Chinese
佛陀说，证悟就是证悟涅槃的智慧。如来大吐气，是指以有相之道，证悟实相有相之智慧。同样，这也是证悟轮回实相的智慧。所谓“结合”和“分开的形”，以“我”字表示属于无相的法性，包括基、道、果三者。以“听”字表示属于有相的法性，包括基、道、果。分开，即在世俗谛中分别开示。将“我”和“听”两个词连在一起，表示结合，即法性的有相和无相，二者无别的双运，以及基、道、果的有相和无相，也是双运的印证。因此，结合双运，以及有相和无相分别开示的方式，就是由“我听”二字来表示的。“形”字是规矩和分类的意思。因此，在《仲译》中，“以结合分开的方式，称为我听”这样的翻译是容易理解的。现在要讲解有相和无相二者的名称分类。这里无需多说，将诸续部中以隐语方式所说的名称分类，简略地归纳叙述。精液、月亮、落山、夜晚、聚集、从上行、自性、一、女性、水、安乐，这些是以“我”字所表示的无相智慧。血液、太阳、升起、白天、喜悦、从下行、他者、多、男性、火、痛苦，这些是以“听”字所表示的有相智慧。这里所说的，与《密集金刚》圆满次第的五次第论，以及《行集》中，在心寂静时所说的方便智慧的名称分类，要点是一致的。然而，在那里，方便智慧的特征，要理解为与所依心寂静的显现相连。而在此论中，大多数上师，将所依为道
English
The Buddha said that realization is the wisdom of realizing Nirvana. The great exhalation of the Tathagata refers to the wisdom of realizing the reality with characteristics through the path with characteristics. Similarly, this is also the wisdom of realizing the reality of Samsara. The so-called "union" and "separated form" are indicated by the word "I", which belongs to the nature of the formless, including the base, path, and fruit. The word "hearing" indicates the nature of the form, including the base, path, and fruit. Separation means explaining separately in the relative truth. Connecting the two words "I" and "hearing" together indicates union, that is, the union of the form and formless nature of Dharma, which are inseparable, and the form and formless of the base, path, and fruit are also the seal of union. Therefore, the way of combining union and separating form and formless is expressed by the two words "I hear". The word "form" means rules and classification. Therefore, in the "Zhong Translation", the translation of "the way of combining and separating is called I hear" is easy to understand. Now I will explain the classification of the names of the two, form and formless. There is no need to say more here, and the classification of names said in the tantras in the form of hidden words will be briefly summarized and described. Semen, moon, setting, night, gathering, going from above, self-nature, one, female, water, and happiness are the formless wisdom indicated by the word "I". Blood, sun, rising, day, joy, going from below, other, many, male, fire, and suffering are the wisdom with form indicated by the word "hearing". What is said here is consistent with the five stages of the complete stage of Guhyasamaja, and the classification of the names of skillful means and wisdom said in the Xingsamgraha during the state of mind tranquility. However, there, the characteristics of skillful means and wisdom should be understood as being connected with the appearance of the dependent mind tranquility. In this treatise, most lamas regard the dependent as the path.
Chinese
使理解色身的受用身和化身二者的次第。然而，这如同前面所说，为了主要讲述具有秘密次第果位，应当理解名相基础道之化身和自性身之上，有有分别和无分别的体性。这样一来，就与“功德过失皆融入”相符。如果像之前那样，似乎就不能达到。一般来说，不应只与此阶段结合，如同前面所说，应与方便智慧的总的体性结合。因此，在吉祥密集等续部的许多阶段中，所说的精血等这些隐语，不要仅仅执着于字面意思，而要与智慧和方便这些意义联系起来，认为应当如何适合就如何结合。这样一来，仅仅通过这些词语，也应知晓会变成开启续部无边秘密之门的钥匙。其中，智慧被安立为精液和月亮的法性，是因为具有大乐无所缘的体性；同样，方便被安立为血液和太阳的法性，是因为方便的智慧显得非常明亮，并且胜义的拙火是红色的显现。身一切相是方便世俗谛我加持，语是乐空之智慧，智慧光明，这是密集等续部大多数都非常著名的安立方式。同样，智慧用隐没、夜晚和收摄来表示，意思是所有戏论的相都隐没；方便用显现、白天和舒展来表示，也是智慧的显现以一切方式显现的意思。智慧从上面运行，是与融乐和种性相同的意义；方便从下面运行，是获得拙火向上运行的力量的意义。同样，智慧被称为自性和一，意思是安乐的自性是智慧的身，并且本体没有差别；方便被安立为他者和众多，也是从一切相的自性中，执持智慧的支分和一切相的缘故。智慧微细而
English
It makes one understand the order of the Sambhogakaya and Nirmanakaya of the body. However, as mentioned above, in order to mainly explain the secret stages with their results, one should understand the characteristics of having and not having objects of reference on the basis of the Nirmanakaya of the path of names and the Svabhavikakaya. In this way, it is in accordance with "qualities and faults are completely absorbed." If it were like before, it seems that it would not be achieved. In general, it should not be combined with this stage alone, but as mentioned above, it should be combined with the general characteristics of skillful means and wisdom. Therefore, in many stages of the tantras such as the glorious Guhyasamaja, these metaphors such as semen and blood are spoken of, not just to be taken literally, but to be linked to the meaning of these wisdoms and skillful means, and to think that they should be combined as appropriate. In this way, even through these words alone, one should know that it will become the key to opening the door to the endless secrets of the tantras. Among them, wisdom is established as semen and the nature of the moon, because it has the characteristic of great bliss without any object of reference; similarly, skillful means is established as blood and the nature of the sun, because the wisdom of skillful means appears very bright, and the ultimate Tummo is the appearance of red. The body, in all its aspects, is the skillful means, the conventional truth, the self-blessing, and the mind is explained as the wisdom of bliss and emptiness, the light of wisdom, which is a very famous way of establishing things in most of the tantras such as the Guhyasamaja. Similarly, wisdom is indicated by the terms disappearance, night, and gathering, meaning that all the characteristics of elaboration disappear; skillful means is indicated by the terms appearance, day, and expansion, which also means that the appearance of wisdom appears in all aspects. Wisdom goes from above, which is the meaning of being the same as melting bliss and lineage; skillful means goes from below, which is the meaning of obtaining the power of Tummo going upwards. Similarly, wisdom is called self and one, meaning that the nature of bliss is the body of wisdom, and there is no difference in essence; skillful means is established as other and many, also because from the nature of all aspects, it holds the limbs of wisdom and all aspects. Wisdom is subtle and
Chinese
因此，对于女性，以及为了方便粗略和清晰，也可以使用男性的术语。由于与智慧大乐హం字（藏文：ཧཾ་ཡིག་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）等相关，所以是水。由于与方便幻身拙火相关，所以也同样使用火的术语。智慧是为了平息戏论的痛苦，所以是快乐。方便是拙火燃烧，与燃烧、恐吓和粗暴的姿态相关吗？由于持有各种状态的形象，所以本身就是痛苦。因此，佛陀在续部的开篇中详细阐述的“我”和“听闻”这两个优美的词语，指的是智慧大乐，脉轮充满明点，功德得以充分进入化身佛的次第。依靠它，脉、明点、气三者清净，从而消除轮回的过患，即身、语、意三者的过失，这是法身佛的次第得以充分进入。这里，清净过失应理解为一切方便的名称的基础。第三个是主要进入秘密次第，被认为是展示法身佛的次第。以“一个”这个词来说明： 从那之中没有其他的。 被称为时间的追随者。 也显示了其他的。 两个词如何出现？ 真实如何如实宣说？ 三摩耶说是时间。 时间被认为是三种。 好时和坏时， 不可思议即是时间。 从鼻孔的两个门中， 到来被称为好时。 离去本身就是坏时。 将它们说成一个， 成为唯一无二。 时间变得不可思议。 与生命和努力分离， 完全舍弃呼气和吸气。 从来去中解脱， 被称为一个时间。 不是贪欲，也不是无贪欲， 在中脉中也无法辨认。 贪欲和无贪欲， 二者混合不可分离。 就像油倒入油中一样， 混合在一起没有浑浊。 同样，贪欲和无贪欲， 在同一味道的时间里。 被认为是止息本身， 也显示为春天本身。 从三种时间平等结合中， 说时间是一个。 这指的是太阳和月亮
English
Therefore, for women, and for the sake of convenient roughness and clarity, the term 'male' may also be used. Because it is related to wisdom, great bliss, the letter Ham (藏文：ཧཾ་ཡིག་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字), etc., it is water. Because it is related to skillful means, illusory body, and fierce fire, the term 'fire' is also used in the same way. Wisdom is bliss because it extinguishes the suffering of elaboration. Skillful means is the blazing of fierce fire, is it because it is related to burning, threatening, and rough demeanor? Because it holds the appearance of various states, it is suffering itself. Thus, the two beautiful words 'I' and 'heard,' which the Victorious One elaborately spoke of as the basis of the tantra, refer to wisdom, great bliss, the root chakras filled with bindus, and the qualities fully entering the stages of the emanation body. Relying on that, the three—channels, bindus, and winds—are purified, thereby reversing the faults of samsara, namely the faults of body, speech, and mind. This is the stage of the Dharmakaya fully entering. Here, the purification of faults should be understood as the basis for the names of all skillful means. The third is mainly entering the secret stage itself, and it is considered to show the stage of the Dharmakaya. With the word 'one,' it is explained: From that, there are no others. Following what is called time. It also shows the others. How do the two words arise? How should the truth be spoken as it is? Samaya is said to be time. Time is considered to be of three kinds. Good time and bad time, Unthinkable is time itself. From the two doors of the nostrils, Coming is called good time. Going itself is bad time. Saying them as one, Becoming uniquely without a second. Time becomes unthinkable. Separated from life and effort, Completely abandoning exhalation and inhalation. Liberated from coming and going, It is called one time. Not desire, nor without desire, Also not discernible in the central channel. Desire and without desire, The two mixed and inseparable. Just as oil poured into oil, Mixed together without turbidity. Likewise, desire and without desire, In the time of the same taste. It is considered to be cessation itself, And also shown as spring itself. From the equal union of the three times, It is said that time is one. This refers to the sun and moon.
Chinese
显现和隐没，勇气和微尘返回，从黑暗火焰的自性中，菩提心变得稳固。这被称为“一时”。“一时”的梵语是Ekasmin Samaye（梵文天城体：एकस्मिन् समये，梵文罗马拟音：ekasmin samaye，汉语字面意思：于一个时间）。因为“一时”的梵语译名之前已经出现过，所以在此处也按照同样的顺序进行解释。“一时”这个词，显示了与之前所说的“我听到”不同的显示方式。而“时”这个词，表示随之而来，即“一时”与“时”相互关联。除了“一时”之外，第二个词“时”也像两个词出现的方式一样，如实地解释其正确的含义。其中，“萨玛雅”（ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：时间）这个词，可以指时间、法、平等、誓言和混合等，这里翻译为“时”。这个时间也被认为是三种，即好时、坏时和不可思议之时。关于鼻孔等，如果与气结合起来解释，从鼻孔进入的气，因为能产生身体的光彩等，所以称为好时。气从鼻孔出去，因为会耗尽身体的光彩，所以气的运行本身就是坏时。这些出入的能量融为一体，混合成唯一无二的状态，安住于此，就变成了不可思议之时，应该这样说。这不仅仅是气被封闭在体内，而是指业气脱离了出入的运行，变成了无动摇的智慧之气。如果与明点结合起来解释，从中脉的上端和下端的孔道中，白菩提和红菩提进入是好时，从上端出去红菩提，从下端出去白菩提是坏时，理由与上面相同。这些白菩提和红菩提结合在一起，束缚成一体，成为唯一无二的空性智慧的自性，这就是不可思议之时。如果与脉结合，通过鼻孔，即左右二脉进行心的活动是好时，左右脉的能量被死亡之气耗尽并消失是坏时。
English
Appearance and disappearance, courage and the return of dust, from the nature of darkness and fire, the Bodhicitta becomes stable. This is called "At One Time." The Sanskrit of "At One Time" is Ekasmin Samaye. Because the Sanskrit translation of "At One Time" has appeared before, it is explained here in the same order. The word "At One Time" shows different ways of showing from what was previously said as "I heard." And the word "Time" indicates what follows, that is, "At One Time" and "Time" are interconnected. In addition to "At One Time," the second word "Time" is also explained as it is, just as the two words appear. Among them, the word "Samaya" can refer to time, dharma, equality, oath, and mixture, etc., and here it is translated as "Time." This time is also considered to be of three types, namely good time, bad time, and inconceivable time. Regarding the nostrils, etc., if explained in conjunction with the wind, the wind entering through the nostrils is called good time because it can generate the radiance of the body, etc. The wind exiting through the nostrils is bad time because it depletes the radiance of the body, so the movement of the wind itself is bad time. The energies of these entrances and exits merge into one, mixed into a unique and unparalleled state, and abiding in it becomes the inconceivable time, which should be said. This is not just the wind being confined in the body, but it refers to the karma wind being separated from the movement of entry and exit, and becoming the unwavering wisdom wind. If explained in conjunction with Bindu, the white and red Bodhi entering through the upper and lower orifices of the central channel is good time, and the red Bodhi exiting from the upper end and the white Bodhi exiting from the lower end is bad time, for the same reason as above. These white and red Bodhi are combined and bound together, becoming the unique and unparalleled nature of empty wisdom, which is the inconceivable time. If combined with the channels, the activity of the mind through the nostrils, that is, the two channels of Rō and Kyoung, is good time, and the energy of the Rō and Kyoung channels being depleted and disappearing by the death wind is bad time.