English
It is like the assembly of ministers deciding the king's affairs. In the Guhyagarbha Tantra, it says: 'Discussing the Buddha's intention, it must be determined, just like handling the king's affairs.' King Jaḥ (ཛཿ) said: 'The origin of discussing the intention is, the view of determining the true meaning, just like the assembly of ministers deliberating.' Thus, although no other fault can be found in making the second chapter the root tantra, such a statement will arise: In the Sutra and other non-common treatises of the Mantrayana, the Nirmanakaya speaks of the characteristics, the Sambhogakaya speaks of the activities, and the Dharmakaya speaks of the three inner aspects. Therefore, if it is said that the second chapter is spoken by the Nirmanakaya, the fault of not being a tantra of the Mantrayana will arise. The Nirmanakaya speaking of the characteristics, etc., is only a representation from one aspect, but in reality, there is no limitation, so there is no contradiction in the Nirmanakaya speaking of the secret mantra. Because the three bodies exist inseparably, there, the body appears as the Dharmakaya, and the three stages of generation and completion are spoken. From the sixth chapter: 'The supreme mind of Akshobhya Vajra, through the blessing of the compassionate Nirmanakaya, in immeasurable worlds, darkness appears, self-born and self-pacified.' The Nirmanakaya also spoke, and in the Meaning Collection it says: 'The teachings of the blessing of the four bodies.' It is sufficient to explain very extensively. In general, in the Sutra system, there are two views on the root and explanation: In the system of prophetic Dharma categories, this tantra itself is considered as the root tantra, the subsequent tantra, and the subsequent subsequent tantra. The second chapter, which is the definite establishment of instructions, is the root tantra; the third chapter and onwards are the subsequent tantra and the subsequent subsequent tantra, which are the explanatory tantras. In the Meaning Collection it says: 'Instructions, prophecies, root tantra.' In the Origin Collection it says: 'From the third chapter to the sixty-fifth chapter, the root of the second chapter is well explained.' That is, from the third chapter to the sixty-fifth chapter is the subsequent tantra. It says: 'Because it arises from the meaning of the first, it is the subsequent; because it clarifies the previous meaning, it is explained later; because it is related, eliminates doubts, and explains the meaning, this is shown as the latter part of the tantra.' From the sixty-sixth chapter to the seventy-fifth chapter is learning
Chinese
十种边际是后部续部的后部。正如其中所说：从良好地修持瑜伽并确定安住中，以十种学处边际，为了圆满意义。这被显示为后部的后部。这很清楚。根据《大疏·黑暗盔甲》等的体系，认为《总集根本续》和《意集解释续》。第一品是关于论证来源的开端。第二品中，安立口诀后，导师逝去是预言传承开端的因之因。第三品，发出悲鸣是真实的因。第四品，劝请消除悲鸣并承诺消除是开端的缘。第五品的前半部分是开端自身的体性。第五品的后半部分是缘起开端。第六品以下是续部意义产生的十二种方式。佐尔派的诸位上师也这样认为。对此，全知噶陀巴大师说：如果与其他经咒的腹部结合，那么《意集》本身被理解为根本续和解释续是合理的。如《尸林奇妙续》所说：最初所说是根本续，后来所说是解释续。简略地说的是根本，阐明的是解释续。等等，与许多教言相符，并且仅仅以问答的方式清楚地解释了十二种产生方式的意义，因此是无上的解释方式。然而，这两者最终的意义在于意旨一致，虽然似乎确定是为了此时预言传承的教法变得强大，但如果与加持产生的教法自身的情况，以及第四十三品确定显示大预言的自身时间等结合，那么认为《总集根本续》也是经文的意旨显明之处，因此《大疏》中那样说也是因为这个要点。第二部分分为两部分：共同的三个口诀和戒律的口诀。第一部分：从“此后，导师再次”到“应以方便摄持”之间显示，此后，导师再次回答第二个问题，呼唤“大持明者”，向眷属们显示了共同三个口诀的意义，应该学习
English
The ten limits are the latter of the latter tantras. As it says in that very text: From well practicing yoga and certainly abiding, with the ten limits of learning, for the sake of perfecting the meaning. This is shown as the latter of the latter. This is clear. According to the system of the Great Commentary, Armor of Darkness, etc., it is considered the Root Tantra of the Total Collection and the Explanatory Tantra of the Gathering of Intentions. The first chapter is the introduction to the source of reasoning. In the second chapter, after establishing the instructions, the passing away of the teacher is the cause of the cause of the introduction to the prophetic lineage. The third chapter, expressing grief, is the actual cause. In the fourth chapter, urging to dispel grief and promising to dispel it is the condition of the introduction. The first half of the fifth chapter is the nature of the introduction itself. The second half of the fifth chapter is the condition that initiates the introduction. From the sixth chapter onwards are the twelve ways in which the meaning of the tantra arises. The venerable lamas of the Zur tradition also hold this view. On this, the omniscient Katokpa Chenpo said: If combined with the womb of other sutras and tantras, then it is reasonable to understand the Gathering of Intentions itself as the root tantra and the explanatory tantra. As it says in the Wondrous Tantra of the Cemetery: What was first spoken is the root tantra, what was spoken later is the explanatory tantra. What is briefly stated is the root, what clarifies it is the explanatory tantra. And so on, it is in accordance with many authoritative statements, and because it clearly explains the meaning of the twelve ways of arising solely through questions and answers, it is the supreme way of explaining. However, the ultimate meaning of these two converges on a single point of intention, although it seems certain that it is for the sake of the teachings of the prophetic lineage becoming powerful at this time, if combined with the occasion of the teachings from which blessings arise, and the time of the forty-third chapter, which certainly shows the great prophecy, then considering it the Root Tantra of the Total Collection is also clear in the intention of the text, therefore, what is said in the Great Commentary is also due to this point. The second part has two parts: the three common instructions and the instructions of vows. The first part: from "Then again, the Teacher" to "should be grasped by means" is shown, then again, the Teacher answered the second question, calling "Great Vidyadhara", he showed the meaning of the three common instructions to the retinue, should be learned.
Chinese
通过对这些的实践，应当具备止观和智慧的心。然后，智慧成熟，变得敏锐、迅速、深刻、广阔和细致，获得如实见到无生之确信，并通过胜观的见解来做出决断。如此做出决断后，将心安住于不动的状态，通过双运的行为或业的边际完全清净的方法来把握。这是以上所说的内容。另一种方式，作为智慧的教导也是可以接受的。第二部分分为两点：概括地指示和详细地解释。第一点，从“思想清净”到“好好地实行”，指示了这三者是修持戒律的三个教导。结合共同的方面，通过三门没有虚伪，使心的思想在自性和相状两方面都清净。没有增减，如实地说出想法，使语言的表达正直。压制那些不会变成自他利益的行为，使身体的行为得到良好的实行。这是以上所说的内容。结合不共同的方面，所有的念头和分别都以胜义谛的方式显现为自生智慧，因此不执着于错误，这是思想清净。在胜义谛中，远离言说，认识到远离四种过失的诸佛之语，这是表达正直。在胜义谛中，诸佛的事业远离好坏，这是行为得到良好的实行。对于这些，没有阻止行为，也没有束缚地实行。第二部分分为三点：生起智慧于心的教导，使语言表达正直的教导，以及行为举止的教导。第一点，从“寻求意义”到“获得”，指示了这也是智慧观察的三个教导。通过听闻的智慧，依靠特殊方便的理由，努力寻求如实的事物之意义。通过思惟的智慧，了解所有存在的必要性，从而确定地考察意义。通过修习的智慧，如此寻求后，抓住要点，获得确信，从而见到意义。这是以上所说的内容。第二点，从“说真实语”到“如所说般实行”，指示了语言的教
English
Through practicing these, one should possess a mind of shamatha and vipassana, and wisdom. Then, when wisdom is mature, becoming sharp, swift, profound, vast, and detailed, one gains confidence in seeing the unborn as it is, and makes a decision through the view of vipassana. Having made such a decision, one fixes the mind in an unwavering state, grasping it through the method of completely purifying the dualistic conduct or the limits of karma. This is what was said above. Alternatively, it is also acceptable as an instruction on wisdom. The second part is divided into two points: indicating in brief and explaining in detail. The first point, from "pure thought" to "practice well," indicates that these three are the three instructions for practicing discipline. Combining with the common aspects, through the three doors being without deceit, one makes the mind's thought pure in both its nature and aspects. Without adding or subtracting, speaking thoughts as they are, one makes the expression of speech upright. Suppressing those actions that do not transform into the benefit of oneself and others, one makes the actions of the body well practiced. This is what was said above. Combining with the uncommon aspects, all thoughts and concepts arise as self-born wisdom in the ultimate truth, therefore not clinging to error, this is pure thought. In the ultimate truth, being free from expression, recognizing the speech of the Buddhas as being free from the four faults, this is upright expression. In the ultimate truth, the actions of the Buddhas being free from good and bad, this is well-practiced conduct. For these, there is no obstructing conduct, and no practicing with bondage. The second part is divided into three points: the instruction on generating wisdom in the mind, the instruction on making speech expression upright, and the instruction on actions and conduct. The first point, from "seek the meaning" to "obtain," indicates that these are also the three instructions for wisdom observation. Through the wisdom of hearing, relying on the reasons of special means, one should strive to seek the meaning of things as they are. Through the wisdom of thinking, one understands all the necessities that exist, thereby definitely examining the meaning. Through the wisdom of meditation, having sought in this way, one grasps the key point, gains confidence, thereby seeing the meaning. This is what was said above. The second point, from "speak truthfully" to "act as spoken," indicates the instruction of speech.
Chinese
身语意三者应如是行持：以意义随顺言辞，无论说什么都要舍弃虚假，说真实语。以言辞随顺言辞，如同口中所说，之后也要随顺，言辞不应改变。以言辞随顺意义，如同口中所说，身语意三门都要如是行持。第三是精通三门，从“精通三门”到“完全断绝分别念”之间所讲的是，行持之事是显宗和密宗共同的三种修持窍诀。为了知晓应学之处，即苦行律仪之门是行持，证悟智慧之门是见解，串习禅定之门是修习。为了知晓错谬之处，即以精勤而入之门，成就方便之门，以及究竟果之门。为了普遍知晓，即空性之解脱门，无相之门，以及无愿之门，如是应精通三门。或者应当修学后来出现的密咒三藏。或者十二种状态中出现的密咒，其真如自性，三种名称的类别是：字母嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、穆（藏文：མཱུྃ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的三种意义，即自性任运成就之善逝心髓，以及本来如是之圆满和体性无别，根本菩提心是离于行境，心识难以触及者。这些是三种密咒，对此什么也不思，什么也不虑，毫不动摇，于不修之修中，修习无修之修。或者应当修学后来出现的明咒、秘密咒、陀罗尼咒三种。或者如经中所说的明咒是自性任运成就，陀罗尼咒是本来如是，秘密咒是根本菩提心之坛城，如是应当修学三种密咒。如是修习所错谬的障碍是三城，以相续不同而言，即欲界、色界、无色界三界，以相续相同而言，即身体显现是欲界，语言半显现是色界，心不显现是无色界三界，以了知分别之相续而言，即六识各自之对境皆贪著为欲界，