Chinese
为了以此确定所有弟子都不会颠倒，这是对经文的普遍解释。第五，为了与被调伏者相符而宣说，其中显示了没有真实可说之处，即说“诸法唯名”。那里有这样的话。那么，这九乘次第是真实存在的吗？“诸法唯是假名。”因此，九乘次第等一切法，因其自性空性，所以在迷惑和被调伏者的显现二者面前，都只是假名而已。那么，这九乘次第的法有什么必要呢？“导师顺应意义。”因此，天人的导师释迦牟尼佛，以二谛为权威，既不违背暂时的法性，也不违背究竟的法性，为了顺应各自被调伏者的心意而宣说，这是有必要的。那么，这些是如何顺应被调伏者的心意而宣说的呢？“以名言诠释。”因此，化身导师以各自不同的名和词来诠释，从而向被调伏者宣说。“导师名言无实物。”这样说。因此，虽然如此宣说，但作为导师的堪布，以及他所宣说的各自不同的名言，都没有实物自性成立，数量也没有定数，因为这些都是虚构的，导师这样对眷属们说。第二，简略地显示经文有四点：讲述所说之事的历史，经文的实际简略，表示密咒的词语，以及显示经文简略的功德。第一，显示讲述所说之事的历史，即“此后如来……”取出。因此，在广说经文之后，为了简略地显示，所以说如来普贤父母无二的坛城。因为很难体验这些本身的意义，所以将这个秘密，即身语意功德事业金刚，从下面出现的总结之词中取出。第二，实际显示经文的简略，即“啊火！有之根……”就是这样。
English
In order to definitively establish all disciples without reversing, this is a general explanation of the scriptures. Fifth, to speak in accordance with those to be tamed, showing that there is nothing truly to be said, it is said, "All dharmas are merely names." That is there. So, are these nine vehicles of stages truly existent? "All dharmas are merely nominal." Therefore, all dharmas, including the nine vehicles of stages, are merely names in the face of both delusion and the appearance of those to be tamed, because they are empty of their own nature. So, what is the purpose of these dharmas of the nine vehicles of stages? "The teacher is in accordance with the meaning." Therefore, the teacher of gods and humans, Shakyamuni Buddha, having made the two truths authoritative, does not contradict either the temporary nature of phenomena or the ultimate nature of phenomena, and it is necessary to teach in a way that is in accordance with the minds of each of the individuals to be tamed. So, how are these taught in accordance with the minds of those to be tamed? "Explained by names and words." Therefore, the incarnate teacher teaches the individuals to be tamed by explaining with different names and words for each vehicle. "The teacher's names and words have no substance." Thus it is said. Therefore, although it is taught in this way, the Khenpo who is the teacher, and the different names and words of each of the vehicles he teaches, have no real self-nature established, and the number is not fixed, because these are fabricated, the teacher says to the retinue. Second, there are four points to briefly show the scripture: telling the history of what was said, the actual brevity of the scripture, the words that represent the secret mantra, and showing the merits of the brevity of the scripture. First, showing the history of what was said, namely, "Then the Tathagata..." extracted. Therefore, after extensively explaining the scripture, in order to briefly show it, it is said that the mandala of the Tathagata Samantabhadra, father and mother, is non-dual. Because it is difficult to experience the meaning of these themselves, this secret, namely body, speech, mind, qualities, and activities, Vajra, is extracted from the concluding words that appear below. Second, actually showing the brevity of the scripture, namely, "Ah Ho! Root of Existence..." That's how it is.
Chinese
在此，有结合广论进行归纳，以及像缝纫针一样逐一归纳两种方式。首先，按照结合广论进行归纳的方式，又分为在归纳的开头归纳章节的结尾，以及在归纳的结尾归纳章节的开头两种。首先，在归纳的开头归纳章节的结尾，也就是“阿霍”表示对轮回与涅槃的二者，以三种理证成立为一体而感到满意。“有情根本之过患”表示三有之根本过患，即俱生无明。归纳在哪里呢？归纳在此处。归纳什么呢？从广论的章节中归纳轮回流转之因，是什么呢？就是归纳无明。“由我执而生”表示执著人我和法我的分别念，由此产生的遍计所执的无明。归纳在哪里呢？归纳在此处。归纳什么呢？归纳轮回流转之缘。就是归纳分别念的能取所取。“六道众生生灭身及受用与处所”表示六道众生的生命，最初生，中间老，最后灭即死，以及身体的好坏，受用的大小，处所的高低等显现。归纳在哪里呢？归纳在此处。归纳什么呢？归纳轮回流转的自性。是什么呢？就是归纳“所有世间流转法”。“痛苦逼迫”表示显现为八苦或十一苦。归纳在哪里呢？归纳在此处。归纳什么呢？归纳轮回流转的过患，即归纳其自性。是什么呢？就是归纳“感受违逆苦乐”。“流转轮等”表示内外十二缘起显现为流转轮等的状况，其缘由是能取所取。归纳在哪里呢？归纳在此处。归纳什么呢？归纳轮回流转的方式。是什么呢？就是归纳“内外缘起二者转”。另一种说法是，“等”字表示显现为业和烦恼等，轮回流转之缘由是能取所取，就是归纳这个。除了邪分别念之外，还有什么
English
Here, there are two ways of summarizing: one is to combine with the extensive treatise, and the other is to summarize like stitching with a needle, one by one. First, according to the method of combining with the extensive treatise, there are two types: summarizing the end of the chapter at the beginning of the summary, and summarizing the beginning of the chapter at the end of the summary. First, summarizing the end of the chapter at the beginning of the summary, that is, "Aho" expresses satisfaction that the two, samsara and nirvana, are established as one in essence by the three proofs. "The fault of the root of existence" means the root fault of the three existences, which is co-emergent ignorance. Where is it summarized? It is summarized here. What is summarized? From the chapters of the extensive treatise, the cause of the wandering of samsara is summarized. What is it? It is the summary of ignorance. "Arising from the thought of self" means the conceptual thought of grasping the self of person and phenomena, from which arises the ignorance of complete imputation. Where is it summarized? It is summarized here. What is summarized? The condition for the wandering of samsara is summarized. That is, the grasping of the apprehended and the apprehender of conceptual thought is summarized. "The six realms of beings, birth, death, body, enjoyment, and place" means the lives of beings in the six realms, first born, then aging, and finally dying, as well as the good and bad of the body, the size of enjoyment, and the appearance of high and low places. Where is it summarized? It is summarized here. What is summarized? The nature of the wandering of samsara is summarized. What is it? It is the summary of "all the wandering phenomena of the world." "Suffering oppression" means the appearance of eight or eleven sufferings. Where is it summarized? It is summarized here. What is summarized? The fault of the wandering of samsara is summarized, that is, its nature is summarized. What is it? It is the summary of "experiencing adverse happiness and suffering." "Wandering wheels, etc." means that the twelve interdependent originations, internal and external, appear as wandering wheels, etc., the reason for which is the grasping of the apprehended and the apprehender. Where is it summarized? It is summarized here. What is summarized? The way of the wandering of samsara is summarized. What is it? It is the summary of "internal and external interdependent origination revolving in two." Another explanation is that the word "etc." means that the cause of the wandering of samsara, which appears as karma and afflictions, etc., is the grasping of the apprehended and the apprehender, which is what is summarized. What else is there besides wrong conceptual thought?
Chinese
又无。 这样说来，那轮回的错觉显现为仅仅是颠倒的体性，除此之外，没有任何东西可以从法性的意义上动摇和到来。如果归纳到哪里，就归纳到这里。如果归纳什么，就归纳于遮遣的意义，即：自性中没有缺失。 这句话就归纳于此。空性无我，通过密宗的三种理证，证悟一切法为空性无我的意义。如果归纳到哪里，就归纳到这里。如果归纳什么，就归纳于二平等、四证悟、三清净的理证的意义，即：真实如幻…… 乘之最胜。 这些都归纳于此。原始智慧自明心。 这样说来，平等之界本来就是原始智慧，显现为自明智慧的意，如果归纳到哪里，就归纳到这里。如果归纳什么，就归纳于如来之显现、佛和法没有生灭和兴衰的教导，即：真实证悟…… 示现寂灭。 这两个地界都归纳于此。所缘，是指显现为九乘之所缘。如果归纳到哪里，就归纳到这里。如果归纳什么，就归纳于教导乘的差别和续部的伟大，即：四乘…… 住于果。 以及调伏…… 必定降临。 这两个地界都归纳于此。无所缘而转忆念自在。 这样说来，智慧本身运用自身，因此所缘所知和能缘能知二者自然消失，忆念之显现自在地转为智慧。如果归纳到哪里，就归纳到这里。如果归纳什么，就归纳于随顺所化众生而宣说，但实际上没有真实可说，即：诸法…… 无实物。 这样说。 这句话就归纳于此。第二，在归纳的下部归纳本章的上部，即：稀有，是指自显的智慧中一切功德任运成就的稀有事业。如果归纳到哪里，就归纳到这里。如果归纳什么，就归纳于教法生起之总的开端，即教导原因和应当完全了解的见解之宣说，以及作为历史讲述，这二者都归纳于此，即：此后…… 出生。 以及此后…… 宣说此。 这两个地界都归纳于此。身，是指身之事业。
English
Also, there is nothing. By saying this, that samsaric delusion appears as merely the essence of mistaken perception, and apart from the meaning of the nature of reality, there is nothing that can waver and come. If it is collected anywhere, it is collected here. If what is collected, then the meaning of negation is collected, namely: There is no deterioration from the very nature. This is what is collected. Emptiness and selflessness, through the three logical reasons of Secret Mantra, realizing the meaning of all phenomena as emptiness and selflessness. If it is collected anywhere, it is collected here. If what is collected, then the meaning of the logic of two equalities, four realizations, and three purities is collected, namely: Truly illusory... Supreme of vehicles. These are all collected here. Primordial knowing, self-awareness, mind. By saying this, the very expanse of equality is primordially knowing, the mind that is clear as the wisdom of self-awareness, if it is collected anywhere, it is collected here. If what is collected, then the teaching that the appearance of the Thus-Gone One, the Buddha, and the Dharma have no arising, ceasing, flourishing, or declining is collected, namely: Through true realization... Shows transcendence. These two ground-objects are collected here. Object of focus, refers to what appears as the object of focus for the nine vehicles. If it is collected anywhere, it is collected here. If what is collected, then the teaching of the distinctions of the vehicles and the greatness of the tantras is collected, namely: Four vehicles... Abide in the fruit. And Taming... Surely descends. These two ground-objects are collected here. Without an object of focus, transforms memory into power. By saying this, wisdom itself uses itself, so the object of focus, the knowable, and the subject of focus, the knower, both naturally disappear, and the appearance of memory is transformed into wisdom with power. If it is collected anywhere, it is collected here. If what is collected, then the teaching that there is no true way to speak in accordance with those to be tamed is collected, namely: All dharmas... Are without substance. Thus it is said. This is what is collected. Secondly, collecting the upper part of the chapter in the lower part of the collection, namely: Wonderful, refers to the wonderful activity in which all qualities are spontaneously accomplished in the self-appearing wisdom. If it is collected anywhere, it is collected here. If what is collected, then the general introduction to the arising of the teachings, namely, teaching the cause and the explanation of the view that should be fully understood, and the telling as a history, both of these are collected here, namely: Then... Arises. And Then... This is spoken. These two ground-objects are collected here. Body, refers to the activities of the body.
Chinese
二者行事。若何处收摄，则于此处收摄。收摄何者，则收摄身之事业。何者耶？降生等，导师之能仁。此乃收摄。言语者，以言语教示与乘行事。若何处收摄，则于此处收摄。收摄何者，则收摄语之事业。何者耶？一切皆至究竟。此等乃收摄。功德者，以证悟五智之功德，显现为现量而行事。若何处收摄，则于此处收摄。收摄何者，则收摄意之事业。何者耶？四时六等，此乃收摄。刹土者，显现胜者之刹土不可思议。若何处收摄，则于此处收摄。收摄何者，则收摄总示开端之体性。何者耶？出现后等，行事。此乃收摄。事业者，以胜者之事业不可思议而行事，或以上述事业之果不可思议。若何处收摄，则于此处收摄。收摄何者，则收摄不可思议之事业。周遍身等，显现。此乃收摄。总之，若何处收摄，则于此等收摄之论典中收摄。收摄何者，则收摄论典广大之义。收摄之要点或理由是，说因暂时各自之词义相符而收摄。此外则无，即是如此。如是说。因此，除此收摄之义外，无有能诠与所诠。自证之智慧，于所化之显现中，如前所说之轮涅之法，如是显现，故未超出二显现。又，第二种解说方式，如解释针线般，如道路般次第收摄者，政权根本之过患等，其他一无所有。此四句应衡量。空性无我者，以一切法皆为空性无我而定立，是为论式。本具智自明心。以知晓本有之义，证悟自明之心，是为宗派，此等是为见。无有能缘所缘而安住，是为修。将忆念显现转为智慧，是为行。稀有身语功德刹土等。