English
Oh! Thus, using ten examples to symbolize, thereby abiding in the meaning and accomplishing the true meaning. The ten limits of training are: The limits of training are ten kinds, namely: the basis of vows and the liberation of tantras, denigration at the gate and expulsion from the realm, abandoning enjoyment in the order of empowerment, determination, and restoration, the meaning of oral instructions, and summaries, etc., are said to be the ten limits of yogic training. With the meaning of "the basis of vows," grasping the root vows, summarizing and cutting off, only speaking its name. The intermediate grasping of the basis is the vow, which is the meaning of abiding in the practice of the three doors. Root, branches, etc., guarding and accomplishing is just that. Explaining in conjunction with these meanings. After explaining in detail, explain the fourfold general meaning. In training, it is like cultivating fertile land. The tantra is liberated by hearing, like liberating the sound of a copper bell. Training by gathering from all doors, like a bee searching for a hive. Taking out by extreme proficiency, in training, it is like climbing to the top of Mount Sumeru. Liberating by the order of empowerment, like a prince taking charge of the throne. Abandoning by enjoyment, in training, it is like an elephant crossing a river. Determining by seeing, in training, it is shown like a garuda soaring in the sky. In practice, receiving by samadhi, in training, it is like a merchant indicating a precious jewel. Accomplishing the meaning by oral instructions, in training, it is like the medicine of alchemy, learning to gather the essential points into one, like cultivating and gaining profit, or like a place of meditation. The limbs of the cause of knowing are three: showing the distinctions, showing the reasons, and determining. First, the distinctions are: Tantra is of two kinds: the arising of blessings and the lineage of prophecy. Thus, there are two kinds: showing the tantra of the arising of blessings, and showing the tantra of the lineage of prophecy. Second, the reason is: the teaching of the four kayas of blessings. Thus, the teacher's four kayas, the four types of disciples to be tamed, from the perspective of being taught by the four teachings, is the tantra of the arising of blessings. Like the prophecy made by Shakyamuni Buddha, from the perspective of Vajrapani teaching the tantras of secret mantras to vidyadharas and non-humans in the human realm, it is the tantra of the lineage of prophecy. Third, determination is divided into two, among which the tantra of the arising of blessings is further divided into three: distinctions
Chinese
并且，通过特点和钥匙来详细解释。首先，分类为两种解释方法的钥匙，即通过普遍的顺带使用的引导方式来确定，以及将六种续部之门归纳为内外两种，从而确定两种门的关键。第二，关于特点，要了解咒语特征的特点、咒语内部的特点以及生起次第、圆满次第和三种次第内部的特点等等。第三，关于门和钥匙的详细解释，分为两种，首先是确定使用引导的方式：使用的引导方式有三种关联，六种区分和四种解脱，以及三种确定产生。也就是说，支分是因的支分，结合的支分，果的，正行的，执持的，特征的，意图，其他的，灵活的，一致结尾结合的，以胜义确定的上师通过方法来区分。四部经解脱，三个根本产生，以部类安排通过论释来显示。两种门的钥匙是：两种门从普遍和特点来说，也就是说，从两个方面来说，普遍显示两种门是：普遍也通过三种支分、经和根本来解释。也就是说，六支分的因的根本，关联的，引导的，确定的，结合的，无生的，平等性的，如实性的，无勤奋的，如是性，以殊胜确定的完全掌握来区分。四部经解释，三个根本产生，即通过三种归纳来显示。特别是秘密门是：特别是秘密门的论释中，通过支分、经和根本来区分、解脱和确定产生。就像这样。六种区分的支分，四种解脱的经，三种区分的根本。第一种是：区分因和根本，关联词和确定结合，也就是说有六种。这也是通过六种普遍大义来解释的，从我的第二种来说：在哪里需要什么确定，本体和目标包括。也就是说，第一，说明因的支分的必要性是：因为说明了来源，所以是为了让人相信。本体是：因是六种论题的基础，即教义是什么意义，什么时间，谁来宣讲，什么地方，什么眷属，对谁说，谁来汇集。就像这样。确定词是：确定
English
And, it is explained in detail through characteristics and keys. Firstly, it is classified into two types of explanatory keys, namely, determining through the general incidental guiding method of practice, and summarizing the six tantric doors into two, inner and outer, thereby establishing the key to the two doors. Secondly, regarding characteristics, one should understand the characteristics of mantra characteristics, the characteristics within mantras, and the characteristics within the three stages of generation, completion, and so on. Thirdly, regarding the detailed explanation of doors and keys, there are two aspects. First, establishing the guiding method of practice: The guiding method of practice has three types of connections, six distinctions, and four liberations, as well as three types of definitive productions. That is to say, the limb is the limb of the cause, the limb of combination, the fruit, the main part, the grasping, the characteristic, the intention, the other, the flexible, the harmonious ending combination, the supreme master determined by the method distinguishes. The four sutras liberate, the three roots produce, and the arrangement of the sections is shown through the commentary. The key to the two doors is: The two doors are from general and special, that is to say, from two aspects, the general display of the two doors is: The general is also explained by the three branches, sutras, and roots. That is to say, the root of the six branches of the cause, the related, the guiding, the definite, the combined, the unborn, the equality, the reality, the effortless, the suchness, the supremely determined complete mastery distinguishes. The four sutras explain, the three roots produce, that is, it is shown through the three summaries. In particular, the secret door is: In particular, in the commentary on the secret door, it distinguishes, liberates, and definitively produces through branches, sutras, and roots. Just like that. Six branches of distinction, four sutras of liberation, three roots of distinction. The first is: Distinguishing cause and root, associating words and definite combination, that is to say, there are six types. This is also explained through six general great meanings, from my second: Where is the need, what is certain, the essence and the object are included. That is to say, first, the necessity of explaining the limb of the cause is: Because the source is explained, it is to make people believe. The essence is: The cause is the basis of six topics, namely, what is the meaning of the doctrine, what time, who will preach, what place, what retinue, to whom to speak, who will collect. Just like that. The definition is: Determine
Chinese
是故成为生起之因。名相各别区分，意义之所缘极广大，不可思议之论基极广大，五身之。中等根器之权，为四。略而言之，与共同一致，从四身而言。四身金刚持之大论基也。其中，初法身之论基者。如是我闻，于彼真如显现之一时。谓。处乃普基法界宫殿中。导师法身对具慧之眷属。决定究竟真实义之语。时乃宣说不可言说之四时。结集者为金刚手。报身之论基者。秘密藏真如，以此语如何顺入方便而听闻之一时。谓。处乃于胜乐刹土之宫殿中，导师报身之。眷属具种姓者。所教为隐意结合之语。时乃宣说四时平等性。金刚手所结集。化身之论基者。广大宣说隐意之语，如何引导而听闻之一义。谓。处乃于具信者之世间。导师化身。眷属为具缘之天人。所教为克智扎续部之语。时乃于灯圆满安立之时所说。结集者亦为金刚手。秘密身之论基者。欲乐自起之语，如是未遮法性中，于意念自显现所听闻之一时。谓。处乃顶髻转轮王母之宫殿。导师秘密身对贪执之眷属。所教为欲乐自起之语。时乃于秘密灌顶且修持下门之时所说。结集者亦为金刚手。广大者，由第七（句）所显示。根本之支分者。根本乃发起论端之缘。如何发起而请问讲述之方式。如是说。又，迎接恭敬与提问。从场合发起论端。如是说，有三义。导师迎接后发起论端，眷属恭敬提问而发起论端。第四十八（页）。
English
Therefore, it becomes the cause of arising. The distinctions are made separately, and the object of meaning is extremely vast. The basis of the discourse, which is inconceivable, is extremely vast, of the five bodies. For those of medium capacity, it is four. In brief, it is consistent with the common, from the perspective of the four bodies. It is the great basis of the discourse on the Vajradhara of the four bodies. Among them, the basis of the discourse on the Dharmakaya is: Thus I have heard, at one time when suchness appeared. That is to say: The place is in the palace of the basis of all, the Dharmadhatu. The teacher, the Dharmakaya, to the retinue of the wise. The definitive word is the ultimate meaning. The time is said to be the four times that cannot be expressed. The compiler was Vajrapani. The basis of the discourse on the Sambhogakaya is: The secret essence, suchness, at one time when this word was heard as a means of harmonious entry. That is to say: The place is in the palace of Akanishta, the teacher, the Sambhogakaya. The retinue is those with lineage. The teaching is the word of implicit combination. The time is said to be the equality of the four times. It was compiled by Vajrapani. The basis of the discourse on the Nirmanakaya is: The extensive expression, the word of implicit meaning, at one time when it was heard as a means of guidance. That is to say: The place is in the world of those with faith. The teacher, the Nirmanakaya. The retinue is the fortunate gods and humans. The teaching is the word of the Krita Tantra lineage. The time is said to be the time when the lamp is fully arranged. The compiler was also Vajrapani. The basis of the discourse on the secret body is: The word of desire arising from itself, thus, without obstruction, in the nature of reality, at one time when it was heard as the self-appearance of intention. That is to say: The place is the palace of the mother, the crown chakra, the wheel-turning queen. The teacher, the secret body, to the retinue of those with attachment. The teaching is the word of desire arising from itself. The time is said to be the time of secret empowerment and practice of the lower gate. The compiler was also Vajrapani. The extensive is shown by the seventh. The branches of the root are: The root is the condition for initiating the discourse. How to initiate and the manner of asking and explaining. Thus it is said. Also, welcoming, respect, and questioning. Initiating the discourse from the occasion. Thus it is said, there are three meanings. The teacher welcomes and initiates the discourse, and the retinue respectfully asks questions and initiates the discourse. The forty-eighth.
Chinese
从第四十九品中阐述。关系是：关系说什么，用什么说？因为什么，用什么力量说？像这样，关系的支分有四种，即说者、所说、关系、意趣，最后两个是四种引导。因此，在四种必要的关系中，首先关系有两种，即方法和方法所生的关系。第四十九品中说：“班杂 嘎玛 杂 嘎 萨达 哈 哈 吽 (བཛྲ་ཀར་མ་ཙག་ཀྲ་སྭཱ་ཏ་ཧ་ཧ་ཧཾ་，vajrakarmacakrasvādahahahūṃ，金刚业轮 स्वाहा हा हा हुं，金刚业轮，梭哈，哈哈，吽)” 给予圣者灌顶是方法，获得业金刚的灌顶。因此，成为能说之圣者是从方法中产生的。它和它所产生的关系是：唉玛吙，世尊金刚萨埵，像这样威力强大，像这样广大，像这样贤善，像这样明晰而深奥，是与世尊的心相连，从心中产生。与真如相连，从真如中产生。所说是自性隐藏的法性。能说是带有符号、例子、钥匙的。必要有两种，必要是领悟意义。必要的必要是善逝的心，平等性，自己，自证现前。从第四十九品中阐述。引导的支分是：自性见解真实义，总摄和分别，词义关系和关系力用，自宗和辩驳，隐义、密意、符号和例子，口诀、隐藏、显露等，像十个例子一样象征。因此有十种，如自性见解的词语，雄鹰在空中飞翔；总义摄集的词语，狮子跳跃；分别的词语，老虎的跳跃；自生勤作的词语，蟾蜍的爬行；连接关系的词语，天鹅的行走；量，教典的词语，时节的龙降雨；治疗，消除障碍的词语，老鹰抓住猎物；隐义密意口诀的词语，小儿攀登岩石；象征例子的词语，明镜去除污垢；交界处抛掷摄集的词语，小狮子练习技艺等十种方式来阐述。这是第五十品所阐述的，确定意义的支分是，确定