English
If it is said "ra thal lo," there is no fault. Whether the translator follows the king's decree or pays homage to his own tutelary deity, in any case, because it is considered appropriate to pay homage to the teacher Samantabhadra, the homage of the translation is not written separately. Just as in the beginning of the Kalachakra Tantra, it is also separated by the scribe's homage, and the homage of the translation is not written. Here, in the "Yung Tika," it is said that considering the praise and homage at the beginning of the general rules of the Tantra texts as the scribe's homage is not correct, because most of them appear to be the intermediate translation homage. Here, in "Sparkhab," it says, "When the compiler organizes the words, it is a statement of offering to his own teacher." Therefore, it is said to be the compiler's homage. Second, determining the meaning of the text is: From this itself: "For those with superior, middling, and inferior intelligence, secretly proclaim in accordance, not to others." Thus, for the sake of this Tantra itself, the objects to be tamed, according to the superior, middling, and inferior intelligence, three ways of explaining are spoken. From "Khogzhung," it says: "For the superior, indicate the name; for the middling, differentiate; for the inferior, explain the words." Because it is said so. Among them, the first is what has been said before. The second is to differentiate the meaning for the middling intelligence. The third is to explain to the dull intelligence through one word at a time. The latter, combined with the method of explaining the ten mirrors, can be known from the name of the Tantra and the Tika, etc. Here, if we explain with the middling intelligence as the main focus, from "Chenrel," it says: "What is known as the entirety of the Agamas, is divided into five." What are the five? From "Abhisamayalankara," it says: "Tantra text, basis, acceptance, complete understanding, necessity, explanation, delivery, and completion." Although five are mentioned, because the necessary connection has been said before. Here, from "Commentary Small," it says: "Because it is the cause and condition and the text itself, appearing for the benefit of the practitioners. Beginning and initiation, meaning and complete grasp, are summarized into four." Therefore, the cause of the Tantra's arising is the beginning, the condition is the initiation, the result is the complete understanding of the meaning of the Tantra, and the instruction and indication are the delivery. The first also has four: necessary purpose, essence, meaning of words, and names. The first is determined to be two, because the gathering of the beginning is the cause of the arising of the meaning of the Tantra, and relying on the beginning history, for the future
Chinese
由直接引用的讲解续部的经文所指示，并且在塔洛的译本中也说：“如是我语之时”。这是因为玛雅被转变为给予阿斯玛达的形式而翻译的缘故。因此，塔洛主要进行语音翻译，而以前的大译师们则像讲解续部的文字简述一样，主要进行意义翻译。这里所放置的是，如《心滴》中所说：“以四个字可以了解”。因此，应当以埃旺玛雅四个字所指示的方式来做。其中，埃旺是“如是说”、“如此”和“那样”等的意思。这里，埃是伊当加上第七格的特拉的变体，表示“此”；旺是瓦擦的阴性词干，表示“语”；玛雅的词义，在全知大士的注释中，有自性、幻化、我、生起等意思，这里取生起，翻译为“讲述之时”。像这样，以“此”等为代表的埃是五母的虚空，即处所；旺是旺班杂，即金刚普贤的自性，是能指示者；玛是玛达纳，是束缚，玛努的词义是心等识，是眷属和聚集者；雅是雅那的词义，是乘，即所教；其中，帕表示帕拉玛塔，即胜义，是光明或俱生智的甚深意义。雅也可以作为萨玛雅的名称的缩写，也表示时间。与这些相符，以前的堪布具法眼者们，也将“此”等处所等词分别与藏语结合，通过翻译解释来确定。然而，因为汉语不能像那样与藏语结合，所以在这里与两种语言结合起来讲述是好的。另外，有人认为“讲述”的帕字和“帕词胜义”的经文字是否需要使用，这似乎是混淆了汉语和藏语的说法，所以不太好思考。这里顺便回答辩驳：有些人说，在其他所有经续中，都有“如是我闻一时”，而这里没有这样说，所以话题偏离了，因此不是正确的教言。对此的回答是，拉杰兰夏
English
It is indicated by the directly quoted explanatory tantra texts, and in Tharlo's translation it also says, "At the time when I spoke thus." This is because Maya was transformed into the form of giving to Asmada and translated. Therefore, Tharlo mainly did phonetic translation, while the great translators of the past, like the condensed explanations of the explanatory tantras, mainly did meaning translation. What is placed here is, as it says in the 'Heart Drop,' "It is understood by four letters." Therefore, it should be done in the way indicated by the four letters E-vam-maya. Among them, E-vam means "thus said," "like this," and "that way." Here, E is a variant of idam plus the seventh case tra, meaning "this"; vam is the feminine stem of vaca, meaning "speech"; the meaning of maya, in the commentary of the great omniscient one, has meanings such as nature, illusion, self, and arising, but here arising is taken, and it is translated as "at the time of speaking." Like this, E, represented by "this" and so on, is the space of the five mothers, that is, the place; vam is vam vajra, that is, the nature of Samantabhadra Vajra, which is the indicator; ma is madana, which is bondage, and the meaning of manu is mind and other consciousnesses, which are retinue and gatherer; ya is the meaning of yana, which is vehicle, that is, what is taught; among them, pa indicates paramartha, that is, ultimate meaning, which is the profound meaning of luminosity or innate wisdom. Ya can also be used as an abbreviation of the name samaya, and also indicates time. In accordance with these, the former Khenpos, those with the eye of Dharma, also combined words such as "this" and place separately with Tibetan, and determined them through translation and explanation. However, because Chinese cannot be combined with Tibetan in that way, it is good to explain it here in combination with both languages. In addition, some people think that whether the letter pa of "speaking" and the scripture letter of "pa word ultimate meaning" need to be used, which seems to be a statement confusing Chinese and Tibetan, so it is not good to think about. Here, by the way, is the answer to the refutation: Some people say that in all other sutras and tantras, there is "Thus I have heard at one time," but here it is not said like that, so the topic is off, so it is not the correct teaching. The answer to this is, Lhaje Lhan Shak
Chinese
赞说，虽然“说”和“听”二词不一致，但佛陀对眷属所说和眷属从佛陀处所听闻的意义一致，但因为“说”不能涵盖“听”，所以不能很好地理解。拉杰·达迪格说，听闻可能有未理解、错误理解、怀疑这三种过失，而这里所说的“说”，是因为导师和眷属的意旨没有二致，自己对自己说，所以断除了之前的三种过失。但这是不合理的，仅仅是说就脱离了三种过失是不周遍的，而且意旨没有二致，自己对自己听闻也是相违的。还有，你们这些上师和杰·卓普的观点，是二身教法的差别，因为报身不说语言，所以耳朵听不到，因此说是“说”，而化身说语言，因此可以被听闻。但如果报身所说的续部中出现“说”，那么报身所教的续部中都应该如此，但实际上并没有出现，所以对此感到疑惑。杰·智囊巴说，认为结集者没有减少或增加地讲述佛陀意旨的象征性说法，这与之前的想法相同，但对此没有看到矛盾。自己的观点是，金刚手进行结集时，自己承诺为佛陀，说：以前我在色究竟天所说的，现在也要在这里说。而且“时”也不是指偶尔的时间，而是指恒常不断的法轮，通过所说的意义，可以明显看出是选取了与其他续部不共的方面进行结集。如《日光狮子广大释》中所说，“说”是指导师和眷属没有二致。等等。而且在《斯帕卡布》中也说：是不共的开端，因为与其他续部不同。因此这样做。有人说：那么，在《密集喜金刚寂静集根本续》的开头也应该出现“如是说之时”，因为该续中说导师和眷属是同一续部，因为说：我是伟大的国王，讲说和听闻也是我自己。如果这样说，没有过失，虽然导师和眷属在没有差别上是相同的，但这部续是从表示没有差别的角度出发的。
English
Zang said, although the words "speaking" and "hearing" are not the same, the meaning of what the Buddha spoke to the retinue and what the retinue heard from the Buddha is the same, but because "speaking" does not cover "hearing," it is not well understood. Lhaje Datik said that hearing may have the three faults of not understanding, misunderstanding, and doubt, but here, "speaking" means that the intention of the teacher and the retinue are not different, and one speaks to oneself, so the previous three faults are eliminated. But this is unreasonable, because merely speaking does not separate from the three faults, and it is not all-encompassing, and it is contradictory to hear oneself when there is no difference in intention. Also, your view of the lamas and Je Drophuk is that it is the difference between the teachings of the two bodies, because the Sambhogakaya does not speak words, so the ears cannot hear, so it is called "speaking," and the Nirmanakaya speaks words, so it can be heard. But if "speaking" appears in the tantras spoken by the Sambhogakaya, then it should be so in all the tantras taught by the Sambhogakaya, but in reality it does not appear, so I doubt this. Je Dringnepa said that the compilers did not reduce or add to the symbolic teachings of the Buddha's intention, which is the same as the previous idea, but I do not see any contradiction in this. My own view is that when Vajrapani performs the compilation, he himself promises to be the Buddha, saying: What I said in Akanishta before, I will say here again. And "time" does not refer to an occasional time, but to the constant and continuous wheel of Dharma. From the meaning of what is said, it is clear that it is compiled by selecting aspects that are not common to other tantras. As it says in the Extensive Commentary of Sunlight Lion, "speaking" means that the teacher and the retinue are not different. And so on. And in Sparkhab it also says: It is an uncommon beginning, because it is different from other tantras. Therefore, it is done. Someone said: Then, at the beginning of the Root Tantra of the Peaceful Gathering of the Blissful Gathering, it should also appear "At the time of this saying," because the tantra says that the teacher and the retinue are the same tantra, because it says: I am the great king, and speaking and hearing are also myself. If you say that, there is no fault, although the teacher and the retinue are the same in that there is no difference, but this tantra is from the perspective of expressing no difference.
Chinese
不用说，为了表明《密集》等其他不共续部存在差别而仅仅是提及而已，因为所化众生的意乐各不相同。我没有包括所有的范围。另外，如果因为没有说“如是我闻，一时”，就会变成不是真正的佛语，那么《胜乐根本续》和《文殊真实名经》等也应是如此。因为没有那样说。之后将宣说秘密。以及，之后吉祥金刚持。因为这样说了。因此，《现观庄严论》的注释中说：这仅仅是另一种安排，所以无论何时都不要依赖其他宗派的观点来提出驳斥。像这样理解后，谨慎行事！第二，关于共同的基础，有续部差别的基础和教法产生的共同基础两种。第一种也有实际的基础和附带的所化众生需求目的的基础。第一种由这部续的第一品来阐述，阐述它时，有简略指示和详细解释两种。第一种是，对于“如是说”等，像以前一样确定六种圆满，然后与详细解释结合。这里说的是共同的基础，是相对于之前的不共而言的，否则这也是不共的。如果说是共同的，那么在什么地方？谁是导师？与哪个眷属一起安住的时候听闻了这样的法？因为需要阐述导师眷属不同，法是各种乘，时间是偶尔的，但这里没有那样阐述，而是“如是说的时候”，并且它的意义将从详细解释中得知。因此，上师们说，这被称为共同和差别的基础。为什么？难道不会与共同和差别相矛盾吗？不会矛盾，因为它的名称和意义是，格朗提迦巴等古代的人。虽然仅仅在色究竟天这个地方名称是共同的，但这里用大自在天的色究竟天来区分。虽然导师仅仅是报身是相同的，但用第六胜者来区分。虽然眷属仅仅是菩萨是相同的，但用果位的菩萨来区分。虽然教法仅仅是解脱道是相同的，但用具有特殊解脱道的秘密心髓来