Chinese
对于地，忿怒尊和胜乐金刚等等的坛城众多本尊，以及护法玛哈嘎拉等等，恒常不断地亲见其面容；对于因果乘不可思议的所诠义进行辨别，对于重复的词句意义，没有错误和遗漏，因此，是由具有上中下三种程度的作者所造。又有一种说法是，作者的程度，上等和中等与上述相同，下等需要是精通明处之人。即使如此，由于那位上师是受到所化众生的影响，而成为藏地的善知识，虽然此生没有接受五明，但由于在前世曾多次化身为印度的班智达，是具足贤哲成就者，因此作者的程度实际上也是具足的。第二，为了不违背佛语，并且为了建立宗派的教义，是从何处收集续部，以及属于哪个派别呢？在此处说到：『普贤等同诸佛海，教法圣法如海量。』正如所说，总的来说，是从因果乘的一切处所收集，特别是依靠密咒内三部的口诀。具体来说，续部主要是依据《集密意经》和《根本续秘密藏》。在此经的最初，在身体分类的章节中，以五种反向方式来确定一切法，在事业行持的方式章节中，所化众生的调伏方法和乘也各自存在于三种之中。也就是说，认为所化众生有三种，调伏方法有三种，乘也有三种。在究竟决定乘的章节中，区分了四种歧途、九种乘，以及九种外道。对于乘自身来说：『生起引导与苦行，自在方便之乘也。』也就是说，将生起引导的乘、苦行明咒的乘和自在方便的乘归纳为三种。这些都是《集密意经》本身的宗义，并且从这部经中出现的知识性的教证也大多出自《集密意经》之中。《秘密藏》第十三章极其秘密的…
English
Constantly and without interruption, one directly beholds the faces of many deities in the mandala, such as the Earth, Wrathful Ones, and Chakrasamvara, as well as Dharma protectors like Mahakala. One discerns the objects of expression of the inconceivable vehicles of cause and effect. In the meaning of repeated words and phrases, there are no errors or omissions. Therefore, it was composed by a teacher possessing all three levels of authorship: superior, middling, and inferior. Another explanation states that the superior and middling levels of authorship are the same as above, but the inferior level requires someone skilled in the fields of knowledge. Even so, because that lama, influenced by those to be tamed, became a virtuous spiritual friend in Tibet, although he did not embrace the five fields of knowledge in this lifetime, he was born many times in previous lives as a great gathering of learned and accomplished Indian panditas. Therefore, the level of authorship is also complete in essence. Secondly, in order not to contradict the Buddha's words and to establish the tenets of the vehicle, from which tantras were collected and to which tradition does it belong? In this context, it says: 'Samantabhadra and all the Buddhas are like an ocean, the teachings and sacred Dharma are like a vast ocean.' As it says, in general, it is collected from all vehicles of cause and effect, and in particular, it is a secret instruction based on the three inner tantras. Specifically, the tantras are mostly based on the Sutra Compendium of Intentions (Do Gongpa Düpa) and the Root Tantra Secret Essence (Tsa Gyü Sangwé Nyingpo). In the first part of this, in the section on the arrangement of the body, all dharmas are determined by five opposing aspects. In the section on how to accomplish the purpose, the methods of taming beings and the vehicles each exist in three ways. That is to say, it is held that there are three types of beings to be tamed, three methods of taming, and three vehicles. In the section on the definitive vehicle of ultimate meaning, there is a distinction between four wrong paths, nine vehicles, and nine heretical outsiders. Regarding the vehicle itself: 'The vehicle of arising guidance, asceticism, and skillful means of empowerment.' That is, the vehicle of arising guidance, the vehicle of ascetic knowledge, and the vehicle of skillful means of empowerment are condensed into three. These are the tenets of the Sutra Compendium of Intentions itself, and many of the scriptural citations that appear in this text also come from within the Compendium of Intentions. Chapter Thirteen of the Secret Essence is extremely secret...
Chinese
在语篇章节中提到：未证悟与邪悟，部分证悟即是未证悟。律藏、密意与秘密，以及自性秘密之义等。如此说道。为了确立胜义谛的决定之乘的框架，并再次总结其要义，这是《秘密心髓》的追随者。由于这两个论证，确立了它既属于生起次第又属于圆满次第。大圆满是所有一切的顶点，一切皆由此而生，并在此汇聚。或者说，内道三派并非相互排斥，而是互相补充。正如《大甘露续》中所说：续、经和口诀，如同臣民、君主和国王。虽然差别、能力和距离遥远，但彼此依赖，处于同一状态。如是说。此论典以续和经作为框架，并将此论典归于大圆满，为了确定和阐释一切皆归于大圆满，因此可以确定它属于大圆满。第三，关于名称的由来：一般来说，名称的命名方式有五种。例如，世尊手持一株青稞穗，以此为例证，宣说了十二缘起，因此称为《青稞穗经》，这是以譬喻命名。以偈颂的数量命名，如《十万般若经》。以章节的数量命名，如《幻化八十品经》，这些都是以数量命名。如《天子请问经》，这是以人物命名。世尊前往罗刹国楞伽城宣说，因此称为《入楞伽经》，这是以地点命名。以及以意义命名，共有五种。而此论典是以意义命名。这其中也有四种：如《金刚萨埵请问》，这是以主要意义命名。如《水滴》，这是以主要因命名。以上两种是以主要方面命名。如《次第三》，这是以意义的类别命名。如《义总集》，这是以意义的简要概括命名。如《总经：诸佛密意汇集》，这是以意义的自性命名。共有四种，而此论典是意义本身。
English
In the chapter on speech, it is mentioned: Non-realization and wrong realization, partial realization is itself non-realization. The Vinaya, intention, secret, and the meaning of the secret of self-nature, etc. Thus it is said. In order to establish the framework of the definitive vehicle of ultimate meaning, and to summarize its essence again, this is a follower of the Guhyagarbha. Because of these two arguments, it is established that it belongs to both the generation stage and the completion stage. Dzogchen is the pinnacle of all, and all arise from it and converge in it. Or rather, the three inner schools are not mutually exclusive, but complement each other. As it is said in the Mahamrita Tantra: Tantras, Agamas, and Upadeshas, are like subjects, lords, and kings. Although the differences, abilities, and distances are vast, they are interdependent and in the same state. Thus it is said. This treatise is framed by both Tantra and Agama, and this itself is subsumed into Dzogchen, in order to ascertain and explain that all is established in Dzogchen, therefore it is definitely established that it belongs to the category of Dzogchen. Third, regarding the origin of the name: Generally, there are five ways of naming. For example, the Blessed One held a single green barley ear in his hand, and using this as an example, he taught the twelve links of dependent origination, therefore it is called the "Green Barley Sutra," which is naming by example. Naming by the number of shlokas, such as the "One Hundred Thousand Prajnaparamita Sutra." Naming by the number of chapters, such as the "Eighty-Chapter Expanded Magical Illusion Sutra," these are naming by number. Such as the "Sutra Requested by the Son of the Gods," this is naming by person. The Blessed One went to the Rakshasa country of Lanka and taught, therefore it is called the "Lankavatara Sutra," this is naming by place. And naming by meaning, there are five types. And this treatise is named by meaning. There are also four types within this: such as the "Vajrasattva Interrogation," this is naming by the main meaning. Such as "Water Ablution," this is naming by the main cause. The above two are naming by the main aspect. Such as "Three Successive Ones," this is naming by the category of meaning. Such as "Collected Meaning," this is naming by the concise summary of meaning. Such as "General Sutra: Collection of the Intentions of All Buddhas," this is naming by the nature of the meaning itself. There are four types, and this treatise is the meaning itself.
Chinese
被赋予了“一切乘之总纲”之名的意义。其中，“乘”是运载的意思。总的来说，有法轮常转乘、胜义决定乘、神变示现乘三种。细分来说，有九乘，包括顺带的外道。这是全部的意思。将这些全部意义汇集于此，因此被称为“总纲”。具体来说，解释胜义决定乘的意义时，此，以此，由此至此，以乘之义故为乘。如高耸的大象之喻，阶梯的横木之喻，多门房屋之喻等等很多。此处暂以舟船之喻来象征。略作分析，进入声闻乘之门的人，此为乘，如人一般。四谛法轮，以此为乘，如舟船一般。三界之法，包括因和果，由此为乘，如水一般。阿罗汉四双八辈士，在此为乘，如陆地一般。同样，进入更高之乘的所依补特伽罗，此为乘，如人一般。更高之乘的宗义，如何示现其义的教证和证悟之法，以此为乘，如舟船一般。三界之苦，包括因和果之上，安立下下之乘的因果，由此为乘，如水一般。更高之乘的究竟果，在此为乘，如陆地一般，因此为乘。这主要是解释胜义决定乘的词义，而其他二乘则被认为是意义转变的部分显现。
English
The essence is named "The General Summary of All Vehicles." Here, "Vehicle" means to carry. Generally, there are three vehicles: the Vehicle of the Continuous Turning of the Wheel of Dharma, the Vehicle of Definitive Meaning, and the Vehicle of Miraculous Manifestation. Specifically, there are nine vehicles, including incidental non-Buddhists. This is the entirety. Gathering all these meanings here is why it is called "General Summary." Specifically, when explaining the meaning of the Vehicle of Definitive Meaning: This, by this, from this to here, because of the meaning of vehicle, it is a vehicle. Like the example of a tall elephant, the example of the rungs of a ladder, the example of a house with many doors, and so on, there are many. Here, for the moment, it is symbolized by the example of a boat. To analyze it slightly, the person who enters the door of the Hearer Vehicle, this is the vehicle, like a person. The Wheel of Dharma of the Four Noble Truths, by this it is a vehicle, like a boat. The phenomena of the three realms, including cause and effect, from this it is a vehicle, like water. The Arhat, the four pairs and eight types of individuals, here it is a vehicle, like land. Similarly, the basis of the individual who enters the higher vehicles, this is the vehicle, like a person. The tenets of the higher vehicles, the scriptures and realizations that show how things are, by this it is a vehicle, like a boat. On top of the suffering of the three realms, including cause and effect, placing the cause and effect of the lower and lower vehicles, from this it is a vehicle, like water. The ultimate result of the higher and higher vehicles, here it is a vehicle, like land, therefore it is a vehicle. This mainly explains the meaning of the words of the Vehicle of Definitive Meaning, while the other two vehicles are considered to be partial manifestations of the transformation of meaning.
Chinese
如果仅仅是从如同大海般的经论中提取，那么撰写这部论典岂不是重复了，没有必要吗？并非如此。在论典的结尾部分说：“如同天鹅从广阔的海洋中汲取乳汁的精华一样，此论汇集了宗派和非宗派的乘之差别。”正如所说，浩如烟海的经续数量众多且分散，词句繁多难以汇集。为了让后世之人不畏惧繁多的词句，因此以少量的论典汇集广大的意义并加以阐述，所以并非重复。依靠此论，后世之人能够轻易地领悟广大的意义，因此是有必要的，没有不必要的过失。慈氏怙主说：“为了轻易地领悟，撰写此事业是有必要的。”正如他所说的那样。然而，如果担心会有增减的错误，那么在承诺讲解的时候，正如“不违背三种量”所说的那样，因此没有增减的过失。第五，在开头和结尾阐述意义，要了解开头、中间和结尾这三部分，并且在这三部分中，又以五个总义来阐述。法性本然存在的实相，以及不证悟实相的心之迷乱，以智慧观照迷乱的方式，观照后生起大悲的方式，生起大悲后成办利益的方式。其中有三种：以恒常的法轮乘、神变显现的乘、以及究竟决定的乘来成办利益。究竟决定的乘包括外道宗义和内道佛教宗义。内道又分为九乘次第，每一乘都有七个意义，即入门、见解、禅定，以及行持、戒律、道之次第，和果，要知道这七个意义。这样，总义的框架就完成了，然后是论义的章节划分，以及词义的详细解释。这是与所要讲解的论义实际内容相结合的。这种方式是教法的心髓，讲解者善加讲解，听闻者依次传授给他人，从而使正法不衰败，兴盛广大。
English
If it were merely to extract from the ocean-like scriptures, wouldn't composing this treatise be redundant and unnecessary? It is not so. In the concluding section of the treatise, it says, "Just as a swan extracts the essence of milk from the vast ocean, this treatise gathers the distinctions of vehicles, both sectarian and non-sectarian." As it says, the vast and numerous sutras and tantras are scattered and difficult to gather due to their extensive vocabulary. For the sake of future generations who are intimidated by voluminous words, this treatise gathers vast meanings in a small collection and elucidates them. Therefore, it is not redundant. Relying on this treatise, future generations will easily comprehend the vast meanings, so it is necessary, and there is no fault of being unnecessary. Maitreya-natha said, "For easy comprehension, composing this work is necessary." Just as he said. However, if there is concern about errors of addition or subtraction, as it is said in the promise to explain, "Without contradicting the three valid cognitions," there is no fault of addition or subtraction. Fifth, the meaning is explained in the beginning and the end. Understand the three parts: the beginning, the middle, and the end. And within these three parts, it is explained by five general meanings. The reality of the Dharma-nature that has always existed, and the delusion of the mind that does not realize it, the way of observing delusion with wisdom, the way of generating great compassion after observing, and the way of accomplishing benefit after generating compassion. Among them, there are three: the way of accomplishing benefit through the constant Wheel of Dharma Vehicle, the Vehicle of Miraculous Manifestation, and the Vehicle of Ultimate Determination. The Vehicle of Ultimate Determination includes the doctrines of external non-Buddhists and the doctrines of internal Buddhists. The internal path is further divided into nine successive vehicles, each vehicle having seven meanings, namely, entry, view, meditation, as well as conduct, discipline, the duration of the path, and the fruit. Know these seven meanings. In this way, the framework of the general meaning is completed, then the chapter division of the treatise, and the detailed explanation of the meaning of the words. This is combined with the actual content of the treatise to be explained. This method is the heartwood of the teachings, and the explainer explains it well, and the listeners pass it on to others in sequence, so that the holy Dharma does not decline but flourishes and expands.