English
Because he resides in Ngawa Dän, he is the master of that tantra. The collector is also the secret lord himself, but the meaning of the Tantra, which is the Mind Illusory Net Tantra, is collected by the collector and transmitted to humans and non-humans, etc., each according to their own wishes. To the gods, he appears as a youth, namely Manjushri; to the nagas, he appears as the one with eyes, namely Avalokiteshvara; and to both humans and non-humans, he appears as the secret lord. That is because it arises from the heart of the teacher Samantabhadra. The meaning of that tantra is collected by the secret lord and spoken to the five noble families and the fortunate ones such as King Ja, which is the lineage, meaning it is reasonable. That is also said in the Guhyasamaja Tantra: One's own body, speech, and mind vajra, are the indivisible nature, endowed with awareness, and is called a person of awareness. That is how it is said. Fifth is time and. Straightforward. The five kayas—Dharmakaya, Sambhogakaya, Nirmanakaya, Vajrakaya, and the body of complete enlightenment—are such that if the stage of the path is high, it is distinguished by inferior intelligence. Therefore, for the retinue of the ocean of wisdom, the ocean of maturation, the ocean of aspiration, the ocean of spontaneous accomplishment, and the retinue of the victorious ones, teachings and symbols are communicated in accordance with their respective intelligence, even though they appear as different times. However, in the appearance of the retinue that understands the disciples, it is explained separately. Here, the sixth teacher, who spontaneously accomplishes the five kayas, teaches the simultaneous retinue, and the five speeches spontaneously manifest simultaneously. How does that appear? Ultimately, when the retinue of the path sees the face of the sixth teacher and realizes the meaning of the five speeches spontaneously accomplished and attains Buddhahood, even then, it does not deviate from the equality of the four times. Those four times are like firewood and fire. When the causes and conditions are gathered and then separated, it is the past; when the causes and conditions gather and increase, it is the present; when the causes and conditions are gathered and one result is about to arise but has not yet arisen, it is the future; when the causes and conditions exist separately but have not gathered together, it is uncertain to happen. That is, from the perspective of conventional truth, the four times appear and do not cease, but from the perspective of ultimate truth, the appearance of the four times is not apprehended. From the perspective of indivisible truth, the four times are not mixed and are completely perfect, therefore it is equality.
Chinese
现在开始。在《意集经》中说： “对于未造作的真如，不执着于三时四时。对于具有智慧觉性之境者，刹那即是劫，劫即是刹那。”又在《广大经》中说：“过去、现在、未来，以及生与不生，不确定生与不生，以智慧证悟的差别，四时无有先后，平等性即是自然俱生。”如是说。 也就是，在证悟秘密心髓轮回涅槃自性平等性的状态中，对于四时无有混杂且圆满通达的眷属们，恒常不断地以五种自成之语来传达，因此具足大悲。何时具足呢？在究竟之后，当所知习气的垢染清净之时，就会显现出来。第六，是教法。 正。当道达到究竟之时，会显现什么呢？自性秘密心髓果的传承决定之圣教就会显现。以何种方式显现呢？以五种自成之语的方式显现。显现给谁呢？显现给聚集在一起的眷属。那么，文字的传承不是决定之圣教吗？不是的，它只是表达以能表之词所显现的传承之意义。那么，仅仅是词语直接表达吗？不是的，那些能表之词，无有能表所表，是自声。例如，如同水月之影像，对于调伏眷属的意，五种自成之语，能表所表无有分别。第二，显现为随顺所欲的忿怒相。 正。例如，对于众生人等眼睛所见的境，如果显现各自同类的相，则彼此欢喜。对于不同类的敌人，则将欢喜转变为恐惧之相。同样，第六胜者的开端也是如此，对于顺行者则转变为寂静，对于逆行者则转变为忿怒的开端。关于此详细的解释，应如《秘密心髓》第十五章所说的那样去理解。第二，关于缘起的开端，有三种： 计数。第一是本体。 正。在上述开端之后，关于以缘起引发开端，有三种，即不共的开端和共同的开端。
English
Now, let's begin. In the Gongdü it says: "For the uncreated Suchness, there is no clinging to the three times and four times. For those who possess the realm of wisdom and awareness, a moment is a kalpa, and a kalpa is a moment." And in the Extensive [Commentary] it says: "Past, present, and future, and arising and non-arising, uncertain arising and non-arising, due to the distinction of wisdom realization, the four times have no before or after, the equality is spontaneously united." Thus it is said. That is, in the state of realizing the equality of the nature of samsara and nirvana, the secret essence, for the retinue who fully understand the undistorted four times, the five spontaneously accomplished speeches are constantly and continuously taught, therefore compassion is complete. When is it complete? After the ultimate completion, when the defilements of the latent habitual tendencies of knowable objects are purified, it will manifestly appear. Sixth, is the teaching. Right. When the path is ultimately completed, what appears? The definitive scripture of the secret essence of the nature, the lineage of the fruit, will manifestly appear. How does it appear? It appears in the manner of the five spontaneously accomplished speeches. To whom does it appear? It appears by arising in the retinue who are together. So, is this lineage of letters not a definitive scripture? No, it only expresses the meaning of the lineage that appears as being indicated by indicative words. So, are only the words directly expressed? No, those indicative words are self-sounding without indicator and indicated. For example, like the reflection of the moon in water, for the intention of the taming retinue, the five spontaneously accomplished speeches are inseparable from indicator and indicated. Second, appearing as whatever wrathful form is desired. Right. For example, for beings such as humans, if objects appear in the form of their own kind in their eyes, they rejoice in each other. For enemies of a different kind, they transform that joy into a fearful form. Similarly, the beginning of the Sixth Conqueror is also like that, for those who go along with the order, it transforms into peacefulness, and for those who go against the order, it transforms into a wrathful beginning. The detailed explanation of this should be understood as it is explained in the fifteenth chapter of the Secret Essence. Second, regarding the beginning of conditions, there are three: Counting. First is the essence. Right. After the above-mentioned beginnings, regarding the beginning that is aroused by conditions, there are three: the uncommon beginning and the common beginning.
Chinese
是关于发起讨论和开始讨论。第一点是：如前所述，当聚集了方便道的讨论基础时，由于果的自性秘密心髓非常深奥，弟子们可能不知道，因此导师迎接并承诺给予，从而发起讨论，这就是关于果的续部。第二点是：之后，自性俱生之眷属恭敬地请求以四种秘密来决断的方式，从而发起讨论。并且，在该续部的基础上，关于特征的教言——般若波罗蜜多，由于法深奥，弟子们可能不知道，因此导师以慈悲心给予。而弟子们知道后请求，就像其他的经续一样。第三点是：在教法显现的间隙中，在通常情况下请求，以及回答的差别，即发起讨论，共有三种。第二，是词义解释，以及直接的。导师给予和弟子提问这两者是：为了续部意义的教法出现，什么和什么成为了缘起，这个教法不是由导师口述而得到的，这就是所谓的“缘起讨论”的确定之词，也是这样成立的。讨论的本质也是如此。在特定情况下，弟子们提问和导师给予回答等等，更不用说也是讨论了。导师和眷属的问答互动，必定能成立“讨论”这个词的确定性。第三，是目的。直接的是：这里需要改变词语的位置，需要组合意义的顺序。也就是说，在上述第一个非共同的方便道修持的讨论基础聚集之时，也是先前续部意义生起五种觉受的缘起，并且不是教法显现所依赖的。为了先前俱生眷属的利益，聚集方便道的续部讨论基础后，导师以菩提心的慈悲，作为缘起讨论，导师和眷属的意念无二无别地成佛。如《秘密心髓》中所说：“唉玛，金刚蕴的支分是”，直到“喜悦遍满”之间的意义。在广释中说：“四十五坛城，以及圆满成就自然成就者，以秘密殊胜灌顶来赐予”。以及在根本文（Khog gzhung）中说：“非共同的导师本身，父母
English
It is about initiating discussion and starting discussion. The first point is: As mentioned above, when the basis of discussion for the path of skillful means is gathered, because the essence of the secret heart of the fruit's nature is very profound, the disciples may not know, so the teacher welcomes and promises to give, thereby initiating the discussion, which is about the tantra of the fruit. The second point is: After that, the naturally co-emergent retinue respectfully requested the method of deciding with the four secrets, thereby initiating the discussion. And, on the basis of that tantra, the teachings on characteristics—Prajnaparamita, because the Dharma is profound, the disciples may not know, so the teacher gives with compassion. And when the disciples know and request, it is like other sutras and tantras. The third point is: In the interval of the appearance of the teachings, requesting in the usual way, and the difference in answers, that is, initiating discussion, there are three in total. Second, is the explanation of the meaning of the words, and the direct. The two, the teacher giving and the disciples asking, are: For the emergence of the teaching of the meaning of the tantra, what and what became the cause, this teaching was not obtained by the teacher's words, this is the definitive word of the so-called "causal discussion," and it is established in this way. The essence of the discussion is also like this. In specific situations, the disciples asking and the teacher giving answers, etc., needless to say, are also discussions. The interaction of questions and answers between the teacher and the retinue will surely establish the certainty of the word "discussion." Third, is the purpose. The direct is: Here, the position of the words needs to be changed, and the order of the meanings needs to be combined. That is, when the above-mentioned first uncommon basis of discussion for the practice of the path of skillful means is gathered, it is also the cause of the arising of the five perceptions of the meaning of the previous tantra, and it is not dependent on the appearance of the teachings. For the benefit of the previously co-emergent retinue, after gathering the basis of discussion for the tantra of the path of skillful means, the teacher, with the compassion of Bodhicitta, initiates the causal discussion, and the teacher and retinue become Buddhas with inseparable intentions. As it says in the Guhyagarbha Tantra: "Emaho, the limbs of the Vajra heap are," up to the meaning between "joy pervades." In the extensive commentary, it says: "The forty-five mandalas, and the perfect and spontaneously accomplished ones, are bestowed with the secret supreme empowerment." And in the root text (Khog gzhung), it says: "The uncommon teacher himself, the father and mother
Chinese
激励嬉戏，欢喜交付灌顶于眷属，为了生起续之义而发起，如是说。二是殊胜续，智慧解脱道之续，无论何时集会谈论的基础，都是为了使后学者生起续之义的助缘，并且是教法生起的根本。为了开启他人智慧的眷属之利益，从解脱道的因，集会谈论的基础，以眷属的慈悲，发起以四种秘密而决定的方式提问之缘起，为了所有应化众生的利益，成为使道之助缘文字续的一切教法得以产生的根基。如《秘密藏》中所说：“从唉玛沃耶到秘密之法”，直到“不在他处而极秘密”之间的意义。科琼中说：“共同谈论发起导师与眷属，从不同显现而获得灌顶眷属，从自身证悟而为利生，赐予教言之义的请问与回答，给予意义之词，以身语意而欢喜，此乃为普通众生之义，本体义发起词语。”如是说。三是所说关联与正直。对此，虽然以前的说法有如四种必要关联之说，但若实际考察经文本身，则没有超过四种所说关联。若依此而论，第一，所说之义是自性秘密心髓之基果续的意义，如其所是。以象征道之助缘文字之因，作为述说之主，由导师胜者六世所说的续之义本身，显现为道之助缘文字续和词句集合，这是能说。对此作一个累积，为了遣除具有偏见和犹豫不决的人，当续本身混乱和错乱时，对具有业缘和福分者宣说时，必须与四种关联依次结合。也就是，从方便解脱之因，集会谈论的基础，发起缘起，这是生起续之义的方便。从该方便生起此续之义本身，这是方便与方便生起之关联。如是确定续之义并修持，这是因。获得无尽传承之轮，这是果，此乃