Chinese
《总集密意》之简义白莲鬘。 《总集密意》之简义白莲鬘。 《总集密意》之简义白莲鬘》完毕。顶礼薄伽梵语狮子。此大经续法之明镜，以三义宣说：首义、正文、末义。首义有二：名称印度语和顶礼。薄伽梵。正文有二：根本续和第二品以上，是解释的续，第三品以下。根本续有三：因，第一品之缘起；基和缘，第二品之上，发起缘起和续之义；第二品之下。初者有三：经和“如是我闻”之广说，以及支分之末尾如是摄集。广说有二：总说和眷属支分之宣说。初者有三：法身之缘起，如是法、报身和化身之缘起。报身五部。佛陀不动佛等。化身有三：释迦牟尼之缘起，佛陀释迦牟尼，于清净刹土安住，如是等，于不净刹土安住之缘起。如是等有情，如是眷属支分之宣说有二：略说如是等，和广说。彼有十二：随喜以道之功德门而立名，欲乐以时之门，道以比喻之门，愿以发心之方式，学勤以次第之门，续以续中出现之方式，一切种姓和种姓之门，资粮道和道自身之体性之门，三摩地欲乐之门，证悟方式之词之门，义行之门，以及彼一切以持明之门而立名。༈。缘起发起有二：第二品导师以迎接而发起，眷属以恭敬提问而发起。初者有三：导师劝请聚集眷属，之后，以神变轮聚集而聚集，之后导师断除疑惑。
English
The Condensed Meaning of the General Sutra, A Garland of White Lotuses. The Condensed Meaning of the General Sutra, A Garland of White Lotuses. The Condensed Meaning of the General Sutra, A Garland of White Lotuses, is complete. Homage to the Bhagavan, the Lion of Speech. This great Sutra and Tantra, the Mirror of Dharma, is taught with three meanings: the initial meaning, the main text, and the concluding meaning. The initial meaning has two parts: the Indian name and the homage. Bhagavan. The main text has two parts: the root Tantra, and from the second chapter onwards, which is the explanatory Tantra, and from the third chapter downwards. The root Tantra has three parts: the cause, the arising of the first chapter; the basis and the condition, the beginning of the second chapter, the arising of the discourse and the meaning of the Tantra; the end of the second chapter. The first has three parts: the Sutra and the expanded "Thus have I heard," and the conclusion of the divisions is thus gathered. The expansion has two parts: the general and the specific teaching of the retinue. The first has three parts: the basis for the discourse on the Dharmakaya, and similarly the Dharma, the Sambhogakaya, and the basis for the discourse on the Nirmanakaya. The Sambhogakaya has five families. The Buddha Akshobhya, and so on. The Nirmanakaya has three parts: the basis for the discourse on Shakyamuni, the Buddha Shakyamuni, residing in the pure realm, and similarly, the basis for the discourse on those residing in the impure realm. Similarly, sentient beings, the specific teaching of the retinue has two parts: the concise teaching, such as that, and the extensive explanation. It has twelve parts: rejoicing is named through the door of the qualities of the path, aspiration through the door of time, the path through the door of example, aspiration through the method of generating bodhicitta, learning effort through the door of sequence, the Tantra through the door of how it arises in the Tantra, all lineages and the door of lineage, the accumulation path and the path itself through the door of its essence, samadhi through the door of aspiration, the way of realization through the door of words, the door of meaningful conduct, and all of that is named through the door of vidyadhara. ༈. The arising of the condition has two parts: in the second chapter, the teacher arises by welcoming, and the retinue arises by asking respectfully. The first has three parts: the teacher urges to gather the retinue, then, by the miraculous wheel, they gather and assemble, and then the teacher cuts off doubts.
Chinese
这是为了传授唯一的教诲。听众提问分为两部分：提问的听众的仪态和实际的提问。其中有五个方面：之前在经中您没有讲过密咒，之后会如何出现？这是为了询问原因；询问了胜者的三种教诲；询问了以解脱的方式收集乘的方法；询问了导师去世后谁将成为世间的明灯；以及谁来断除邪见教义。续部的意义有二：圆满的薄伽梵加持并接近地展示，以及实际的广说。其中有四个方面：第一个问题的真实答案是密咒出现的十二种方式；第二个问题的答案是展示三种教诲；从那个问题开始，第三个问题的答案是解脱之乘的收集方法；从那个问题开始，第四个和第五个问题的答案是共同由具有圣种姓者来做。第二个问题的答案是展示三种教诲，分为两部分：总的来说，导师的三种教诲，以及总结的教诲。其中有两部分：经的思考和广说。其中有三个方面：寻找意义，在心中产生智慧；口中说真实语，正直；以及行为的三门教诲。༈。讲述的续部有三个章节：因是基础，缘是提问，以及第五章的结尾是续部的意义。第六章及以后，基础有三个方面：因是第三章，缘是第四章，以及自身是第五章的开头。因有三个方面：那时听众有无悲伤的区别，导师去世的过患，以及实际展示悲伤。过患有二：世俗者和出世间者，佛陀被悲伤所占据，以及魔和其他派别一起宣告言辞。实际的有二：接近地展示，以及圣者的广说。其中有二十三个方面：明灯埃玛欧没有熄灭，谁来消除黑暗？这是悲伤地提问。1、没有尺度的面容，谁来最终确定尺度？这是悲伤。2、闭上眼睛，邪恶的力量不会增长吗？这是悲伤。3、日月西沉，不会在邪恶的黑暗中徘徊吗？这是悲伤。4、谁来调伏恶毒的导师？这是询问。5、谁来守护清净的教
English
This is to impart the single teaching. The audience's questioning is divided into two parts: the demeanor of the questioning audience and the actual questions. There are five aspects to this: Previously, in the sutra, you did not speak of mantras, how will they arise later? This is to inquire about the reason; inquired about the three teachings of the Victorious One; inquired about the method of collecting vehicles in the form of liberation; inquired about who will become the lamp of the world after the teacher passes away; and who will cut off false views and doctrines. The meaning of the tantra is twofold: the Blessed One perfectly blesses and closely reveals, and the actual extensive explanation. There are four aspects to this: the true answer to the first question is the twelve ways in which mantras arise; the answer to the second question is the presentation of the three teachings; from that question onwards, the answer to the third question is the method of collecting the vehicles of liberation; from that question onwards, the answer to the fourth and fifth questions is that it is commonly done by those with noble lineage. The answer to the second question is the presentation of the three teachings, divided into two parts: generally, the teacher's three teachings, and the summarized teachings. There are two parts to this: the contemplation of the sutra and the extensive explanation. There are three aspects to this: seeking meaning, generating wisdom in the mind; speaking truthfully in the mouth, being upright; and the three doors of action teachings. ༈. The tantra that speaks of it has three chapters: the cause is the basis, the condition is the questioning, and the end of the fifth chapter is the meaning of the tantra. From the sixth chapter onwards, the basis has three aspects: the cause is the third chapter, the condition is the fourth chapter, and oneself is the beginning of the fifth chapter. The cause has three aspects: at that time, the difference between whether the audience has sorrow or not, the faults of the teacher's passing away, and the actual demonstration of sorrow. The faults are twofold: the worldly and the transcendental, the Buddha being occupied by sorrow, and the demons and other factions proclaiming words together. The actual has two aspects: closely revealing, and the extensive explanation of the holy ones. There are twenty-three aspects to this: The lamp Emao has not been extinguished, who will dispel the darkness? This is sorrowfully asking. 1. Without a measuring face, who will finalize the measure? This is sorrow. 2. With the eyes closed, will the evil forces not grow? This is sorrow. 3. With the sun and moon setting, will we not wander in the evil darkness? This is sorrow. 4. Who will subdue the venomous teacher? This is asking. 5. Who will protect the pure teach
Chinese
谁能使之清晰？谁能秉持戒律？导师对弟子作何授记？争论是否会使教法衰退？圣言是否会被篡改而不修正？是否会用教法交换价值和财富？佛法的教义是否会被敌人所侵扰？在此处教义存续的时间有多久？时代将如何变迁？此处教义的终结将如何显现？弟子的戒律最终将如何改变？从这里去向何方，又住在哪里？谁将成为未来世界的怙主？从何处寻求智慧的化身？在何处把握究竟的意义？圣体的供养之处将如何显现？之后将在何处进行供养？导师现在是否会出现圣体的替代者？这是关于圣地的提问。共有两种缘起：第四品，诸佛劝请秘密主；以及秘密主应允。劝请有三种：听闻苦难后如是说，聚集在柳林；通过先前誓言的伟大劝请来消除苦难；以及转变一致的各自认知，适应咒语。应允有两种：化身授记，如勇士金刚般宣说，这是应允；以及在喜马拉雅山，如昔日的胜者般劝请时，这是应允的强烈方式。第五品，开端自身的性质有两种：总的教义；以及导师回答的详细阐述。第一种有两种：从开端到实际内容；以及加持，国王匝哈在梦中显现的景象。导师的回答有两种：提问，即彼时神圣的；以及回答。回答有六种：谁的奇迹的回答是金刚萨埵，三界的克星；从何处来的回答是空性空性，即伟大轮回涅槃无别，从黑暗中而来；如何出现的回答；对谁神圣的回答；依靠的道路是依靠上师和伟大的乘而来；去向何处的回答是去往善恶混杂行事的欲望界；为何而来的回答是
English
Who makes it clear? Who upholds the discipline? How does the Teacher prophesy to the disciple? Does contention cause the doctrine to decline? Is the sacred word corrupted and not corrected? Is Dharma exchanged for value and wealth? Will the enemy not cause the Dharma's teachings to flourish? How long will the doctrine abide here? How will the times change? How will the end of the doctrine manifest here? How will the disciple's discipline ultimately change? From here, where does one go, and where does one reside? Who will come as the protector of the world in the future? From where is the wisdom of emanation sought? Where is the ultimate meaning grasped? How will the place of offering for the sacred body appear? Afterwards, where will the offering be made? Will a substitute for the Teacher's sacred body appear now? This is the questioning of the sacred ground. There are two kinds of conditions: the fourth chapter, where the victorious ones urge the Secret Lord; and the Secret Lord's acceptance. There are three kinds of urging: hearing the suffering, they spoke thus, gathering in the willow grove; eliminating suffering through the great urging of the previous vow; and transforming the concordant individual cognitions to accommodate the mantras. There are two kinds of acceptance: the emanation prophesies, speaking like the hero Vajra, this is acceptance; and in the Himalayas, like the victorious ones of old, at the time of urging, this is the forceful way of acceptance. The fifth chapter, the nature of the introduction itself, has two aspects: the general doctrine; and the detailed explanation of the Teacher's answers. The first has two aspects: from the introduction to the actual content; and the blessing, the vision that appeared to King Dzah in a dream. The Teacher's answers have two aspects: the question, which is sacred at that time; and the answer. There are six aspects to the answer: the miracle of who is Vajrasattva, the antidote to the three realms; the answer of where he came from is emptiness, emptiness, the great cycle of existence and nirvana are inseparable, coming from darkness; the answer of how he appeared; the answer of to whom it is sacred; the path of reliance is relying on the Lama and the Great Vehicle; the answer of where he went is to the realm of desire where good and evil are mixed; the answer of why he came is
Chinese
是为了寻找轮回的自性而来。无论如何产生的回答有两种：如果自身是金刚部，那么金刚部就从方便和智慧二无中产生，以及结果如何产生。这有五种：首先是尚未证悟自身法性的历史，以及那时上师劝告去寻找，寻找之时请教方法，殊胜的方便道由此开示，如是听闻开示后行进于险地，显示了并非从他处获得而是在自身中证得。第五品末尾，引发争论有两种：导师迎面而来引发争论，以及眷属恭敬提问引发争论。第一种有两种：通过十一种方便行事，劝告对自身生起希求，以及教诲。第一种有十一种：导师、眼科医生、医生、地相师、慈悲、金刚大堡、商人、明灯、如意宝、钥匙、解释。教诲有三种：劝告精进于清净道，劝告使金刚大秘密之语广为人知，劝告不要生起天人的痛苦。眷属引发争论有三种：请教之前的仪容，请教的预备，以及所请教的真实内容，殊胜者们等等。预备有五种：以身如明亮的太阳等来赞颂，以语如教言之诸教来赞颂解释，以意如秘密之夜晚的主人，以功德如摧毁毒药的药王，以事业如难以调伏的魔鬼也被调伏来赞颂。第一种有两种：总的以身来赞颂心，以及分别以三身来赞颂。这有三种：如是赞颂法身如明亮的镜子，赞颂报身如喜悦消除痛苦，赞颂化身如愿望如意宝。༈。续部的意义有两种：从第六品开始总的归纳十二种产生的方式。发誓如是宣说并劝告开示，以及续部的真实意义。其中通过十二种产生的方式来开示，第六品第一，消除迷惑的痛苦有五种：消除二十三种痛苦的回答，例如虚空的痛苦产生