Chinese
诸如此类安住于四种事业的形状和颜色中，是为安住。所谓“语”是指显现，如彼经云：“不坏明点嗡(藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：嗡)形状，自能显现安乐。”因此，在这些的中央，有五种不坏命之明点精华，即根脉、血液、暖热、气息和光明之精华，依次如白色的丝线，如未融化的朱砂汁液，如镜子置于阳光下的热气，如从地下冒出的黄金蒸汽，以及各种颜色的光芒汇聚之本体，嗡(藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：嗡)字形状，是为显现。为何如此？犹如油灯圆满，无需依赖其他照明，它自身就能显现安乐。所谓“说”是指轮，如彼经云：“摩奴意等四种识，以智慧体验而摄集宣说。”因此，摩奴即是意，它安住于智慧之根，以“等”字摄集其他，即阿赖耶识安住于法性之根，染污意安住于功德之根，五根识安住于自续之根，这些识的分别念清净后，生起无分别念，是为宣说。所谓“的”是指教导，如彼经云：“智慧虚空之形生，胜义谛甚深义。”其中，虚空虽无形，但在那时生起无分别念的智慧，故如是说。唯有彼才是胜义谛，即甚深义。所谓“时”是指真实的时间，如彼经云：“安乐之时无有先后，安住于三时之本体。”如是说，生起上门的安乐，远离执着于前后世的分别念，安住于四时平等性中。第三，关于下门的解释是，所谓“此”是指安住，如《灰烬续》云：“此指近处之象征，安住于诶等四种形状。”因此，母体的外院四方形，中院三角形，生处半月形，各种结和圆形，都是安住于四种事业的形状中。所谓“语”是指显现，如彼经云：“语指显明事业名，嗡(藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：嗡)字与明点相合而显现。”因此，父体的金刚宝瓶中，明点以方便摄持
English
Such as abiding in the shapes and colors of the four activities is abiding. The term "speech" refers to manifestation, as it is said in that very text: "The indestructible bindu of Vaṃ (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：seed syllable Vam) shape, itself reveals bliss." Therefore, in the center of these, there are five pure indestructible life bindus, namely the essence of the veins, blood, warmth, breath, and light, which are like white silk threads in order, like the juice of unmelted cinnabar, like the heat of a mirror placed in the sun, like the steam of gold emerging from underground, and the essence of the aggregation of various colors of light, the shape of the letter Vaṃ (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：seed syllable Vam), is the manifestation. Why is that? Just as a fully furnished oil lamp does not depend on other illumination, it itself reveals bliss to itself. The term "explanation" refers to the wheel, as it is said in that very text: "Manu, mind, and the four consciousnesses, gathered and explained by the experience of wisdom." Therefore, Manu is called mind, it abides in the root of wisdom, and the word "etc." gathers others, namely the Alaya abides in the root of Dharmata, the afflicted mind abides in the root of qualities, the five sense consciousnesses abide in the root of one's own continuum, and when the thoughts of these consciousnesses are purified, non-conceptual thought arises, which is called explanation. The term "of" refers to teaching, as it is said in that very text: "The form of wisdom, the sky, is born, the ultimate meaning, the profound meaning." Therein, although the sky is formless, at that time the wisdom of non-conceptual thought arises, hence it is said thus. Only that is the ultimate truth, that is, the profound meaning. The term "time" refers to actual time, as it is said in that very text: "The time of bliss is without before or after, abiding in the essence of all three times." As it is said, the bliss of the upper gate arises, free from the conceptual thought of clinging to past and future lives, abiding in the equality of the four times. Third, the explanation regarding the lower gate is, the term "this" refers to abiding, as it is said in the Ash Tantra: "This refers to the symbol of nearness, abiding in the four shapes of E etc." Therefore, the outer courtyard of the mother's womb is square, the middle courtyard is triangular, the birthplace is crescent-shaped, and the various knots and circles are all abiding in the shapes of the four activities. The term "speech" refers to manifestation, as it is said in that very text: "Speech refers to the name of the clear activity, the letter Vaṃ (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：seed syllable Vam) together with the bindu manifests." Therefore, in the vajra-vase of the father, the bindu is held by skillful means.
Chinese
此乃于父母双方之血脉中，安住于明晰安乐之自性者，即是导师。所谓“说”即是眷属。如彼经云：“玛达玛努，调伏心意，有情诸识，明了通达，是名为说。”由此可知，玛玛努纳意，即是秘密之识，以体验安乐故为眷属。玛玛达纳，调伏者，将所体验之诸法皆摄集于安乐之中，并于无意中示现，故亦为摄集者。所谓“之”者，即是开示，亦如彼经云：“巴字乃是，胜义决定之血脉，亚纳大乘，即是此。”如是，安乐即是巴拉玛达波提质达（藏文：པ་ར་མ་ཏ་བོ་དྷི་ཙིཏྟ་，梵文天城体：परमत बोधिचित्त，梵文罗马拟音：paramata bodhicitta，汉语字面意思：胜义菩提心），是名为胜义菩提心，此乃以决定之义开示之血脉。玛哈亚纳（藏文：མ་ཧཱ་ཡ་ན་，梵文天城体：महायान，梵文罗马拟音：mahāyāna，汉语字面意思：大乘）即是大乘，此乃开示圆满之法。所谓“时”者，亦如彼经云：“时者不可思议时，那玛彼名是名为。”如是，于彼时远离执着之分别念，是名为不可思议之时，那玛乃是于彼时降临之名号。第二，遮止诤论。总的来说，密咒有八种说法不当之过失。此处，若不了解以思辨者所立之怀疑障碍，则智者亦将变为哑巴，故遮止此过失分为二：诤论与答复。首先，有人说：此乃话题颠倒，因为在其他所有经续中，皆有“如是我闻，一时”之语。其次，答复亦分二，首先是驳斥他人之答复。有人说：闻是就眷属而言，说是就导师而言。此说并不合理，因为金刚手于一切密咒皆是摄集者，然此续中说是就导师而言，而在密集金刚等其他续中，说是就眷属而言，并无任何理由。又有人说，于示现化身之话题之词藻庄严之时，有此“如是我闻”之语，因为是对共同之眷属所说之语。于示现报身之话题之词藻庄严之时，有此“说是”之语，因为是对不共同之眷属以表诠与密意而说
English
This refers to the one who dwells in the nature of clear bliss within the lineage of both parents, and that is the teacher. The term "explained" refers to the retinue. As it says in that very text: "Ma da ma nu, subdues the mind, sentient beings' consciousnesses, clearly understanding, is called explaining." Thus, mama nu na yi means the secret consciousness, which is the retinue because it experiences bliss. Mama tana is the subduer, because it gathers all the experienced dharmas into bliss and incidentally reveals them, so it is also the gatherer. The term "of" also means teaching, as it says in that very text: "The syllable pa is the lineage of definitive meaning, yana is the Great Vehicle itself." Thus, that bliss itself is called Paramata Bodhicitta (Tibetan: པ་ར་མ་ཏ་བོ་དྷི་ཙིཏྟ་, Sanskrit Devanagari: परमत बोधिचित्त, Sanskrit Roman transliteration: paramata bodhicitta, literal Chinese meaning: Supreme Truth Bodhicitta), which is the mind of enlightenment in the ultimate sense, and this is the lineage that teaches with definitive meaning. Mahayana (Tibetan: མ་ཧཱ་ཡ་ན་, Sanskrit Devanagari: महायान, Sanskrit Roman transliteration: mahāyāna, literal Chinese meaning: Great Vehicle) is the Great Vehicle, which is this complete teaching. The term "time" also, as it says in that very text: "Time is inconceivable time, nama that name is called." Thus, at that time, being free from grasping thoughts is called inconceivable time, nama is the name that has come upon that time. Second, refuting arguments. In general, there are eight faults of improper explanations in secret mantra. Here, if one does not know how to dispel the doubts created by logicians, then even the wise will become tongue-tied, so refuting this is divided into two: arguments and answers. First, some say: This is a reversed topic, because in all other sutras and tantras, there is the phrase "Thus have I heard, at one time." Second, the answer is also divided into two, first refuting the answers of others. Some say: Hearing is spoken from the perspective of the retinue, and explaining is spoken from the perspective of the teacher. This is not reasonable, because Vajrapani is the gatherer of all secret mantras, but in this tantra, it is spoken from the perspective of the teacher, while in Guhyasamaja and others, it is spoken from the perspective of the retinue, and there is no reason for this. Also, some say that when arranging the words of the topic of the emanation body, this phrase "Thus have I heard" appears, because it is spoken to the common retinue. When arranging the words of the topic of the enjoyment body, this phrase "explaining" appears, because it is spoken to the uncommon retinue with symbols and intentions.
Chinese
也不是因为土地的缘故。因为在《密集金刚》等其他地方也会出现不同，因为与报身的教法相同。又有些人认为再次听闻是有过失的，因为这是导师和眷属有差别的词语。因为存在听了也不理解、错误理解和犹豫不决的情况。这里因为眷属获得了灌顶，导师和眷属的意旨没有差别，所以为了在那之上宣说那之上，就能从那些过失中解脱。又有些人认为，因为导师和眷属的意旨没有差别，所以就不需要宣说了。又有些人认为是共同和不共同的差别。什么呢？所谓“听闻”，是指辑录者自己心识的显现，不能像导师所说的那样接受，所以是为了表示导师和辑录者的差别。具有听闻的七种功德。什么呢？所谓“如是我闻”，是没有对佛语进行增减的；所谓“我闻”，是指辑录者不是导师；因为不是从他人处传来，所以辑录者是可靠的；因为在一个时候听闻，在所有时候都没有听闻，所以佛语难以出现；因为在一个时候听闻，在其他时候也听闻，所以听闻是广大的；又因为在没有散乱的时候听闻，所以是具有意旨的；因为通达了听闻的意义，所以表示辑录者具有大智慧。所谓“如是说”，是指正确地辑录者接受了与导师的意旨没有二致，并在那里陈述。具有那三个功德或伟大之处。什么呢？所谓“如是”，是因为这个佛语是意旨的精髓，所以是教法的伟大；所谓“说”，是因为辑录者自己承认是遍知者，所以是辑录者的伟大；所谓“在……时”，是因为是四时平等性，所以是时间的伟大。正如在《大经》的最后一品中所说：“在开示真如的意义时，在真如中一切都是一体的，谁对谁开示了什么？只是自己对自己说话而已。”以及在其他续部中也说：“宣说大法的是我，在集会中听闻的也是我。”就像这样。这样说也与之前的观点相同。此外，辑录者也承认是遍知者。
English
It is not because of the land. Because differences will also occur elsewhere, such as in the Guhyasamaja, because it is the same as the teachings of the Sambhogakaya. Some also think that hearing again has faults, because it is a word that distinguishes the teacher and the retinue. Because there is a possibility of not understanding, misunderstanding, and doubting even after hearing. Here, because the retinue has received empowerment, the intention of the teacher and the retinue is not different, so in order to explain that on that, one can be freed from those faults. Some also think that because the intention of the teacher and the retinue is not different, there is no need to explain it. Some also think that it is the difference between common and uncommon. What is it? The so-called "hearing" refers to the appearance of the compiler's own mind, and he cannot accept it as the teacher said, so it is to show the difference between the teacher and the compiler. It has seven qualities of hearing. What are they? The so-called "Thus I have heard" means that there is no addition or subtraction to the Buddha's words; the so-called "I have heard" means that the compiler is not the teacher; because it is not transmitted from others, the compiler is reliable; because he heard it at one time and did not hear it at all times, it is difficult for the Buddha's words to appear; because he heard it at one time and also heard it at other times, the hearing is extensive; also, because he heard it when he was not distracted, it has intention; because he understood the meaning of hearing, it shows that the compiler has great wisdom. The so-called "Thus he said" means that the correct compiler accepted that there is no difference from the teacher's intention and stated it there. It has those three qualities or greatnesses. What are they? The so-called "Thus" is because this Buddha's word is the essence of the intention, so it is the greatness of the teaching; the so-called "said" is because the compiler himself admits to being omniscient, so it is the greatness of the compiler; the so-called "at the time" is because it is the equality of the four times, so it is the greatness of time. As it is said in the last chapter of the Great Sutra: "When showing the meaning of Suchness, in Suchness everything is one, who showed what to whom? It is just oneself talking to oneself." And in other tantras it is also said: "It is I who preach the great Dharma, and it is also I who listen in the assembly." It's like that. Saying this is also the same as the previous views. In addition, the compiler also admits to being omniscient.