English
Believing that the differences can be clearly understood. What is the root? Like this, the so-called nature path and accomplishment are the numbers that are the basis, whether it is a Buddha or sentient beings, whether they are enlightened or not. The meaning of the mantra is explained as it is, and the unchanging grasp of how to determine its meaning, and the three things that are accomplished after manifestation. Calling the collector and explaining is the root of the Dharma verse, which is realized by it. The so-called "Collection and Detailed Explanation Chapter" is the chapter that explains the meaning of the mantra, collects the meaning of the verses, and opens it with three keys. The forty-sixth is the explanation. Then, the Lord of Secrets again called the Lord of Lanka and said, and so on. The teacher called the collector, and from what they said, here, from the combination of methods, the way to open the secret door, that is, the key to the inner path of the mantra, which is particularly determined, is nearly shown. The noble ones refer to the door through which the true meaning of the minds of all the victors arises. The key has six branches, four sections, and three roots. The realization of the method of opening with the three has three types. Opening is the cause and the root. The so-called opening of the secret meaning, through opening and recognition, also has six branches, namely the cause, the cause of arising, the basis of the topic; the basis of what is said, the cause, the initiation of the topic; the debate, the four necessary connections to eliminate the dispute; the four certainties that are guided by the action; and the sixty-one benefits of oneself and others, which make the six complete through combination with the correct. This is not limited to this, but applies to everything that arises from the mantra that is spoken. Why does the basis of the cause arise? And so on. The cause, that is, the basis of the topic is complete, divided into three types, in order to subdue the things of Rudra that appear in the world. The previous topic basis of the one to be subdued, and the necessary purpose of the things of the mantra that are spoken, so the nature of what is said is, for the topic basis of the arising of blessings. The topic basis of the source of reasoning, and for the lineage of blessings, the topic basis of the lineage of prophecy. What are the branches of the root? What is said is that the root of what is said, which initiates the topic, is divided into three branches, the teacher welcomes
Chinese
是为了引发对轮回之事的兴趣而提起的，以及眷属以恭敬之心，因不明白导师所说之义而提出疑问来提起的，以及导师说法之际，因突发事件而提起的。关联的支分有四种。所谓的四种必要关联是：或者导师是能诠，教法是词语和文字，所诠是胜义谛，以及关联和必要，共有四种。其中，关联和必要各有两种：因果关系，以及方法和从方法中产生的。将必要分为必要的必要，从而得出四种。其中，所诠是续部的意义，也就是“隐藏之义显现之族，为未见者宣说”所揭示的。能诠是金刚手所宣说的补特伽罗。关联有两种：方法和从方法中产生的，以及因和果的关系。导师普贤王如来为秘密者灌顶后，金刚手手中降下十字交杵，转动法轮，为大多数聚集的眷属宣说，秘密主是金刚萨埵的心，从如是性中产生，因此与薄伽梵的心相关联。必要是道路以及道路的助缘，是为了接受它们。必要的必要是，如实之密咒，心的坛城光明显现，因为必要是寻求意义的门径。所谓的“引导者于此有十种”等等，是指为了引导词语的意义，将词语引导到意义上。所谓“何者”是指所诠的一切。在此处，归纳起来有十种支分。宣说的十种支分是：以见解断除边见，以意义的集合处进行区分，以概括意义的词语来构建框架，以上下章节的衔接来完成任务，通过自身和外缘来摧毁意义，以隐喻、密意和口诀的词语来调和不协调之处，以治疗、遣除障碍的词语来断除疑惑，以无误的量、教证的词语来使人信服并获得把握，以象征、比喻的词语，将一致和不一致之处结合起来，从而使人信服。
English
That is, it is raised to arouse interest in the affairs of samsara, and the retinue raises it with reverence because they do not understand the meaning of what the teacher said, and it is raised due to sudden events at the time when the teacher is speaking. There are four types of related branches. The so-called four necessary connections are: either the teacher is the expresser, the teachings are words and letters, the expressed is the ultimate truth, and the connection and the need, there are four in total. Among them, connection and need each have two types: cause and effect, and method and what arises from the method. Dividing the need into the need of need, thus deriving four. Among them, the expressed is the meaning of the tantra, which is revealed by "the hidden meaning manifests the lineage, and is explained to those who have not seen it." The expresser is the individual explained by Vajrapani. There are two connections: the method and what arises from the method, and the relationship between cause and effect. After the teacher Samantabhadra empowered the secret one, Vajrapani descended the crossed vajra in his hand, turned the wheel of Dharma, and explained it to most of the assembled retinue. The lord of secrets is the mind of Vajrasattva, born from suchness, and is therefore connected to the mind of the Bhagavan. The need is the paths and their contributing factors, for the sake of accepting them. The need of need is that the secret mantra as it is, the mandala of the mind, the clear light itself manifests, because the need is the gateway to seeking meaning. The so-called "the guide here has ten types" and so on, refers to guiding the meaning of words by guiding the words to the meaning. The so-called "who" refers to all that is expressed. Here, in summary, there are ten branches. The ten branches of explanation are: cutting off extremes with view, distinguishing with the collection of meanings, constructing a framework with words that summarize the general meaning, completing the task with the connection of upper and lower chapters, destroying the meaning with self and external conditions, harmonizing the incompatible with words of metaphor, secret intention, and pith instructions, cutting off doubts with words of healing and dispelling obstacles, using unerring valid cognition and scriptural words to inspire confidence and gain certainty, and using symbolic and metaphorical words to combine what is consistent and inconsistent, thereby inspiring confidence.
Chinese
使文字容易理解，用交叉穿插的词语来衡量上下之间的联系，并进行混合组合。它所象征的例子是使之清晰明了，比如鹏鸟在空中翱翔，老虎的跳跃，狮子的跳跃，天鹅的步态，乌龟的步态，古代儿童攀登岩石，老鹰扑向猎物，季节的龙和雨，镜子，以及织布和幼狮练习技艺。它所象征并要理解的是，譬如灯是词语。黑暗是不见事物。寻找物品，是指像金子一样将陈述结合起来，就能确定无疑地见到事物。就像黑暗中的灯一样。讲解和阐述的解释方法，也应该通过这个来理解。将四个、四个、四个结合起来，十二个分支在四个方面显现。所谓获得确定的意义的各个分支称为确定，即四种容器，四种法，以及四种法义，在何处确定意图，把握本体和目标。四个三是六，十二是二。四法相和它的四种意义，即四个分支不混杂，而是分别阐述，这也是显现的。四种结合，五种二，四。显现为五个分支，就这样结合。所谓用确定的伟大方法，将道路确定地与神圣结合的分支是：四种证悟，了解原因等的四种特征分支，以及与之相关的需要等的四种需要关联，以及听闻少等进入坛城的四种分支的两组，以及心进入的四个次第，以及近修、修持、近修、近边修四种，以及它的意义，所知、如是、平等、变化等四种是为自己。这样计算的数字是八组四。利益他人的事业，四种神变，五种结合方法，以及咒语的五种自性，即两组，以及事业寂静等四种，以及方法的五个分支，以及用它来结合意义的五种方法。从六十一种思绪进入方法，在六个分支中圆满。所谓确定地进入两种意义，因此在结合上有十组四，以及四组五，是根本，以及显示为六十一个数字的方法。
English
To make the words easy to understand, and to measure the connection between the upper and lower by means of intersecting words, and to mix and combine them. The example it symbolizes is to make it clear, such as the Garuda soaring in the sky, the tiger's leap, the lion's leap, the swan's gait, the turtle's gait, ancient children climbing rocks, the eagle pouncing on prey, the seasonal dragon and rain, the mirror, and weaving and lion cubs practicing skills. What it symbolizes and is to be understood is that the example lamp is the word. Darkness is not seeing things. Searching for objects means that like gold, combining statements makes it possible to see things with certainty. It's like a lamp in the dark. The methods of explaining and expounding should also be understood through this. Combining four, four, and four, twelve branches appear in four aspects. The so-called branches of obtaining a definite meaning are called determination, namely four kinds of containers, four kinds of dharmas, and four kinds of dharma meanings, where the intention is determined, grasping the essence and the object. Four threes are six, twelve is two. The four dharma characteristics and their four meanings, that is, the four branches are not mixed, but are explained separately, which is also apparent. Four combinations, five twos, four. Appearing as five branches, combine in this way. The so-called great method of determination, the branches of definitely combining the path with the sacred are: four kinds of realization, four characteristic branches such as knowing the cause, and four kinds of need associations such as the need related to it, and two groups of four branches entering the mandala such as hearing less, and the four stages of the mind entering, and the four kinds of approaching, practicing, approaching, and near-approaching, and its meaning, knowable, thus, equal, change, etc., are for oneself. The number calculated in this way is eight groups of four. Activities for the benefit of others, four miracles, five methods of combination, and five natures of mantras, namely two groups, and four kinds of activities such as pacifying, and five branches of methods, and five methods of using it to combine meanings. From sixty-one thoughts entering the method, it is perfected in six branches. The so-called definitely entering two meanings, therefore there are ten groups of four in combination, and four groups of five, which are fundamental, and the method shown as sixty-one numbers.
Chinese
从二以上。 讲述主题等六个部分在此聚集完整。 这样，第六个通常会变成一百九十一个经验的结合。 主题两三个，发起三个，必要联系四个，引导十个，确定二十个就完整了。 楞伽的主人也在这里，六个部分是这样的。 这样称呼集合者，强调六个部分来展示，是因为要详细展示每一个部分。 展示类别就像声音一样。 楞伽的主人，对于他来说，原因的部分是： 成为产生的原因。 这样展示主题是： 因为所展示的事物是显现的原因，所以名称必然成立。 展示它的本质是： 导师、地点、眷属、集合者、时间和教义。 这又分为三个部分，因为论证的来源是原因的主题。 楞伽的主人也是这样： 这样，我听到的是，在显现真实的那一刻。 这样称呼集合者，秘密的主人是讲述者。 因为这时成了集合者，所以这样接近展示的意义，我从法身听到的集合是： 就像法一样，在认识到真实本身的那一刻，通过语言的确定性，在不改变知识的情况下显现的时候。 这样是原因的集合和时间的圆满。 导师是谁呢？ 世尊，如来一切的心。 等等，最终的伟大智慧是无二的： 做一切事，摧毁一切，具备一切智慧功德，虽然安住，但本质完全不被抓住，超越。 原始的如是，到达如是性，没有逝去而成熟的一切，本质是心，安住在不动的伟大之中。 舍弃应舍弃的损害，完全分离，安住在伟大的阿罗汉之中。 没有寻找多少功德，而是正确地显现，因此不依赖于任何事物而圆满。 大地执着的尽头完全分离，觉悟的智慧普遍扩展。 在它的本质中，原始进入，没有差异和依赖的伴侣，因此没有它的施设。
English
From two and above. The six parts of explaining the subject matter and so on are gathered here completely. Thus, the sixth generally becomes a combination of one hundred and ninety-one experiences. The subject matter is two or three, the initiation is three, the necessary connection is four, the guides are ten, and the determination is twenty, which completes it. The lord of Lanka is also here, and the six parts are like this. Thus calling the collector, emphasizing the six parts to show, is because each part is shown in detail. Showing the categories is like sound. The lord of Lanka, for him, the part of the cause is: Becoming the cause of arising. Thus showing the subject matter is: Because the thing shown is the cause of manifestation, the name is necessarily established. Showing its essence is: The teacher, the place, the retinue, the collector, the time, and the teaching. This is again divided into three parts, because the source of the argument is the subject matter of the cause. The lord of Lanka is also like this: Thus, what I heard is that at the moment when reality appears. Thus calling the collector, the secret lord is the speaker. Because at this time he became the collector, thus approaching the meaning of showing, the collection I heard from the Dharmakaya is: Just like the Dharma, at the moment of realizing reality itself, through the certainty of language, when it appears without changing knowledge. Thus is the collection of cause and the perfection of time. Who is the teacher? The Blessed One, the heart of all the Tathagatas. And so on, the ultimate great wisdom is non-dual: Doing all things, destroying all things, possessing all wisdom and qualities, although abiding, but the essence is not completely grasped, transcending. The original suchness, reaching suchness, all that has matured without passing away, the essence is the heart, abiding in the great immovability. Abandoning the harm to be abandoned, completely separated, abiding in the great Arhat. Without seeking how many qualities, but correctly manifesting, therefore being complete without relying on anything. The end of the earth's attachment is completely separated, the wisdom of enlightenment is universally expanded. In its essence, the original enters, without difference and dependent companions, therefore there is no imputation of it.