Chinese
如果禁止共同的显现，那么柱子等等就是各自的显现，这样一来，作为有法，辩论者和反驳者双方都无法找到任何成立之处。因此，将显现确立为本尊，也没有有法不同的过失。又有人问：完全清净的本尊不是以法性和智慧来区分而安立的吗？怎么会成为心的显现呢？答：完全清净的本尊也以两种方式安立。比如镜中的影像，是镜子的功德，所以在镜中安立；又是脸的影像，所以安立为脸的显现。同样，本尊显现为身语意，也是因为以智慧证悟法性的力量，以及以慈悲成就愿望的加持而显现，所以说是以智慧和法性来区分的。这样安立，并且，那些显现为本尊的，也是具有习气的心的显现，所以归摄于心性之中。那么，以习气的因如何显现呢？答：对于二取习气来说，它会显现为境和有境。对于白色业的习气来说，会显现为以相好等庄严的特殊形象。另外，对于我执的习气来说，会显现为我和本尊传承各自独立，并且在境上断灭。对于言说的习气来说，会显现为不同的名相。对于有支的习气来说，会显现为出生的自性。当所有习气完全耗尽时，就连完全清净的行境也不会显现。佛陀的清净和世间人的智慧，是否也同样存在或不存在，这是需要考察的，因为这是不可思议的法。又有人问：在将完全清净的本尊安立为境的自性时，以智慧和法性来区分安立的是什么呢？难道不是存在于凡夫俗子心中，显现为错乱的自性吗？答：并非如此。因为普通人的意识也具有自性清净的特征，而且智慧也不仅仅依赖于发起菩提心，因为我们这些人都一致认为存在自生的智慧。
English
If common appearances are prohibited, then pillars and so on are each their own appearances, so as a subject, neither the proponent nor the opponent will find anything to establish. Therefore, establishing appearances as deities does not have the fault of different subjects. Furthermore, it is asked: Are completely pure deities not distinguished and established by dharmata and wisdom? How can they become appearances of the mind? Answer: Completely pure deities are also established in two ways. Just as the image in a mirror is a quality of the mirror, so it is established in the mirror; and it is an image of a face, so it is established as an appearance of a face. Similarly, the appearance of the deity as body, speech, and mind is also due to the power of realizing the dharmata of wisdom and the force of accomplishing aspirations through compassion, so it is said to be distinguished by wisdom and dharmata. Thus it is established, and those appearances as deities are also appearances of the mind with karmic imprints, so they are included in the nature of mind. How do they appear due to the cause of karmic imprints? Answer: For the karmic imprints of the two graspings, they will appear as object and subject. For the karmic imprints of white karma, they will appear as special forms adorned with marks and signs, and so on. Furthermore, for the karmic imprints of self-grasping, they will appear as the self and the lineage of deities being separate, and as being cut off in the realm. For the karmic imprints of expression, they will appear as different names. From the karmic imprints of the limb of existence, they appear as the nature of birth. When all karmic imprints are completely exhausted, even the completely pure field of activity does not appear. The purity of the Buddhas and the wisdom of worldly beings, whether they exist or not, is to be examined, for it is an inconceivable dharma. Furthermore, it is asked: When completely pure deities are established as the nature of the realm, what is it that is distinguished and established by wisdom and dharmata? Is it not present in the nature of ordinary minds that appear as delusion? Answer: It is not so. Because the consciousness of ordinary beings also has the characteristic of being naturally pure, and wisdom does not depend solely on generating bodhicitta, because we all agree that there is self-arisen wisdom.
Chinese
经部中说：如是，在圣妙吉祥智慧到彼岸经中说，凡夫的意识，自性具有形相。又如圣树庄严经中，在天子胜生之处法轮转动之际说，许多世界，不可思议地燃烧，如同虚空不会被燃烧一样，自生智慧也是如此。如是说。密咒之理中，广为人知，更不必说。因此，由于一切粗重障碍清净，即使大多数共同显现没有颠倒，也将会显现净土和清净的行境。因此，法性不是各不相同的。如果简略地修持，那么只要显现不清净和清净的身体和行境，以及处所和时间等各种区分，一切都是阿赖耶识一刹那的显现之故，没有什么法是需要去新获得的。譬如虚空无法证实虚空的自性一样。此说也是无过失地成立的。八识聚也只是业力所区分，其体性是阿赖耶识的体性，所以没有差别。自和他相续也只是由补特伽罗所区分，而不是由法所区分。道理也有大小的差别。如是，错乱显现成立为量，在显现的自性方面，也不是没有过失的。如果具慧者以彼理而成立，那么所成立的也是无法成立的。名为《显现为天之大成立》是达玛巴扎所造。善哉！ 密咒金刚乘之理中，显现为天之成立。荣 सोम 却桑。
English
It is said in the Sutra Pitaka: Thus, in the Holy Perfection of Wisdom Sutra, it is said that the consciousness of ordinary beings is, by its nature, characterized by form. Also, in the Holy Array of Trees Sutra, during the turning of the wheel of Dharma in the place of the son of the gods, it is said that many world realms, though inconceivably burned, just as the sky is not burned, so is self-arisen wisdom. Thus it is said. It is well known in the tantric tradition, so there is no need to say more. Therefore, since all gross obscurations are purified, even if most common appearances are not reversed, pure lands and pure realms of experience will appear. Therefore, phenomena are not different. If one practices briefly, then as long as impure and pure bodies and realms of experience appear, and all distinctions such as places and times are distinguished, since everything is an appearance of a single moment of the alaya-consciousness, there is no dharma to be newly attained. For example, just as the sky cannot prove the nature of the sky. This statement is also established without fault. The eight aggregates of consciousness are merely distinguished by karma, but their essence is the essence of alaya-consciousness, so there is no difference. The continuums of self and others are merely distinguished by individuals, not by dharma. There are also differences in the magnitude of reasoning. Likewise, the mistaken appearance is established as valid cognition, and in terms of the nature of appearance itself, it is not without fault. If a wise person establishes it with that reason, then what is to be established is also impossible to establish. This is called "The Great Establishment of Appearance as a Deity," composed by Dharmabhadra. Good! From the perspective of the Secret Mantra Vajrayana, the establishment of appearance as a deity. Rongzom Chokyi Zangpo.