English
Even a single Brahma sound has six aspects: Breng de wa, Dung nge wa, Sha da pa, Ga da pa, Jiang ka deu, and Bang ka deu. Each of these has ten qualities: generating perception, distinguishing, being without contradiction, being worthy of listening, being extremely profound, being unstoppable by anything that follows, being pleasing to the ear, being unconfused, and being extremely clear. Thus, the Brahma sound has sixty qualities. Similarly, the Brahma sounds of other beings also become sixty times six, totaling three hundred and sixty. "Hearing because of possessing five senses" means that the Lord of Secrets is not a collection of the five bodies. He possesses five senses: the Dharmakaya hears the Dharma through the sense of unborn meaning. The Sambhogakaya hears through the sense of symbolic understanding. The Nirmanakaya hears through the sense of wisdom and blessing. The Vajrakaya hears through the sense of indivisible Vajra. The Emanation Body hears through the ear of flesh. "The secret tantra is spoken and heard," which means that when the five bodies speak the secret mantra tantra, the four bodies actually hear it through the Emanation Body. Therefore, when the Lord of Secrets summarizes the words, the four bodies say, "At the time of teaching," while the Emanation Body says, "At one time I heard this." "Like a mirror with eight qualities" means that the Sambhogakaya eliminates the obscurations of the retinue through understanding, which is a metaphor. For example, a mirror has eight qualities: removing dirt, creating goodness, making the face clear, producing images, being effortless, being without fabrication, not possessing (inherent existence), and not not possessing (emptiness). Similarly, the complete Enjoyment Body also eliminates the obscurations of the retinue, clearly shows the nature of reality, makes the meaning clear, is effortless, does not possess inherent existence, and continuously possesses (emptiness). "Leading meaning, earlier and later, becoming Buddha" means drawing out from the debater and then refuting with a common answer. Then, are the Buddha of the causal vehicle and the Buddha of the resultant vehicle the same continuum or different continua? If they are the same, then your result is Samantaprabha. The Great Vehicle is the basis of the vehicle.
Chinese
还有，安住于普光而化为莲花眼，这不矛盾吗？如果不同，在《意集经》中说：若于秘密心髓得决定，则乘之门唯有一。这不矛盾吗？如果说从一异中解脱，回答是：如来正义有先后。意思是说，如正义之乘唯识宗一样，从前因生后果，认为因是不同的，这也是不合理的，因为不是唯一的胜义谛。如中观宗一样，认为一切果都是一样的，这也是不合理的。如水与水一样没有分别。意思是说，诸佛的意水不可能像一滴水融入另一滴水一样合为一体，因为不是一个有知觉的个体。意思是说，那是另一种因的乘，他们的观点也不是真实的。那么，如何安住呢？各自不同无差别。意思是说，我们密宗的宗规认为，每一个成就愿望的果都存在于一切乘中，所以像是以不同的方式存在，与说不同也不矛盾。最终密宗的果是一个，所以与说是一个也不矛盾。总之，最终的果没有各自传承的部分和种类。本体一而传承不杂。意思是说，唯识宗认为过去、未来、现在的众生在无分别的本体上是一体的，但修习的智慧是不同的，混合在各自的传承中。例如，如果给许多木柴点火，火的本体是一样的，但火中会有不同的纹路，他们也这样认为，这也是不合理的，这是不了义。如水与水一样认为也是如此。意思是说，中观宗认为诸佛的因在空性中是一体的，过去、未来、现在的诸佛像水滴入水中一样，这种观点是不合理的。五与五五自成。意思是说，像这样，身语意功德各自都由五个组成。三世诸佛圆满于各自的境地。意思是说，下乘的诸佛三身也圆满了。于宗派之佛之意是说，从下乘各自成就的佛来衡量此处。以何衡量呢？从数量和本体加持力。这有两方面，首先从数量上衡量，下乘的身语意功德事业五
English
Furthermore, doesn't it contradict that it abides in the universal light and transforms into the lotus eye? If different, it is said in the Gongdü (Compendium of Intentions): 'If one is certain in the secret essence, then there is only one gate of the vehicle.' Doesn't this contradict it? If it is said that it is liberated from one and different, the answer is: 'The Tathāgata's definitive meaning has before and after.' That is to say, like the definitive meaning vehicle, the Mind-Only school, it is also unreasonable to think that the later result arises from the former cause and that the causes are different, because it is not the only ultimate truth. Like the Madhyamaka school, it is also unreasonable to think that all the results are the same. There is no difference like water and water. This means that the mind-water of the Buddhas cannot become one like one drop of water merging into another, because it is not a sentient individual. It means that it is another vehicle of cause. Their view is also not true. So, how does it abide? 'Separate and different, without parts or kinds.' This means that according to our tantric tradition, each result of accomplishing wishes exists in all vehicles, so it seems to exist in different ways, and it does not contradict saying that it is different. Ultimately, the result of tantra is one, so it does not contradict saying that it is one. In short, the ultimate result has no parts or kinds of separate lineages. 'Essence is one, but lineages are not mixed.' This means that the Mind-Only school believes that sentient beings of the past, future, and present are one in the essence of non-discrimination, but the wisdom of practice is different and mixed in their respective lineages. For example, if you set fire to many piles of wood, the essence of the fire is the same, but there will be different patterns in the fire, and they think so too, which is unreasonable, it is provisional meaning. It is also considered the same as water and water. This means that the Madhyamaka school believes that the cause of the Buddhas is one in emptiness, and it is unreasonable to think that the Buddhas of the past, future, and present are like water dripping into water. 'Five and five, spontaneously accomplished in fives.' This means that, like this, each of body, speech, mind, and qualities is composed of five. 'The three victorious ones are complete in their respective realms.' This means that the three bodies of the Buddhas of the lower vehicles are also complete. 'The meaning of the Buddhas of the tenets' means that we measure here from the Buddhas of the lower vehicles who have achieved their respective accomplishments. How do we measure? From number, essence, and blessing. This has two aspects, first measuring from the number, the body, speech, mind, qualities, and activities of the lower vehicles are five.
Chinese
从那以后，在这里，每一个也从五个方面来衡量。从本体来衡量，下部的法身被归结为无生的一方。在这里，显现自性任运成就被显现出来。通过加持而超胜，下部的色身是从祈愿的加持中成就的，而在这里，从觉性自显中成就了二种色身。关于显现和成办的大小，意思是，从显现的方式上超胜，下部佛陀显现为舍弃欲妙的方式，因此方便较小，而在这里，显现为不舍弃欲妙的方式，因此方便较大。在成办事业上，通过广大和狭小来超胜，下部的佛陀调伏各自的所化众生和道途，而在这里，连下部的佛陀也调伏，因此超胜是自性光明的。那样的情形是四地胜者。意思是，四地是经部中处处光明的地。克里亚三族金刚持的地。邬波瑜伽四族金刚持的地。瑜伽稠密安立的胜者。说传承一体融合和解脱，意思是，中观派说佛陀的传承如水入水般一体，唯识派说传承各异，克里亚派说从一体各异中解脱，所有这些在这里都只是引导的方法，不是讲解。因此，佛陀传承的差别是这样的，是超越思虑的。萨里在如来的中观中如何呢？意思是，在那里五百阿罗汉聚集，说：这是王位继承人，他见到了导师的容颜。这样说着，就为他灌顶为王位继承人。是共同乘的名字的中观者。金刚桥中说：在鹫峰山的旁边，在寂静山洞的裂缝处，最初具有见解的种姓者，从婆罗门到乞食老妇的儿子，名为比丘萨里者，实际上是漏尽阿罗汉，被称为王位继承人的地基。五百千阿罗汉聚集，也为这位大士灌顶。这样说的。在瓦拉纳西的清凉殿中，从神圣种姓的中观者，意思是，在那处，对眷属神圣种姓的克里亚瑜伽者们，导师金刚手说：从三族的中观者，三族金刚的名称
English
From then on, here, each one is also measured from five aspects. Measuring from the essence, the lower Dharmakaya is concluded as the unborn side. Here, the spontaneously accomplished manifestation of self-nature is manifested. Surpassing through blessings, the lower Rupakaya is accomplished from the blessings of aspiration, while here, two Rupakayas are accomplished from the self-arising of awareness. Regarding the size of manifestation and accomplishment, it means, surpassing from the way of manifestation, the lower Buddha appears as the way of abandoning desire, therefore the means are smaller, while here, it appears as the way of not abandoning desire, therefore the means are greater. In accomplishing activities, surpassing through vastness and smallness, the lower Buddha tames the respective beings to be tamed and the paths, while here, even the lower Buddha is tamed, therefore the surpassing is the clarity of self-nature. That kind of situation is the four Bhumi victors. It means, the four Bhumis are the lands of light everywhere in the Sutras. The Bhumi of Kriya three families Vajradhara. The Bhumi of Upa Yoga four families Vajradhara. The victor of densely arranged Yoga. Saying that the lineage is integrated and liberated, it means, the Madhyamaka school says that the Buddha's lineage is integrated like water entering water, the Cittamātra school says that the lineages are different, the Kriya school says that it is liberated from one and different, all these are just methods of guidance here, not explanations. Therefore, the difference of the Buddha's lineage is like this, it is beyond thought. How is Sari in the Tathagata's Madhyamaka? It means, there five hundred Arhats gathered and said: This is the successor, he has seen the face of the teacher. Saying this, he was enthroned as the successor. He is the Madhyamaka of the name of the common vehicle. In the Vajra Bridge it says: On the side of Vulture Peak Mountain, in the cracks of the quiet cave, the one who initially has the lineage of view, from the Brahmin to the son of the old beggar woman, named Bhikshu Sari, is actually an Arhat who has exhausted the outflows, called the foundation of the successor. Five hundred thousand Arhats gathered, and also enthroned this great being. Thus it is said. In the cool hall of Varanasi, from the Madhyamaka of the holy lineage, it means, in that place, to the Kriya Yoga practitioners of the holy lineage of the retinue, the teacher Vajrapani said: From the Madhyamaka of the three families, the name of the three families Vajra.
Chinese
获得，那也是在瓦拉纳西的凉亭中，清净金刚手，用清净的手掌涂抹香，绘制了三族力量的坛城，亲自向三位圣者展示。如是说。正如在二续中所说的那样。说是，就像邬波自己的续部中所说的那样，也是这样走的。那也是，在珍宝自然堆积的房屋，燃烧山顶之上，权生金刚手，金刚界坛城燃烧，自性坛城显现，亲自向五位圣者展示。在拉扎金刚岩洞中，安置了清净的持明者行列。如是说。成就意义苦行种姓者，这是结合共同和不共同来解释的。如果结合共同来解释，成就意义者自己在须弥山顶上，转法轮，示现报身成佛后为利他而证悟。身体进入苦行的腹中，前往城市，让商人女儿贤善女用五百母牛的奶喂养一百，一百的奶喂养十，十的奶喂养一。用一的奶做成奶粥供养，身体变得像擦拭金子磨石一样。这只是共同眷属的显现之相，如果从不共同的角度来说，就按照经文的字面来结合。黄昏是分别念消失的时候，黎明是智慧升起的时候。总之，喝奶粥的时候，十方诸佛聚集，是父母嬉戏的菩提心明点日月秘密灌顶。道路的勤奋使圣者们，这是说如果果实有好坏，那会怎么样呢？上面说是被见解的障碍所分开。就是说，因为有无见解的执着障碍，果实上才会有差别。那么因为有见解的障碍，果实一定会自然解脱吗？道路的勤奋使疲劳者们，为了生起欢喜，是这样说的。这里对于没有大瑜伽根器的人们，为了在其他道次第的乘中修心，所以宣说了大瑜伽。那些人虽然不能真正获得究竟的果实，但是其他人进入或者，