English
That which can reveal. The four consciousnesses, such as Manu and Yi, are said to be gathered by the experience of wisdom. Wisdom is born from the form of space, the profound meaning of Paramartha. The time of bliss is without beginning or end, existing in the nature of all three times. As it is taught. Furthermore, it is explained through the five perfections. The first two lines show the perfection of place. That is, in the heart chakra, there are eight petals of channels, which can be summarized into four types. The three channels in the front function to manifest the unborn nature of reality, so they are called the nature channels, and their shape and color are white and round. There is one on the right, which functions to manifest wisdom, so it is called the wisdom channel, and its shape and color are yellow and square. There is one on the left, which functions to manifest qualities and clairvoyance, so it is called the quality channel, and its shape and color are red and crescent-shaped. There are three in the back, which function with sleep and drowsiness, so they are called the self-nature channels, and their shape and color are red-black and triangular. The Sanskrit term for these five perfections is E VAM MA YA, which translates into Tibetan as "Thus it is said." E represents the place, VAM represents the teacher, MA represents the retinue, and YA represents both dharma and time. From the sound of "Yana" comes the name of the Great Vehicle, hence it is the perfection of dharma. The time represented by the letter YA is inconceivable time. E and the others, with their four different shapes and colors, are the dwelling place of the ultimate luminosity, hence it is called the perfection of place. The perfection of the teacher is: "The indestructible bindu in the shape of VAM, reveals the bliss of self." As it is taught. In the center of the heart chakra, the five great essences reside: the essence of earth is like a white silk thread, as thick or thin as one-tenth of a horse's tail hair. In its center is the essence of water, like the juice of a pomegranate. In its center is the essence of fire, like the heat produced when a mirror is placed in the sun. In its center is the essence of wind, like the vapor existing under the gold mine flowing in the sky. In its center is the essence of space, having the nature of clear and open emptiness. Thus, the five essences gather.
Chinese
三尖，四方隅，生处半月形，明妃之顶端安住圆形，埃等事业四形乃是秘密本尊安住之处，故为处所。本师圆满者，‘语即是能诠名，വം（藏文，梵文天城体：vam，梵文罗马拟音：vaṃ，汉语字面意思：വം）字形具 bindu（藏文，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）是本师’，如是说示。父之金刚宝顶端，聚集十三俱胝脉之精华，世俗智慧之 bindu（藏文，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）具வம்（藏文，梵文天城体：vam，梵文罗马拟音：vaṃ，汉语字面意思：വം）字形之相，乃是于父母二续中，明示安乐之自性，故为本师。眷属圆满者，‘玛达玛努总持意，有业识彼等，明了知故说’，如是说示。玛达纳总持与，玛努意即是能作总持之方便，彼乃具三觉之相想，以总持之秘密识受用触乐，故为眷属。法圆满者，‘巴字胜义决定续，亚纳大乘此即是’，如是说示。方便道大乐之智慧所受用，五圆满心之十六喜智慧，乃具四解脱，即自性空性，无相，无愿，光明之四解脱，与俱生智慧相应乃是法。时圆满者，‘时乃不可思议时’，如是说示。受用彼智慧之时，此乃何时不可表示，故为不可思议之时。那玛，此名为，如是。总结五圆满，即本师圆满，眷属圆满，如是等之义。第二、共同之论基，乃是报身之论基或续生起殊胜之论基，以及顺便为调伏所化有情而宣说之忿怒尊论基，以及化身调伏有情之论基或总的教法论基之三者。第一者，此即由本品第一品所说示，其中亦有五圆满，第一法圆满者，由‘如是说’所说示。其中如是说之内容乃是
English
Three points, four corners, the place of origin is crescent-shaped. The tip of the rich realm dwells in a round shape. Ae, etc., the four shapes of action are the place where the secret teacher resides, so it is the place. The perfect teacher is: 'Speech is the name that can be explained, the vam (藏文,梵文天城体：vam, Romanized Sanskrit: vaṃ, literal meaning: वं) shape with bindu (藏文,梵文天城体：बिन्दु, Romanized Sanskrit: bindu, literal meaning: point) is the teacher.' As it is shown. At the top of the father's vajra jewel, the essence of thirteen million veins is gathered, and the bindu (藏文,梵文天城体：बिन्दु, Romanized Sanskrit: bindu, literal meaning: point) of mundane wisdom has the shape of vam (藏文,梵文天城体：vam, Romanized Sanskrit: vaṃ, literal meaning: वं), which is the nature of clearly showing happiness in the two continuums of father and mother, so it is the teacher. The perfect entourage is: 'Madamanu is the mind of the total holder, those with karmic consciousness, I want to explain clearly knowing.' As it is shown. Madana is the total holder, and Manu's mind is the means to make the total holder. It is the secret consciousness of the total holder of the three senses that experiences the pleasure of touch, so it is the entourage. The perfect Dharma is: 'The word Pa is the definitive continuum of ultimate meaning, Yana is the Great Vehicle.' As it is shown. The wisdom of great bliss in the path of means is experienced, and the wisdom of the sixteen joys of the five perfect minds has four liberations, namely the nature of emptiness, no characteristics, no wishes, and the four liberations of luminosity, and the co-emergent wisdom is the Dharma. The perfect time is: 'Time is an inconceivable time.' As it is shown. When experiencing that wisdom, it cannot be indicated as this time, so it is an inconceivable time. Nama, this is called the name. In conclusion, the five perfections are the perfect teacher, the perfect entourage, and so on. Secondly, the common basis of discussion is the basis of the enjoyment body or the basis of the special origin of the continuum, and the basis of the wrathful deity who teaches for the purpose of taming those to be tamed, and the basis of the emanation body taming sentient beings or the basis of the general teachings, of the three. The first is shown by the first chapter of this, which also has five perfections. The first perfect Dharma is shown by 'It is said'. The content of what is said is
Chinese
是表示所有续部意义的词语，表示续部开头和结尾的所有意义。关于“说”这个词，意思是：我以前在奥明净土所说的，现在也要在这里说。这是因为导师和眷属的意念没有差别而说的。如《密集根本续》中说：我是伟大的国王，讲说和听闻也是我自己。又如《二观察续》中说：讲说者是我，法也是我，具有自己眷属的听闻者也是我。又如《日光狮子广大释》中也说：说，表示眷属和导师没有二致。第二个圆满是时间圆满，由“时”字表示。其意义是，因为是受用身的开端，所以超越了对某个时间的执着，因此是恒常的时间，是恒常法轮讲法的时机。有些人说：其他的经续中都说“如是我闻一时”，而这里没有这样说，所以开端颠倒，因此不是真正的教言。对此的回答，有对其他回答的分析和自己回答的建立两种。第一种是，拉杰·兰·释迦桑说：讲说和听闻两个词语虽然不一致，但导师对眷属讲说，眷属从导师那里听闻，意义是一致的。但是，听闻不能涵盖讲说，所以认为不好。又拉杰·达迪格说：听闻可能有不理解、错误理解、怀疑这三种过失，而这里说“说”，是因为导师和眷属的意念没有二致，所以是自己对自己说，因此以前的三种过失都被分析了。但是，这也不合理，因为仅仅是说，就不能涵盖没有三种过失的情况，而且意念没有二致，自己听自己也是矛盾的。还有，你们上师和杰·卓普的观点是，这是两个身所显示的差别，因为受用身不说语言，所以耳朵听不到，因此说是“说”，而化身说语言，所以可以听闻。但是，如果受用身所说的所有续部都说是“说”就能涵盖，那么受用身所说的所有续部都应该这样说，但实际上并没有，所以认为不合理。还有，拉杰·哲昂巴说：导师
English
is a word that represents all the meanings of the tantras, representing all the meanings of the beginning and end of the tantras. Regarding the word "speak," it means: What I said in Akanishta before, I will also say here again. This is because the intention of the teacher and retinue are not different, so it is said. As it is said in the Root Tantra of the Compendium of Bliss: I am the great king, and speaking and listening are also myself. Also, as it is said in the Two Examinations: The speaker is me, the Dharma is also me, and the listener who possesses my own assembly is also me. Also, as it is said in the Extensive Commentary of Sunlight Lion: Speaking shows that the retinue and the teacher are not two. The second perfection is the perfection of time, indicated by the word "time." Its meaning is that because it is the beginning of the enjoyment body, it transcends the fixation on a particular time, so it is constant time, the time for the constant wheel of Dharma to be taught. Some say: In other sutras and tantras, it says, "Thus have I heard at one time," but here it is not mentioned in this way, so the beginning is reversed, so it is not a true teaching. The answer to this is twofold: analyzing other answers and establishing one's own answer. The first is that Lhaje Lhan Shakzang said: Although the words speaking and hearing are not consistent, the teacher speaks to the retinue, and the retinue hears from the teacher, the meaning is consistent. However, hearing cannot encompass speaking, so it is not considered good. Also, Lhaje Dhadig said: Hearing may have three faults: not understanding, misunderstanding, and doubt, but here it says "speak," because the intention of the teacher and retinue are not different, so it is oneself speaking to oneself, so the previous three faults are all analyzed. However, this is also not reasonable, because merely speaking cannot encompass the situation where there are no three faults, and if the intention is not different, it is also contradictory to hear oneself from oneself. Also, your lama and Je Drophug's view is that this is the difference shown by the two bodies, because the enjoyment body does not speak words, so the ears cannot hear, so it is said to be "speaking," while the emanation body speaks words, so it can be heard. However, if all the tantras spoken by the enjoyment body are said to be "speaking," then all the tantras spoken by the enjoyment body should say so, but in reality they do not, so it is considered unreasonable. Also, Lhaje Drangpa said: The teacher
Chinese
他说，对于以简略方式解释密意，不增不减地进行阐述的这种观点，我个人没有看到任何矛盾之处。第二，自己回答：所谓“说”，如前所述，是指站在导师与眷属密意无别的立场上进行阐述。所谓“时”，也是指圆满五定的报身之时，因此没有过失。另外，在共同乘的论基中出现“我闻”是因为：我自己是从导师那里直接听到的，而不是通过他人转述听到的。这是为了确立佛法的纯正来源。还有，仅仅是听到了词句，而没有领悟其含义，这是为了说明佛语的含义难以理解。出现“一时”也是因为：这是导师只说了一次，没有在其他时候说过，这是为了说明佛语难以获得。还有，在同一时间听到了这个，也在其他时间听到了其他的，这是为了说明结集者自己听到的很多。还有，一次就领会了，这是为了显示其智慧超群。他说，如果因为没有说“如是我闻”就导致佛语不是真实可靠的，那么《胜乐根本续》和《文殊真实名经》等也会有同样的过失，因为它们也没有这样说。例如，“此后将宣说秘密。”以及“此后吉祥金刚持。”等语句就是证明。因此，正如《现观庄严论》的注释中所说：“这仅仅是另一种安排方式，因此无论何时都不应依赖其他乘的观点来进行驳斥。”他说，就是这样的。第三，导师圆满也分为导师的自性和导师的本体两种阐述。第一种，从“如来正等觉”等开始，到“无别的自性”为止进行了阐述。其含义是，在如是性中成熟的自性，不需寻找功德而自然成就的自性，智慧无边无际的自性，虽然在果位上拥有主权，但本体却无法指明的自性，虽然显现平等性，但却远离行境的自性，从一和多中解脱的自性，与三时调伏不可分离的自性，共有七种。第一种，由“如来”所表示，也就是
English
He said that he personally saw no contradiction in this view of explaining the intention in a concise way, without adding or subtracting. Secondly, answering himself: The so-called "explanation" is, as mentioned above, explained from the standpoint of the inseparability of the teacher and retinue's intention. The so-called "time" is also the time of the Sambhogakaya with five certainties, so there is no fault. Furthermore, the reason why "Thus I have heard" appears in the context of the basis of discussion in the common vehicle is: I myself heard it directly from the teacher, not through others. This is to establish the pure source of the Dharma. Also, merely hearing the words is not enough to understand the meaning, which is to show that the meaning of the Buddha's words is difficult to understand. The appearance of "At one time" is also because: This is what the teacher said only once, not at other times, which is to show that the meaning of the Buddha's words is difficult to obtain. Also, hearing this at one time, and also hearing others at other times, is to show that the compiler himself heard a lot. Also, understanding it at once is to show that his wisdom is outstanding. He said that if the Buddha's words were not true because "Thus I have heard" was not mentioned, then the Root Tantra of Chakrasamvara and the Manjushri Namasamgiti, etc., would also have the same fault, because they did not say so. For example, the statements "Then the secret will be explained" and "Then the glorious Vajradhara" are proof. Therefore, as the commentary on the Ornament for Clear Realization says, "This is just another arrangement, so one should never rely on the views of other vehicles to refute it." He said that it is like that. Thirdly, the perfection of the teacher is also divided into two explanations: the nature of the teacher and the essence of the teacher. The first, from "Tathagata Samyaksambuddha" etc., to "the nature of inseparability" is explained. Its meaning is the nature that has matured in suchness, the nature that is naturally accomplished without seeking qualities, the nature of wisdom without beginning or end, the nature that possesses sovereignty in the result but whose essence cannot be pointed out, the nature that manifests equality but is far from the realm of activity, the nature that is liberated from one and many, and the nature that is inseparable from the three times of taming, there are seven in total. The first is indicated by "Tathagata", that is