Chinese
像那样进入，也通过听闻思维修习而了悟平等，通过了悟使与瑜伽熟悉而成就，通过修习使见解和禅定双运任运成就，像那样成为最终圆满而成就果，这是可以做到的。四和八是必定进入道的次第，是为自己的利益。总的来说，密咒生起次第的支分是次第进入道，然后次第向上生起。这些也令人欢喜五种和十种事业瑜伽，也变成瑜伽的各个条件的支分。为了他人的利益，生起次第有四种：摇动和显现神变。说必须掌握生起次第的支分，是因为自己利益的进入达到圆满后，为了他人的利益而生起慈悲，所以必定与他人结合。那也有四种：大慈悲普遍摇动和生起，出现性质不确定的各种化身，身语意的行为事物显现于所化众生，以及以适合他们的方式行事，这是四种行为。或者说是四种神变。如何依次结合呢？说的是，将为了自己利益的如理如实之道，按照那些智慧的次第与利益众生相结合。如果问什么是五种智慧，回答是：知彼知未生，彼时无物知，本来知次第。意思是，不混淆地了知所调伏者的特性，也了知那样的所调伏者的自性未生，了知那样了知并利益众生的时间，了知自己和他人以及一切方法，显现空性的事物都不存在，而且那也不是立即寻找而产生的，而是从本来就清楚地了知一切，所以按照利益众生的次第来行事。有时，以数字的共同属性，将知道一切都聚集在一起，这样的五种数字组合在一起，也变成五种智慧。如果问密咒行为的五种自性是什么，回答是：一切平等即彼性，成就与不违，行为一致物，自性五相显。意思是，轮回的四种事物等等一切。
English
Entering in that way, also realizing equality through hearing, thinking, and meditating, and through realization, becoming familiar with yoga and accomplishing it, and through meditation, spontaneously accomplishing the union of view and samadhi, and becoming complete in that way, and accomplishing the result, this is possible. Four and eight are the definite sequence of entering the path, which is for one's own benefit. In general, the limbs of the arising and entering of secret mantras are to enter the path sequentially and then arise sequentially upwards. These also please the five and ten activities of yoga, and also become limbs of the respective conditions of yoga. For the benefit of others, there are four stages of arising: moving and manifesting miracles. It is said that the limbs of arising and entering must be grasped because after the entry of one's own benefit is completed, compassion arises for the benefit of others, so it is necessary to combine with others. There are also four aspects to that: great compassion constantly moving and arising, various emanations of uncertain nature appearing, the objects of body, speech, and mind appearing to those to be tamed, and acting in a way that suits them, these are the four actions. Or, they are the four miracles. How are they applied sequentially? It says, apply the path of how things are for one's own benefit to the benefit of beings in the order of those minds. If you ask what are the five knowledges, the answer is: Knowing that, knowing the unborn, Knowing the absence of things at that time, Knowing from the beginning in order. This means knowing the characteristics of those to be tamed without confusion, also knowing that the nature of such beings to be tamed is unborn, knowing the time of knowing and benefiting beings in that way, and knowing that neither oneself nor others nor all methods, the objects of appearance and emptiness, exist, and that is not something that arises from searching immediately, but from knowing everything clearly from the very beginning, so acting according to the order of the benefit of beings. Sometimes, by the common property of numbers, knowing that everything is gathered together, such a combination of five numbers is also transformed into five knowledges. If you ask what are the five natures of the practice of mantra, the answer is: All equality is that nature, accomplishment and non-violation, consistent behavior, the five aspects of nature appear. This means all the four things of samsara, and so on.
Chinese
为了阐述无取舍、无分别的平等性，以及原本未造作的真如性的见解之义，并且为了通过这些见解，追求自他利益的殊胜和共同差别，以及为了将那些誓言之物用于利益众生，而不变易的加持行，以及调伏和方便等行为，以及所有誓言，以及对于邪见者等等，以及行持之乘，与所有事物相符，以成办五种誓言物等资具之事，总的来说是秘密内道，特别是为了阐述此续部，不超出显现为五种自性。为了显示五种方便，所谓“何者精通且众多，广大且无遗”，是指对于方便的事物，不浪费任何颠倒错乱，而善于用于实义，以及将烦恼五欲和五无间罪转化为菩提道，是极其殊胜的方便，以及对于所化众生的数量不可思议。方便众多，以及对于密咒之门无法容纳和不使用的，是无遗的方便，以及没有不成为方便的穷尽之法，因此任何方便都不会舍弃。五种方便的解释结合是：如同将毒药转化为药物一般，以烦恼本身而获得解脱，以及将所有邪见者安置于正道，因此没有任何未被慈悲所摄受的，是伟大的方便。由于方便众多，因此随所化众生的数量而如何示现调伏，是不可思议的。并且，由于方便广大，因此普皆容纳，没有不包含的，没有不成为虚空边际之法的方便。并且，由于不舍弃一切行为，因此与一切相符而行持利益。通过这些，可以轻易地进入利他之事。为了显示四种事业，所谓“摧伏与寂静及增益，以及摄伏聚集为四业”，是指以猛烈手段摧伏难以调伏者，以寂静手段使恶毒者寂静，以增益手段使寿命、福德、财富和威势增长，以及以调伏手段使一切都变为自己的。这也是息灾火供和诛法火供。其中也有如世间生灭一般的自性，以及行持瑜伽士所需要的任何事业，以及自现的作为果的事业，此处是果的慈悲四事业。以何种结合的支分？
English
In order to explain the view of equality, which is without acceptance or rejection, and the suchness that is primordially unconditioned, and in order to pursue the supreme and common distinctions of seeking the benefit of oneself and others through these views, and in order to use those samaya substances for the benefit of beings, the unchanging blessings of conduct, and the conduct of subjugation and skillful means, and all the samayas, and for those with wrong views, etc., and the vehicles of conduct, in accordance with all things, to accomplish the means of the five samaya substances, etc., in general, it is the secret inner path, and in particular, to explain this tantra, it does not go beyond appearing as the five natures. In order to show the five methods, "Whatever is skillful and great, abundant and vast," means that one is skilled at applying the objects of the methods to the meaning without wasting any perversions, and that transforming the five afflictions and five sense pleasures and the five inexpiable sins into the path of enlightenment is an extremely great method, and that the number of beings to be tamed is inconceivable. The methods are many, and there is no method that is not accommodated or used in the door of secret mantra, and there is no end to the methods, so no method is abandoned. The five explanations of the methods are: just as poison is transformed into medicine, liberation is achieved through the afflictions themselves, and all those with wrong views are placed on the right path, so there is no one who is not taken by compassion, which is a great method. Because the methods are many, it is inconceivable how one can tame beings by showing them according to the number of beings to be tamed. And, because the methods are vast, they encompass everything, and there is nothing that is not included, and there is no dharma that does not become a method to the extent of space. And, because one does not abandon all conduct, one acts in accordance with all things to accomplish the meaning. Through these, one can easily enter into the benefit of others. To show the four activities, "Subduing, pacifying, increasing, and gathering together are the four activities," means subduing the difficult to tame with fierce means, pacifying the wicked with peaceful means, increasing life, merit, wealth, and glory with increasing means, and making everything one's own with subjugating means. This also includes fire offerings for pacifying and fire offerings for wrathful activities. Among these, there are also natures like the arising and ceasing of the world, and whatever activities are needed by the practicing yogi, and the four activities of the self-appearing actions, here are the four compassionate activities of the result. With what limb of combination?
Chinese
这些是指在任何时候，为了自己和他人的利益而使用的所有分支都完整，这里有六个完整。其中，为了他人的利益，有三个四组和三个五组，加上为了自己的利益，共有五十九个。为了自己和他人的双重利益，共有六十一个。这是逐渐进入和解释《大瑜伽续》的因缘。如果追溯先前所说的，知识也会变成五种，即十个四组、四个五组和六十。根本上，必须结合自身和六十一个。这似乎是经文的本意。那些楞伽的主人，就像字面意思一样。名为“从进入之方便的支分中完全解释一切的章节”，是指通过自己进入和他人以方便行事之支分的联系，来显示联系的意义集合。第五十二章的解释完毕。第一个锁钥的意义是究竟瑜伽的因缘圆满。解释的两个锁钥及其支分也是中观瑜伽。第二个锁钥是为了进入对同时出现之境的自性见解的词语解释。然后，楞伽的主人又问秘密的主人：‘唉，秘密的主人，如何才能完全解开经？’这是因为在显示六支锁钥的第一个锁钥之后，为了询问第四十六章中所说的中间锁钥的不同之处。聚集者召唤导师并询问：为了了解同一章节中所说的四部独特的秘密真言经，询问了解脱的方法。秘密的主人说：楞伽的主人，经就像这样，无论在哪里以何种方式陈述的一切，都仅限于这四部经。作为回答，导师被召唤并说道：在第四十六章中，所有词语的意义都归结为四部经。解脱的方法，在何处以何种方式传授的理由和方法，都包含在四部经中，除此之外别无他法。楞伽的主人，哪四个？就像这样，等等，是为了向聚集者显示近似的数目：通过听闻何种法的事物而证悟的经，以及通过何种道路来理解意义
English
These refer to when all the branches used for the benefit of oneself and others are complete, and here there are six complete. Among them, for the benefit of others, there are three sets of four and three sets of five, and adding the benefit of oneself, there are fifty-nine in total. For the dual benefit of oneself and others, there are sixty-one. This is the gradual entry and explanation of the causes of the Mahāyoga Tantra. If we trace back what was said earlier, knowledge also becomes fivefold, namely ten sets of four, four sets of five, and sixty. Fundamentally, it is necessary to combine oneself and sixty-one. This seems to be the intention of the scripture. Those lords of Lanka are just like the literal meaning. The chapter called "Completely Explaining Everything from the Branch of Entering Means" refers to the collection of meanings showing the connection through the connection of entering oneself and the branch of acting with means for others. The explanation of the fifty-second chapter is completed. The meaning of the first key is the completion of the causes of the ultimate yoga. The two keys of explanation and their branches are also Madhyamaka Yoga. The second key is for entering the explanation of words of the nature view of simultaneous appearance. Then, the lord of Lanka again asked the lord of secrets: 'Alas, lord of secrets, how can one completely unravel the sutra?' This is because after showing the first key of the six-branched key, it is to inquire about the differences of the intermediate key mentioned in the forty-sixth chapter. The gatherer summoned the teacher and asked: In order to understand the four unique secret mantra sutras mentioned in the same chapter, he asked about the method of liberation. The lord of secrets said: Lord of Lanka, the sutra is like this, whatever is stated anywhere in any way is limited to these four sutras alone. In response, the teacher was summoned and said: In the forty-sixth chapter, the meaning of all the words is summarized into four sutras. The method of liberation, the reasons and methods taught in what place and in what way, are all contained in the four sutras, and there is nothing else besides that. Lord of Lanka, which four? Like this, etc., is to show the approximate number to the gatherer: the sutra of enlightenment by hearing what kind of Dharma object, and by what path to understand the meaning
Chinese
的经和。瑜伽士以现量而证悟的经和。从一切时分的一切事物中获得果实也是不可能的经。首先，为了宣说听闻的经，召唤《楞伽经》的教主。“其中，听闻后必定生起的是什么？”这样召唤后，以趋向四者来强调听闻并进行阐述。万法的自性即是真如。意思是说，第二种事物，即整体的自性，原本未被改造，自然成就的真如，从中了解功德的差别，即是四种应知的经中所阐述的意义。谁听闻了它，就在那时。“谁听闻了它，就在那时”，意思是说，瑜伽士在何时无误地听闻，就在那时，一切法的自性，无灭、无舍、无离的广大智慧，增长，滋润一切，普遍，增长和扩展的意义，如果了解、证悟并如实地领会，那么不舍弃轮回必定会生起，因此，如果了解一个，就能了解一切法无生，或者进行听闻。为了宣说证悟的禅修经，召唤《楞伽经》的教主。“谁以见而必定生起的是什么？”这样召唤后，阐述以证悟而成就的经必定生起，必定临近。谁以如是之见。“谁以如是之见”，意思是说，瑜伽士通过听闻经典，以智慧见到诸法真如无生之义，即以未见而见。对显现世间器情执着，不运用整体显现，在真如中无垢清净，对于任何业和行为以及相状都没有畏惧，即使行持也远离执着，因此没有堕入轮回的担忧。那是因为什么呢？因为真如在那里，一切轮回的事物本身在安乐的净土中成佛的缘故。为了宣说通过禅修而现前的经，召唤《楞伽经》的教主。“谁以现量而必定生起的是什么？”这样在讲述之后进行陈述。谁了解空性。“谁了解空性”等等，谁了解无有二边执着的空性之义，就在那时，一切法都在自证的现量中，如其所是地显现空性，自己的体性在智慧中显现，成为所缘境的微细分别念也