Chinese
第一品、第三品、第四品、第六品和第四品才出现汇集，其他品不出现汇集的原因是什么，应当考察。第一个考察是，如果是导师汇集的，那么汇集者就不是秘密主了。承认这个理由。普遍性通过量成立。如果这样认为，那么《海》中说：“眷属之中具殊胜，调伏时机秘密主，手持金刚作汇集。”这样说得很清楚。又是眷属汇集的吗？是导师说了之后汇集的，还是没说就汇集的？如果说了之后汇集的，那么发起词就没有必要了。如果没说就汇集的，那么“身语意金刚所生”这句话，与五部不可分，第六胜者亲自所说相违背。对此，宗喀巴大师的观点是：如果问是谁汇集的，是眷属汇集的。那也是秘密主汇集的。导师说了还是没说呢？是说了之后汇集的。以前在色究竟天法界宫殿中，发起词聚集。因为发起词之后说的，所以发起词不是没有必要的。在人间，汇集者秘密主手持金刚在记录词句和文字的时候汇集的，所以不相违背。嘉瓦衮巴说：玛拉雅中详细的发起词，那些在历史中说了之后，那些汇集如果在这里汇集，汇集者这样说了。那么在解释中，像导师和讲解的人一样清楚，这样相违背吗？不相违背，得到灌顶之后，导师和汇集没有差别。斯帕卡布中说：灌顶圆满者，为了汇集到第六部，这样说得很清楚。又是这个汇集是发起词汇集，如果汇集它的意义，说在这里汇集，也没有变成续部意义的过失。另外，仅仅是导师说了就变成续部意义，那么“唉玛，如来藏”这句话，共同的发起词也变成续部意义了。从完整性来说，续部意义完整，但从存在方式来说，与发起词不相违背，因为“发起词的品”这样说得很明显。又有些人说：这个汇集是发起词还是续部意义？如果是发起词，那么从这里，如来与明妃众无二无别
English
It occurs that only the first, third, fourth, sixth, and fourth chapters are compiled. What is the reason why compilation does not occur in other chapters? It should be investigated. The first investigation is: if the teacher compiled it, then the compiler is not the secret lord. The sign is accepted. The pervasion is established by valid cognition. If you wish, it is clear from the ocean: "Among the retinue, the fortunate one possesses the best qualities. The secret lord is the time for taming. The one holding the vajra in his hand made the compilation." Furthermore, was it compiled by the retinue? Was it compiled after the teacher spoke, or was it compiled without speaking? If it was compiled after speaking, then there would be no need for the introduction. If it was compiled without speaking, then it contradicts the statement that "it arose from the body, speech, and mind vajra," which means that the sixth victor, inseparable from the five families, spoke it himself. In response to this, Je Rinpoche's view is: if asked who compiled it, it was compiled by the retinue. That was also compiled by the secret lord. Did the teacher speak or not? It was compiled after speaking. Previously, the introduction gathered in the palace of the Dharmadhatu in Akanishta. Because it was spoken after the introduction, the introduction is not unnecessary. In the human realm, the compiler, the secret lord Vajrapani, compiled it when recording the words and letters, so it is not contradictory. Gyawa Gungpa said: Those detailed introductions in Malaya, after those were spoken in history, the compiler said that if those compilations are compiled here, they are compiled. Then, in the commentary, it is as clear as the teacher and the explainer, so is it contradictory? It is not contradictory, because after obtaining empowerment, there is no difference between the teacher and the compiler. It is clear from Sparkhab: "The one who has perfected empowerment compiles into the sixth family." Furthermore, this compilation is a compilation of the introduction, and if the meaning of it is compiled, even if it is said that it is compiled here, there is no fault of becoming the meaning of the tantra. Moreover, if merely the teacher speaking it becomes the meaning of the tantra, then the common introduction, "Ema, Tathagatagarbha," would also become the meaning of the tantra. From the perspective of completeness, the meaning of the tantra is complete, but from the perspective of existence, it does not contradict the introduction, because it is evident from "the chapter of the introduction." Furthermore, some say: Is this compilation the introduction or the meaning of the tantra? If it is the introduction, then from this, the Tathagata is inseparable from the assembly of consorts.
Chinese
那些秘密坛城的秘密本身，是从身、语、意、功德和事业金刚中产生的。因此，如果说从普贤王如来的需要中产生，那就矛盾了。如果是续部的意义，那么发起讨论就没有必要了。为什么呢？因为没有发起讨论就直接宣说了续部的意义。而且，这与章节的名称相矛盾，因为“讨论的基础章节”已经很清楚了。如果有人这样问，那么，宗喀巴大师的观点是：即使是续部的意义，发起讨论也不是没有必要的。在密严刹土，导师普贤王如来发起讨论后才宣说，而在人间的雪山上，金刚手菩萨在记录词句时也是宣说的，所以发起讨论不是没有必要的。永敦·曲吉坚赞说：这个总结似乎是从密严刹土的角度总结了讨论的基础，但从人间的角度来看，从名称以下是否是自续的意义呢？他是这么认为的。那么，是词句汇集后总结呢？还是意义汇集后总结呢？在当下，是各自的词句和意义都汇集后总结的，之前在添加字词的时候已经说过了。那么，总结本身有什么必要和目的呢？为了使没有掌握的能够掌握，为了使掌握的能够稳固，为了使佛法不变成世俗之语，上师们是这么说的。那么，为什么只有四个章节有总结，而其他章节没有呢？宗喀巴大师的观点是：第一章是奠定一切佛法的基础，第三章是所有道路之前都要先行观察，所以在确立道路之初的见解时会有总结。第四章是因为道路的禅定会产生，第六章是因为果会产生。藏巴·比喜敦的观点是：有些章节有总结，有些章节没有，这是续部经典自然而然产生的。如果问，续部经典自然而然地有些有，有些没有，这是为什么呢？那么，人们也会说，这种鼻子只在脸的中央有，而耳朵等其他地方没有，这是为什么呢？如果说是业力的原因，那么，这里也可以说是续部经典自然而然产生的，然后就点头认可了。我个人是询问了
English
The secret itself of those secret mandalas arises from the body, speech, mind, qualities, and activities of the Vajra. Therefore, it contradicts the statement that it arises from the needs of Samantabhadra. If it is the meaning of the tantra, then there would be no need to initiate a discussion. Why? Because the meaning of the tantra is spoken without initiating a discussion. Also, it contradicts the chapter title, as it is clear from "the chapter that is the basis of discussion." If someone asks this, Je Rinpoche's view is that even if it is the meaning of the tantra, initiating a discussion is not unnecessary. In Akanishta, the teacher Samantabhadra speaks after initiating a discussion, and on Mount Rimala in the human realm, Vajrapani speaks when recording the words and letters, so initiating a discussion is not unnecessary. Yungton Chökyi Gyalpo says: This summary seems to summarize the basis of discussion from the perspective of Akanishta, but from the perspective of the human realm, I wonder if everything from the title onwards is the meaning of the self-tantra. That's what he thinks. So, is it summarized after the words are gathered, or is it summarized after the meanings are gathered? In the present moment, both the words and meanings are gathered and summarized. It has already been explained before when adding words. So, what is the need and purpose of the summary itself? The previous lamas say that it is needed to grasp what has not been grasped, to stabilize what has been grasped, and to prevent the Dharma from becoming worldly speech. So, what is the reason why the summary only occurs in four chapters and not in others? Je Rinpoche's view is that the first chapter establishes the foundation for all Dharmas, and the third chapter precedes all paths with the view, so it occurs when establishing the view at the beginning of the path. The fourth chapter occurs because the samadhi of the path arises, and the sixth chapter occurs because the fruit arises. Tsangpa Byi Ton's view is that some chapters have summaries and some do not, and this arises spontaneously from the tantric text. If asked why some occur and some do not spontaneously from the tantric text, then people would also say, why does this nose only occur in the middle of the face, and not in the ears and other places? If they say it is due to karma, then here too it can be said that it arises spontaneously from the tantric text, and then nod in agreement. I personally asked
Chinese
我认为这样是合理的。第一章讲述了法的纲要。第三、第四、第六章讲述了了解因、进入缘、圆满果的特征等纲要。章节的名称是：正直。所谓的“秘密”是，续部的自性心髓、续部的伟大之处、真如、续部的特征、续部的决定意义，是名称的基础。由于具备处所、导师、眷属、教法、时间等圆满，因此是讲述基础的断定和界限，所以是章节，是最初的计数之义。现在，如果按照佛语自摄的方式进行分段，共有二十二品。这里讲述第二品。论师解释说，窍诀师的分段有五种：讲述基础、发起讲述、续部意义、必要解释、窍诀交付。这里讲述发起讲述。对此，如果讲解者以智慧的视角进行分段，则分为两种：章节的正文和名称。正文分为两种：正文和讲述的方式。正文的要义分为两种：导师迎接并开启讲述，即非共同的发起讲述；眷属恭敬地请求并开启讲述，即共同的发起讲述。它们的含义是：为了共同的眷属，或者成为此续部产生的因缘，这是非共同的发起讲述；为了能够理解的眷属，或者成为一切教法产生的因缘，这是共同的发起讲述，历代上师们如是说。其中，第一个要义，即非共同的发起讲述，分为两种：秘密灌顶和两种灌顶的事业共同讲述。首先，秘密灌顶分为两种：发起讲述和秘密灌顶的定义。发起讲述分为两种：父的发起讲述和母的发起讲述。首先，父的发起讲述分为三种：计数、讲述历史、正直。讲述原因的基础，以及由此产生的缘起讲述，因此说：薄伽梵已经解释了五种种子字。轮回的作者是分别念，寂灭的作者是自证的智慧，二者自性不可分离，因此是金刚。
English
I think it's reasonable. The first chapter explains the outline of the Dharma. Chapters three, four, and six explain the outlines of understanding the cause, entering the condition, and the characteristics of the perfect fruit. The name of the chapter is: Upright. The so-called "secret" is that the essence of the nature of the tantra, the greatness of the tantra, suchness, the characteristics of the tantra, and the definite meaning of the tantra are the basis of the name. Because it has the perfection of place, teacher, entourage, teachings, and time, it is the determination and boundary of the basic discourse, so it is a chapter, which is the meaning of the first count. Now, if we divide it according to the Buddha's own collection, there are twenty-two chapters. Here is the second chapter. The teacher explains that the division of the key instruction master has five types: the basis of the discourse, the initiation of the discourse, the meaning of the tantra, the necessary explanation, and the delivery of the key instruction. Here, the initiation of the discourse is explained. In this regard, if the lecturer divides it from the perspective of wisdom, it is divided into two types: the text of the chapter and the name. The text is divided into two types: the text and the way of speaking. The main points of the text are divided into two types: the teacher welcomes and initiates the discourse, that is, the uncommon initiation of the discourse; the entourage respectfully requests and initiates the discourse, that is, the common initiation of the discourse. Their meanings are: for the sake of the common entourage, or to become the cause of the emergence of this tantra, this is the uncommon initiation of the discourse; for the sake of the entourage who can understand, or to become the cause of the emergence of all the teachings, this is the common initiation of the discourse, as the previous lamas said. Among them, the first main point, that is, the uncommon initiation of the discourse, is divided into two types: the secret empowerment and the common explanation of the activities of the two empowerments. First, the secret empowerment is divided into two types: the initiation of the discourse and the definition of the secret empowerment. The initiation of the discourse is divided into two types: the father's initiation of the discourse and the mother's initiation of the discourse. First, the father's initiation of the discourse is divided into three types: counting, narrating history, and uprightness. Explaining the basis of the cause, and the arising of the condition from this, therefore it says: The Bhagavan has already explained the five seed syllables. The creator of samsara is conceptual thought, and the creator of nirvana is self-aware wisdom. The two are inseparable in nature, therefore it is Vajra.