English
From the forty-ninth chapter it is explained. The connection is: What does the connection say, and with what does it say it? Because of what, and with what power does it explain it? Like this, the branches of connection are fourfold: the speaker, the spoken, the connection, and the intention. The last two are the fourfold guidance. Therefore, among the four necessary connections, first, there are two kinds of connection: the connection of method and what arises from method. From the forty-ninth chapter: "vajrakarmacakrasvādahahahūṃ (བཛྲ་ཀར་མ་ཙག་ཀྲ་སྭཱ་ཏ་ཧ་ཧ་ཧཾ་，vajrakarmacakrasvādahahahūṃ，金刚业轮 स्वाहा हा हा हुं，Vajra Karma Chakra Svaha Ha Ha Hum)" Giving the empowerment of a holy person is the method. Having obtained empowerment in the Vajra of Action. Therefore, becoming a speaker is what arises from the method. The connection between it and what arises from it is: Emaho, Blessed One Vajrasattva, like this, powerful, like this, vast, like this, wise, like this, clear and profound, is connected to the heart of the Blessed One, and arises from the heart. Connected to Suchness, and arises from Suchness. The spoken is the nature of reality hidden by nature. The speaker is with signs, examples, and keys. There are two necessities: the necessity is to understand the meaning. The necessity of necessity is the Sugata's heart, equality, oneself, the self-awareness that has become manifest. From the forty-ninth chapter it is explained. The branches of guidance are: nature, view, definitive meaning, general collection and distinction, word-meaning connection and connection force, one's own system and refutation, hidden meaning, intention, signs and examples, instructions, concealment, revelation, etc., symbolized like ten examples. Therefore, there are ten: like the words of nature and view, a garuda soaring in the sky; like the words of general meaning collection, a lion leaping; like the words of distinction, a tiger's leap; like the words of self-born effort, a toad's crawl; like the words of connecting relationship, a swan's gait; like the words of valid scripture, a dragon's rain in season; like the words of healing, eliminating obstacles, a hawk seizing prey; like the words of hidden meaning instructions, a child climbing a rock; like the words of symbolic examples, a mirror cleansed of tarnish; like the words of intersecting throwing and collecting, a lion cub practicing skills, etc., explained through ten ways. This is explained by the fiftieth chapter, the branch of determining the meaning is, determination.
Chinese
十二种誓言，分为三组四类。四种容器对应四种教义。确定性在于：观世音菩萨对无边众生，只视此为四种容器。因此，对四种应调伏者确定四种稳固性。以论证的支分或四大总义确定：何处需要确定，本体与目标并存。因此，无论讨论何事，都要区分必要性、定义、本体、类别，并结合对意义目标的把握来阐述。以四法印确定：以佛语之义、论证、四理，显现与不违背、扩展、符合、结合。因此，即使是对一个见解的意义，也要通过佛语的显现、与意义不违背、以论证扩展、以理符合这四点来确定。我以第一人称来阐述。在修持的支分中，分为两种，其中为自身利益而修持的有三十二种：四种分别念和四种定义，四种必要关联和四种支分，四种进入方式的例子和四种寻找方式的例子，四种亲近修持的支分，以及四种与定义方式结合的方式，总共三十二种。以基础、自性、关联、有漏、见、修、究竟、成佛和六种方式来概括，这些都是它的支分，以这种方式将自身利益与结果结合。为他人利益以慈悲修持的二十八种：四种神变和五种神通，五种方便和五种方便结合，五种自性和四种事业，是为他人利益而行持的支分。因此，是为了他人利益和众生利益而修持。我以第二人称来阐述。以四经解脱：以四经，即见、闻、现、行来解释。因此，通过听闻而确定产生的经，通过见而确定产生的经，通过现量而确定产生的经，以及从一切到一切都不产生的经，这四种经来解释。我以第三人称来阐述。产生的根本有三种：确定的根本有三种口诀，断除不一致的方面，用符合意义的相似例子来比喻，安住于确定的意义上，以三种意义的方式来阐释。因此，不一致是过失的根本，比喻是例子的根本。
English
The twelve vows are divided into three sets of four. Four vessels correspond to four teachings. Certainty lies in: Avalokiteśvara views all limitless beings as only these four vessels. Therefore, determine the four stabilities for the four types of beings to be tamed. To determine with the limbs of reasoning or the four great general meanings: Wherever necessity is determined, the essence is with the aim. Therefore, in whatever is discussed, such as the four topics, one should distinguish the purpose, definition, essence, and categories, and explain them along with grasping the aim of the meaning. To determine with the four seals of Dharma: With the meaning of the Buddha's words, reasoning, and the four principles, appearance and non-contradiction, expansion, agreement, and combination. Therefore, even for a single meaning of a view, it should be determined by the appearance from the Buddha's words, non-contradiction with the meaning, expansion with reasoning, and agreement with the principles. I explain in the first person. Among the limbs of practice, there are two types. Among the practices for one's own benefit, there are thirty-two: four conceptualizations and four definitions, four necessary connections and four limbs, four examples of entering and four examples of searching, four limbs of approaching practice, and four ways of combining with the definition method, totaling thirty-two. Summarized by the basis, nature, connection, defilement, seeing, meditation, ultimate, Buddhahood, and six ways, these are its limbs, in this way combining one's own benefit with the result. The twenty-eight practices for the benefit of others with compassion are: four miracles and five clairvoyances, five methods and five combinations of methods, five natures and four actions, which are the limbs of acting for the benefit of others. Therefore, it is practicing for the benefit of others and the benefit of beings. I explain in the second person. Liberation with four sutras: explained with four sutras, namely seeing, hearing, manifestation, and action. Therefore, the sutra that is determined to arise through hearing, the sutra that is determined to arise through seeing, the sutra that is determined to arise through direct perception, and the sutra that does not arise from everything to everything, these four sutras are used to explain. I explain in the third person. There are three roots of arising: the roots of certainty are three instructions, cutting off inconsistent aspects, using similar examples that match the meaning, abiding in the certain meaning, and explaining in the manner of three meanings. Therefore, inconsistency is the root of faults, and metaphor is the root of examples.
English
Ba. The root of definite meaning. It is shown by forty-four, forty-five, and forty-six. Establishing the teachings of prophecy lineage has three aspects: differentiation, refuting answers, and actual establishment. Differentiation involves explaining topics such as the basis and debate. Refuting answers is: The teachings of the prophecy lineage, are also explained in the same way. Therefore, does the prophecy lineage's teaching have a basis and debate? How are things like necessary explanations explained? If not explained, it contradicts the condensed meaning. If explained, then which scripture is identified? It is not specified. If asked like that, then that fault will not occur. The basis and debate are mentioned because of disagreement. As for other necessary explanations, etc., because they are common, they are not mentioned, as it would become redundant. Moreover, in the condensed meaning, it says: The six, such as the beginning, and the four sutras and three roots, etc., should be properly connected in sequence. This is clear. Establishing the actual has four meanings: How this tantra is known in the lands of gods and humans, and explaining the meaning of the lineage history, is one. Showing how it is greater than other tantras is two. Which person uses it, showing the manner of the vessel, is three. How the tantra is taught, is four. The first is from the thirty-sixth chapter: Who transmits what to whom, that suchness is that. The Dharma King transmits to the crown prince, through various means of wisdom. Therefore, there are three ways of transmission: the Victor transmits through wisdom, the vidyadhara transmits through secret vows, and the individual transmits through the ear faculty. The first is: From the palace of the basis of all, the Dharmakaya Samantabhadra, to the retinue of the five regent families, blesses and teaches like a warm season's tree. The five families, in the great Ogmin abode, naturally teach the retinue of the three family protectors and other great bodhisattvas, like the sun rising in the sky. What they hear is not expressed in words, but transmitted through wisdom. The vidyadhara transmits through reason has three aspects. Among them, the vidyadhara transmits to non-humans is: Samantabhadra himself appears as emanations of the three families. Among them, Manjushri is the master of wisdom.
Chinese
以地为主，宣说甚深意义的见解之法。金刚手成为力量的主宰，以猛烈的行为利益众生，故显示行为之方面。观世音成为大悲的本体，以慈悲利益众生，故显示修持之方面。虽然这样说，见、行、修三者，在天之境，圣者文殊以俊美青年的身相，与天界享乐者们的身心和习性相符，故对天界具名声的护方神宣说。他对珍宝光芒炽盛者宣说。他对生灵之主宣说。他对解脱一切的梵天宣说。他对梵天顶髻者宣说。他对天界之主帝释天宣说。他对天众十万眷属宣说。诸天也持有菩提心种姓，成为佛陀种姓的继承者。在龙的境地，圣者观世音自在以甘露药的身相，与恶毒的龙病患者的身心相符，故对龙王黑颈宣说。他对龙女妈妈卡杜拉宣说。他对龙女杜尔昌玛宣说。他对龙之光欢喜者宣说。他对持地者宣说。他对龙之十万眷属宣说。诸龙也持有菩提心种姓，成为佛陀种姓的继承者。在夜叉的境地，金刚手以怖畏的忿怒身相，与凶暴夜叉的身心和习性相符，故对夜叉普贤宣说。他对夜叉手持金刚者宣说。他对夜叉具名声的护方神宣说。他对夜叉十万眷属宣说。诸夜叉也持有菩提心种姓，成为佛陀种姓的继承者。持明者传承于人和非人两者。金刚座的东北方，有一座名为猛烈山脉的马拉雅山。它的特征或习性是：那座山的山顶有猛兽之王狮子的巢穴，翅膀上有猛兽老虎的巢穴，根、树干、树枝、树叶、花朵和果实生长着各种药物的树木，山面上有无数白色犬牙状的岩石。它的东面有克里巴阿修罗的岩洞。
English
Primarily based on the ground, it teaches the Dharma of profound view. Vajrapani, having become the master of power, demonstrates the aspect of conduct by benefiting beings through fierce actions. Avalokiteshvara, having become the embodiment of compassion, demonstrates the aspect of practice by benefiting beings through compassion. Although it is said so, the three—view, conduct, and practice—in the realm of the gods, the noble Manjushri, with the beautiful form of a youth, being in harmony with the bodies, minds, and customs of the gods who enjoy pleasures, thus taught the gods, the renowned protectors of the directions. He taught it to the one blazing with precious light. He taught it to the lord of beings. He taught it to Brahma who liberates all. He taught it to Brahma with a crest jewel. He taught it to Indra, the lord of the gods. He taught it to the hundred thousand assemblies of gods. The gods also hold the lineage of Bodhicitta and have become the inheritors of the Buddha's lineage. In the realm of the nagas, the noble Avalokiteshvara, the lord, with the form of nectar medicine, being in harmony with the bodies and minds of the afflicted nagas, thus taught the naga king Black Neck. He taught it to the naga woman Mama Khatula. He taught it to the naga woman Dul Tsangma. He taught it to the naga Light Joyful. He taught it to the Earth Holder. He taught it to the hundred thousand assemblies of nagas. The nagas also hold the lineage of Bodhicitta and have become the inheritors of the Buddha's lineage. In the realm of the yakshas, Vajrapani, with the terrifying wrathful form, being in harmony with the bodies, minds, and customs of the fierce yakshas, thus taught the yaksha Samantabhadra. He taught it to the yaksha Vajrapani. He taught it to the yaksha, the renowned protector of the directions. He taught it to the hundred thousand assemblies of yakshas. The yakshas also hold the lineage of Bodhicitta and have become the inheritors of the Buddha's lineage. The lineage of vidyadharas is transmitted to both humans and non-humans. To the northeast of Vajrasana, there is a mountain called the fierce Malaya Mountain. Its characteristics or customs are: at the summit of that mountain, there is the lair of the lion, the king of beasts; on the slopes, there is the lair of the tiger, a fierce beast; at the roots, trunk, branches, leaves, flowers, and fruits, various medicinal trees grow; on the face, there are countless white, canine-tooth-shaped rocks. On its eastern side, there is the cave of Kripa Asura.