Chinese
所谓的“法界自性”，也就是未经改造的真如平等性的法界自性。如果归纳到哪里呢？就归纳到这里。归纳什么呢？归纳自性坛城。所谓的“作主”，因为平等性对轮回和涅槃 दोनों 都作主，所以归纳自性任运成就的坛城。“智慧坛城大悲中”，指的是五种智慧的坛城，以利他大悲之心或者自发产生的自性果究竟的坛城。“自显现性”，指的是心不分别的状态中，自显现性三摩地的坛城。所谓的“三摩地”，因为观修本尊和宫殿的三摩地的行为更为殊胜，所以归纳殊胜三摩地的坛城。“影像”，指的是粗细分别的本尊父母的影像所象征的影像坛城。所谓的“幻化”，指的是显现而自性不成立，象征如幻化一般，描绘的图画等等。因为事业和行为更为殊胜，所以归纳殊胜影像的坛城。“清净光明者”，指的是烦恼分别清净，根和明点显现为安乐智慧，即菩提心坛城。所谓的“身语意和功德事业”，指的是一组一三五的身语意和功德事业等，主尊和眷属等一组集合的坛城。从“无离”开始，揭示了七坛城的功德和果报。第三，表示圣言秘密真言的词语是金刚秘密之语。因为三种显现不可分割，金刚难以体验，是秘密之义。或者说，将所有章节的意义归纳为四个词语，这来自于金刚持，秘密主，持金刚之语。对于这样总结的开场白，如果进行辩论，则有五个考察：这个总结是由导师总结的还是由眷属总结的？是开场白还是续部的意义？是词语集合后总结还是意义集合后总结？总结有什么必要？
English
The so-called "Dharmadhatu nature" is also the unaltered Suchness, the Dharmadhatu nature of equality. Where does it gather? It gathers here. What does it gather? It gathers the mandala of self-nature. The so-called "domination" is because equality dominates both samsara and nirvana, so it gathers the mandala of self-nature's spontaneous accomplishment. "Wisdom Mandala in Great Compassion" refers to the mandala of the five wisdoms, with the altruistic great compassion or the spontaneously arising self-nature fruit's ultimate mandala. The "self-manifesting nature" refers to the self-manifesting nature of samadhi in the state of non-conceptual mind. The so-called "samadhi" is because the activity of samadhi meditating on deities and palaces is more excellent, so it gathers the mandala of excellent samadhi. "Image" refers to the image mandala symbolized by the images of the deity parents of subtle and coarse distinctions. The so-called "illusion" refers to the appearance but the self-nature is not established, symbolizing like an illusion, depicted pictures, etc. Because the activities and actions are more excellent, it gathers the mandala of excellent images. "Pure and clear one" refers to the purification of afflictive emotions, the roots and bindus manifest as bliss wisdom, which is the Bodhicitta mandala. The so-called "body, speech, mind, qualities, and activities" refers to a group of one, three, and five, such as body, speech, mind, qualities, and activities, the main deity and retinue, etc., a group of assembled mandalas. Starting from "inseparable," it reveals the qualities and results of the seven mandalas. Third, the words that represent the secret mantra of the sacred word are the words of the Vajra secret. Because the three appearances are indivisible, the Vajra is difficult to experience, it is the meaning of secret. Or, summarizing the meaning of all chapters into four words, this comes from Vajradhara, the secret lord, the words of Vajrapani. For this summarized introduction, if there is a debate, there are five examinations: Is this summary summarized by the teacher or by the retinue? Is it an introduction or the meaning of the tantra? Is it summarized after the words are gathered or after the meanings are gathered? What is the necessity of summarizing?
Chinese
第一、第三、第四和第六品，仅在这四品中出现归纳，需要考察为什么其他章节没有归纳。首先考察这个归纳，是导师归纳的还是眷属归纳的？如果说是导师归纳的，那么归纳者就不需要秘密主了。这个论点成立，普遍性通过量成立。如果这样认为，那么如经中所说：“眷属之中最幸运者，调伏时机成熟秘密主，金刚手作归纳。”这已经很清楚了。如果说是眷属归纳的，是导师说了之后归纳的，还是没说就归纳的？如果说了之后归纳的，那么讨论就没有必要了；如果没说就归纳的，那么“身语意功德事业金刚中生出”所说的五种姓不可分割的自性，与第六金刚持普贤王如来说法相违。对此，杰尊者问道，杰纽敦·乔吉僧格的观点是：如果问由谁归纳，是由眷属归纳。而且认为是秘密主归纳的。导师说了还是没说呢？说了之后归纳的。在往昔的色究竟天法界宫殿中，发起讨论后说的，讨论就没有必要了。在人间，归纳者秘密主金刚手，在记录词句时进行归纳，所以不矛盾。喇嘛嘉嘎贡巴说：在马拉雅详细讨论的那些，作为历史讲述之后，如果归纳那些，就说在这里归纳，是归纳者说的。如果解释说，导师和讲解者显现为天神而有矛盾，那么不矛盾，因为获得灌顶后，导师和归纳没有区别。如《斯帕卡》所说：“因为圆满灌顶者变成了第六金刚持。”这已经很清楚了。或者说，这个归纳是讨论主题的归纳，即使导师说了，如果归纳讨论主题的意义，就说在这里归纳，没有变成密续意义的过失。此外，如果仅仅是导师说的就变成密续的意义，那么如《唉玛，如来藏》所说，共同的讨论也会变成密续的意义。从完整性来说，即使密续的意义完整，从存在方式来说，与讨论主题也不矛盾。
English
It occurs only in the first, third, fourth, and sixth chapters that there is a summary. It is necessary to investigate why there is no summary in other chapters. First, let's investigate this summary. Was it summarized by the teacher or by the retinue? If it is said that it was summarized by the teacher, then the summarizer does not need the secret lord. This argument is accepted, and the pervasiveness is established by valid cognition. If you think so, then as it is said in the ocean: "Among the retinue, the most fortunate one, the secret lord who is the time for taming, Vajrapani made the summary." This is clear. Again, if it is said that it was summarized by the retinue, was it summarized after the teacher spoke, or was it summarized without speaking? If it was summarized after speaking, then there would be no need for discussion; if it was summarized without speaking, then the nature of the five families that are inseparable, as stated in "arising from the body, speech, mind, qualities, and activities of Vajra," contradicts the words of the sixth Victorious One, Samantabhadra. To this, Je Dringpa asked, according to the view of Je Nyuton Chokyi Senge: If asked by whom the summary is made, it is made by the retinue. Moreover, it is believed that it is summarized by the secret lord. Did the teacher speak or not? If he spoke, then he summarized after speaking. In the palace of the Dharmadhatu of Akanishta in the past, after initiating and raising the discussion, he spoke. There is no contradiction that there is no need for discussion. In the human realm, the summarizer, the secret lord Vajrapani, summarized when recording the words and letters, so there is no contradiction. Lama Gyagab Gongpa said: Those detailed discussions in Malaya, after being narrated as history, if summarizing those, it is said to summarize here, which is what the summarizer said. If the explanation says that there is a contradiction because the teacher and the explainer appear as deities, then there is no contradiction, because after obtaining empowerment, there is no difference between the teacher and the summarizer. As stated in Spar Khab: "Because the one with complete empowerment has become the sixth Vajradhara." This is clear. Alternatively, this summary is a summary of the topic of discussion, and even if the teacher spoke, if summarizing the meaning of the topic of discussion, it is said to summarize here, and there is no fault of turning into the meaning of tantra. Furthermore, if merely what the teacher said becomes the meaning of tantra, then as stated in "Ema, Tathagatagarbha," even common discussions would become the meaning of tantra. From the perspective of completeness, even if the meaning of tantra is complete, from the perspective of existence, it does not contradict the topic of discussion.
Chinese
诶！“绪论之章”等语显现。又有人说：此摄略是绪论还是续义？若是绪论，则与此相违：“其后，如来与明妃众无二之秘密坛城，即从彼等之身、语、意、功德、事业金刚中生出。”如是说从胜者普贤王如来的意趣中生出。若是续义，则无需讨论。何以故？因为未讨论而宣说了续义之故。又与章节的名称相违，以“绪论之章”等语而明示。智燃巴的观点认为，即使是续的意义，也并非不需要讨论，因为在色究竟天，导师普贤王如来在讨论后宣说，并且在瑞玛拉雅，金刚手记录词句时也宣说了，因此并非不需要讨论。永敦·曲吉贡布说：此摄略似乎是从色究竟天的角度摄略了绪论，从人间的角度来看，从名称以下是否是自续之义呢？如是说。又，摄略是词句汇集后摄略，还是意义汇集后摄略呢？答：暂时各自的词义二者汇集则摄略，以前在添加字词的时候已经说过了。又问：结尾的摄略本身有什么必要和目的呢？答：为了使未掌握的被掌握，为了使已掌握的稳固，为了使说法者不改变而需要，如是上师们说。又，第一章、第三章、第四章和第六章这四章才有摄略出现，其他章节没有摄略出现的原因是什么呢？杰智燃巴的观点是：第一章是因为要建立一切法的根基而出现。第三章是因为要展现一切道的先见，在确定道的顶峰的见解时出现。第四章是因为产生道的禅定而出现。第六章是因为产生果而出现。藏巴·贝顿的观点是：有些章节有摄略，有些章节没有，这是续部经典自然而然产生的。续部经典自然而然地有些有，有些没有。
English
E! It is said that "the chapter of introduction," etc., manifests. Some say: Is this summary an introduction or the meaning of the tantra? If it is an introduction, then it contradicts this: "Thereafter, the secret mandala inseparable from the assembly of consorts of the Tathagata, arises from the body, speech, mind, qualities, and activities of those very vajras." Thus, it is said to arise from the intention of the Victorious Samantabhadra. If it is the meaning of the tantra, then there is no need for discussion. Why? Because the meaning of the tantra is spoken without discussion. It also contradicts the title of the chapter, as it is clear from "the chapter of introduction," etc. Dring Neupa's view is that even if it is the meaning of the tantra, it is not unnecessary to discuss, because in Akanishta, the teacher Samantabhadra spoke after discussion, and in Rimala, Vajrapani spoke when recording the words and letters, so it is not unnecessary to discuss. Yungton Chokyi Gonpo said: This summary seems to be a summary of the introduction from the perspective of Akanishta, and from the perspective of the human realm, is it the meaning of the self-continuum from the title onwards? Thus he said. Furthermore, does the summary summarize after the words have gathered, or does it summarize after the meanings have gathered? Answer: Temporarily, the words and meanings of each gather, then it summarizes, as it has already been said when adding words before. Again, what is the necessity and purpose of the final summary itself? Answer: It is necessary to make what has not been grasped be grasped, to make what has been grasped firm, and to prevent the speaker from changing, as the previous lamas said. Also, only the first, third, fourth, and sixth chapters have summaries, what is the reason why summaries do not appear in other chapters? Je Dring Neupa's view is: The first chapter appears because it establishes the foundation of all dharmas. The third chapter appears because it shows the foresight of all paths, and it appears when determining the view of the peak of the path. The fourth chapter appears because the samadhi of the path arises. The sixth chapter appears because the fruit arises. Tsangpa Bheton's view is: Some chapters have summaries, and some do not, this arises naturally from the tantric text. The tantric text naturally has some and does not have some.
Chinese
这是什么呢？那么，人们也认为这个鼻子只会在脸的中间出现，为什么不会在脖子等其他地方出现呢？如果说是业力的影响，那么这里也说是经典自然而然产生的，这样就容易理解了。第二是显示章节的名称，即《秘密藏续》的“仅此真实决定”中的“绪论”章节，这是第一章。其中，“秘密”表示难以理解，“藏”表示精华汇聚，“仅此真实”表示排除其他，“决定”表示没有疑惑。“业”是名称的基础。“绪论”中的“绪论”表示讲述，即讲述的对象是意义的教法，讲述的方式是语言的教法，这是两者产生的根源或根本，即处所、导师、眷属、教法和时间圆满等。章节表示将经典分割成段落并设定界限，因此称为章节。在《难解释》中说：“用‘帕达拉’这个词来解释，‘帕达’是衣服的意思，是保护的性质。‘拉’是持有的意思，因为持有庇护，所以称为章节，即安住在经典意义之中。”另一种说法是，如果将‘帕达拉’合起来说，则表示划分，因此将段落和章节划分称为章节。在《眼释》中也说：“因为像衣服一样，所以将场合的意义汇集成堆，用圣教来划分，详细地进行安置。”因此，像这样将经典的词义分割成堆和段落，并设定界限，因此称为章节。其中有二十二个章节，这是第一个章节的意义。这是《秘密藏续仅此真实决定》的注释，即《阐明续义明灯如意宝》中对第一章节的经文意义的解释。现在，如果按照本传承的分类，共有二十二个章节，这里显示第二章。如果按照导师注释传承的分类，分为绪论、讨论、续义、必要和教导五个部分，这里显示讨论。其中，如果按照讲解者理智的说法来分类，则分为两部分：章节的经文和章节的名称。第一，章节的经文分为两部分：第一