Chinese
是圆满。而且，从“亚达”的声音也象征时间，当顶门生起乐受时，那时远离了对时间先后执着的分别念，因为那是不可思议的时间，所以是时间圆满。第三是，如经所说：此乃就近指示，埃等四种形状的处所，语词乃从能诠中得名，瓦姆形状带明点是导师，玛达玛努总集为意，有身识蕴于彼等，以明晰了知而欲宣说，巴字是确定胜义之因，亚那即是大乘之此。时间是不可思议之时，纳玛即名为名字。如《宣说续·灰烬》中所说，此是指以埃表示的处所，在佛母莲宫的外围，埃三角形等以四种事业的形状存在的处所，是秘密身的居所，所以是处所圆满。语词是指以瓦姆字表示的导师，当佛父金刚杵顶端以明点方便摄持时，聚集了十三亿脉之精华的世俗智慧明点，瓦姆的形状是佛父佛母二者相续中清晰显示安乐的自性，所以是导师圆满。宣说，是指以玛字表示的眷属，以总集作用的事业，意等秘密的识蕴是因体验安乐智慧的眷属，并且那时总集安乐的意，是显示将所体验的法安乐地汇集，也是汇集者，所以是眷属圆满。巴的，是指以亚字表示的教法，体验所体验的五种圆满之喜和十六喜的尽头，刹那自性俱生智慧，是自性秘密心髓的意义，所以是法圆满。时间，是指以亚字表示的时间，体验俱生智慧之时，远离了先后执着的分别念，是不可思议的时间圆满。第二，从续部特殊之开端，以五种方式广说，即法、时间、导师、处所和眷属圆满。第一是，如此宣说的是吉祥秘密心髓，也就是此。
English
is perfection. Moreover, the sound of "Yada" also symbolizes time. When the bliss arises at the crown aperture, at that time, it is free from the conceptualization of grasping the sequence of time, because it is an inconceivable time, so it is the perfection of time. The third is, as the scripture says: 'This' is indicated closely, The place with shapes of E etc. four kinds, Speech is named from the clarifier, Vam shape with bindu is the teacher, Ma da ma nu gathers as mind, Those with bodies, consciousness, To them, it is desired to explain with clear understanding, The letter Pa is the cause of determining the ultimate meaning, Ya na is the Great Vehicle of this. Time is the inconceivable time, Nama is called name. As stated in the Explanatory Tantra Ashes, 'This' refers to the place represented by E. In the outer courtyard of the Mother's lotus palace, the place where the E triangle and so on exist in the shape of the four activities is the abode of the secret body, so it is the perfection of the place. Speech refers to the teacher represented by the letter Vam. When the top of the Father's vajra is held with the method of bindu, the mundane wisdom bindu, which gathers the essence of thirteen million channels, the shape of Vam is the nature of clearly showing bliss in the continuum of both Father and Mother, so it is the perfection of the teacher. Explanation refers to the retinue represented by the letter Ma. The secret consciousness of mind and so on, by the action of gathering, is the retinue because of experiencing the bliss of wisdom, and at that time, the mind that gathers bliss is also the gatherer because it shows the Dharma experienced being blissfully gathered, so it is the perfection of the retinue. 'Of' refers to the teaching represented by the letter Ya. Experiencing the five perfect joys and the end of the sixteen joys, the innate wisdom of an instant nature, is the meaning of the secret essence of nature, so it is the perfection of Dharma. Time refers to the time represented by the letter Ya. When experiencing innate wisdom, being free from the conceptualization of grasping before and after, is the perfection of inconceivable time. Second, from the special beginning of the tantra, it is explained extensively in five ways, namely, the perfection of Dharma, time, teacher, place, and retinue. The first is, what is said here is the glorious secret essence, which is this.
Chinese
“ཀད་”这个词是表示续部首尾所有词和意义的词缀。第二，所谓“时”，是指说此语之时，导师与这些眷属一同住于此地，是这样联系起来的。那么，为什么不说“一时”呢？因为导师是圆满报身，恒常不断地说法，超越了有时说、有时不说的概念，所以说是不同于通常的时间的伟大之处。顺便消除邪见：有些造下舍法之业的俄·库巴拉杰和直贡·巴丹等说：此《秘密藏续》有四种错谬，其他续部中有“如是听闻”的说法，而此续中出现“如是说”，因此是开端错谬；其他续部中有三时，而此续中出现四时，因此是时间错谬；其他续部的本尊是普贤，而此续中出现坛城主尊金刚萨埵，因此是坛城错谬；修法的日和月数，如续部所说的那样宣说，这样抛出话头，说是续部错谬。对于这种情况，此处分为两方面来消除开端错谬的过失：一是驳斥他人的回答，二是建立自己的回答。第一，拉杰·兰夏桑说：说和听二者词语不一致，但导师对眷属说，眷属从导师处听闻，意义一致，即使这样说，因为说没有遍及听，所以不认为是好的。又，拉杰·达迪说：听闻可能有不理解、邪解、怀疑三种过失，而此处说“说”，是因为导师和眷属的意旨没有二致，所以是自己对自己说，因此断除了之前的三种过失，即使这样说也不合理，因为仅仅是说就远离三种过失没有遍及，而且意旨没有二致，所以自己对自己听闻也相违。杰·卓普巴认为，这是两种身说法的差别，因为报身不说语词，所以没有听闻，因此说是“说”，而化身说语词，因此说是“听闻”，即使这样说，在报身所说的续部中出现“说”，如果普遍的话，那么在报身所说的所有续部中都应该这样出现，但并没有出现。
English
The word "kad" is a suffix that represents all the words and meanings of the root text of the tantra. Secondly, "time" refers to the time when this is spoken, when the teacher dwells in this place together with these retinues, and this is how it is connected. So why not say "at one time"? Because the teacher is the complete enjoyment body, constantly teaching the Dharma, transcending the concept of sometimes speaking and sometimes not speaking, therefore it is said to be the greatness of time that is different from the ordinary. Incidentally, to dispel wrong views: Some who have accumulated the karma of abandoning the Dharma, such as Ngok Khukpa Lhaje and Drigung Paldzin, say: This Guhyagarbha Tantra has four faults: in other tantras there is the saying "Thus heard," but here there is "Thus spoken," therefore the beginning is wrong; in others there are three times, but here there are four times, therefore the time is wrong; in others the lord of the tantra is Kunsang (Samantabhadra), but here the main deity of the mandala is Vajrasattva, therefore the mandala is wrong; the number of days and months of practice, as stated in the tantra, are explained, thus throwing out the words, saying that the tantra is wrong. In this case, there are two aspects to eliminating the fault of the wrong beginning: first, refuting the answers of others, and second, establishing one's own answer. First, Lhaje Lhan Shakzang says: Although the words "spoken" and "heard" are different, the teacher speaks to the retinue and the retinue hears from the teacher, so the meaning is the same, but even if it is said that way, it is not considered good because "spoken" does not encompass "heard." Also, Lhaje Dhadik says: Hearing may have three faults: misunderstanding, wrong understanding, and doubt, but here it says "spoken" because the intention of the teacher and the retinue are not different, so it is speaking to oneself, therefore the previous three faults are completely cut off, but even if it is said that way, it is not reasonable, because merely speaking does not encompass being free from the three faults, and because the intention is not different, so hearing to oneself is also contradictory. Je Drophukpa believes that this is the difference between the teachings of the two bodies, because the enjoyment body does not speak words, so there is no hearing, therefore it is said to be "spoken," and because the emanation body speaks words, therefore it is said to be "heard," but even if it is said that way, in the tantra spoken by the enjoyment body, "spoken" appears, and if it is universal, then it should appear in all the tantras spoken by the enjoyment body, but it does not.
Chinese
因此心中存疑。再次，如果有人提问：佛陀的意旨，以手印的解释来概括，不增不减地进行阐述，这种观点与之前的意愿相同。然而，我没有看到这其中有任何矛盾之处。第二，自己回答：那么，究竟是怎样的呢？乔摩大师、遍知足尔、永敦等人的观点是：这属于译师的翻译范畴，因为这两者都与汉文的“ཨེ་ཝྃ་མ་ཡ་（藏文，梵文天城体：एवं माया，梵文罗马拟音：evam maya，汉语字面意思：如是幻）”相符。大伏藏师昆仲的观点是：在其他经藏中，“如是我闻，一时”的必要性在于，将导师和结集者区分开来，表明这是我亲自从导师那里听到的，而不是通过其他人传达听到的，这适用于建立纯正的法源；在某个时候说出这些话，而不是在其他时候说，这适用于使佛语的意义难以获得；在某个时候领悟，从而显示结集者自己的智慧非常杰出；在某个时候说出这些话，也在其他时候说出其他的话，这适用于表明结集者自己听闻广博。但是，在这里，秘密主说，以前我在奥明净土所说的续部意义，现在也要在这里重复讲述。而且，“一时”也不是指偶尔的时间，而是指恒常不断的法轮中所说的意义，从而表明它与其他的续部不同，是采取了独特的立场进行结集的。正如《日光狮子广大释》中所说：“说”是指显示轮和导师二者无别。等等。在《斯帕卡布》中也说：这是不共的开端，因为它与其他续部不同。这样做了之后，有人会说：那么，《胜乐轮根本续》的寂静集会之初也应该出现“如是说之时”才对。因为该续部宣说了导师、眷属和续部是一体的。因为（经中）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。虽然导师和眷属无别是相同的，但是在这个续部中，是从显示没有差别的角度来讲述的。而《胜乐轮》等不共的续部
English
Therefore, doubts arose in my mind. Again, if someone asks: The intention of the Buddha, summarized by the explanation of mudras, expounding without adding or subtracting, this view is the same as the previous intention. However, I do not see any contradiction in this. Second, answering oneself: Then, what is it like? The views of Master Jomo, Omniscient Zur, and Yungton are: This belongs to the category of translators' translations, because both of these correspond to the Chinese "ཨེ་ཝྃ་མ་ཡ་（藏文，梵文天城体：एवं माया，梵文罗马拟音：evam maya，汉语字面意思：Thus Illusion）". The view of the Great Treasure Master siblings is: In other sutras, the necessity of "Thus I have heard, at one time" is to distinguish between the teacher and the compiler, indicating that this was personally heard from the teacher, and not transmitted through others, which applies to establishing a pure source of Dharma; saying these words at one time, and not at other times, applies to making the meaning of the Buddha's words difficult to obtain; comprehending at one time, thereby showing that the compiler's own wisdom is outstanding; saying these words at one time, and also saying other words at other times, applies to indicating that the compiler himself has heard extensively. However, here, the Secret Lord says that the meaning of the tantras that I spoke in Akanishta before, I will now repeat here. Moreover, "at one time" does not refer to an occasional time, but refers to the meaning spoken in the constant wheel of Dharma, thereby indicating that it is different from other tantras, and has taken a unique stance for compilation. As the "Extensive Commentary of Sunlight Lion" says: "Speaking" means showing that the wheel and the teacher are inseparable. And so on. In "Spar Khab" it also says: This is an uncommon beginning, because it is different from other tantras. After doing so, someone might say: Then, the beginning of the peaceful assembly of the Root Tantra of Hevajra should also have "at the time of speaking thus." Because that tantra proclaims that the teacher, retinue, and tantra are one. Because (in the sutra) it says: "I am the great king, and speaking and listening are also myself." If you say that, there is no fault. Although it is true that the teacher and retinue are the same without distinction, in this tantra, it is spoken from the perspective of showing no difference. While Hevajra and other uncommon tantras
Chinese
仅仅是从表明存在差异的角度来阐述，因为所化众生的意乐不同而广为人知，所以驳斥了不遍及的说法。此外，如果因为没有说“如是我闻，一时”而导致佛语不真实，那么胜乐根本续和文殊真实名经等也会有同样的过失。因为没有那样说，比如“之后将秘密宣说”以及“之后，具德金刚持”等语句。因此，不应该用共同和不共同的宗派来互相否定。如《现观庄严论》的解释中说：“这仅仅是另一种安立，所以无论何时都不应依赖其他宗派的观点来提出驳斥。”第三，导师圆满有二：导师的自性和体性。第一，从“如来”到“无二的自性”之间进行了阐述。那么，如何确定导师的自性呢？《斯帕卡布》中说：“六位胜者的无量功德，总的来说可以归纳为七种”，从而将导师的自性解释为七种。而《科格宗》中说：“导师具有八种自性，自性是遍一切处者，普贤”，将真实和圆满分开，解释为八种自性。在《比玛拉》的小释中说：“最胜菩提的体性，诸法享用嬉戏，十方时佛的自在，与一切法无别。”将导师的自性解释为四种。而在这里，按照上师传承的口诀，认为是与过去法无别的自性，以及与轮回法无别的自性这两种。如果将这些意义添加到文本上，那么，无二的觉性，自生的智慧，因为未经造作而自然具备一切功德，所以是如是性。它的成熟就是成为体性，因为远离能取所取二者，所以是逝去者。正如《后续经》中所说：“因为逝去于如是性，所以显称为如来。”因此，按照《斯帕卡布》的观点，这是如实成熟的自性。轮回涅槃无二的菩提