English
O, I think this is the fourth of the eight sound positions, connected with a sound indicating purpose. If you seek the method, it is like saying "I prostrate." Generally, there are three types of prostration: the best is the prostration of meeting, the intermediate is the prostration of habitual practice, and the lowest is the prostration of faith. The prostration of meeting is as stated in the Pañcakrama: Just as water is placed in water, just as butter is placed in butter, whatever one's own wisdom is, whatever good one sees, here I prostrate. It is said. The prostration of habitual practice is: transforming the body into as many particles as there are in a field, and on one particle, there are as many Buddhas as there are particles, inconceivable and inexpressible, prostrating to them simultaneously is the miraculous power of samadhi. Explaining with similar examples, it is also known by another name, "the prostration of illusory joy." The prostration of faith is: in terms of the body, the five places touch the ground; in terms of speech, accompanied by melodies and praises; in terms of mind, possessing faith and compassion. Here, if the prostrator is the compiler, then it belongs to the prostration of meeting, because it is explained that the intention of the teacher and the compiler are inseparable. Otherwise, it depends on the situation. Why prostrate? In order to show reverence to the teacher who is superior to other teachers, and in order to not lose the noble etiquette when listening, explaining, writing, etc., one prostrates. If the meaning of the text is divided according to the self-tradition of the teachings, there are twenty-two chapters. Here is the first chapter. If divided by the master commentator and the one with oral instructions, there are five parts: introduction, preface, meaning of the tantra, explanation of necessity, and entrustment of oral instructions. Here is the introduction. Thus, for this first chapter that shows the introduction, if divided by the explainer with intellectual viewpoints, there are two parts: the text of the chapter and the title. There are three parts to the text: the uncommon introduction or the brief explanation of the introduction, the introduction of the special tantra or the detailed explanation of the introduction, and the summary of the introduction text. First, direct. Although the commentary does not explain this like opening a box, following the oral instructions of the lineage of gurus, it is explained in three ways: outer, inner, and secret. That is, from the outer perspective, combining with the detailed text to explain, this word "this" indicates the perfection of the place, that is, the ultimate Akaniṣṭha realm.
Chinese
那（藏文）出生即是教法。时，指的是时间圆满。如海中所说：安乐之时无有先后，处于三时一切之体性。因此，智慧出生之时，不执着三者，是不可思议之时，即是时。如秘密般结合圆满次第下门而说，此，指的是处所圆满。如灰续中所说：此，指的是近处所示，是具足埃等四种形状的处所。因此，明妃之虚空，外为三角猛厉之室，中为四方广大之室，生处为半月自在之室，法界富饶之尖端为圆形寂静之室。又如骰子占卜中所说：室、门、鸟面与食盒等，处于猛厉、广大、寂静、自在中，是佛陀身之所住处。语，指的是导师圆满。如灰续中所说：语，指的是显明之名，显示具足榜（藏文，梵文देवनागरी，梵文罗马转写vam，汉语字面意思：榜）字形之明点。因此，怙主之秘密金刚之贫乏，世俗智慧之明点圆满为伊（藏文）字之形，以证悟与未证悟之力，是轮回与涅槃二者之作者，并且，明点本身能显明安乐，因此是导师。又如骰子占卜中所说：古雅班杂（藏文，梵文गुह्यवज्र，梵文罗马转写guhyavajra，汉语字面意思：秘密金刚）圆满于顶之明点，是无余作者之导师。说，指的是眷属圆满。如灰续中所说：玛（藏文），玛达（藏文），玛努（藏文）是总持，意。具业之诸识于彼等，以明了通达故，称为说。因此，玛（藏文）。玛达（藏文，梵文），总持。玛（藏文）。玛努（藏文）是意，即安乐之总持。意等八识聚是眷属。又如骰子占卜中所说：玛努（藏文），玛达（藏文）是总持，以五心发起之事业。玛努（藏文）是意，即识之王与金刚见等如实通达，因与言说相似，故对眷属说是，而安立名言。的，指的是教法圆满。如灰续中所说：的字是决定胜义之续，亚纳（藏文）是大乘在此，因此，巴（藏文，梵文），巴热玛塔（藏文，梵文），胜义谛。亚纳（藏文），亚纳（藏文）是大乘，十六喜之尽头，自性俱生之安乐智慧充满。
English
Na (Tibetan) being born is the teaching. Time means the perfection of time. As it says in the ocean: The time of bliss is without beginning or end, abiding as the essence of all three times. Therefore, the time when wisdom is born, without clinging to the three, is the inconceivable time, which is time. Like the secret, explaining in conjunction with the lower gate of the completion stage, "this" refers to the perfection of place. As it says in the Tantra of Ashes: "This" refers to what is shown nearby, the place with the shapes of A, etc., in four forms. Therefore, the space of the consort, the outer chamber is a triangular, fierce place; the middle space is a square, expansive place; the birthplace is a crescent, empowering place; the tip of the rich sphere of the element is a round, peaceful place. Also, as it says in the Dice Divination: Chambers, doors, bird faces, and food containers, etc., residing in fierce, expansive, peaceful, and empowering states, are said to be the dwelling place of the Buddha's body. Speech means the perfection of the teacher. As it says in the Tantra of Ashes: Speech means the name that clarifies, showing the bindu with the shape of the letter Bam (藏文，梵文देवनागरी，梵文罗马转写vam，汉语字面意思：榜). Therefore, the secret vajra poverty of the lord, the bindu of mundane wisdom perfected into the shape of the letter I, by the power of realization and non-realization, is the maker of both samsara and nirvana, and that bindu itself clarifies bliss, therefore it is the teacher. Also, as it says in the Dice Divination: Guhyavajra (藏文，梵文गुह्यवज्र，梵文罗马转写guhyavajra，汉语字面意思：秘密金刚) perfected at the crown with the bindu, is the teacher because it is the maker of all. Saying means the perfection of the retinue. As it says in the Tantra of Ashes: Ma (藏文), Mata (藏文), Manu (藏文) is the summation, mind. Those with karma, the consciousnesses, are understood clearly, therefore it is called saying. Therefore, Ma (藏文). Mata (藏文, Sanskrit), summation. Ma (藏文). Manu (藏文) is mind, which is the summation of bliss. The eight aggregates of consciousness, such as mind, are the retinue. Also, as it says in the Dice Divination: Manu (藏文), Mata (藏文) is the summation, by the activity of the five minds arising. Manu (藏文) is mind, which is the king of consciousness and the vajra sight, etc., understanding without error, because it is similar to speech, it is said to the retinue, and words are established. "Of" refers to the perfection of the teaching. As it says in the Tantra of Ashes: The word "of" is the tantra that determines the ultimate meaning, Yana (藏文) is the Great Vehicle here, therefore, Pa (藏文，梵文), Paramartha (藏文，梵文), the ultimate truth. Yana (藏文), Yana (藏文) is the Great Vehicle, at the end of the sixteen joys, the wisdom of innate bliss is fully
English
What is experienced below is the meaning of the secret essence of self-nature, which is the teaching. It says in the Vajra Needle: pa (Tibetan), pā (Sanskrit Devanagari), pa (Sanskrit Roman transliteration), protection; pāṭamātana (Tibetan), patamatana (Sanskrit Devanagari), patamatana (Sanskrit Roman transliteration), incomparable; don dampa byang chub kyi sems te (Tibetan), (Sanskrit Devanagari), (Sanskrit Roman transliteration), the ultimate bodhicitta; sems lnga'i mtha' ma skad cig ma bcu drug gi byang chub sems mtha' ma reg pa ni (Tibetan), (Sanskrit Devanagari), (Sanskrit Roman transliteration), the end of the five minds, the bodhicitta of sixteen moments, touching the final bodhicitta is mahāyāna theg pa chen po ste rgyud 'di'o (Tibetan), (Sanskrit Devanagari), (Sanskrit Roman transliteration), Mahayana, the Great Vehicle, is this tantra. The time refers to the perfect time. In the Remaining Tantra, it says: Time is the inconceivable time, that is called the name. Therefore, when bliss arises in the secret space, time cannot be described as one direction, because it is free from the attachment to before and after, it is the inconceivable time. That is called the name. Therefore, that is the name that has descended to that time, or it is universally applicable, it is called the place, it is called the teacher, it is called the retinue, it is called the teaching, it is called the time. It says in the Vajra Needle: That time cannot be described as one, therefore it is called the inconceivable time. The reason why these are placed as uncommon beginnings is that ultimately they are spoken for the sake of the path practitioners and the trainable with attachment. It says in the Vajra Needle: That is for the benefit of the lowest of the trainable, therefore it is an uncommon beginning. In this occasion of explaining the uncommon beginning as explained in this way, or briefly indicating the beginning, some say: This tantra of the Secret Essence has four inverted beginnings. In other tantras, there is "should be heard thus," but here there appears "should be said thus," so the beginning is inverted. In other tantras, there are three times, but here there appear four times, so the time is inverted. The lord of the tantra is Samantabhadra, but Vajrasattva appears as the lord of the mandala, so the mandala is inverted. The number of fasts and dates of practice are explained as mentioned in the tantra. If someone refutes that the tantra is inverted, then, in this case, the elimination of the fault of the inverted beginning is: Glen Chapa said: The beggar and the wolf beggar, the words are inconsistent, the meaning is consistent. Therefore, begging by relying on a living bird and begging by relying on the skin of a dead wolf, the temporary support and the supported are inconsistent, but the meaning of begging is consistent. Similarly, explaining and hearing, the words are inconsistent, but the teacher explains to the retinue, and the retinue to the teacher.
Chinese
帕拉说，听闻与意义相符。 མདའ་ཏིག་ཆོས་ཤཱཀ་说，听闻是眷属的语言，包含未证悟、邪悟、怀疑三种。宣说是导师的语言，因为远离未证悟、邪悟、怀疑三种，所以此续部胜于其他。 杰·斯若普巴说，这是二身所教的差别。因为报身不说话，所以耳朵听不到，因此成为宣说。化身以语言宣说，所以耳朵能听到，因此成为听闻。如《斯帕卡》所说：以遍知之王和金刚眼等如实理解，因为与讲述相似，所以对眷属说是“说”，作为术语安立。这样说。 涅·顿·乔吉僧格说，解释诸论之后，收集者未增未减地在人间宣说意旨的表示，因为是在不共的开场白中宣说的，所以说“说”没有开场白错误的过失。 我的上师祖尔·一切智者是这样认为的：导师报身所说的续部和化身所说的众多教言中，有的说“在宣说此时”，有的说“在开示此时”，有的说“我听闻此教诫之时”，大多数说“我听闻之时”，等等，虽然出现很多，但在所有续部经典的善妙梵语中，从ཨེ་ཝཾ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来说，说和听闻等的差别是不一致的。然而，译师在将它的意义翻译成藏语时，考察了续部首尾的意义。如果续部经典的体系显示导师和收集者的意旨没有差别，就翻译成“说”等；如果显示导师和收集者的意旨有差别，就翻译成“听闻”等。它们的差别是，前者是不共的开场白，后者是共同的开场白。而且，按照不共的开场白，翻译成“如是说”等的必要是，收集者与导师