Chinese
是自性本然清净的五种姓。特别是，显现了清净传承的佛果，最终圆满成就。或者，对于这样的分别念，心已转变成为自性智慧的自在，并且获得了无漏之法的自在，因此享受大乐，故称为国王。那么，这部论典中，为什么不从天神的名号说起，而从分别念的名号说起呢？这是因为五蕴等分别念的名号中没有提到天神。所谓“识之国王”等，表明了胜于五蕴的功德。例如，“大涅槃”等，并不是用“涅槃”这个名称来指代佛陀，而是为了识别圣法。在《密集金刚》中，“嗔恨金刚”等直接表明了如镜智慧等。在《二观察续》中，“大贪执着”是指代乐空无二的智慧。如果从分别念的名号说起，就应该说“识”等，而不应该说“国王”等。特别是在殊胜的法中，之所以说“识之国王”等，是因为在轮回的状态中，识等都安住于如来藏中。也就是说，自性清净的佛陀，在不清净时，也显现为众生的五蕴和由异熟所形成的身体。稍微清净一些时，则显现为获得自在者们由愿力所形成的身体等。在完全清净的状态下，则显现为佛陀的色身和智慧。因此，内外的一切显现，包括分别念的集合，虽然看起来不清净，但实际上是清净的，是佛陀的刹土和身语意不尽的庄严轮。全知大成就者龙钦巴（Longchenpa）如是说。即使在不清净的轮回状态中，分别念的集合也因自性清净而圆满为色身和智慧，这不仅在密宗中有，也在了义的经典中有所记载。如《华严经》中说：“色与受想行识，及以心力诸众生，无量如来出于彼，彼皆成佛大导师。”以及《维摩诘经》中
English
These are the five lineages of self-nature, primordially pure. In particular, they manifest the fruit of Buddhahood of a pure lineage and become ultimately perfected. Or, for such thoughts, the mind has transformed into the self-awareness wisdom's independence, and having mastered the uncontaminated Dharma, they enjoy great bliss, hence they are called kings. So, why in this text are the names of thoughts mentioned instead of the names of deities? This is because there is no mention of deities in the names of thoughts such as the five aggregates. Saying "king of consciousness" and so on indicates the superiority over the five aggregates. For example, "Great Nirvana" and so on, it is not that the name "Nirvana" refers to the Buddha, but it is for identifying the noble Dharma. In the Guhyasamaja Tantra, "Hatred Vajra" and so on directly indicate the mirror-like wisdom and so on. In the Two Examinations, "Great Desire Attachment" refers to the wisdom of non-duality of bliss and emptiness. If speaking from the names of thoughts, one should say "consciousness" and so on, and should not say "king" and so on. Especially in the superior Dharma, the reason for saying "king of consciousness" and so on is that in the state of samsara, consciousness and so on abide in the lineage of the Tathagatas. That is, the self-nature pure Buddha, even when impure, appears as the five aggregates of beings and the body formed from ripening karma. When slightly purified, they appear as the bodies and so on formed from the aspirations of those who have attained power. In the state of complete purity, they appear as the Buddha's form body and wisdom. Thus, all external and internal appearances, including the collection of thoughts, although appearing impure, are actually pure, being the Buddha's pure lands and the inexhaustible wheel of adornment of body, speech, and mind. The omniscient great Longchenpa said so. Even in the impure state of samsara, the collection of thoughts, due to their self-nature purity, are perfected as form body and wisdom, which is not only in the Secret Mantra but also recorded in the definitive meaning sutras. As the Avatamsaka Sutra says: "Form, feeling, perception, volition, and consciousness, as well as the power of mind, all beings, countless Tathagatas arise from them, and they all become Buddhas, great guides." And in the Vimalakirti Sutra
Chinese
经部中说：视世间法为如来之种姓。因此，自性于所知之本性中，若显现分别念与天神二者，则显现时平等，空性时亦平等，无有善恶之别而显现之故。在此无上乘中，道之次第，须将天神与分别念无二无别地认知。果位究竟之时，不舍弃亦不转变分别念，而是分别念自身显现为天神坛城之故，而以分别念之名而称之。 亦可如是宣说，分别念显现为天神之理为何？有外境实有之角度与所知内境之角度二者。初者，分别念之自性本即成立为天神，然于未清净之基位时，虽显现如分别念之聚合，然以本即是天神之要点，行者以修持之道缘而相遇，故能显现为天神而无有阻碍。譬如，以水银所聚合之黄金，虽暂时显现如水银之团块，然与火之缘相遇，则转变成为黄金一般。 又如《幻化分别念网光明续》之后续中云：请问，世尊，此瑜伽士以何种因缘而成就耶？答曰：以五蕴、十八界、十二处及四大等。请问：如是，因缘亦能生起显现之果耶？世尊答曰：种姓之子，如是，因缘能生起果之智慧显现。何以故？五蕴等清净显现为幻化四印，于胜义中显现为胜义一味之故，如是说。请问：如世尊所说，彼即是彼之故，亦与应成相违。答曰：汝意云何？譬如，虽有与缘相连与未相遇之果之生因，然无有显现之能力一般，虽有菩提之因，然以未与缘三摩地相连之故，无有生果之能力，故应如是了知。 二者，就所知内境之角度而言，譬如，同一水，于不清净者、未净净者、及极净者而言，则分别显现为脓血、水、及甘露一般。
English
From the Sutras: "Looking at the aggregates is the lineage of the Thus-Gone-One." Therefore, in the nature of knowable reality, if conceptual thoughts and deities both appear, they are equal in appearance, and equal in emptiness. Since they appear without good or bad, in this unique vehicle, during the path stage, deities and conceptual thoughts should be recognized as inseparable. At the time of the ultimate fruition, conceptual thoughts themselves are not abandoned or transformed, but appear as the mandala of deities. Therefore, it is mentioned by the name of conceptual thoughts. It can also be explained: What is the reason for conceptual thoughts appearing as deities? There are two perspectives: from the viewpoint of external reality and from the viewpoint of internal knowable reality. Firstly, the nature of conceptual thoughts is inherently established as deities. Although they appear as aggregates of conceptual thoughts in the impure ground state, due to the key point that they are inherently deities, when practitioners encounter the path conditions of practice, the potential to appear as deities is not obstructed. For example, gold collected by mercury may temporarily appear as a lump of mercury, but when it encounters the condition of fire, it transforms into gold. Furthermore, in the later part of the "Tantra of the Luminous Net of Illusory Conceptual Thoughts": "Asked: Blessed One, what kind of cause do these yogis rely on to accomplish? Answered: The aggregates, elements, sense bases, and elements, etc. Asked: So, does the cause also generate the appearance of the result? Answered: Son of lineage, yes, the cause generates the appearance of the wisdom of the result. Why? Because the five aggregates, etc., purely appear as the four seals of illusion, and in ultimate reality, they appear as the single taste of ultimate reality. Thus it is said. Asked: As the Blessed One has said, since that is that, it also contradicts what should be accomplished. Answered: What do you think? For example, just as there is a cause for the fruit to be born that is connected and not encountered with conditions, but there is no power to manifest it, similarly, although there is the cause of enlightenment, it is not connected with the condition of samadhi, so there is no power to produce the fruit. Therefore, it should be understood in this way." Secondly, from the perspective of internal knowable reality, for example, the same water appears as pus and blood, water, and nectar to those who are impure, not yet pure, and extremely pure, respectively.