English
Therefore, to reveal this great secret that transcends the realm of others' actions, the six manifestations of Kuntuzangpo (Sanskrit: Samantabhadra), and to explain the essence of his five aspects of body, speech, mind, qualities, and activities, these meanings gathered from the indivisible five Vajra families are called "ཕྱུང་ངོ་ (phyung ngo, manifested)" because they appear. "Suchness" and so on is a single verse. Although commentators have only combined the commentary with the extensive text, according to the oral instructions of the lineage of gurus, there are three ways of explaining it: gathering by combining with the nine vehicles, gathering by combining with the seven chakras, and gathering by combining with the extensive text. The first method is: ཨེ་མ་ (Tibetan, None) is an exclamation, divided into admiration for one's own qualities and admiration for one's own faults. This refers to the former. It is also divided into general and specific. Generally, ཨེ་ (Tibetan, None) expresses admiration for the meaning of the nine vehicles, ཨེ་མ་ (Tibetan, None) expresses admiration for the meaning of the seven chakras, and ཨེ་མའོ་ (Tibetan, None) expresses admiration for the meaning of the extensive text. Specifically, when combined with the nine vehicles, ཨེ་ (Tibetan, None) expresses admiration for the three causal vehicles, ཨེ་མ་ (Tibetan, None) expresses admiration for the three outer tantras, and ཨེ་མའོ་ (Tibetan, None) expresses admiration for the three inner tantras. That is, realizing all phenomena of samsara and nirvana as the realm of suchness that has never been altered from the beginning, gathers in this Atiyoga; mastering all phenomena in the mandala of body and wisdom, gathers in Mahayoga; showing all phenomena as the mandala of the inseparability of realm and wisdom, gathers in Anuyoga. Among the nine vehicles, the higher vehicle is the Shravaka vehicle, the realm where compassion naturally arises; gathering the blessing of the ultimate, signless, self-appearance as the Vajradhatu mandala in Yogayoga; relying on the dependence of the former and latter vehicles, accomplishing the mandala of the four families, the fruit of one's own ground, in Upayayoga; manifesting the ultimate Dharmadhatu itself as the illusory, conventional three-family deity mandala in Kriyayoga; realizing the twelve links of interdependence, both internal and external, as mere illusion, gathers in the Pratyekabuddha vehicle; completely purifying the extremes of elaboration, gathers in the Madhyamaka vehicle; realizing the mind's own awareness as self-luminous.
Chinese
仅仅通过“པས་”字，就可总摄唯识宗的宗义。身语意和功德事业无离之功德如意宝，具备无尽庄严之轮乃金刚胜妙之处。此为九乘之果。第二，与七坛城结合而总摄：以“ཨེ་”（藏文，梵文：अ，IAST：a，汉语字面意思：阿）字表示自性坛城；以“ཨེ་མ་”（藏文，梵文：अमा，IAST：amā，汉语字面意思：阿玛）表示其他五种坛城；以“ཨེ་མའོ་”（藏文，梵文：अमो，IAST：amo，汉语字面意思：阿摩）表示自性果究竟坛城。即是将未改造的真如，等性之界，总摄于此自性坛城中。以等性之界自在地掌控轮涅二者，从而总摄自性任运成就之坛城。于五智坛城中，自然或不由自主地生起利他之大悲，从而总摄自性果究竟之坛城。于心无分别之状态中，自显现本身即是三摩地坛城。观修本尊和宫殿之行，因超胜之故，是为超胜三摩地坛城。细微和粗大的分别念，本尊父母的形象所象征的是形象坛城。显现而自性未成立，象征如幻之事物，描绘于图画等等之上，因行之超胜，故为超胜形象坛城。脉和明点完全清净，显现为安乐之智慧，即是菩提心坛城。一、三、五组，身语意和功德事业之部族，主尊眷属等之组合，即是会众坛城。从“无离”开始，以下七坛城之功德与果位一同显示。第三，与广论结合而总摄：以“ཨེ་”（藏文，梵文：अ，IAST：a，汉语字面意思：阿）字表示导师圆满；以“ཨེ་མ་”（藏文，梵文：अमा，IAST：amā，汉语字面意思：阿玛）字表示处所圆满；以“ཨེ་མའོ་”（藏文，梵文：अमो，IAST：amo，汉语字面意思：阿摩）字表示眷属、法和时间圆满。其中，在“真如之界本身”中总摄处所之自性和特征，心之自生智慧不离真如之界。在“自显现本身”中，总摄宫殿之基、因、大小、形状、突起、顶端和装饰等，觉性本身具备圆满一切功德之能力，宫殿之基等等皆为自显现。
English
Just by the word "པས་", the tenets of the Mind-Only school are summarized. The qualities of inseparable body, speech, and mind, and the qualities of activity, the wish-fulfilling jewel, the inexhaustible wheel of ornaments, is the very place of the supreme vajra. This is the fruit of the nine vehicles. Second, summarizing by combining with the seven mandalas: "ཨེ་" (Tibetan, Sanskrit: अ, IAST: a, literal meaning: A) indicates the self-existing mandala; "ཨེ་མ་" (Tibetan, Sanskrit: अमा, IAST: amā, literal meaning: Ama) indicates the other five mandalas; "ཨེ་མའོ་" (Tibetan, Sanskrit: अमो, IAST: amo, literal meaning: Amo) indicates the self-existing, fruition, ultimate mandala. That is, the unconditioned Suchness, the realm of equality, is summarized in this self-existing mandala. By the realm of equality, both samsara and nirvana are controlled freely, thus summarizing the spontaneously accomplished mandala. In the mandala of the five wisdoms, the compassion for others arises naturally or forcefully, thus summarizing the self-existing, fruition, ultimate mandala. In the state of non-conceptual mind, self-appearance itself is the samadhi mandala. The act of meditating on deities and palaces, because it is superior, is the superior samadhi mandala. Subtle and gross conceptualizations, the images representing the deities, father and mother, are the image mandala. Appearance without inherent existence, symbolizing illusion-like phenomena, depicted in paintings and so on, because the act is superior, it is the superior image mandala. The complete purification of channels and bindus, appearing as the wisdom of bliss, is the bodhicitta mandala. The groups of one, three, and five, the families of body, speech, mind, qualities, and activities, the assembly of the main deity and retinue, is the assembly mandala. Starting from "inseparable," the qualities and results of the following seven mandalas are shown. Third, summarizing by combining with the extensive text: "ཨེ་" (Tibetan, Sanskrit: अ, IAST: a, literal meaning: A) indicates the perfect teacher; "ཨེ་མ་" (Tibetan, Sanskrit: अमा, IAST: amā, literal meaning: Ama) indicates the perfect place; "ཨེ་མའོ་" (Tibetan, Sanskrit: अमो, IAST: amo, literal meaning: Amo) indicates the perfect retinue, dharma, and time. Among these, in "the very realm of Suchness," the self-nature and characteristics of the place are summarized, the self-born wisdom of mind does not move from the realm of Suchness. In "self-appearance itself," the base, cause, size, shape, protrusions, peaks, and ornaments of the palace are summarized, the awareness itself has the ability to perfect all qualities, the base of the palace and so on are self-appearing.
Chinese
是也。所谓“定”，意为门。以四解脱之定的门径进入，显现为四门。所谓“影像”，意为汇集马步。从八乘行进的因果之马步，自显为影像。所谓“幻化清净光明”和“如意宝”，意为汇集座垫之义。四无畏等所象征的五种有情之座垫，以及无有罪过的莲花，光明灿烂的日月，满足希望的珍宝座垫，皆为自显现。所谓“自在智慧坛城慈悲之态”，意为汇集导师之义。于如是之性之界自在拥有并掌控的智慧，显现为导师之体性。分别之觉性显现为五智之坛城，法相与法性无二无别而安住，此乃慈悲之态，即导师之自性。所谓“身语意功德事业”，意为汇集自性无二之眷属五部本尊父母。导师之身语意功德事业五者，从中阐述五蕴清净之士夫父母显现。所谓“无有可除”，意为汇集周遍之量，即法界周遍知，以及众多之量，即如是之众等。以身与智慧周遍一切法，故无有丝毫罪过可除。所谓“功德”，意为汇集身色之义。显现部族之身色等，象征调伏有情之功德。所谓“无尽具饰庄严轮”，意为汇集特殊觉性之轮。导师本身之身语意无尽，自显于庄严轮之差别。所谓“金刚殊胜之处”，意为汇集圆满之时与法。金刚乘之殊胜续部即是教法，其生起之处即是导师眷属安住圆满之时也，此乃总结之语。第三，是金刚秘密之语。意为：金刚秘密即是金刚乘，是汇集为象征它的语句。或者说是金刚持秘密主以语句汇集。如是此续中，讲述集结者
English
It is so. The term "samadhi" means a door. It appears as four doors, symbolizing entry through the door of the four liberations' samadhi. The term "image" implies the collection of horse steps. The causal horse steps traversed from the eight vehicles manifest as images. The terms "illusion-like, perfectly pure, and clear" and "wish-fulfilling jewel" imply the collection of the meaning of a seat. The seats of the five sentient beings, symbolized by the four fearlessnesses, the lotus unstained by faults, the radiant sun and moon, and the jewel seat that fulfills hopes, are all self-manifestations. The phrase "the state of compassionate empowerment, wisdom, and mandala" implies the collection of the meaning of the teacher. The wisdom that possesses and controls the realm of suchness itself appears as the essence of the teacher. The discriminating awareness itself is clear as the mandala of the five wisdoms, and the state of being inseparable between phenomena and the nature of reality is the state of compassion, which is the nature of the teacher. The terms "body, speech, mind, qualities, and activities" imply the collection of the five families of retinue deities, father and mother, who are non-dual in nature. From the teacher's five aspects of body, speech, mind, qualities, and activities, the male and female figures who expound the purification of the aggregates and elements appear. The term "without removal" implies the collection of the extent of pervasiveness, which is knowing all of the expanse of reality, and the extent of multitude, such as the assembly of suchness. Since all phenomena are pervaded by body and wisdom, there is no removal of even the slightest fault. The term "qualities" implies the collection of the meaning of body color. The appearance of the body color of the families and so on symbolizes the qualities of taming beings. The phrase "wheel of inexhaustible adornments" implies the collection of the wheel of special awareness. The teacher's own inexhaustible body, speech, and mind manifest as the distinctions of the wheel of adornments. The phrase "the very place of the supreme vajra" implies the collection of the perfection of time and dharma. The supreme tantra of the Vajrayana is the teaching, and the place where it arises is the time when the teacher and retinue are perfectly situated, which is the concluding statement. The third is the vajra secret word. That is to say, the vajra secret is the Vajrayana, and it is collected into the words that symbolize it. Or it is collected into words by the vajra-holder, the lord of secrets. Thus, in this tantra, the compiler speaks.
Chinese
具有法的（人）说：有必要。因为如果没有集结者，即使导师宣说，也像哑巴说话一样，以后不会出现过失，以及这部续存在哪里？哪个导师？对哪个眷属宣说并交付？之后由谁来弘扬？为了避免这些诽谤，所以需要（集结者）。第二是章节的名称，即“秘密的”等等。因为难以理解所以是秘密的，因为浓缩了精华所以是精要，因为排除其他所以是唯一，因为没有疑惑所以是确定的。“谈论”是讲述，即讲述对象意义的法和讲述者词语的意义这两者出现的处所或根本是五种圆满，那被称为“谈论的基础”。像这样，经文的词义都以界限和类别来划分，所以是章节。它的数量有二十二个，从上往下数是第一个，所以是第一（章）。现在，如果自己掌握经典来分科，有二十二个章节，这里宣说第二章。论师解释说，如果窍诀师确定法类，那么殊胜者的法类是基础、道、果三种，第一章是果，显示了无缚解脱等自性的基础，以及由自己的分别念业所幻化等所安立的两种基础。在道方面，特别显示了道方便和解脱两者，在生起次第时，同时显示了方便道下门和解脱道。中等者的法类是谈论的基础、谈论的引发、传承、意义、必要、关联和教诲七种，其中显示了谈论的引发，并且显示了共同和不共同两种。下等者的法类有十种，主要显示了见、隐义、量、教言经典等，稍微显示了界限和交界，此外还通过三种共同的方式来显示。因为这里有共同的谈论引发，所以是所有人的对象。对此，如果讲述者以智慧的观点来分科，则分为两种：章节的正文和名称。第一种分为两种：不共同的谈论引发和共同的谈论引发。第一种分为两种：父母双方通过谈论引发的方式来授予秘密灌顶，以及共同显示两种灌顶的事业。第一种分为三种：为了授予秘密灌顶，父母平等入定的方式，体验