English
As for becoming worse, it will never be appropriate. It is said so. Therefore, the meaning of this is the secret essence: In the mandala of the Great Perfection of Naturalness, all phenomena are shown to be enlightened from the very beginning. Arguing against this: Since all are shown to be enlightened from the very beginning in the mandala of the Great Perfection of Naturalness, it is contradictory to say "this" as if speaking of only one star among countless stars in the sky. However, even though the moon is pointed out with a finger, the moon is not on the tip of the finger, but it points in that direction. Similarly, here too, the subtle term "also" shows that all phenomena of samsara are of the nature of the mandala of the Great Perfection of Naturalness, with a single and inseparable characteristic, just as a subtle term points in all directions. To a person skilled in the story of the elephant, if only the trunk of the elephant is shown, when he says, "This is an elephant," is that trunk the elephant? Or is something other than the trunk the elephant? The answer is: The trunk is not the elephant, and what is not the trunk is not the elephant either. Similarly, the subtle term of this tantra is not the mandala of the Great Perfection of Naturalness, nor is it anything else. The phrase "expressed in words" means at the time when the words and meanings of the glorious Samantabhadra are completely purified. Objection: Language is a term for sound, which is contradictory. Because the meaning of the Great Perfection of Naturalness is the nature of the Dharma, the Bodhicitta, which is inexpressible in ultimate truth, and in conventional truth, it is the mandala beyond expression. All the Tathagatas and all the phenomena of samsara are shown to be of the nature of enlightenment from the very beginning, and their nature is unique. All of samsara and nirvana are inseparable, so it is shown in terms of sound. Furthermore, in another way, it is not permissible to speak of the dominion of the Great Perfection of Naturalness, and it is also contradictory to say, "Thus it is said." Why? Because saying "Thus it is said" also appears as a word coming from another, and the word "saying" is also contradictory because there is a speaker and a listener. Nevertheless, it does not rely solely on that term.
Chinese
这说是不可以的。 又是三种，如是说，殊胜者不语，以身示现诸法。 这也与言语的说法相违背。 为什么呢？ 在如是之性的法界坛城中，以言语的说法来说明是相违背的。 即使是这样，从如是之性不可言说中，无有文字和智慧之语，即使没有在舌尖上出现，以慈悲语的加持力，如岩洞的回声一般，是由于薄伽梵的威力而如此显现的缘故。 广大的语完全清净，虽然超离了言语的说法，但是以语金刚不可言说的门，如岩洞的回声一般，是薄伽梵所宣说的缘故。 广大的义完全清净，是指示轮回与涅槃无二无别，在胜义谛的胜义中，是指示无生，在胜义谛的世俗中，是指示一切法自性圆满大坛城中，本来成佛的自性，这是宣说义完全清净。 以甚深义的门来说，就是ཨེ་བྃ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evam，汉语字面意思：如是）。 其中ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：诶）是ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：诶）三角形法之生处，普贤佛母的莲花。 བྃ་（藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：瓦木）是金刚，普贤佛的自性。 这样，普贤佛和普贤佛母二者具足方便和智慧之时，就说是那个时候。 所谓说，是指这部密续《秘密藏续》的意义，以及自性如何宣说呢？ 五智和五部是五大仪轨的自性来宣说的。 所谓听，不是指导师和眷属各自存在，所谓说，是指眷属和导师无二无别地宣说，这样，不仅眷属和导师无二无别，而且轮回和涅槃的一切法与普贤佛的自性无有分别，这是特别指示的，因为这是任何续部都不共有的。 所谓时，在世俗的方面，小乘说，不是只有四时才这样安住，而是导师大悲的自性中，时间和续部和处所也，与其他的
English
This is said to be impermissible. Again, in three ways: Thus it is said, the supreme speaker does not speak, but shows all phenomena through the body. This also contradicts the terminology of sound. Why? In the mandala of the sphere of suchness, it is contradictory to explain with the terminology of sound. Even so, from the inexpressibility of suchness, there is no letter and no speech of wisdom. Even though it does not appear on the tip of the tongue, through the blessing of compassionate speech, like the echo of a rock cave, it appears in this way due to the power of the Bhagavan. The vast and completely pure word transcends the terminology of verbal sound, but through the door of the inexpressible Vajra of speech, like the echo of a rock cave, it is spoken by the Bhagavan. The vast and completely pure meaning is to show that samsara and nirvana are inseparable. In the ultimate truth of the ultimate, it is to show the unborn. In the conventional truth of the ultimate, it is to explain that all phenomena are the nature of the Great Perfection mandala, the essence of primordial Buddhahood, which is said to be the complete purification of meaning. Through the door of profound meaning, it is called E-VAM. In this, E (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：诶) is the triangle E (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：诶), the source of Dharma, the bhaga of Samantabhadri, the lotus of the Mother. VAM (藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：瓦木) is the Vajra, the nature of glorious Samantabhadra. Thus, it is said that glorious Samantabhadra and Mother Samantabhadri, when they possess skillful means and wisdom, that is the time. What is meant by 'speaking' is the meaning of this tantra, the Secret Essence Tantra, and how is its nature explained? The five wisdoms and five families are explained as the nature of the five great rituals. What is called 'hearing' does not mean that the teacher and retinue exist separately. What is called 'speaking' means that the retinue and the teacher are spoken of as inseparable. Thus, not only are the retinue and the teacher inseparable, but all the phenomena of samsara and nirvana are shown to be inseparable from the nature of glorious Samantabhadra, which is particularly shown because it is not common to any other tantra. What is called 'time', in the conventional sense, the Hinayana says that it is not only in the four times that it abides in this way, but from the nature of the great compassion of the teacher, time, tantra, and place are also different from others.
Chinese
因此，不能一概而论。在摩诃瑜伽的范畴内，以“三昧耶”一词，指的是具备方便和智慧的那个时刻。在甚深大圆满的范畴内，“时”指的是，世尊无论做什么，都要了知其未曾动摇于四时平等性之法界。吉祥集聚续中说，这是为了显示遍照大觉的智慧，或者像是吉祥智慧萨埵的名号差别。因此，在期望说出“在此时”的时候，如果结集者也说“如是我闻”，那么就与导师的真实教言相违背。导师也说过：“秘密心髓即是彼，自身从秘密界中出，此乃 निश्चित 授记，子从心中生，住于极地持明。”因此，如果说“交付”，那么导师自己的话就会变得矛盾，所以没有说。而且，如果仅仅不说“安住”这个词，那么就会出现没有结集者，佛法就不会出现的过失，以及有智慧的人们不会相信的过失，例如一个人在空旷的地方自言自语一样。这是为了消除辩论者产生的分别念。导师和结集者，两者是词语驳斥的连接。为什么不说“一”呢？这也和之前的辩论者一样，因为没有必要。现在要说导师圆满的词句等，五种圆满的词义是什么，那是怎么样的呢？是怎么样的导师圆满呢？因为金刚乘一切究竟圆满，所以称为如来。因为小乘的乘究竟圆满，所以称为正等觉。因为经部的乘究竟圆满，所以称为薄伽梵。像这样的佛薄伽梵，是否像小乘的佛一样，以不相符的享受方式看待而安住呢？不是的，是享受。享受是指，即使在克里亚瑜伽的乘中，也享受所欲的享受，以此来消除辩论者。
English
Therefore, it cannot be discussed in general. In the context of Mahāyoga, the term "samaya" refers to the moment when one possesses both skillful means and wisdom. In the context of Atiyoga, "time" refers to understanding that whatever the Bhagavan does, he never deviates from the realm of the equality of the four times. In the Glorious Assemblage Tantra, it is said that this is to show the wisdom of the Great Illuminating One, or like the distinction of the name of the Glorious Wisdom Sattva. Therefore, when one expects to say "at this time," if the compiler also says "Thus I have heard," then it contradicts the true words of the teacher. The teacher also said, "The secret essence is just that, itself emerging from the secret realm. This is certainly a prediction, the son is born from the heart, and dwells in the realm of the vidyādhara." Therefore, if one says "entrusted," then the teacher's own words would become contradictory, so it is not said. Moreover, if the word "abides" is not mentioned, then there would be the fault that the Dharma would not arise without a compiler, and the fault that wise people would not believe it, like a person talking to himself in an empty place. This is to eliminate the conceptualization that arises from the debater. The teacher and the compiler are the connection of refuting words. Why is "one" not mentioned? This is the same as the previous debater, because it is not necessary. Now, the meaning of the words of the perfect teacher, etc., what are the meanings of the five perfections? What kind of teacher is perfect? Because all Vajrayana is ultimately complete, it is called Tathāgata. Because the Hīnayāna is ultimately complete, it is called Samyaksambuddha. Because the Sūtra vehicle is ultimately complete, it is called Bhagavan. Is such a Buddha Bhagavan abiding by looking at the enjoyment in a way that is inconsistent with the Buddha of the Hīnayāna? No, it is enjoyment. Enjoyment means that even in the Kriyāyoga vehicle, one enjoys the desired enjoyment, thereby eliminating the debater.
Chinese
为了……的缘故，称作伟大，安住在方便和智慧的喜乐中。这是结束语。那么，这样的薄伽梵是怎样的自性呢？十方四时的所有如来的身语意金刚的自性，所有无余、非余、没有余者，以及各自非异、不异、无别的自性，这样说，安住在法身的自性中。这是结束语。什么是圆满的处所呢？对于这个问题，说了在无边无际的色究竟天。对此进行反驳，小乘行者说：色究竟天有边和中心。下方的风轮和边中心相等，上方的色究竟天也特别安住在三千大千世界中，下方的风轮也与从下方支撑三千大千世界世界的量相等，这样说。这是因为小乘行者智慧狭小，或者实际上是薄伽梵把色究竟天也显示为狭小。如果实际上没有显示为狭小，那么是害怕恐惧或懒惰，所以空的量也很小，化身也只显示了百千万亿。大乘的处境中，对于具有殊胜智慧的果位种姓菩萨们，如来显示色究竟天无边无际，世界也显示为微尘数，化身也显示为不可思议的微尘数。因此，称作无边无际。即使安住在这样的处所，那么宫殿是怎样的呢？色究竟天是多还是少呢？为了消除这样的分别念，用基础无量等来显示。安住在处所和坐垫上的本尊，以及他的圆满眷属是什么？是什么种姓的本尊？谁和谁安住呢？为了消除这样的分别念，说了名为遍识之王等，具有染污的蕴等清净的处所，就是如来五部。这五部也应了知从眷属到本尊，以及从本尊到眷属的道理。身色的种姓是怎样的呢？
English
For the sake of... it is called great, abiding in the joy of skillful means and wisdom. This is the concluding word. So, what is the nature of such a Bhagavan? The nature of the body, speech, and mind vajra of all the Tathagatas of the ten directions and four times, all without remainder, non-remainder, without residue, and the nature of being each not different, not non-different, and without distinction, thus it is said, abiding in the nature of the Dharmakaya. This is the concluding word. What is the perfect place? To the question, it is said to be in the Akaniṣṭha realm, without end or center. Objecting to this, the Hinayana practitioners say: Akaniṣṭha has an end and a center. The lower wind mandala and the end and center are equal, and the upper Akaniṣṭha also particularly abides in the three thousand great thousand worlds, and the lower wind mandala is also equal to the measure of supporting the three thousand great thousand world realms from below, so it is said. This is because the Hinayana practitioners have small wisdom, or in reality, the Bhagavan also showed Akaniṣṭha to be small. If it were not actually shown to be small, then out of fear of fright or laziness, the measure of emptiness is also small, and the emanations are also shown to be only hundreds of millions. In the state of Mahayana, for the Bodhisattvas of the fruit lineage who possess supreme wisdom, the Tathagata shows Akaniṣṭha to be without end or center, and the world is also shown to be like dust particles, and the emanations are also shown to be countless dust particles. Therefore, it is called without end or center. Even if one abides in such a place, what is the palace like? Is Akaniṣṭha many or few? To dispel such thoughts, it is shown by the basis being immeasurable, etc. Who are the deities residing in the place and seat, and what is their perfect retinue? What lineage of deities are they? Who and who reside there? To dispel such thoughts, it is said to be the King of Consciousness, etc., the pure place of the aggregates, etc., with defilements, becomes the five families of the Tathagatas. It should also be understood that these five families also go from the retinue to the teacher, and from the teacher to the retinue. What is the nature of the body color lineage?