Chinese
尔乃不共之分，谓集者自承与本师无别，故云昔我于下界所说，今亦当说。此义即显此教亦是如来密意之究竟决定，亦显圣金刚手自较其余共集者尤为殊胜。如是亦于《日光狮子广释》云：“言说者，显现轮与本师无二。”又《斯巴哈瓦》亦云：“是不共之开端，以较余经殊胜故。”谓集者自与本师无别者，如《胜乐总集寂静总集根本续》云：“我乃大王，说者听者亦我。”又《二观察》云：“说者我，法亦我，自有眷属听者我。”又《秘密成就》云：“说续者，彼心金刚，说者彼，集者亦彼。”二者，时圆满者，谓时者，谓说此之时，本师与此眷属俱在是处，如是连缀也。若谓何故不说一时耶？此言时者，谓显四时平等，以本师圆满报身乃恒常之轮，说法故，超离一时之决定故，是说不共时之殊胜也。如《海》云：“是时时性离边故，体性四时平等性。”又如共者，谓执一时之必要者，谓一时之时，此闻而余不闻，是谓教义难得，此处此闻，余处余闻，是谓集者自闻者大，一时领会，是谓显示智慧超胜也。此处有谓，此续非是真正佛语，以不说“如是我闻一时”之邪说故。若如是，时轮及妙吉祥名赞与胜乐耶。
English
Here, the uncommon aspect is that the compiler himself claims to be no different from the teacher, and says, "What I taught in the lower realms, I will teach here again." This meaning shows that this teaching is also the ultimate definitive meaning of the Buddha's intention, and it also shows that the noble Vajrapani himself is especially superior to other common compilers. As it is also said in the Extensive Commentary of Sunlight Lion, "The saying 'to teach' shows that the retinue and the teacher are non-dual." Also, in Spar Khab, "It is an uncommon beginning, because it is superior to other tantras." That the compiler himself is no different from the teacher is as follows: In the Root Tantra of the Peaceful Gathering of the Blissful Gathering, it says, "I am the great king, the speaker and the listener are also myself." Also, in the Two Examinations, "The speaker is me, the Dharma is also me, the listener with my own retinue is also me." Also, in Secret Accomplishment, "The one who teaches the tantra is the heart vajra, the speaker is he, the compiler is also he." Secondly, the perfection of time is "at the time," which means that when this is said, the teacher himself is present in this place together with this retinue, and it is connected in this way. If you ask why it is not said "at one time," the term "at the time" here means to show the equality of the four times, because the teacher, the complete enjoyment body, is the constant wheel, teaching the Dharma, and therefore transcends the determination of one occasional time. Therefore, the greatness of the uncommon time is mentioned. As it is said in the Ocean, "At that time, the nature of time is free from extremes, the essence is the equality of the four times." Furthermore, according to the common view, the necessity of holding to one time is that at one time, this is heard and others are not heard, which means that the meaning of the teachings is difficult to obtain. Here, this is heard, and elsewhere, others are also heard, which means that the compiler himself hears more, and understanding at one time shows that wisdom is outstanding. Here, some say that this tantra is not the true word of the Buddha, because it does not say "Thus have I heard at one time," which is a false beginning. If so, what about the Kalachakra, the Manjushri Namasamgiti, and the Blissful?
Chinese
由于胜乐根本续等众多清净续部也会变成非真实的教言，因此是未经观察的胡言乱语。因此，如来们精通于如幻术般的幻化，不是能被局限于片面见解的意识所限定的对象。因此，不应以共同和不共同的宗派见解互相否定。如《现观庄严论》的解释中所说：“此乃是其他的宗派见解，因此任何时候都不应依赖其他宗派的观点来驳斥。”正如所说的那样。第三，导师圆满有二：导师的自性和体性。第一，从“如来”到“无别的自性”之间所阐述的。此外，在《后续》中说：“何故如是逝往真如性，故名如来真实语。”因此，由于最终远离了遮蔽性的执着，即能取和所取二者，所以如实地逝往了实相。同样，由于自生智慧中没有需要断除的东西，所以是真实性。由于不需寻求果位，就在身和智慧的坛城中圆满地自显现的自性即是佛陀。佛（藏文：བུདྡྷ་， बुद्ध梵文天城体，Buddha梵文罗马拟音，觉悟者）这个词既有如从睡眠中醒来般的觉醒之意，也有如莲花开放般的绽放之意。因此，是从无明的睡眠中醒来，并且智慧在所知事物上得以扩展。如《皈依七十颂》中所说：“从无明睡中醒，于所知亦广智。”这就是说，通过如实地显现意义的力量，安立于无须断除和证得的终极功德之上。如《支分》中所说：“无明即是智慧明，烦恼痛苦乃菩提。”这样的自性，是断除了四魔、二障及其习气，并且安住于五身等一切伟大功德的自性，因此是具足的。由于不住于二边，所以无法指示“这就是它的自性”，因此是超越的。如《金刚次第》中所说：“以智慧之剑摧毁四魔等，五身等功德超越言说，无法指示这就是它的自性。”降伏四魔的方式是：五种烦恼即是五种智慧的体性。
English
Because many pure tantras, such as the Supreme Root Tantra, would also become untrue teachings, it is unexamined nonsense. Therefore, the Thus-Gone Ones have mastered illusion-like manifestations, and are not objects that can be confined to a single-sided view of consciousness. Therefore, common and uncommon tenets should not be used to negate each other. As stated in the commentary on the Ornament of Clear Realization: "This is another tenet, so one should never use the views of other vehicles to refute it." As it is said. Third, the perfect teacher has two aspects: the nature and essence of the teacher. First, it is shown from "Thus-Gone One" to "indivisible nature." Furthermore, in the Subsequent Tantra, it says: "Because he has gone to Suchness, he is declared to be the Thus-Gone One." Therefore, because he has ultimately gone to the basis as it is, being free from the obscuring clinging of the two, the grasped and the grasper. Moreover, since there is nothing to be abandoned in the self-arisen wisdom, it is the very nature of truth. Since the fruit is not sought, the self-nature that is perfectly self-manifest in the mandala of body and wisdom is the Buddha. The word Buddha (藏文：བུདྡྷ་， बुद्ध梵文天城体，Buddha梵文罗马拟音，Awakened One) refers to both awakening, like waking from sleep, and blossoming, like a lotus flower opening. Therefore, it is awakening from the sleep of ignorance and expanding the mind to knowable objects. As it says in the Seventy Verses on Refuge: "Because he awoke from the sleep of ignorance, and because his mind expanded to knowable objects." This is because, through the power of manifesting the meaning as it is, it is placed on the ultimate qualities that do not need to be abandoned or attained. As it says in the Limb: "Ignorance itself is clear wisdom, afflictions and suffering are supreme enlightenment." Such a nature is one that has completely destroyed the four maras, the two obscurations, and their habitual tendencies, and abides as the master of all great qualities, such as the five bodies, and is therefore endowed. Since it does not abide in the two extremes, it cannot be shown as "this is its own nature," and is therefore transcendent. As it says in the Vajra Sequence: "He destroyed the four maras and so on with the confidence of wisdom, the qualities such as the five bodies are beyond expression, and it cannot be shown as 'this is its own nature.'" The way to conquer the four maras is: the five afflictions are the nature of the five wisdoms.
Chinese
因彻底清净而战胜烦恼之魔。因其清净，五蕴也无疑会显现为五种姓的体性，因此战胜了蕴魔。如此将本尊观想为无别，则无法被欲界天魔的障碍所阻碍。因战胜了蕴魔，故无蕴的相续。因无此相续，心性从生死中解脱，因此也战胜了天子魔和死主之魔。如《广大经》云：断除四魔之誓言是，烦恼自性彻底清净，五蕴自性现证菩提，自性即是本尊坛城，处于无生无死的永恒之地。如是。两种障碍是，《经续总集》云：对三轮的分别念，被称为所知障。悭吝等分别念，被称为烦恼障。因此，五毒自相的分别念是烦恼障。所知障在《智慧显现庄严经》中，是对三时作意而宣说的，意义上是对能净治的对治法执着的分别念。习气是俱生细微的究竟，是迁变的习气，即因红白三气相合，而显现为二取轮回之法的觉性。因此，为了清净它，从所依的能系缚中，断绝所依和能依的关系后，才说是清净的。因此，这是道谛究竟，唯有密咒乘才能清净的极细微的障碍。具备五身功德，与从他处宣说的六种圆满一致，如《桑布扎续》云：自在与妙色，光辉与名声与智慧，以及精进皆圆满，具足此六者。因此，自在是断除所有习气的自性，是极其清净的法身和法界智。同样，妙色是所有功德的来源，是现证菩提和如镜智。光辉和名声是不动摇地给予众生功德的受用身和平等性智。智慧是无分别地同时了知一切法，是金刚身和妙观察智。精进是无量显现事业，是化身和成所作智。
English
Having completely purified, one conquers the demons of afflictions. Because of that purity, the five aggregates will undoubtedly manifest as the essence of the five families, therefore one conquers the demon of the aggregates. Thus, understanding the deity as inseparable, one is not obstructed by the obstacles of the desire realm deities. Having conquered the demon of the aggregates, there is no connection of aggregates. Since there is no such connection, the nature of mind is liberated from birth and death, therefore one also conquers the demon of the son of the gods and the demon of death. As it is said in the Extensive [text]: The samaya of cutting off the four demons is: Afflictions themselves are completely pure. The five aggregates themselves are manifestly enlightened. Oneself is the mandala of the deity. [One] abides in the eternal place without birth or death. Thus it is. The two obscurations are: From the Root Tantra: Whatever is the conceptualization of the three spheres, That is said to be the obscuration of knowledge. Whatever conceptualization such as miserliness, That is said to be the obscuration of afflictions. Thus, the conceptualization of the five poisons' own characteristics is the obscuration of afflictions. The obscuration of knowledge is explained in the Ornament of the Manifestation of Wisdom Sutra in relation to the mental activity of the three times. In essence, it is the conceptualization of clinging to the antidote that purifies. Habitual patterns are the ultimate subtle origin, the habitual patterns of transition, that is, when the three winds of white and red combine, awareness arises as the phenomena of dualistic appearance samsara. Therefore, in order to purify it, it is said to be purified by severing the connection between the support and the supported from the binding of the support. Therefore, this is the ultimate truth of the path, an extremely subtle obscuration that must be purified only by the mantra vehicle. Possessing the qualities of the five kayas is consistent with the explanation of the six perfections from others, as it is said in the Sambhuti: Mastery and beautiful form, Splendor and fame and wisdom, And diligence are perfectly complete, It is said that one possesses these six. Therefore, mastery is the nature of having conquered all habitual patterns, the extremely pure Dharmakaya and Dharmadhatu wisdom. Similarly, beautiful form is the source of all qualities, manifest enlightenment and mirror-like wisdom. Splendor and fame are the enjoyment body and equality wisdom that impart qualities to beings without wavering. Wisdom is the Vajra body and discriminating wisdom that knows all dharmas indivisibly at once. Diligence is the emanation body and accomplishing activity wisdom that appears with immeasurable activity.
Chinese
雖然圓滿受用輪迴與涅槃二者的法，但一切都自然成就為智慧的遊戲，因為超離了取捨的行境，所以比其他更殊勝，故名為大。 也就是說，上下四方八個方位，即十方，以及過去、未來、現在、不確定出現的四時界中安住並利益眾生的所有如來，其偉大功德的所依是身，以及與所化眾生的想法相符的法語是語，以及了知所有應知事物並從三種障礙中解脫是意，以及由這些所引導，所有需求願望都出現是功德，以及利益他眾的事業能力無礙是事業，每一項又分為五種，因此轉變為二十五種果法。所有這些，自性不可分割，體性遠離生滅，本質非造作，因此在金剛自性中成為一味。因此，第六金剛持被稱為一切種姓之主，或一切佛的總集。 如此一來，既然確定只是所有佛的自性，那麼是否捨棄輪迴的法呢？並非如此，而是安住在與輪迴涅槃一切法不可分割的自性中。為了顯示這一點，過去所有輪迴涅槃，現在的輪迴涅槃，未來沒有遺漏的輪迴涅槃，以及相續之主第六種姓，在世俗諦中，由於認識是幻化的顯現，所以不是個別的。在勝義諦中，由於沒有產生，所以不是他體的。由於也超離了二諦的言說，所以是不可分割的自性。這些也是，出自《斯帕卡布》中說：第六金剛持的無量功德，簡而言之可歸納為七種。因此，以七種根本法，次第是：於如是性中成熟的，以及不需尋找功德而自然成就的，以及智慧無邊無際的，以及雖於果位上自在卻本質不可示現的，以及雖現證平等性卻遠離行境的，以及所有如來的自性從一與多中解脫的，以及在無二的大自性中三時無離合的自性。出自《科格久》中說：導師的自