Chinese
因此而明晰。即使心识的相续不同，如果业因果的法是真实的，那么，如果说周遍没有成立，周遍是通过反过来成立的，就像因果真实等不真实，行善获得善趣之外不会获得其他一样。因此，因为心之显现没有差别，所以在任何时候都说知晓。将那些结合的次第与例子、意义、场合相结合，也与其他的相结合。例如，对于像降伏怨敌这样的事情，四时的显现与心之显现是一样的。第二，如果将四时合一而修，如果一个的衣服不被另一个阻挡，而是清晰明亮地观想，那么显现是可以的。第三，对于真谛无别，因为四时无别，所以在任何时候都知晓。第四，胜者以如所有智知晓四时为空性，以尽所有智知晓四时不灭显现，以如所有尽所有无别智知晓四时为平等性。为什么呢？因为胜者是圆满正等觉一切遍知者。又想，因为显现是可以的，所以对于任何时候都知晓这件事，荣巴·曲吉桑布提出了三种过失：将思考的意图当作见解的过失，将矛盾强加于人的过失，以及忽略关联的过失。第一，将思考的意图当作见解的过失是：你说，思考是可以显现的，对于显现，有本体不确定的力量所显现的，有分别念的智慧所显现的，以及有欲望的意念力量所成就的显现这三种。你的那个是欲望的意念力量所成就的显现，因为仅仅是思考是可以显现的。第二，将矛盾强加于人的过失是：矛盾是互相排斥的矛盾，还是一起或不共存的矛盾这两种。这里因为是互相排斥，所以没有陷入矛盾，因为过去不是未来，未来不是现在。如果是现在，就不是未来，所以你将三时混合在一起，就会产生互相排斥的矛盾。第三，忽略关联的过失是：过去打开了道路，现在才会到来。现在打开了道路，未来才会到来。
English
Therefore, it is clear. Even if the mind streams are different, if the Dharma of karma and its result is true, then, if it is said that pervasion is not established, pervasion is established by reversing it, just as the truth of cause and effect, etc., is not untrue, and one will not obtain anything other than obtaining higher realms by practicing virtue. Therefore, because there is no difference in the appearance of the mind, it is said that one knows at all times. Combine those stages of combination with examples, meanings, and occasions, and also combine them with others. For example, for something like subduing enemies, the appearance of the four times is the same as the appearance of the mind. Second, if you meditate on the four times as one, if one's clothes are not blocked by the other, but are visualized as clear and bright, then appearance is possible. Third, for the truth that is inseparable, because the four times are inseparable, one knows at all times. Fourth, the Victorious One knows the four times as emptiness with the wisdom of knowing what it is like, knows the four times as unceasingly appearing with the wisdom of knowing how many there are, and knows the four times as equality with the wisdom of knowing what it is like and how many there are, inseparably. Why? Because the Victorious One is the perfectly complete Buddha, the all-knowing one. Also, thinking that appearance is possible, Rongpa Chökyi Sangpo pointed out three faults in the statement that one knows at all times: the fault of taking the intention of thought as a view, the fault of imposing contradiction on others, and the fault of ignoring the connection. First, the fault of taking the intention of thought as a view is: You say that thinking is something that can appear, and for appearance, there are three types of appearance: appearance by the power of the uncertain entity, appearance by the wisdom of discrimination, and appearance accomplished by the power of the mind of desire. Your appearance is the appearance accomplished by the power of the mind of desire, because it is only thinking that can appear. Second, the fault of imposing contradiction on others is: contradiction is either mutually exclusive contradiction or coexisting or non-coexisting contradiction. Here, because it is mutually exclusive, there is no contradiction, because the past is not the future, and the future is not the present. If it is the present, it is not the future, so if you mix the three times together, there will be a mutually exclusive contradiction. Third, the fault of ignoring the connection is: the past opens the way, and then the present comes. The present opens the way, and then the future comes.
Chinese
之所以会有这种情况，是因为你将三时混为一谈，从而忽略了三时井然有序的关联性。据说，拉杰祖琼巴去世后，后来的桑达格多普巴大师在消除过失时也说了三点。第一，将想法带入见解的过失不会发生在我身上，因为如果思考，它就会显现，这是确定不确定之事的理由或论证。不想看思考之物的本体，而是从功德的角度来说。过失会再次降临到你身上，因为玛哈瑜伽的宗义是心与物无二，却认为物是真实的而心是虚假的，这与宗义相违背。认为三时有无是不同的，这是错觉，却将错觉的执念视为衡量标准。在所知的本性中，认为胜义空性是好的，认为世俗错觉是坏的，认为因是众生是坏的，认为果是佛是好的。认为圆满正等觉是从心以外产生的事物，因此是将想法带入见解。第二，强行安立矛盾的过失不会发生在这里，因为诸法在自性平等中是一体的，没有矛盾，也没有对立。例如，就像不希望没有另一半的手掌合在一起一样。明明没有矛盾，却认为存在一个矛盾，那么强行安立矛盾的过失会再次降临到你身上，因为在所知的本性中没有矛盾，却认为过去未来不存在，现在存在，因此在二元对立中强行安立有无、是与非的矛盾。第三，忽略关联性的过失不会发生在这里，因为三时井然有序的关联是错觉的关联，而一切法是本体自性一体的关联。诸法本体是一体的，互相以网络的方式关联。过失会再次降临到你身上，因为你主要关注约定俗成的关联，从而重视错觉的三时井然有序的关联，因此忽略了自性一体的关联。因此，在实相平等性中，三时并不成立。众生的心是自生的当下之
English
The reason for this is that you have mixed the three times together, thereby ignoring the well-ordered connection of the three times. It is said that after Lhaje Zur Chungpa passed away, the later Sangdak Dropukpa master also spoke of three points in eliminating the faults. First, the fault of taking thoughts into view will not happen to me, because if one thinks, it will appear, which is the reason or argument for determining uncertain things. One does not want to look at the essence of the object of thought, but speaks from the aspect of merit. The fault will come upon you again, because the tenet of Mahāyoga is that mind and object are non-dual, but you consider the object to be real and the mind to be false, which contradicts the tenet. Considering the three times to be different in existence and non-existence is a delusion, but you take the attachment to delusion as a measure. In the nature of knowable things, you consider ultimate emptiness to be good, and conventional delusion to be bad. You consider the cause, sentient beings, to be bad, and the result, the Buddha, to be good. You consider perfect and complete enlightenment to be something that arises from outside the mind, therefore it is taking thoughts into view. Second, the fault of forcibly establishing contradictions will not happen here, because all dharmas are one in the equality of self-nature, there is no contradiction, and there is no opposition. For example, just as one does not want a palm without the other half to be joined together. If one insists on a contradiction even though there is no contradiction, then the fault of forcibly establishing contradictions will come upon you again, because there is no contradiction in the nature of knowable things, but you consider the past and future to be non-existent and the present to be existent, therefore in non-duality, you forcibly establish the contradiction of existence and non-existence, being and non-being. Third, the fault of ignoring the connection will not happen here, because the well-ordered connection of the three times is the connection of delusion, while all dharmas are the connection of the unity of essence and self-nature. The essence of all dharmas is one, and they are connected to each other in the manner of a net. The fault will come upon you again, because you mainly focus on the conventional connection, thereby valuing the well-ordered connection of the three times of delusion, and therefore ignoring the connection of the unity of self-nature. Therefore, in the equality of reality, the three times are not established. The mind of sentient beings is the self-born present.
Chinese
是错觉。也就是说，过去、未来、现在的，不确定发生的这些时间，没有先后地是相同的，无有确定地如实宣说。如是说。法性如虚空的自性中，视过去、现在、未来三时的众生们，未来无有忆念，过去习气止息，众生不知见虚空的法性。如是说。三时是一，没有差别。如是说。因此，一切智智的智慧能掌控时间，在清净的显现上，能将一劫收摄为一刹那，在不清净的显现上，也能将一刹那延长为一劫。究竟上，时间没有成立。也就是说，《意集经》中说：于此无为之如是性，不观三时与四时，于智慧明觉之境中，刹那即是彼劫。如是说。喇嘛嘉嘎贡巴的教言说，虽然四时的三个论证可以用于实修，但考虑到辩论时可能会出现言语上的过失，因此说对胜者而言，不需要了知四时的论证。总之，从世俗谛的角度来看，显现为四时，从胜义谛的角度来看，不执着于四时，从无别的真谛角度来看，无法说成是彼或异，所以称为四时平等性。了知的方式是，外在的实相超越时间，心识随时间而错乱，智慧能掌控时间。一切智智的智慧的实相也了知超越时间，同样也了知未如此证悟的众生们的心识随时间而错乱。也就是对于过去没有执着和染着，对于现在没有执着和染着，对于未来没有执着和染着，对于不确定发生的没有执着和染着的智慧，以四时平等性，无有自显执着地了知。此时，有些人认为其他一切处只有三时，而此处说为四时，会有时间颠倒的过失，答曰：没有过失。虽然有过去、现在、未来三种确定发生的时间，但从了知这些四时平等性的角度来说，这样说了。在广释中说：过去和现在已发生，将发生和不确定发生，以智慧证悟的差别，四时无有先后。
English
It is an illusion. That is, the past, future, and present, these times that are uncertain to occur, are the same without precedence, and are truly spoken without certainty. Thus it is said. In the nature of Dharma as the sky, sentient beings who view the three times of past, present, and future, the future has no memory, the past habitual tendencies cease, sentient beings do not know or see the Dharma nature of the sky. Thus it is said. The three times are one, there is no difference. Thus it is said. Therefore, the wisdom of omniscient knowledge controls time, and in the pure appearance, it can condense a kalpa into a moment, and in the impure appearance, it can also extend a moment into a kalpa. Ultimately, time is not established. That is, in the Condensed Thought Sutra, it says: In this unconditioned suchness, the three times and four times are not observed, in the realm of wisdom and awareness, a moment is that kalpa. Thus it is said. The words of Lama Gyagab Gongpa say that although the three proofs of the four times can be used for practice, considering that there may be verbal errors in debate, it is said that the Victorious One does not need the proof of knowing the four times. In short, from the perspective of conventional truth, it appears as four times, from the perspective of ultimate truth, it does not cling to four times, and from the perspective of inseparable truth, it cannot be said to be that or other, so it is called the equality of the four times. The way of knowing is that the external reality transcends time, the mind is confused according to time, and wisdom controls time. The reality of the wisdom of omniscient knowledge also knows that it transcends time, and also knows that the minds of sentient beings who have not realized this are confused according to time. That is, there is no attachment or clinging to the past, no attachment or clinging to the present, no attachment or clinging to the future, and the wisdom that has no attachment or clinging to the uncertain occurrence knows the equality of the four times without self-manifesting clinging. At this time, some people think that there are only three times in all other places, but here it is said to be four times, there will be the fault of time reversal, answer: there is no fault. Although there are three definite times of past, present, and future, it is said from the perspective of knowing the equality of these four times. In the extensive commentary, it says: The past and the present have occurred, what will occur and what is uncertain to occur, with the difference of wisdom realization, the four times have no precedence.
Chinese
说“与平等性相结合”。或者，你的三时也应颠倒。如果问：从什么根据颠倒？反问：你的颠倒根据又是什么？如果说，大多数经中只有三时，而这里说了四时，所以是颠倒。如果这样，那么特别是密宗金刚乘的续部中说了四时，你认为三时也是颠倒，这样开始同等比较。经中《般若波罗蜜多》中品也说了过去、未来、现在、无为、不可言说等五时，因此说四时颠倒，就显得智慧浅薄了。如经中说“了知一切众生的心续”，意思是说，对于所化众生的一切心续中烦恼轻重不同等情况，不是从自身之外，而是以无境自明的状态，在任何时间和情况下，无分别、无错乱地现量了知。这是他心通。如经中说“以神通眼普见一切”，意思是说，以神通天眼通，对于一切色法，无论远近，在任何时间和情况下，都能现量见到。如经中说“以神通耳普闻一切”，意思是说，以神通天耳通，对于一切声音，无论远近，在任何时间和情况下，都能现量听到等等。这是根的现量。如经中说“以神通变化利益一切”，意思是说，以神通八法的变化，现量了知对境或事业，然后在任何时间和情况下，都能按照所化众生的根器来利益他们。这是神通的现量。那么，什么是神通的八法或变化呢？就是身体上半身发火，下半身流水，火不能烧，水不能湿，身体隐没不见，化现众多，在空中行走，没入地中。如果问：那么身体通过神通的方式所做的事情，不算作现量吗？回答说：因为知道神通的作为，所以算作现量。或者说是从名称的主要方面来命名的。诸位上师是这样说的，利益众生的方式。