Chinese
是哪些支分呢？守护誓言的支分，获得决定的方便听闻的支分，以思惟的智慧，于无相之义中观察并修禅定的支分，以修习的智慧，缘于有相之禅定，如天等之支分，念诵心咒的支分，将事业用于自他利益的支分，无所束缚而行持的殊胜方便之支分，获得所证之果位的灌顶之支分，安住于持明之地的所依之支分，圆满正等觉佛陀之地的支分，通达意义之见的支分，这十二者。如果说，以圆满的支分，十二部续来解释不合理，有相违之处。那么，远离行为的续部，因为具足了不可摧毁之门，以及远离守护界限的誓言等，没有任何需要舍弃的，所以没有相违。然而，从声音相同，意义上必定超胜的角度来说，十二部续的数量会变成七十二，所以解释为具有殊胜之处。这十二部续，一般来说，可以应用于九乘次第，特别是可以应用于六种秘密之门，经典中是这样宣说的。但此处是应用于阿努瑜伽。大阿阇黎达摩菩提所著的《续义总摄》中说：“续是十二入之门。”因此，从进入之门，法界和智慧之门进入。誓言、见、禅定等。因此，誓言是守护大悲誓言和法性誓言。见是无二地看待法界和智慧。禅定是随顺意义和文字，修有相和无相。所缘、念诵、事业等。因此，所缘是观想一切法都是自心的大自在。念诵是如岩石回声般，于显空无别中念诵。事业是以息增怀诛四种事业来成办利益。行持和获得之灌顶。因此，行持是学习方便的行持和自在的行持。灌顶是寂静和忿怒的三十六种殊胜灌顶。
English
What are the limbs? The limb of guarding the samaya, the limb of hearing the means of attaining certainty, the limb of contemplating the meaning of the signless with the wisdom of thought and meditating on samadhi, the limb of focusing on the samadhi with signs, such as deities, with the wisdom of meditation, the limb of reciting the heart mantra, the limb of applying the activity to the benefit of oneself and others, the limb of the extraordinary means of acting without being bound, the limb of the empowerment of obtaining the fruit to be attained, the limb of the basis of abiding in the ground of the vidyadhara, the limb of the ground of the perfectly complete Buddha, and the limb of the view of understanding the meaning, these twelve. If it is said that it is unreasonable to explain with the twelve tantras of the complete limbs, there is a contradiction. Then, the tantra that is free from action, because it is complete with the indestructible door, and the samaya that is free from the boundary of protection, etc., there is nothing to be abandoned, so there is no contradiction. However, from the point of view that the sound is the same, and the meaning is certainly superior, the number of the twelve tantras will become seventy-two, so it is explained as having a special feature. These twelve tantras can generally be applied to all nine vehicles, and in particular, they can be applied to the six secret doors, as stated in the scriptures. But here it is applied to Anu Yoga. In the Compendium of Tantra Meaning by the great teacher Dharmabodhi, it says: "The tantra is the door of twelve entrances." Therefore, one enters through the door of entrance, the door of the dharmadhatu and wisdom. Samaya, view, samadhi, etc. Therefore, the samaya is to protect the samaya of compassion and the samaya of dharmata. The view is to view the dharmadhatu and wisdom as non-dual. Samadhi is to follow the meaning and words and meditate on the sign and the signless. Object of focus, recitation, activity, etc. Therefore, the object of focus is to visualize all dharmas as the great self-nature of one's own mind. Recitation is to recite in the inseparability of appearance and emptiness, like the echo of a rock. Activity is to accomplish the benefit with the four activities of pacifying, increasing, subjugating, and wrathful. Conduct and the empowerment of attainment. Therefore, conduct is to learn the conduct of means and the conduct of empowerment. Empowerment is the thirty-six supreme empowerments of peaceful and wrathful.
Chinese
请赐予加持！如“持明地与佛地”所说，持明地是指：安住于声的持明，安住于道的持明，寿命自在的持明，大手印持明，任运成就的持明等。佛地是指获得广大法性，以及获得字轮大集。如“于决定支中说”所说，观察决定的支分，是依靠法相之印，听闻非共同之义，如实决定。如佐钦·策旺仁增所著《集经精义宝灯论》中所说。第二部分分为两点：广说和收摄。第一部分，从“楞伽”到“共同了知”之间讲述了，为了展示讲解方式的支分。楞伽主，什么是共同结合内外密续的六种讲解方法呢？即：因的支分，两种开场白；根本的支分，两种提问；关联的支分，四种必要关联；引导的支分，十种讲解方式；决定的支分，十二种方便之门；结合的支分，六十一种证悟导入。楞伽主，这六者，无论内外密续六部中的每一部，都具备这六种支分，因此，内外一切都以声音相合的方式，共同衡量，从而正确地结合了知。第二部分，从“楞伽”到“于解释中了知”之间讲述了。楞伽主，这样称呼聚集者，这些讲解是证悟的方法的支分，即这两种门通过这些支分来确定和清晰地解释。这些与广为确定的秘密之门相结合，将逐章讲解。第二部分，从“楞伽”到“凡是存在的，即是那样的”之间讲述了。楞伽主，其中所说的四种秘密意义的经是什么呢？即：内外瑜伽的自宗事物，无二取相，法性远离因缘，自证无生，广大圆满，二谛无别。
English
Grant blessings! As it says, "The ground of Vidyadhara and the ground of Buddha," the ground of Vidyadhara refers to: the Vidyadhara who abides in sound, the Vidyadhara who abides in the path, the Vidyadhara who has power over life, the Mahamudra Vidyadhara, and the spontaneously accomplished Vidyadhara, etc. The ground of Buddha refers to obtaining the vast Dharmata and obtaining the great assembly of the wheel of letters. As it says, "Explained in the determining limbs," the limb of determining the view is to rely on the seal of Dharma characteristics, to hear the uncommon meaning, and to determine it as it is. As it is said in "The Precious Lamp of the Essential Meaning of the Compendium Sutra" by Dzogchen Tsenwang Rinchen. The second part has two points: extensive explanation and summarization. The first part, from "Lanka" to "to be known in common," shows the limbs of the method of explanation. Lord of Lanka, what are the six methods of explanation that commonly combine the inner and outer tantras? Namely: the limb of cause, two introductions; the limb of root, two questions; the limb of connection, four necessary connections; the limb of guidance, ten methods of explanation; the limb of determination, twelve skillful means; the limb of combination, sixty-one ways of introducing realization. Lord of Lanka, these six, each of the six inner and outer tantras, possesses these six limbs, so that all inner and outer aspects are harmonized in sound, measured in common, and thus correctly combined and known. The second part, from "Lanka" to "to be known in explanation," shows. Lord of Lanka, calling the gatherer, these explanations are the limbs of the method of realization, that is, these two doors are determined and clearly explained by these limbs. These will be explained chapter by chapter in conjunction with the widely determined secret doors. The second part, from "Lanka" to "whatever exists is exactly that," shows. Lord of Lanka, what are the four sutras that teach the secret meaning? Namely: the self-doctrine objects of inner and outer yoga, without dualistic characteristics, the Dharmata is free from causes and conditions, self-awareness is unborn, vast and complete, the two truths are inseparable.
Chinese
显示无有之本体，以及由于远离好坏取舍而显示为平等性，以及所有诸法之自性，原本不作不染地安住于如是性中，如是之果的体性不是由因而作，因此无需立即努力，宣说并阐释一切法皆是如此。楞伽之主，内外瑜伽的这四部经，其他宗派的中观派也认为，仅就胜义谛而言，由于远离边，自性无生；从其状态来看，由于远离好坏和取舍，是平等性；空性大本体原本不作不染，是如是性；虽然他们也说如是胜义谛的成就无需努力，但在世俗谛的范畴内，他们也说有生、不平等、显现为造作，以及伴随努力和成就。由于伟大的差别没有混淆，并且伴随着圣者的辨别，因此，四部经所阐释的意义，就是大密宗的真如，因为它是确定基的真理是单一的，并且具有无二无别的证悟之差别。因此，经部本身就阐明了密宗的殊胜之处。因此，从意义的根本上来说，也有很大的差别。中观派的论师圣天本人的口诀中说：一和多，依靠缘起，远离的无生空性之见，即使在顽固者之中，也不说是顽固者的殊胜。以因行进的普光，是大方便道的法身，对于圆满正等觉佛陀来说，如海浪般有力地显现。水月影像无有来去，不依赖于愿力之力量。如是说，因此确信伟大的差别是显而易见的。第三，从《楞伽经》到“应当知道发出”之间所显示的内容是：楞伽之主，什么是它的三个根本？像这样，所显示的接近之处，就是从自性、道和成就的角度来说，作为基础的数目。基础是事物之实相，无论是佛陀还是众生，无论是可证悟还是不可证悟，密宗如是之法性，真二无别的真如是什么，以及如实决断其意义的
English
It shows the essence of non-existence, and because it is free from good and bad, acceptance and rejection, it shows equality, and the nature of all phenomena abides in suchness, originally uncreated and unadulterated. The nature of such a result is not made by cause, so there is no need to strive immediately, and it proclaims and explains that all dharmas are like that. The Lord of Lanka, these four sutras of inner and outer yoga, the Madhyamikas of other lineages also believe that, only in terms of ultimate truth, because it is free from extremes, self-nature is unborn; from its state, because it is free from good and bad and acceptance and rejection, it is equality; the great essence of emptiness is originally uncreated and unadulterated, it is suchness; although they also say that the accomplishment of such ultimate truth does not require effort, in the category of conventional truth, they also say that there is birth, inequality, appearance as artificial, and accompanied by effort and accomplishment. Because the great difference is not confused, and accompanied by the discrimination of the noble ones, therefore, the meaning explained by the four sutras is the suchness of the Great Secret Mantra Vehicle, because it is certain that the truth of the base is single, and has the difference of non-dualistic realization. Therefore, the sutra itself elucidates the superiority of the tantra. Therefore, from the root of meaning, there is also a great difference. The oral instruction of the Madhyamika master Aryadeva himself says: One and many, relying on dependent origination, the view of unborn emptiness free from, even among the stubborn, it is not said to be the superiority of the stubborn. The universal light that proceeds by cause is the Dharmakaya of the great expedient path, for the perfectly complete Buddha, it appears powerfully like ocean waves. Water moon images have no coming and going, not relying on the power of aspiration. Thus it is said, therefore it is believed that the great difference is obvious. Third, what is shown from the Lankavatara Sutra to "should know how to emit" is: Lord of Lanka, what are its three roots? Like this, the proximity shown is the number based on nature, path, and accomplishment. The basis is the reality of things, whether it is Buddha or sentient beings, whether it is realizable or unrealizable, the Dharma nature of the secret mantra as it is, what is the suchness of the indivisibility of the two truths, and the
Chinese
以方法不改变信解而确定，即正确了悟是殊胜道，并且，此证悟现前，事业便告完成，自己和他人的利益完全圆满，果实自然成就。 召唤“楞伽主”后，这三者是一切法的根本，通过这三者，能够如实了悟方便的结合之门和决定的秘密之门这两个意义，并且要知道必定能够生起。 品的名称是：在诸佛的密意汇集的大经中，将内外密咒的一切教义的意义精华归纳，以三个钥匙分别解释的方式进行阐述的品，即第四十六品，已经很好地阐述完毕。 第三，进入特别决定的秘密之门有三：总的指示，详细的解释，总结。 第一，从“此后又”到“必定见到”之间进行指示，即此后，调伏者秘密主，召唤摄集者楞伽主说道：楞伽大自在，在这些讲述中，在方便结合之门中也变得特别的决定的秘密之门，即以三个钥匙开启密咒内部宝库的方式进行阐述，也是这样的：诸位圆满正等觉佛陀善逝的意念所执持的甚深秘密之义生起的殊胜之门，即大秘密续部的秘密也是，六支续和四部经以及三根本的殊胜钥匙，如钥匙般开启，如开门般解开，如取出宝藏般必定取出，通过这三种方式，必定能够见到殊胜秘密的真如。 第二有三：解释开启的钥匙，解释解开的钥匙，解释取出的钥匙。 第一有三：总的指示，详细的解释，总结。 第一有二：总的指示，详细的解释。 第一：开启是因，到“对一切必定行”之间进行指示，也就是在指示开启的钥匙时，也是续部生起的因，
English
Having ascertained that faith is not changed by method, it is certain that correct realization is the supreme path, and when that itself becomes manifest, the task is completed, the benefit of oneself and others is completely fulfilled, and the fruit is spontaneously accomplished. Having called out, "Lord of Lanka," these three are the root of all dharmas. Through these three, one can truly understand the meaning of the union door of method and the secret door of certainty, and one must know that it will surely arise. The name of the chapter is: From the Great Sutra that Gathers the Intentions of All Buddhas, the chapter that explains how to condense the essence of the meaning of all the outer and inner tantric teachings and explain them separately with three keys, that is, the forty-sixth chapter, has been well explained. Third, there are three ways to enter the secret door of special certainty: a general indication, a detailed explanation, and a summary. First, it is indicated from "Then again" to "surely see," that is, then again, the teacher, the lord of secrets, called out to the collector, the lord of Lanka, and said: Great Lord of Lanka, in these explanations, the secret door of certainty, which has become special even from the union door of method, that is, the way to open the inner treasury of mantras with three kinds of keys, is also like this: The supreme door from which the profound meaning of the secret held in the minds of the victorious, perfect Buddhas, the supreme guides, arises, that is, the secret of the great secret tantra, is also the supreme key of the six-limbed tantra and the four sutras and the three roots, opening like a key, unlocking like opening a door, and surely extracting like taking out a treasure, through these three ways of realization, one will surely see the suchness of the supreme secret. Second, there are three: explaining the key that opens, explaining the key that unlocks, and explaining the key that extracts. First, there are three: a general indication, a detailed explanation, and a summary. First, there are two: a general indication and a detailed explanation. First: Opening is the cause, and it is indicated from "Opening is the cause" to "surely goes to all," that is, when indicating the key to opening, it is also the cause of the arising of the tantra,