English
The three, body, speech, and mind, should be practiced in this way: With meaning following words, whatever is said should abandon falsehood and speak truthfully. With words following words, as spoken by the mouth, one should follow accordingly, and the words should not change. With words following meaning, as spoken by the mouth, the three doors of body, speech, and mind should be practiced accordingly. The third is to be skilled in the three doors, from "skilled in the three doors" to "completely severing conceptualization" is what is taught. The things to be done are the three essential instructions for the common practice of Sutra and Tantra. In order to know what to learn, the door of ascetic discipline is practice, the door of realization and wisdom is view, and the door of familiarization and Samadhi is meditation. In order to know the places of error, there is the door of entering through effort, the door of accomplishment through means, and the door of the ultimate result. In order to know generally, there is the door of liberation through emptiness, the door of signlessness, and the door of wishlessness; thus, one should be skilled in the three doors. Or, one should study the three collections of Mantras that arise later. Or, the secret Mantras that arise in the twelve states, their Suchness nature, the categories of the three names are: the three meanings of the letters Om (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Mum (藏文：མཱུྃ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆), and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which are the spontaneously accomplished essence of the Sugata, and the completeness of the primordial Suchness and the indivisible essence, and the root Bodhicitta, which is separate from the field of action and difficult for the mind to touch. These are the three Mantras; one should not think or analyze anything about them, nor be moved. In the meditation of non-meditation, one should practice the practice of non-practice. Or, one should study the three Vidyā-mantras, secret Mantras, and Dhāraṇī-mantras that arise later. Or, as stated in the Sutra itself, the Vidyā-mantra is spontaneously accomplished, the Dhāraṇī-mantra is primordial Suchness, and the secret Mantra is the Mandala of the root Bodhicitta; thus, one should study the three Mantras. The obstacles and obscurations that are mistaken in this way of meditation are the three cities. In terms of different continuums, they are the three realms of the desire realm, the form realm, and the formless realm. In terms of the same continuum, the appearance of the body is the desire realm, the half-appearance of speech is the form realm, and the non-appearance of mind is the formless realm. In terms of the continuum of knowing and discriminating, the objects of the six consciousnesses are all attached to as the desire realm,
Chinese
由于以我或自我的中间的傲慢之心，所以是色界。由于阿赖耶识并非实有，所以是无色界，因此应当摧毁三城。那么，这里有五组三，能否安立为三个教诲呢？虽然显现为十五，但由于根本的缘故，称为三并不相违，例如第四天的热病，或蛇的第七步，以及树的第七片叶子等。这些也是在小智慧者的面前，作为因的乘的决定而安立的三。但对于大智慧者来说，《第六品》中说：“胜者的意旨这三个词，是神变的智慧和殊胜的计谋，由于是国土的重大政事，所以在圣者智慧的国土中显现。”以及《第五十六品》中说：“完全聚集的意旨这三个词，以确信坚定作为智慧的依靠，如果对三个词的意义获得定解现证，那么决定的意义唯是自证。”这样说了。因此，密咒乘殊胜的自性是根本续部的正行，广说即可。这样宣说时，世尊开示道，第二个问题的遍计就断除了。第三个是，从“此后世尊又”到“遍计断除了”之间所开示的。此后，世尊又对第三个问题开示道，呼唤着“大持明者”，它的意义是这样的：导师释迦牟尼我所开示的文字明灯，安立为圆满的三，那是对于上中下三种根器，各自显现为随顺自己的意乐，因此总的自性是摄集为三藏宝藏。它的意义的摄集方式是，从止观方面摄集为三个边。那也是由于调伏的缘故，首先是摄集为知的三续、三门，或者闻思修的三种智慧。另一种方式是，也可以摄集为一个人的阿赖耶识、染污意、意识这三种。由于进入的福分小，不依靠文字就无法理解，因此也摄集为文字的集合，也就是三藏的经函本身。以什么来摄集呢？由于众生有大小次第的智慧差别，因此为了这两者，乘的次第也同样分为高低两种。
English
Because of the arrogance in the middle of 'I' or 'self,' it is the realm of form. Because the Alaya consciousness is not truly existent, it is the formless realm, therefore the three cities should be destroyed. Now, since there are five groups of three here, can they be established as three instructions? Although it appears as fifteen, calling it three is not contradictory due to the root cause, for example, the fourth-day fever, or the snake's seventh step, and the tree's seventh leaf, and so on. These are also established as the three certainties of the causal vehicle in the eyes of the small-minded. But for the great-minded, the sixth chapter says: 'The Victor's intention, these three words, are miraculous wisdom and supreme counsel, because they are great affairs of state of the country, they appear in the land of holy wisdom.' And the fifty-sixth chapter says: 'The intention of complete gathering, these three words, with faith and certainty, make them the reliance of wisdom, if one gains definite understanding and realization of the meaning of the three words, then the meaning of certainty is only self-awareness.' Thus it was said. Therefore, the essence of the supreme mantra vehicle is the actual basis of the root tantra, enough with the elaboration! When the Teacher spoke thus, the conceptualization of the second question was cut off. The third is what is taught from 'Then again the Teacher' to 'conceptualization was cut off.' Then again, the Teacher answered the third question, calling out 'Great Vidyadhara,' its meaning is like this: The lamp of letters taught by the Teacher Shakyamuni, which I have established as the perfect three, appears to the three types of vessels, superior, middling, and inferior, according to their own inclinations, therefore the general nature is gathered into the three precious collections of scriptures. The way to gather its meaning is to gather it into the three extremes from calm abiding and insight. That is also because of discipline, first it is gathered into the three continuums of knowledge, the three doors, or the three wisdoms of hearing, thinking, and meditating. In another way, it can also be gathered into the Alaya consciousness, afflicted mind, and consciousness of one person. Because the fortune to enter is small, one cannot understand without relying on letters, therefore it is also gathered into the collection of letters, that is, the scriptures of the three collections themselves. With what is it gathered? Because beings have differences in wisdom in the order of large and small, therefore for these two, the order of vehicles is also made into two, high and low.
Chinese
摄受方面，对于小根器者显现的小乘声闻乘，由迦叶等摄受；对于大根器者显现的大乘中观乘，由阿难或金刚手等各自的摄受者以大小两种次第摄受。在何基础上摄受呢？像这样，由于根器大小两种差别的缘故，心识所入之境，乘之法次第也有见修行等高低的差别。就那样如实地安立。因此，应与所化各自所喜好的相应而调伏，故应摄受为大小二者。这样开示后，第三个问题的遍计就断绝了。第四个是，从“此后，世尊又”至“入于寂灭”之间所开示的。此后，世尊又对第四个和第五个问题的回答，以一个章节开示说：其他的回答，也应以最后一个问题的回答来完全断定，以如来藏所摄的法之穗来做，持明者象王你谛听，这样呼唤后教诫说：世尊身入灭后，做世尊的代表的明灯，并且普遍宣说密咒的事业也是，在身未灭前，对曾有国王渣拉后来将出现密咒进行授记的时机已到。下劣众生的身体的大菩萨，具清净种姓的五种等等出现后，在猛烈者的顶端祈请后，秘密主金刚手亲自显现，对他们如实地宣说密咒金刚乘，他们也各自在自己相应的处所宣说，并且广说而使之明晰，也驳斥并制裁邪恶的宗派。此处的含义也暗示了莲师等等，这是法王的亲笔注释中所说的。这样开示后，第四个和第五个问题的遍计就断绝了，在示现圆满的二月十五入于寂灭。章节的名称是：诸佛总集密意大经中所说的五个回答和三个教言必定安立的章节。
English
Regarding the means of gathering disciples, for those of small or middling intellect, the appearance is of the Lesser Vehicle, the Hearer Vehicle, gathered by Kashyapa and others. For those of great intellect, the appearance is of the Great Vehicle, the Middle Way, gathered by Ananda or Vajrapani and others, each by their respective gatherers, through two levels of greater and lesser. On what basis are they gathered? Thus, due to the difference between great and small intellect, the objects that the mind engages with, the order of the Dharma of the Vehicle, also have differences of high and low in view, practice, and so forth. Just so, it is established. Therefore, one should tame in accordance with what each disciple favors, and thus should gather them into two, greater and lesser. Thus he taught, and the complete understanding of the third question was cut off. The fourth is taught from "Then again, the Teacher" to "became extinguished." Then again, the Teacher taught the answer to the fourth and fifth questions in one chapter: Another answer, also the answer to the last two questions should be completely decided with one statement, made into a sheath of Dharma gathered by the Tathagatagarbha, "Vidyadhara Kunjara, listen!" he called and advised. The activity of being a lamp representing the Teacher after the Teacher's body passed into nirvana, and of completely proclaiming the secret mantra, also, before his body passed away, the time had come when the king Jaḥ had previously prophesied that the secret mantra would arise later. Great bodhisattvas in the bodies of inferior beings, five of pure lineage, and so forth, having arisen, and having prayed at the peak of the fierce one, the Lord of Secrets, Vajrapani himself appeared, and taught them the secret mantra Vajrayana itself as it is, and they also taught it in their respective appropriate places, and explained and clarified it, and also refuted and punished the heretical sects. The meaning here also implies Padmasambhava and others, as stated in the Dharma Raja's commentary. Thus he taught, and the complete understanding of the fourth and fifth questions was cut off, and on the fifteenth day of the showing month, his body completely passed into nirvana. The title of the chapter is: The chapter that definitely establishes the five answers and three instructions spoken in the Great Sutra of the Union of the Intentions of All Buddhas.
Chinese
第二是清楚地解释。唉玛，是所有续部、圣教和口诀的宝库。是教法殊胜的精华，是汇集广大圣教经典的根本大续部。如今以可靠的口诀清楚地阐明了经文的究竟密意。月光的光芒照亮了白睡莲的花蕊。具有无量光芒，盛开了百瓣白莲。以清晰的圣教和理证，阐释了正法的明镜。愿那些渴望甚深意义的殊胜智慧者充满喜悦。如是说。第二，解释的续部有三个方面：因，谈论的基础；缘，发起谈论；续部的实际意义。第一方面有三个：谈论的基础之因，谈论的基础之缘，谈论的基础自身的体性。第一方面有三个：眷属有无悲伤的差别，导师逝世的过患，真实地表达悲伤。第一是：从“那时”到“总是大声哭泣”之间所表达的。这一品讲述的是不了义，讲述的是随顺解释方式所说的谈论基础之因。讲述的是留下教言而逝世之时，在那个时候，哪些对意义有信解之力的福德和证悟广大的人，如五种大种姓之人等大菩萨和持明者们，由于了知导师的身体有生灭，而心识没有生灭，所以完全没有悲伤，安住于内在不动的禅定之中。那些对重大意义没有信解之力的声闻和世间人等凡夫，由于见到色身有生灭的见解，所以见到导师逝世后，心中充满了悲伤。心生恐惧，毛骨悚然，精神恍惚，由于失去了记忆，所以非常愚昧，总是发出哀号，大声哭泣。第二方面有两个：世间人和佛教徒被悲伤所笼罩，其他宗派宣扬各自的言辞。第一是：从“世间人”到“变成黑色”之间所表达的。有些世间凡夫由于极度悲伤而濒临死亡。有些人因哭喊和跌倒而昏厥，有些人因不哭喊而跌倒而昏迷。有些人失去了心智，身体的光彩消失，变得像僵尸一样。同样地，