English
Then, regarding the methods of traversing the path, there are two ways: gradual and sudden. Its branch conditions are two. As stated in the Compendium of Sutra Meanings: "Its causal branch is twofold: the knowing cause and the accomplishing cause." Therefore, the condition of the path to be known and the condition of the path to be accomplished are as follows. Second, elaborating on the distinctions, there are two aspects. Enumeration. First, a brief indication. Correct. Here, the position of the letters needs to be changed, and the order of the meanings needs to be combined. First, the branch of the path to be known is: initially, the five objects to be known; in the middle, practicing the two paths of common and supreme; and finally, gaining stability in the two methods of liberation, possessing the sign of warmth and corresponding signs, thereby connecting with the path of seeing, the fruit. Second, elaborating in detail, there are three aspects: initially, the five objects to be known; in the middle, practicing the common and supreme paths; and finally, when accumulating merit, obtaining the sign of warmth, the sign of measure, and corresponding signs, connecting with the path of seeing, the fruit. First, there are three aspects. Enumeration. First, indication. Correct. First, there are five objects to be known: the four causes and conditions, the arising of conditions, the four connections of speech, the ten examples of words used in the method of explanation, and the continuous instruction and entrustment. These five aspects complete the branch of the method of knowing the continuum. Second, there are five aspects: the basis of causes and conditions, the arising of conditions, the connection of speech, the examples of words used, and the entrustment of the continuum. First, there are two aspects. Enumeration. First, indication. Correct. The basis of the causes and conditions of the path of means, and the meaning of the basis of the causes and conditions of the path of wisdom liberation, are also explained in detail as follows. Second, explanation, divided into two aspects. Enumeration. First, the realm of the path of means. Correct. Before the brief indication, the realm of indicating the path of means is: the teacher's perfection, the place, the retinue, the compiler, the time, and the perfection of the teachings, totaling six. Among them, the place is: the Dharma wheel at the heart of the upper gate is the source of all qualities, therefore like a jewel or an eight-cornered jewel, it is the mandala of the eight channels. The place of the lower gate is the wisdom of non-duality of bliss and emptiness, which cannot be known by those below Yoga, therefore one should know the secret meaning.
Chinese
因此，“时间是不可思议的时间”的意思是，当它显现时，无法在一个方向上表达，所以是不可思议的时间。 “那”的意思是“叫做”，就像经文里说的：“那嘛（藏文：ནཱ་མ་，梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：名字）就是名字”。因此，它适用于一切，即：处所，被称为处所；导师，被称为导师；眷属，被称为眷属；教法，被称为教法；时间，被称为时间。将这些作为非共同的基础的原因是，为了那些最末等的被调伏者，即最后的道友和普光者。如《斯帕卡》所说：“这是为了那些最末等的被调伏者的利益，所以是非共同的基础。” 这样说的目的是，如《腹部经》所说：“对于没有舍弃巨大贪欲的众生，为了显示圆满报身、妃子和无二的嬉戏等，为了通过相似而从相似中解脱，以及为了完全调伏具有贪欲等的众生。” 第二，关于智慧解脱道的讨论基础，分为两种：计数，第一是教法；正直，智慧，即智慧解脱道的因，基础分为两种：与下乘共同的色身相的基础，以及殊胜的法身义的基础。第二，关于解释，分为两种：计数，第一是殊胜义的基础；正直，成为一切所知之首和一切功德之源，因此是“那嘛”。 也就是，自己的心性，那伟大的自生智慧，从一开始就存在于自身之中的基础意义，从认识到它的角度来说，是处所圆满；而它显现为各种各样的作用，就是导师。 在此，智慧的各种差别，显现为五种或四十二种等等，就是眷属。 尽管显现为如此之多，但所有智慧无别的自性，自生智慧，就是总集。 教法的体性，是将一切的精华，心，自生智慧，汇集在一起的事物，就是教法。 一切法圆满而不动摇，所知清晰而不混杂，远离增损的边际，经文与四时相应，就是时间圆满。 在眷属中，特别是法身的基础，从存在之处最终显现并证悟成佛。 其意义在《秘密藏续》第一品中。
English
Therefore, "Time is the inconceivable time." means that when it manifests, it cannot be expressed in one direction, so it is the inconceivable time. "Na" means "called," just as the scripture says, "Nāma (藏文：ནཱ་མ་，梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：名字) is name." Therefore, it applies to everything, namely: place, called place; teacher, called teacher; retinue, called retinue; doctrine, called doctrine; time, called time. The reason for establishing these as uncommon bases is for the sake of those last of the to-be-tamed, namely, the last path-goers and the All-Luminous Ones. As the Sparkha says, "This is for the benefit of those last of the to-be-tamed, so it is an uncommon basis." The purpose is, as the Khok Zhung says, "For beings without abandoning great desire, to show the enjoyment of the complete body, consorts, and non-dual play, etc., to liberate from similarity through similarity, and to completely subdue beings with desire, etc." Second, regarding the basis for discussing the path of wisdom liberation, there are two: counting, first is the doctrine; straight, wisdom, that is, the cause of the path of wisdom liberation, the basis is divided into two: the basis of the form body signs common with the lower vehicles, and the supreme, that is, the basis of the meaning of the Dharma body. Second, regarding the explanation, there are two: counting, first is the basis of the supreme meaning; straight, becoming the head of all that is knowable and the source of all qualities, therefore it is "Nama." That is, one's own mind, that great self-born wisdom, from the perspective of realizing the fundamental meaning that has been present in oneself from the beginning, is the perfection of place; and its manifestation as various activities is the teacher. Here, the various distinctions of wisdom, manifesting as five or forty-two, etc., are the retinue. Although manifesting as so many, the nature of all wisdom being indivisible, self-born wisdom, is the collection. The essence of the doctrine is the thing that gathers together all the essence, the heart, self-born wisdom, that is the doctrine. All dharmas are complete and unwavering, and the knowable is clear and unmixed, free from the extremes of addition and subtraction, the scripture is in harmony with the four times, that is the perfection of time. In the retinue, especially the basis of the Dharma body, from the place where it exists, it is ultimately manifested and realized as Buddhahood. Its meaning is in the first chapter of the Secret Essence Tantra.
Chinese
这与收集的意义相符。在《观察二品》中说：“处所也是我，导师也是我，眷属也是我，时间也是我。”在《占卜箭》中说：“自性觉知的显现差别有三种傲慢。”如是说。第二，共同标志的论述基础分为两种：列举。第一是教法，正直。对于下乘的所化众生，显现共同的显宗密宗色身标志的论述基础，也因为所化众生以顺生逆生的方式区分，而显现为两种不同名称的形象。第二是解说，分为两种：寂静和忿怒，随所乐意显现。第一种有六个方面：列举。第一是导师，正直。导师的名相是，因为远离因缘，所以作为意义自生的智慧的标志，五部不分，即金刚。第六，大金刚持，第一只手也持金刚。在《幻化网海》中说：“智慧海的下方，炽燃法轮的中心，主尊普贤转法轮，侍从弟子立于前，虽无言说亦能领会，无量智慧圆满具足，刹土法轮圆满兴盛。”如是说。持有该导师的王位，并示现身语意功德事业的各种传承，即是讲经的五种人，以及加持的导师，即集聚者，共有两种。具体而言，如果将萨囊分为两段，第一，导师的自性不是过去、未来、现在的三时之法，而是轮涅无别的自性。对此，《秘密藏续》中说：“世尊”至“金刚自性”之间，示现涅槃无别，从“无余”至“无别之自性”之间，示现导师与轮回无别。第二，导师的体性是不舍贪执和觉悟的乐空智慧圆满的标志，作为圆满报身大乐的标志，意义是自生智慧的唯一，因此作为标志，身体前后无别，一切时处都坦然显现。对于所化众生各自所喜好的显现，示现各种乘的导师，以及不可思议的化身，导师的名相多如微尘。
English
This is in accordance with the meaning of gathering. In the 'Two Examinations,' it says, 'The place is also me, the teacher is also me, the retinue is also me, the time is also me.' In the 'Divination Arrow,' it says, 'The distinctions of self-awareness manifest as three kinds of pride.' Thus it is said. Secondly, the basis for discussing common signs is twofold: Enumeration. First is the teaching, and second is being straightforward. For those to be trained in the lower vehicles, the basis for the manifestation of the signs of the form body in both Sutra and Tantra, which are common, is that the trainees are distinguished by arising and reversing, and thus appear as forms with two different names. Secondly, the explanation is twofold: appearing as either peaceful or wrathful, according to preference. The first has six aspects: Enumeration. First is the teacher, and second is being straightforward. The aspects of the teacher are that, being free from causes and conditions, as a sign of the self-arisen wisdom of meaning, the five families are indivisible, which is the Vajra. Sixth, the Great Vajradhara, whose first hand also holds the Vajra. In the 'Illusory Net Ocean,' it says, 'Below the ocean of wisdom, in the center of the blazing wheel, the lord Samantabhadra turns the wheel, the attendant disciples stand before him, though without words, they understand, immeasurable wisdom is fully complete, the field of the wheel is perfectly prosperous.' Thus it is said. Holding the throne of that teacher and showing the various lineages of body, speech, mind, qualities, and activities are the five kinds of expounders, and the teacher of blessings, the gatherer, these two. Specifically, if the Sa-nang is divided into two sections, first, the nature of the teacher is not separate from the Dharma of the three times, past, future, and present, but is the nature of the indivisibility of Samsara and Nirvana. Regarding this, the 'Guhyagarbha Tantra' says, from 'Bhagavan' to 'Vajra nature' shows the inseparability of Nirvana, and from 'Without remainder' to 'the nature of inseparability' shows the teacher's inseparability from Samsara. Second, the essence of the teacher is the sign of the completion of bliss-emptiness wisdom, without abandoning attachment and realization, as a sign of the Great Bliss of the Sambhogakaya, the meaning is the only self-arisen wisdom, therefore, as a sign, the body is clear without front or back, and is always openly visible. For the appearances that trainees prefer, various vehicles of teachers are shown, and the names of the teachers, which are inconceivable manifestations, are as numerous as dust.
Chinese
据传闻，此处以具有身语意不可思议之三解脱为标志，故有三头；以象征六智为标志，故有六手。以不离等性之意为标志，故双手合掌，且具备圆满报身之外内密三种特征，并为利他而以象征的方式示法。父尊双足底置于腿上，手指呈金刚栅栏之状，是为金刚跏趺坐。于此，母尊双足环抱，调伏烦恼，安住于大乐智慧之中，是为调伏之行。父尊母尊之空密，金刚与莲花之尖端二脉相合之乐空智慧，为使因果一切法之功德圆满，故以具足平等与圆满之四名之跏趺坐而安住。如《秘密藏续》所说：“无有身前与身后”至“具足三头”之义。第二，处所与正直。导师所依之处所有二，首先是处所之自性基础。由此推及，亦可阐述七种色究竟天之异名。即，以广大之心，自性觉智之顶端所供养者，是为觉性之色究竟天；以意义法性之顶端所决定者，是为意义之；以天尊分别无别之顶端所不断绝者，是为分别之；以父尊母尊之空密生乐之顶端所不断绝者，是为秘密之；非有非无之生处是为计数之；于一切色界之顶端安住者，是为世间处之色究竟天，此为六种。此处，以世间处之色究竟天为基准，以二倍衡量，即是诸三世一切佛之住所，被称为法性等性之界限所不断绝者。未舍弃庄严圆满之宫殿，大享受之色究竟天，唯是佛之行境。因非是道行者之行境，故是秘密之处所。如《秘密藏续》所说：“色究竟天之处所无边无中。”那么，导师安住何处呢？幻化金刚与。