-nature, maturing without needing to be created, is the fruit, the appearance of the Sugata. That cause of knowing and entering, therefore it is determined as the accomplishment of the object to be realized. To this, someone says: This verse of collection, this Dharma, it is unreasonable for you to say that it is a brief indication of the meaning of the continuum. If it is reasonable, then there is no need to initiate a discussion below. To this, there are two types of answers: head-on and truthful. The first is: The name "Secret Essence" etc. listed at the beginning, this Dharma, it is unreasonable for you to say that it indicates the complete perfection of the meaning of the continuum. If it is reasonable, then there is no need to initiate a discussion below. The second is: When the meaning of how the meaning of the continuum appeared in the mind of the teacher, the secret lord makes the collection, indicating in the manner of the superior trainee, it is collected as the manner of a brief indication of the meaning of the continuum, therefore there is no fault, and there is also no need to initiate the discussion below. Because for the superior, intermediate, and lower trainees, the meaning of the continuum is taught below, therefore it is considered that this is a collection of the meaning of the topic of discussion. The vajra secret word. The meaning of this sentence, this Dharma, you can explain, that the holder of the secret treasury of all the Tathagatas of the ten directions and four times, the victorious son Vajrapani, is the collector of this continuum, because it is prophesied in this way. As it is said in the ocean: "Among the retinue, the most fortunate, the secret lord at the time of taming, Vajrapani makes the collection." Thus in this continuum
Chinese
说集者所说之法，是有必要的。因为如果没有说集者，导师即使宣说了，也会像哑巴说话一样，以后不会流传下来，会有这样的过失。并且为了避免“此续在何处？由哪位导师向哪个眷属宣说并交付？之后由谁来弘扬？”这样的诽谤。 顺便说一下，为了调伏对象的需求，导师忿怒尊的开场白和调伏众生的化身尊的开场白，取决于调伏对象。正如上面所说的开场白，在调伏对象的显现中是各自分开出现的。对于难调伏的调伏对象，显现为忿怒尊的开场白；对于共同的调伏对象，则显现为化身尊的开场白。正如《文殊幻网经》的释续中所说：“开场白有三种，即：密严刹土和须弥山顶，以及在此赡部洲广为人知。为了菩提心、天人和人类的利益而宣说。导师也有三种，即：佛陀、大金刚持，以及化身转轮者和释迦牟尼佛亲自宣说。”因此，现在将阐述驳斥这些观点的理智。 首先，提出辩论：有些人说，第一品的这些眷属不应是自显现，因为它们显现为好坏。如果是自显现，那么就不应有需要调伏的自续者，调伏者的化身集合也将变得毫无意义。这种说法是不合理的，因为通过教证和理证可以证明，聚集在此的眷属分为两部分。 从实相的角度来看，《释续小注》中说：“三界一切众生的蕴、界和处，以及不可言说的言说，都无法穷尽。如此众多的眷属轮坛城中，圆满正觉的国王必定存在。在无二任运成就的坛城中，一切自性恒常安住。” 道理上也是如此，三界所包含的一切众生，你们不应是普贤王如来的自性，因为你们没有包含在第一品的主眷之中。 此外，从显现方式的角度来看，也可以通过教证和理证来证明。《幻化网海经》中说：“最初的佛陀是胜者，大菩萨和降伏者，
English
The Dharma spoken by the compiler is necessary. Because if there is no compiler, even if the teacher proclaims it, it will be like a mute speaking, and it will not be passed down later, and there will be such a fault. And in order to avoid slanders such as "Where is this tantra? By which teacher was it taught and entrusted to which retinue? And then by whom will it be propagated?" Incidentally, for the sake of the needs of the beings to be tamed, the introduction of the wrathful deity of the teacher and the introduction of the incarnate deity who tames beings depend on the beings to be tamed. As mentioned above, the introduction appears separately in the manifestation of the beings to be tamed. For the beings to be tamed who are difficult to tame, it appears as the introduction of the wrathful deity; for the common beings to be tamed, it appears as the introduction of the incarnate deity. As it is said in the commentary tantra of the Manjushri Illusion Net, "There are three kinds of introductions, namely: Akanishta and the top of Mount Sumeru, and this Jambudvipa is widely known. It is spoken for the benefit of Bodhicitta, gods and humans. There are also three kinds of teachers, namely: Buddha, Great Vajradhara, and the incarnate wheel-turner and Shakyamuni Buddha himself." Therefore, now I will explain the intellect that refutes these views. First, present the debate: Some say that these retinues of the first chapter should not be self-manifestations, because they appear as good and bad. If it is self-manifestation, then there should be no self-continuum that needs to be tamed, and the assembly of incarnate tamers will become meaningless. This statement is unreasonable, because it can be proved by both scripture and reason that the retinue gathered here is divided into two parts. From the perspective of reality, the Minor Commentary says: "The aggregates, realms, and sources of all beings in the three realms, and the unspeakable speech, cannot be exhausted. In such a vast mandala of retinues, the fully enlightened king is certain to exist. In the non-dual spontaneously accomplished mandala, all self-nature abides eternally." The reason is also this, all beings included in the three realms, you should not be the self-nature of Samantabhadra, because you are not included in the main retinue of the first chapter. In addition, from the perspective of the mode of appearance, it can also be proved by both scripture and reason. The Magical Net Ocean says: "The first Buddha is the Victor, the Great Bodhisattva and the Subduer,
Chinese
是不可计量的，以二种方式安住。如此。理智是：具有混合了分别念的眷属主尊之相的四十二位佛陀，法相。你们不是某一个人的分别念清净为四十二位佛陀，因为你们所有的相续都具有信仰的好坏。立宗。如果承认，那么在那里，法相。在那里有，因为你们相续此传承最终的果位是安住在四十二位佛陀之中。如广说：意义汇集四十二部经典，比这说更多意义的，那不是清净道，是自己胡思乱想的错误。如此。调伏的眷属也不会变得无意义，因为在自显现中示现主眷之相而不宣说续部的伟大的宣说者，在他显现中出现与此相似的主眷的排列，从而产生行事的显现。又有些人说，如果此时宣说续部的导师圆满，那么一定周遍于第六部普贤王如来，因为没有他没有宣说的经续。如果这样说，那么宣说者金刚不动佛，法相。在那里有，因为是他。如果承认，那么他，法相。他不是，因为是五部中的心金刚部不动佛。如果没有成立，那么他，法相。在那里有，因为是心的幻化宣说者，如续部中说：一切生幻化示现时，不动生子于前住。如此。又有些人说，如果是导师圆满，那么周遍于第六部普贤和五部中的任何一部，即使这样说，也应通过普贤佛母和六能仁等来衡量先前的成就。又在消除疑惑中，人中之佛，法相。你不是导师，因为你是眷属，因为凡是能理解的眷属都是理智之士。有些人说，五部之间不是相互矛盾的，因为是安住在同一个基础上的本尊。如果这样说，那么不动佛，法相。周遍于四部，因为是安住在同一个基础上的本尊，因为是毗卢遮那佛的自性