English
It is said that all wisdom dwells completely and fully. Through this sentence, self-born wisdom realizes that all wisdom dwells completely and fully. The so-called Agama of Yoga Accomplishment means that the samadhi that grasps the self achieves the fruit, which is the infallible Agama. Through this sentence, it is realized that the fruit is achieved through the view that is separated from the object of practice. The so-called Sutra of the Assembly of Wisdom means that all wrong views of permanence and annihilation are gathered, and the meaning is understood through this. Through this sentence, self-born wisdom realizes that all dharmas are gathered, and the view of all-knowing wisdom is realized. The so-called Mahayana Abhisamaya means that after realizing the view of permanence, one is raised to a higher realm. Through this sentence, self-born wisdom realizes without any antidote, and thus realizes liberation. The so-called Arrangement of the Categories of Dharma means that 360 views and so on, which are contrary to permanence and annihilation, are arranged and shown. Through this sentence, self-born wisdom knows that all dharmas are unmixed and complete in that very nature. The words of hidden meaning are spoken to those with lineage, so-called "The Mind of All Tathagatas," which refers to the five: samaya, samadhi, wisdom, bodhicitta, and compassion, without interruption. The so-called "without interruption" refers to contemplating the five genuine uninterrupted karmas, and practicing the five uninterrupted karmas is the mind of the Tathagata. The so-called "Secret Wisdom" refers to contemplating the five genuine uninterrupted karmas that are realized or difficult to practice, and showing that those five inverted uninterrupted karmas are not the object of practice for everyone. The so-called "Essence of Meaning" refers to contemplating the gathering of the essence of knowledge and practice in the true view and conduct, and showing that the five uninterrupted karmas and the union and liberation, as well as all the essence of self-born Kamala, are gathered. The so-called Tantra of Vajra Arrangement refers to contemplating that all wisdom dwells completely and fully in self-born wisdom, and all conceptual thoughts dwell completely and fully in the minds of sentient beings. The Agama of Yoga Accomplishment refers to contemplating the unwavering nature of the mind, and the samadhi of sinking and excitement achieves the fruit. The Sutra of the Assembly of Wisdom refers to contemplating that all dharmas are one in bodhicitta, and increasing on the mind with conceptual thoughts...
Chinese
这显示了一切佛法的汇集。所谓“大乘现观”，是指密宗大乘认为一切法皆是自心，因此将五无间罪等下等行为也视为大乘。所谓“佛法名相的安排”，是指认为一切法都完整无缺地存在于自心中，因此，此续部完整地阐述了五无间罪、十不善业等一切法。为智者宣说真实义的决定之词，所谓“一切如来的心”，是指一切众生的迷惑之心，不加改造、不加玷污、无有分别，这就是诸佛的心。因此，此续部中说：“此密宗金刚乘，显现为如来本身。为何金刚密咒与，佛陀众生无差别。”所谓“秘密智慧”，是指难以证悟自心本有的智慧。因此，此续部中说：“譬喻或量度或因明，或随念分别之智慧，皆不能够证悟之。”所谓“意义之精华”，是指在三坛城无分别的意义中，包含了所知与所修的一切精要。又说：“一切皆是彼，彼处唯一故，本来即是佛，大乐之自性。是无生灭之精华，无为之三坛城，本来即成就，任运而成就。”所谓“金刚布置之续”，是指一切智慧的业和体性都是金刚，因此具备了续部的六支。又说：“包括誓言根本语续和，广大分别支分关联续。”所谓“瑜伽成就之圣教”，是指自性瑜伽本来成就，或者是指能使果位瑜伽成就的此圣教本身。又说：“一明点遍布一切，一切皆决定显示于大圣教中。”所谓“汇集一切之明觉经”，是指一切法都汇集于自心中，并由此明了其意义。又说：“一切汇集于此，由此而生起，若知一切之根本，一切皆是不改造之如是，如是性即是一切之经。”所谓“大乘现观”，是指此续部引导一切所化之众，并清晰地阐明一切佛法。
English
This shows the gathering of all Dharmas. The so-called "Great Vehicle Abhisamaya" refers to the Great Vehicle of Secret Mantra, which considers all Dharmas to be one's own mind, and therefore regards the five inexpiable sins and other lower practices as the Great Vehicle. The so-called "arrangement of the nomenclature of the Dharma" refers to the view that all Dharmas exist completely and perfectly in one's own mind, and therefore this tantra fully explains all Dharmas such as the five inexpiable sins and the ten non-virtuous deeds. Explaining the definitive words of the ultimate meaning to the wise, the so-called "mind of all Tathagatas" refers to the deluded mind of all sentient beings, which is unadulterated, untainted, and without distinction, and this is the mind of the Buddhas. Therefore, it is said in this tantra: "This Vajra Vehicle of Secret Mantra, appears as the Tathagata himself. Why are Vajra Mantra and, Buddha and sentient beings not different?" The so-called "secret wisdom" refers to the wisdom inherent in one's own mind that is difficult to realize. Therefore, it is said in this tantra: "Neither metaphor nor measure nor logic, nor the wisdom of subsequent discrimination, can realize it." The so-called "essence of meaning" refers to the fact that in the meaning of the three mandalas without distinction, all the essence of what is to be known and what is to be practiced is contained. It is also said: "All is that, because it is one there, it is originally Buddha, the nature of great bliss. It is the essence of no birth and death, the three mandalas of non-action, originally accomplished, spontaneously accomplished." The so-called "Vajra Arrangement Tantra" means that the karma and essence of all wisdom are Vajra, and therefore it possesses the six branches of the tantra. It is also said: "Including the root tantra of vows and stories, and the tantra with great division branches and connections." The so-called "scripture of yoga accomplishment" refers to the fact that the yoga of self-nature is originally accomplished, or it refers to this very scripture that enables the yoga of the result to be accomplished. It is also said: "One bindu pervades all, all are definitely shown in the great scripture." The so-called "Sutra of Awareness Gathering All" means that all Dharmas are gathered in one's own mind, and thereby one understands their meaning. It is also said: "All are gathered here, arising from this, if one knows the root of all, all is unadulterated as it is, suchness is the sutra of all." The so-called "Great Vehicle Abhisamaya" means that this tantra guides all those to be tamed, and clearly explains all the Buddhadharmas.
Chinese
又，一切包容一切融入于此乐，被称为大乘。所有多少种乘的名称，都清楚地显现出那本身就是大。如是。《法之名相种种安立经》中说：轮回涅槃的一切法，不杂于觉性菩提心而圆满，就是此续部本身。又，此极广博奇妙之名，是语之殊胜清净续部。是确定部类宝藏清净之语教之源处。如是。名称与理相结合，从续部的四十六品中可以明白，所以这里没有写。顶礼是由谁寻得呢？过去是由秘密主，向五身之主寻得。后来，在后世，罗刹智慧方便者也向秘密主寻得了。第二，关于正文的意义，仪轨有两种说法。按照授记的法类来说，此续本身被认为是根本续、后续和后后续三种。第二品确定教诫是根本续。第三品以下是后续和后后续。其中，在《意义总集》中说：教诫授记根本续。又，在《生起次第总集》中说：从第三品到第六十五品之间，是对第二品根本的善说。如是，从第三品到第六十五品是后续。又在那里面说：从第一品意义中生起是后续，因为阐明了先前的意义所以在后面讲述，因为关联、断除疑惑和解释意义，所以这被认为是续的后续。如是。从第六十六品到第七十五品为止的十种学处，是后续的后后续。又在那里面说：因为很好地修持瑜伽并安住于确定之中，所以为了圆满十种学处的意义，这被认为是后后续。这样就清楚了。按照《大疏黑暗铠甲》等的说法，认为是总集根本续，意集解释续。第一品是理的来源的开场白。第二品中安立教诫后，导师逝去是授记传承的开场白，是因之因。
English
Again, because everything is contained and absorbed in this bliss, it is called the Great Vehicle. All the various names of vehicles clearly show that it itself is great. Thus it is. The Sutra Arranging the Aspects of Dharma says: All the dharmas of samsara and nirvana, without being mixed into the awareness of bodhicitta, are completely perfected in this very tantra. Again, this extremely vast and wonderful name is the supreme and pure lineage of speech. It is the source that definitively establishes the pure teachings of the category treasury. Thus it is. The combination of name and reason is clear from the forty-sixth chapter of the tantra, so it is not written here. Who sought this prostration? In the past, it was the Lord of Secrets who sought it from the Lord of the Five Bodies. Later, in later times, the Rakshasa with skillful wisdom also sought it from the Lord of Secrets. Secondly, regarding the meaning of the text, there are two ways of explaining the rituals. According to the system of prophetic teachings, this tantra itself is considered to be the root tantra, the subsequent tantra, and the subsequent subsequent tantra. The second chapter, which establishes the definitive instructions, is the root tantra. The third chapter onwards are the subsequent tantra and the subsequent subsequent tantra. Among them, it is said in the Condensed Meaning: Instructions, prophecies, root tantra. Also, in the Condensed Account of Origin, it is said: From the third chapter to the sixty-fifth chapter, there is a good explanation of the root of the second chapter. Thus, from the third chapter to the sixty-fifth chapter is the subsequent tantra. Again, in the same text, it says: Because it arises from the meaning of the first chapter, it is subsequent; because it clarifies the previous meaning, it is explained later; because it connects, cuts doubts, and explains the meaning, this is shown as the subsequent tantra. Thus it is. The ten limits of training from the sixty-sixth chapter to the seventy-fifth chapter are the subsequent subsequent tantra. Again, in the same text, it says: Because one practices yoga well and abides in certainty, in order to perfect the meaning of the ten limits of training, this is shown as the subsequent subsequent tantra. This is clear. According to the system of the Great Commentary Armor of Darkness, it is considered to be the root tantra of complete collection and the explanatory tantra of the collection of intentions. The first chapter is the introduction to the source of reason. In the second chapter, after establishing the instructions, the passing away of the teacher is the introduction to the lineage of prophecy, the cause of the cause.
Chinese
哦。第三章讲述苦难是真正的因。第四章劝请消除苦难并承诺消除是话题的缘起。第五章的上半部分是话题本身的本质。第五章的下半部分是缘起话题的引发。第六章以下是续部意义产生的十二种方式。尊敬的上师们也是这样认为的。如果与其他的显密经典结合，那么《意集经》本身可以理解为根本续和解释续。 "如是我闻，一时"，这是楞伽主所作的偈颂，这里有六个术语。"如是听闻，不增不减"，表明没有增删。"如是所说，自己听闻，不是从他人处传来"，表明结集者是可靠的。"我如是听闻，他人如是听闻"，表明佛语传承没有中断。 "一时"有三种含义：只在一次听闻，不是反复询问，表明佛语出现稀少。在这个时候听闻这些，在其他时候听闻其他的，表明结集者听闻广泛。在同一时间既听闻这些，也听闻其他的，表明结集者智慧敏锐。此外，先前是导师四身的意旨这样讲述，秘密主听闻的时候。还有，后来是导师秘密主自己意旨这样讲述，我楞伽主听闻的时候。 "完全逝世之后"，如果说导师的说法是逝世之后，那么在五部和清净刹土居住的佛陀听闻的时候，有逝世之后这样的说法。如果是法身和在不清净刹土居住的佛陀，以及释迦牟尼佛听闻的时候，没有逝世之后这样的说法，那么这些和同一时间分别讲述会有过失。还有，如果是报身涅槃，因为报身的眷属没有被调伏，所以报身不会逝世。还有，如果说化身是报身装束的五部，那么如果说身逝世，那么化身在五部清净刹土居住，在不清净刹土居住，以及释迦牟尼佛本身，化身有八种话题的缘起