Chinese
是慈悲的，以及“ངང་”是指慈悲的调伏，以及自显现即是三摩地，以及“影像”是指影像，以及“极净明澈”是指殊胜三摩地，以及“身语意功德事业”是指殊胜影像，以及“无离”是指菩提心，以及“功德如意宝”是指殊胜菩提心，以及“庄严之轮”是指殊胜，以及“金刚殊胜之境即是”是指任运成就的坛城。第二，与七坛城结合： “如是性之界性”是指自性坛城。 “自在智慧坛城”是指于明觉自在，且五种智慧的坛城为了他利而自然或猛烈生起，是自性果究竟的坛城。这两个都总称为自性坛城。 “自显现即是三摩地”是指观想心性于本尊坛城中明现，是殊胜三摩地坛城。“影像”是指彼之真实坛城。“幻化”是指显现却非真实成立，是殊胜影像。“极净明澈”是指形相执着的分别念清净，于无分别中明澈，是三摩地坛城。“身语意功德事业”是指五部主尊及眷属等，是聚 समूह（梵文）坛城。“无离”是指于脉和明点的安乐中，没有分别念的远离，是菩提心坛城。又，身语意等以上是指以七坛城所成就的功德或果。这些只是没有舍弃先前所说的传统而已。于这些的自在中，也认为会于总示续义中出现，因为七坛城是续义真实，且乘也与续义体性相同。特别是，因为此乘与体性相同。所说之核心是认为于摄集论题，于彼之自在中有三种意义。摄集是指此论。所摄集的是先前所说的广大论题等。摄集之方式是系于三种意义，为何呢？即是，无广大的处所之义摄集，以及续之作者所说的意义
English
And, 'ངང་' means the taming of compassion, and self-appearance is samadhi, and 'image' means image, and 'utterly pure and clear' means superior samadhi, and 'body, speech, mind, qualities, and activity' means superior image, and 'inseparable' means bodhicitta, and 'qualities, wish-fulfilling jewel' means superior bodhicitta, and 'wheel of adornment' means supreme, and 'the very place of the supreme vajra' means the spontaneously accomplished mandala. Second, in relation to the seven mandalas: 'The very essence of suchness' means the nature mandala. 'Empowering wisdom mandala' means empowering awareness and the mandala of the five wisdoms arising naturally or forcefully for the benefit of others, it is the mandala of the ultimate fruition of nature. Both of these are collectively referred to as the nature mandala. 'Self-appearance is samadhi' means contemplating the mind itself as clear in the deity's mandala, it is the superior samadhi mandala. 'Image' means the actual mandala of that. 'Illusion' means appearing but not truly established, it is the superior image. 'Utterly pure and clear' means that the conceptualizations of grasping at forms are purified, and it is clear in non-conceptualization, it is the samadhi mandala. 'Body, speech, mind, qualities, and activity' means the five families, the main figures and retinues, it is the mandala of the assembly. 'Inseparable' means that there is no separation of conceptual thoughts from the bliss of the channels and bindus, it is the bodhicitta mandala. Furthermore, body, speech, mind, and so on, are the qualities or results accomplished by the seven mandalas. These are merely not abandoning the traditions spoken of earlier. It is thought that these will also appear in the concise explanation of the meaning of the tantra, because the seven mandalas are the actual meaning of the tantra, and the vehicle is also of the same essence as the meaning of the tantra. In particular, because this vehicle is of the same essence. The core of the explanation is considered to be the collection of topics, and in its freedom there are three meanings. Collection refers to this text. What is collected are the extensive topics spoken of earlier, and so on. The way of collecting is bound to three meanings, what are they? That is, the collection of the meaning of the place without vastness, and the meaning spoken of by the author of the tantra.
Chinese
归纳，以及智慧自显坛城之义的归纳。第一者有二，即处所之自性归纳，以及支分座垫之义的归纳。第一者也有三，即自性真实，以及其对所化众生显现为宫殿之方式，及其差别之归纳。第一者是，在归纳为法性界性中，从“密严刹土”至“明亮”之间是自性，又“于十方无有间断”是范围，又“无有内外，一切皆内摄”是以体性来归纳。方式是，任运成就之法性与平等性之界中，一切法无别而住是自性。第二者是词句转变，从下文“自显现”至“智慧宝炽燃之宫殿”是以因，以“功德无量增长故成四方”是以形状，以“殊胜智慧隆起而庄严”是隆起，从“顶端”至“盘绕”是顶端，以从“不可思议之智慧”至“覆盖”之间归纳庄严。方式是，从自显现之智慧，于所化众生之显现，形状美好且颜色明亮，以庄严来变化，即彼处下基不变，顶端不灭而显现。第三者是，以“等持”来归纳从四解脱门进入之门具有特征，即门的意义归纳。方式是，以空性等等四等持之门进入是差别。以“影像”来归纳具有八解脱之马座，即马座归纳，方式是，作为共同道八乘之象征而显现为马座。第二者支分而言，座垫之义是，以“幻化”来归纳从“无畏狮子”至“金翅鸟之座”之间。方式是，作为力量与无畏等等之象征，觉性智慧如幻化般显现为狮子等等，以及以“清净”来归纳无染莲花，即莲花是象征未染污边际过患，以及以“明亮”来归纳自性
English
Collection, and the collection of the meaning of the wisdom self-manifesting mandala. The first has two parts: the collection of the nature of the place and the collection of the meaning of the specific seat. The first also has three parts: the actual nature, how it appears as a palace to those to be tamed, and the collection of its distinctions. The first is that in the collection as the realm of suchness, from "Akanishta" to "clarity" is the nature, and "not interrupted in the ten directions" is the extent, and "without inside and outside, everything is internalized" collects the characteristics. The way is that all dharmas reside inseparably in the spontaneously accomplished realm of suchness and equality, which is the nature. The second is the transformation of words, from "self-manifestation" below to "the palace of blazing precious wisdom" is the cause, "becoming square because of the immeasurable increase of qualities" is the shape, "adorned with the rising of excellent wisdom" is the rising, from "top" to "coiling" is the top, and from "inconceivable wisdom" to "covered" collects the ornaments. The way is that from the wisdom of self-manifestation, the appearance of those to be tamed is transformed into a beautiful shape, clear color, and adorned with ornaments, that is, the base does not change and the top does not disappear, but appears. The third is that "samadhi" collects the meaning of the door with the characteristics of entering from the four doors of liberation, that is, the meaning of the door is collected. The way is that entering through the four samadhi doors such as emptiness is the distinction. "Image" collects the horse seat with the eight liberations, that is, the horse seat is collected, and the way is that it appears as a horse seat as a symbol of the common path of the eight vehicles. The second, specifically, the meaning of the seat is that "illusion" collects from "fearless lion" to "throne of the Garuda." The way is that as a symbol of strength and fearlessness, the wisdom of awareness appears as a lion and so on like an illusion, and "pure" collects the stainless lotus, that is, the lotus is a symbol of not being stained by the faults of the edge, and "clear" collects the nature.
Chinese
收集被称为“光明，日月轮”的内容。这表明，为了象征方便和智慧，它显现为日月轮。这是收集。第二，关于导师的意义：从上面“统治”开始，收集从“面前”到“具有三头”之间的内容。方式是，由于对智慧的掌握，可以随意统治由两种事物组成的全部事物，这是续部的作者，即导师的本质。收集“智慧坛城慈悲中”。从“彼”到“自性”之间进行收集。方式是，导师的特征是，由于显现了真如，他具有七种自性，即五身自然成就。第三，收集眷属的意义分为两部分：真实的眷属，以及顺便收集其数量的意义。第一部分有三个：自性无二的眷属，具有特殊智慧的眷属，以及收集这些眷属的颜色意义。第一部分是从下面的“身语意功德事业”开始，收集从“薄伽梵如来”到“造作之王”之间的内容，以及从“圣洁的妃子”到“无二”之间的内容。方式是，从导师的身语意功德事业五者中，五蕴（识等）和五大（空等）清净，心的种姓是不动佛父母等，显现为宣说的五部种姓男女。第二部分是从下面的“无尽庄严轮”开始，收集从“大菩提”到“非相”等之间的内容，即菩萨和怖畏金刚的眷属。方式是，界和处等清净的方式，菩萨和门神父母等，从心的特殊性中显现。第三部分是从此前的“如意宝功德”开始，收集从“所有这些”到“闪耀”之间的内容。方式是，这些眷属的自性和种姓显现为颜色，成就了所化众生的愿望，象征着不杂方便的显现。第二，数量是从此前的“众
English
Collects what is called "radiance, sun and moon mandala." This indicates that to symbolize skillful means and wisdom, it appears as the sun and moon mandala. This is the collection. Second, regarding the meaning of the teacher: Starting from "ruling" above, collect from "in front" to "having three heads." The way is that, due to mastery over wisdom, one can freely rule over all phenomena composed of two things, which is the author of the tantra, i.e., the essence of the teacher. Collect "wisdom mandala in the midst of compassion." Collect from "that" to "self-nature." The way is that the characteristic of the teacher is that, due to manifesting suchness, he possesses seven self-natures, i.e., the five bodies are naturally accomplished. Third, collecting the meaning of the retinue is divided into two parts: the actual retinue, and incidentally collecting the meaning of its quantity. The first part has three: the retinue of non-dual nature, the retinue of special wisdom, and collecting the meaning of the colors of these retinues. The first part is from below, starting from "body, speech, mind, qualities, and activities," collecting from "Bhagavan Tathagata" to "king of formations," and from "holy consort" to "non-duality." The way is that, from the five aspects of the teacher's body, speech, mind, qualities, and activities, the five aggregates (consciousness, etc.) and the five elements (space, etc.) are purified, the mind's lineage is Akshobhya father and mother, etc., appearing as the five families of male and female deities who expound. The second part is from below, starting from "inexhaustible wheel of ornaments," collecting from "great Bodhi" to "non-characteristic," etc., which are the retinues of Bodhisattvas and Mahabhairava. The way is that the pure nature of realms and sources, etc., Bodhisattvas and gatekeepers, fathers and mothers, etc., appear from the special nature of the mind. The third part is from the previous "wish-fulfilling jewel qualities," collecting from "all these" to "shining." The way is that the self-nature and lineage of these retinues appear as colors, accomplishing the desires of those to be tamed, symbolizing the manifestation of unmixed skillful means. Second, the quantity is from the previous "the multitude of
Chinese
在“无有”中，从“法界”到“特别安住”之间是周遍的量，从“如是之众”到“安住”之间是众多的量，这两种量被包含其中。方式是，在显现为多种多样的事物上，以身和智慧周遍而无有遗漏，并且它与法界无二无别，这是周遍的量。智慧的差别无法言说，这是众多的量，这样来包含。定义是，下面说“金刚殊胜之所”，金刚是无二，殊胜是具有特殊传承的。说“是处”，是指五种圆满是传承的因或处，这是总结性的词语。那么，为什么这里没有聚集母众和能仁呢？因为这个讨论的基础是传承的因，所以不需要母众，因此没有出现。在第二品中，需要缘起灌顶的时候，因为需要母众，所以出现在那里。能仁眷属也是调伏不定众生的眷属，因为这里没有，所以没有出现。在第三品中，有普通的众生眷属，为了调伏他们，所以出现在那里。那么，这个讨论的基础是因，如果这里没有出现，那么在下面也不应该出现，因为如果因受到阻碍，果也会受到阻碍。这个论证是不成立的，因为这里只有因的种子，所以在下面会出现。什么呢？“智慧之足”是母众的种子，“身语意多种多样普遍显现”是能仁的种子。说“金刚秘密之语”，是指像上面所说的显现证悟一样，这个被总结的是秘密主所总结的意义。还要思考这个，这个总结是续部的意义吗？如果不是，那么导师说了吗？如果说了，是讨论了还是没有讨论而说？如果是第一种情况，那么很明显是没有讨论而说的。如果是第二种情况，那么第二品就没有必要了。如果导师没有说，那么是谁说的？如果是总结者说的，那么导师说了一个还是没有说一个？如果是第一种情况，那么讨论与不讨论的考察与之前相同。如果总结者说了一个导师没有说的，那么导师就变得没有意义了，因为续部的意义是总结者说的。对于这个问题，有三种回答。
English
In "Without," from "Dharmadhatu" to "Especially dwells" is the pervasive measure, and from "Such a gathering" to "Dwells" is the numerous measure, these two measures are included. The way is that, on things that appear in various ways, there is no exclusion because it is pervaded by body and wisdom, and it is inseparable from the Dharmadhatu, which is the pervasive measure. The differences in wisdom are beyond words, which is the numerous measure, thus it is included. The definition is, below it says, "The very place of the supreme Vajra," Vajra is non-duality, supreme is having a special lineage. Saying "is the place," means that the five perfections are the cause or place of the lineage, which is the concluding word. Then, why are the mother assembly and the Muni not gathered here? Because the basis of this discussion is the cause of the lineage, the mother assembly is not needed here, so it did not appear. In the second chapter, when empowerment is needed, because the mother assembly is needed, it appears there. The Muni's retinue is also the retinue that tames uncertain beings, because it is not here, it did not appear. In the third chapter, there is an ordinary retinue of beings, and in order to tame them, it appears there. Then, since the basis of this discussion is the cause, if it does not appear here, then it should not appear below either, because if the cause is obstructed, the result will also be obstructed. This argument is not established, because here there is only the seed of the cause, so it will appear below. What is it? "The foot of wisdom" is the seed of the mother, and "Body, speech, and mind, various and universally appearing" is the seed of the Muni. Saying "Vajra secret words," means that like the manifestation of realization mentioned above, this summarized meaning is summarized by the secret lord. Also, consider this, is this summary the meaning of the tantra or not? If it is, then did the teacher say it or not? If he said it, did he say it with or without discussion? If it is the first case, then it is clear that it was said without discussion. If it is the second case, then the second chapter becomes unnecessary. If the teacher did not say it, then who said it? If the summarizer said it, then did the teacher say something or not say something? If it is the first case, then the examination of discussion or non-discussion is the same as before. If the summarizer said something that the teacher did not say, then the teacher becomes meaningless, because the meaning of the tantra is said by the summarizer. To this question, there are three answers.