English
Pala said that hearing accords with meaning. Mda' tig chos shak said that hearing is the language of the retinue, including the three: non-realization, wrong realization, and doubt. Explaining is the language of the teacher, because it is free from the three: non-realization, wrong realization, and doubt, therefore this tantra is superior to others. Je Sro Phukpa said that this is the difference taught by the two bodies. Because the Sambhogakaya does not speak, it cannot be heard by the ears, therefore it becomes explaining. The Nirmanakaya speaks in language, so it can be heard by the ears, therefore it becomes hearing. As the Spar Khab says: Understanding without reversing through the King of Consciousness and Vajra Vision, etc., because it is similar to speaking, it is said to the retinue as 'speaking,' and established as a term. So it is said. Nyeuton Chokyi Senge said, after explaining the commentaries, the collector explained the meaning of the symbols in the human realm without adding or subtracting. Because it is spoken in an uncommon introduction, there is no fault of a wrong introduction in saying 'speaking.' My lama, Zur Thamsad Khyenpa, thought like this: In the tantras spoken by the teacher Sambhogakaya and the many teachings spoken by the Nirmanakaya, some say 'at the time of speaking this,' some say 'at the time of teaching this,' some say 'at the time I heard this instruction,' and mostly say 'at one time when I heard this,' and so on. Although many appear, in the excellent Sanskrit of all the tantra texts, from ཨེ་ཝཾ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, the distinction between speaking and hearing, etc., is not consistent. However, when the translator translated its meaning into Tibetan, he examined the meaning of the beginning and end of the tantra. If the system of the tantra text shows that there is no difference between the intention of the teacher and the collector, it is translated as 'speaking,' etc.; if it shows that there is a difference between the intention of the teacher and the collector, it is translated as 'hearing,' etc. The difference is that the former is an uncommon introduction, and the latter is a common introduction. Moreover, according to the uncommon introduction, the necessity of translating as 'thus said,' etc., is that the collector and the teacher
Chinese
因此，承诺没有不同的想法，象征着向不是您自己的眷属宣说。其中也有三个“您”的必要：导师在向眷属宣讲续部之前进行灌顶，因此，导师和眷属的想法变得没有二致。这象征着这个教法是想法的精髓。教法是独特的。所谓“宣说”，象征着结集者与获得第六灌顶者没有二致，因此不依赖于听闻。结集者是独特的。所谓“在……时”，因为没有只说一个时间，象征着四时平等，即象征着时间独特的伟大。与此不同，按照共同的开场白，翻译成“如是我闻”等等的必要，是结集者承诺与导师的想法有差别，为了共同者和开悟眷属的利益，象征着向导师自己听闻。其中有七个要点：所谓“如是我闻”，象征着佛语的内容没有歪曲。又，所谓“我闻”，象征着结集者不是导师。又，所谓“我闻”，象征着没有通过他人，结集者自己听闻，因此象征着结集者本身是可靠的。又，所谓“一时”，因为没有说所有时间，象征着佛语的内容难以出现。又，所谓“一时”，象征着在这里听闻了这个，在其他地方也听闻了其他的，因此象征着结集者听闻广泛。又，所谓“一时”，象征着没有散乱地听闻，因此象征着结集者具有想法。又，所谓“一时”，因为没有重复地说，一次就足够了，因此有象征着结集者具有智慧的必要。因为这些理由，要理解这些方式，不要对如来清净的佛语产生怀疑和犹豫。又，有些人说：总说之后是否进入广说？如果不进入，总说就变得没有意义了。如果进入，开场白出现了五个总说，而广说只出现了三个，这是为什么呢？总说之后会进入广说。如果问：不会出现上述的过失吗？教法在导师的心中是圆满的，时间是导师、眷属和处所三者何时聚集的时候，即先前所说的智慧圆
English
Therefore, promising no different thoughts symbolizes speaking to a retinue that is not one's own. There are also three necessities of "you" in this: Because the teacher bestows empowerment before explaining the tantra to the retinue, the thoughts of the teacher and retinue become non-dual. This symbolizes that this teaching is the essence of thought. The teaching is unique. The so-called "explanation" symbolizes that the compiler is non-dual with the one who has obtained the sixth empowerment, therefore it does not depend on hearing. The compiler is unique. The so-called "at the time" symbolizes the equality of the four times, because it does not only mention one time, which symbolizes the unique greatness of time. Different from this, according to the common introduction, the necessity of translating into "Thus I have heard" etc., is that the compiler promises that there is a difference from the teacher's thought, and for the benefit of the joint and enlightened retinue, it symbolizes hearing to the teacher himself. There are seven necessities in this: The so-called "Thus I have heard" symbolizes that the meaning of the Buddha's words is free from distortion. Also, the so-called "I heard" symbolizes that the compiler is not the teacher. Also, the so-called "I heard" symbolizes that the compiler himself heard without going through others, therefore it symbolizes that the compiler himself is reliable. Also, the so-called "at one time" symbolizes that the meaning of the Buddha's words is difficult to arise, because it does not mention all times. Also, the so-called "at one time" symbolizes that here this was heard, and elsewhere others were also heard, therefore it symbolizes that the compiler has great hearing. Also, the so-called "at one time" symbolizes that the compiler has thought, because he heard without distraction. Also, the so-called "at one time" symbolizes that the compiler has wisdom, because it is sufficient with one time without repeating. For these reasons, these ways should be understood, and there should be no doubt or hesitation about the pure words of the Tathagata. Also, some say: Does the detailed explanation enter after the summary, or not? If it does not enter, the summary becomes meaningless. If it enters, the introduction has five summaries, but the detailed explanation only has three, why is that? The detailed explanation enters after the summary. If asked: Will the above faults not occur? The teaching is complete in the teacher's mind, and the time is when the teacher, retinue, and place gather, which is the previously mentioned wisdom.
Chinese
由可靠的教证所阐明。第二，关于续部特点的开端，或者详细阐述开端，有三个总义：谁所宣说的本师，在何处宣说的处所，以及为谁宣说的圆满眷属。第一个总义有二：略说，宣说本师的七种自性；广说。对此，按照《释疏·木刻版》的观点，六胜者的无边功德也简略地归纳为七种。因此，宣说了本师的七种自性。在《心髓释·明灯》中说：“本师具有八种自性，行者金刚亦如是。”因此，宣说了本师的八种自性。按照《释疏小品·宾达塔》的观点：“乃是殊胜菩提之体性，诸法皆为嬉戏之受用，十方三世善逝之主宰，与一切法皆无有分别。”因此，宣说了本师的四种自性。按照上师传承的窍诀，本师与涅槃无有分别的自性，以及本师与眷属无有分别的自性，认为是两种。对此，如果在经文上添加字句，那么“如来”是指以如是的方式趋入真如，此处的“如”是趋近之词。趋近于何处呢？趋近于基，即所知事物实相的本来面目。何者是基呢？未造作的真如是无生的体性，无错谬的真如是不灭的能量，无二的真如是无分别的自性，任运成就的真如是超越心识对境的，那本身成熟并成为其体性，因此是趋入。如果按照《释疏·木刻版》的观点，以本师的七种自性来解释，那就是成熟于真如的自性。所谓“正等觉”，是指无二的智慧没有需要断除的，因此是真正地任运成就果位之义。那本身是不需寻求功德而任运成就的自性。按照《心髓释》，认为是正等之自性和圆满之自性两种。所谓“佛陀”，是指从沙巴等恶劣见解中解脱，自生智慧普遍开展，超越了智慧之上的境界，因此是开展，那本身是智慧无有边际和中心的自性。薄伽梵
English
It is clarified by reliable scriptural authority. Secondly, regarding the introduction to the special tantra, or the detailed explanation of the introduction, there are three general meanings: the teacher by whom it was spoken, the place where it was spoken, and the fully assembled retinue for whom it was spoken. The first general meaning has two parts: brief, explaining the seven natures of the teacher; and extensive. According to the commentary of the 'Woodblock Edition,' the infinite qualities of the six victors are also briefly summarized into seven. Therefore, the seven natures of the teacher are explained. In the 'Essence Commentary: Lamp of Clarity,' it says, 'The teacher possesses eight natures, the Vajra practitioner is also like that.' Therefore, the eight natures of the teacher are explained. According to the 'Small Commentary: Pindartha,' 'It is the essence of supreme enlightenment, all phenomena are the enjoyment of play, the lord of the Sugatas of all directions and times, and is inseparable from all dharmas.' Therefore, the four natures of the teacher are explained. According to the oral instructions of the lineage of lamas, the nature of the teacher being inseparable from nirvana, and the nature of the teacher being inseparable from the retinue, are considered as two. To this, if words are added to the text, then 'Tathagata' means to go in such a way into suchness, where 'such' is a word of approach. Approaching what? Approaching the basis, the way things are in reality, the nature of knowable things. What is the basis? Unfabricated suchness is the nature of no birth, unerring suchness is the energy of no cessation, non-dual suchness is the nature of no separation, spontaneously accomplished suchness is beyond the object of mind, that itself matures and becomes its essence, therefore it is going. If explained according to the 'Woodblock Edition' commentary, in terms of the seven natures of the teacher, it is the nature of maturing into suchness. 'Perfectly complete' means that there is nothing to abandon in non-dual wisdom, therefore it is the meaning of truly spontaneously accomplishing the result. That itself is the nature of spontaneously accomplishing without seeking qualities. According to the 'Essence Commentary,' the nature of being perfectly correct and the nature of being complete are considered as two. 'Buddha' means to be liberated from the evil views of the Shravakas and others, and to universally expand the self-born wisdom, surpassing the realm of supreme wisdom, therefore it is expanding, that itself is the nature of wisdom without beginning or end. Bhagavan.
Chinese
“འདས་”这个词的详细解释已经在顶礼时说过了。简单来说，就是降伏四魔，具有伟大的功德，超越了一切相的边际。虽然他在果位上拥有自在，但其自性却无法用这种方式来指示。以上内容按照《小释·宾达尔塔》的说法，就是“菩提胜义之体性”的含义。“大受用”是指对于轮回和涅槃的事物，像受用一样，远离取舍的行境，并且超越其他，所以称为“大”。虽然他显现为平等性，但其自性却远离行境。按照《小释·宾达尔塔》的说法，这就是“诸法游戏中受用”的含义。所谓十方四时的所有如来的身语意都是金刚自性，如《金刚针》中所说：“用两种名称概括的如来总体的功德，虽然无法言说，但简而言之，可以归纳为二十五种。”因此，从作为十方和四时所包含的一切如来的所依的角度来说，有五身；从表达的角度来说，有五语；从全知的角度来说，有五意。即使这里没有提到，但关于断绝传承、使卧者起身、宣说等，都是堪布的职责。从满足一切愿望的角度来说，有五功德；从行事的角度来说，有五事业。这样，身语意功德事业五种或二十五种等不可思议的一切，也因为自性无别，都是金刚自性，所以是所有部族的主宰，即第六金刚持。同样，十方和四时所包含的一切如来的身语意功德事业五种或二十五种等一切，也因为体性远离生灭，都是金刚自性，所以是所有部族的主宰。十方和四时所包含的一切如来的身语意功德事业五种或二十五种等一切，也因为本体是无为法，都是金刚自性，所以是所有部族的主宰，那就是这样。
English
The detailed explanation of the word "འདས་" (transcended) has already been given during the section on prostrations. To put it simply, it means subduing the four maras, possessing great qualities, and transcending all limits of characteristics. Although he has dominion over the result, his nature cannot be indicated in this way. According to the commentary "Pintartha," the above is the meaning of "the essence of supreme enlightenment." "Great enjoyment" means that for the objects of samsara and nirvana, like enjoyment, it is free from the sphere of acceptance and rejection, and it is superior to others, so it is called "great." Although he manifests as equality, his nature is free from the sphere of action. According to the commentary "Pintartha," this is the meaning of "enjoying the play of all dharmas." The statement that the body, speech, and mind of all the Tathagatas of the ten directions and four times are of the nature of vajra is as follows: As stated in the "Vajra Needle," "The qualities of the entirety of the Tathagatas, summarized by two terms, although beyond expression, can be condensed into twenty-five." Therefore, from the perspective of being the support for all the Tathagatas contained in the ten directions and four times, there are five bodies; from the perspective of expression, there are five speeches; from the perspective of omniscience, there are five minds. Even though it is not mentioned here, the explanation of cutting off the lineage, raising the sleeping, and so on, is the responsibility of the Khenpo. From the perspective of fulfilling all wishes, there are five qualities; from the perspective of action, there are five activities. Thus, all the inconceivable things such as the five bodies, speeches, minds, qualities, and activities, or the twenty-five, are also of one vajra nature because their nature is inseparable. Therefore, he is the lord of all families, the sixth Vajradhara. Similarly, all the five bodies, speeches, minds, qualities, and activities, or the twenty-five, of all the Tathagatas contained in the ten directions and four times, are also of one vajra nature because their essence is free from arising and ceasing. Therefore, he is the lord of all families. All the five bodies, speeches, minds, qualities, and activities, or the twenty-five, of all the Tathagatas contained in the ten directions and four times, are also of one vajra nature because their essence is unconditioned. Therefore, he is the lord of all families, and that is how it is.