English
are immeasurable, abiding in two ways. Thus it is. Intelligence is: Those forty-two Buddhas with the aspect of the main retinue combined with conceptualizations, the subject of the Dharma. You are not the conceptualization of one person purified into forty-two Buddhas, because all of your continuums have good and bad faith. The sign is accepted. If you agree, then there, the subject of the Dharma. There is, because the ultimate result of your lineage is to abide in the forty-two Buddhas. As it is said in detail: The meaning gathers forty-two scriptures, to speak of more meaning than that, that is not the pure path, it is a mistake of one's own imagination. Thus it is. The assembly of those who tame will not become meaningless either, because the great speaker who shows the aspect of the main retinue in self-appearance and does not speak the tantra, in his appearance, an arrangement of the main retinue similar to this arises spontaneously, and thus the appearance of acting arises. Again, some say that if the teacher who speaks the tantra at this time is perfect, then he must be pervasive in the sixth family, Samantabhadra, because there is no sutra or tantra that he has not spoken. If you say so, then the speaker Vajra Akshobhya, the subject of the Dharma. There is, because it is him. If you admit it, then he, the subject of the Dharma. He is not, because he is Akshobhya of the mind vajra family among the five families. If it is not established, then he, the subject of the Dharma. There is, because it is the emanation of the mind, the speaker, as it is said in the tantra: When all phenomena are shown as emanations, the unmoving son abides in front. Thus it is. Again, some say that if the teacher is perfect, then he is pervasive in the sixth Samantabhadra and any of the five families, even if you say so, you should measure the previous achievements by Samantabhadri and the six Thubpas, etc. Also, in clearing doubts, the Buddha among humans, the subject of the Dharma. You are not a teacher, because you are a retinue, because whoever is an understanding retinue is an intelligent person. Some say that the five families are not mutually contradictory, because they are deities residing on the same basis. If you say so, then Akshobhya, the subject of the Dharma. Pervasive in the four families, because it is a deity residing on the same basis, because it is the nature of Vairochana.
Chinese
因为是清净时之神。在分别念之时，其他四蕴与色蕴所具有的法是什么呢？在神之时，那些分别念也是在彼彼显现之处是清净之神。这些的真实回答是：从本体的方面承认是唯一神之自性，因为芝麻和油二者是存在于一个物质的本体中。从相状各自不同的方面承认，因为油的液体和芝麻团的相状二者是相违而成立的。这样就必须承认是非异体的异体，正如这部续中所说：非异体中之异体，内外与内之外，坛城不可思议自然成，无畏普贤手印胜。以此为例，所有都要了解其类别。又，在处所的场合，说世界之界与色究竟天二者是一还是异？从本体的方面认为是同一，因为如前所说的油和芝麻的比喻一样，所承认的没有损害而且有成立的理由。没有损害，如《广大经》中所说：若无真实知之自明智，等等，恶趣之处也是色究竟天，兜率天之处。有成立的理由，因为不清净的这个世界，就法性而言，你在清净的面前是色究竟天之处，因为舍弃你之外没有可以寻找的色究竟天之处，因为这样也成立了无垢称经的共同经部的教证。真实的回答：这样自然显现的这个也不是，也无法说成是与此不同。这样认为。又，在忿怒尊的讨论场合，有些人说：鲁扎是化身还是庸常者？如果是前者，说是感受恶趣的痛苦是不合理的。如果是后者，说是食肉大魔，因为是欲界者，因此他摄持色界是不合理的，因为去那里必须获得禅定的三摩地，而且大吉祥天没有用同一个享用之处，面见的真实的所化也变得不合理。为了驳斥那些，为了利益众生，如来化现为庸常者的形象。
English
Because it is the deity of the pure time. At the time of conceptualization, what is the dharma that the other four aggregates possess in relation to the form aggregate? At the time of the deity, those conceptualizations are also the deity of purity in those and those places of manifestation. The real answer to these is: From the aspect of essence, it is acknowledged as the nature of a single deity, because sesame seeds and oil both exist in the essence of one substance. It is acknowledged from the aspect of different forms, because the liquid of oil and the form of sesame balls are established as contradictory. Thus, it must be acknowledged as non-different difference, as it is said in this tantra: From non-difference, different, inner and outer of inner, mandala inconceivable spontaneously accomplished, fearless Samantabhadra, supreme of mudras. By this example, all must understand its category. Also, in the case of location, if it is said that the world realm and the great Akanishta are one or different? From the aspect of essence, it is considered the same, because, like the example of oil and sesame mentioned above, there is no harm in what is acknowledged and there is a reason for establishment. There is no harm, as it is said in the Extensive Sutra: If there is no self-awareness of true knowledge, etc., even the place of evil destinies is Akanishta, the place of Tushita. There is a reason for establishment, because this impure world, in terms of dharma, you are the place of Akanishta in the face of purity, because there is no place of great Akanishta to be sought beyond abandoning you, because in this way, the common scripture of the Vimalakirti Sutra is also established. The real answer: This which appears naturally is neither this, nor can it be said to be different from this. This is how it is considered. Also, in the context of the discussion of wrathful deities, some say: Is Rudra an emanation or an ordinary being? If the former, it is unreasonable to say that he experiences the suffering of evil destinies. If the latter, it is said to be a great flesh-eating demon, because he is a desire realm being, therefore it is unreasonable for him to control the form realm, because to go there one must obtain the samadhi of meditation, and the great glorious one does not use the same place of enjoyment, and it is also unreasonable for the actual disciples who see his face. To refute those, for the benefit of sentient beings, the Tathagata emanates in the form of an ordinary being.
Chinese
诸显现法，应是世俗的，因为立宗是合理的。具欲依之圣者，应不能自在色界，因为汝是具欲依者。若许，则为勇士所说“众生为无明所盲，乃至有顶”之教证所害。见释迦牟尼佛之有情，应与能仁共用一境，因此，立宗。承许宗法。彼已说完生起续之论基。第二、关于缘起论的提问，有必要、体性、词义、分类四者。第一、提问的必要，应是能说的，因为续义迅速生起，与所化之意乐相应，是汝之必要。第二、提问的体性，应是能说的，因为导师与眷属问答合一之缘，是未生起教法者。第三、提问的词义，应是能说的，因为所说之法是教法，催促说者是成为教法生起之缘，故称为“提问”。第四、提问的分类，汝可分为二，即为不共一时之眷属，导师以迎接方式提问，以及为共同开悟之眷属，眷属以恭敬提问。其中第一，为不共一时之眷属，导师以迎接方式提问之意义是，导师父母以三灌顶灌顶一时之眷属，清净贪执，证悟自性秘密藏之义，应是不共之提问，因为以真实决定之语，真实宣说自性秘密藏之义。如是亦于根本续中云：“不共导师自性，父母贪欲催，嬉戏喜眷属，灌顶故生续，故说为提问。”如是决定有二，即灌顶，及以二灌顶共同显示事业之时。第一、秘密灌顶中，亦有父者
English
All appearances are conventionally true, because the proposition is valid. A noble being who relies on desire should not be able to control the realm of form, because you rely on desire. If you assert this, it is contradicted by the quote from the hero: "Beings are blinded by ignorance, even having gone to the peak of existence." All sentient beings who have seen Shakyamuni Buddha should share the same object of experience with the Thuba, therefore, the sign is accepted. Having finished explaining the basis for the arising of the tantra, secondly, regarding the cause of raising the question, there are four aspects: necessity, essence, meaning, and classification. Firstly, the necessity of raising the question is that the meaning of the tantra arises quickly in accordance with the minds of the disciples, that is its necessity. Secondly, the essence of raising the question is that the teacher and retinue become one through questions and answers, which is the non-arising of the teachings. Thirdly, the meaning of raising the question is that what is to be discussed is the teaching, and urging the discussion is the cause for the arising of the teaching, therefore it is called "raising the question." Fourthly, the classification of raising the question is twofold: the teacher welcomes and raises the question for the sake of the uncommon, simultaneous retinue, and the retinue respectfully asks and raises the question for the sake of the common, enlightened retinue. The meaning of the first, the teacher welcomes and raises the question for the sake of the uncommon, simultaneous retinue, is that the teacher and consort bestow the three profound empowerments upon the simultaneous retinue, purifying attachment and realizing the meaning of the essence of the secret nature, which is the uncommon raising of the question, because the meaning of the essence of the secret nature is actually taught with definitive words of truth. As it is said in the root text: "The uncommon teacher himself, the father and mother arouse desire, playing with joy, bestowing empowerment upon the retinue, therefore the tantra arises, therefore it is called raising the question." There are two ways to determine this: empowerment and the time when the two empowerments commonly show the activity. Firstly, in the secret empowerment, there is also the father
Chinese
以方便分担而发起关于身和智慧之义的讨论，以及以佛母分担智慧而发起关于法界之义的讨论，共有两种。其中首先解释父亲的讨论发起，即从“此后，世尊造作者金刚意普贤一切无余的……”这样说，就使一切如来都欢喜了。这段经文就是这样显示的。它的意思是：续部的导师，六族之父父佛母二者，就法而言，您被称为造作者金刚意和作业母法是有原因的。在未证悟时，心的分别念是轮回的造作者，在证悟时，是超越的造作者，自证智慧二者自性无别，因此被称为金刚意普贤。作业母是指未成为五根境的，有为和无为的法界，它能生起意，并成为意的境，因此被称为佛母作业母法普贤。像这样的导师父佛母二者平等进入，就法而言，是有必要的。因为从那样进入而产生的日月菩提心作为因，父佛母所修持的意义特意陈述作为缘，由此产生的果，通过陈述证悟，使同时的眷属们见到真谛。诶玛吙，金刚蕴的支分是。等等的意义，就法而言，是可以解释的。父亲以方便分担，以惊奇的方式谈论轮涅的一切法在手印坛城一个自性中成佛，因此眷属们见到殊胜世俗谛，从而将蕴、界、处、田等一切法都证悟为本尊和本母的坛城，因此证悟到除了佛陀本身之外，连微尘许的法也不成立。这样陈述，就法而言，是有必要的。因为这样能使一切如来都欢喜。第二，解释佛母发起的讨论，即从“此后，佛母作业母法普贤……”这样说，就使一切本来成佛的如来
English
There are two: initiating discussions on the meaning of body and wisdom by taking the part of skillful means, and initiating discussions on the meaning of the expanse by taking the part of wisdom by the Mother. First, explaining the father's initiation of discussion, from "Then, the Bhagavan, the maker, Vajra Mind Samantabhadra, without exception..." By saying this, all the Tathagatas were pleased. This is what this scripture shows. Its meaning is: The teacher of the tantra, the father and mother of the six families, in terms of the Dharma, there is a reason why you are called the maker Vajra Mind and the activity Mother Dharma. When not realized, the mind's conceptualization is the maker of samsara, and when realized, it is the maker of transcendence, the self-aware wisdom, the two are inseparable in nature, therefore it is called Vajra Mind Samantabhadra. Activity Mother is the realm of phenomena, conditioned and unconditioned, that has not become the object of the five senses, it generates mind and becomes the object of mind, therefore it is called Consort Activity Mother Dharma Samantabhadri. Such teachers, father and mother, entering equally, in terms of the Dharma, is necessary. Because the sun and moon bodhicitta arising from such entry is the cause, and the meaning practiced by the father and mother is specifically stated as the condition, and the result of this, by stating realization, the simultaneous retinue sees the truth. Emaho, the limbs of the Vajra heap are. The meaning of etc., in terms of the Dharma, can be explained. The father, taking the part of skillful means, talks about all the phenomena of samsara and nirvana becoming enlightened in the nature of a single mudra mandala in a wonderful way, so the retinue sees the supreme conventional truth, and thus realizes all the phenomena of aggregates, elements, sources, fields, etc. as the mandala of deities and goddesses, therefore realizing that not even a particle of phenomena other than the Buddha himself is established. Stating it in this way, in terms of the Dharma, is necessary. Because it makes all the Tathagatas happy. Second, explaining the discussion initiated by the Mother, from "Then, the Consort Activity Mother Dharma Samantabhadri..." By saying this, all the Tathagatas who are enlightened from the beginning