Chinese
我的基础和，陈述缘起的所依根本发起，以及辩论遣除是四种必要关联的意义，和引出意义的十个词语，以及十二个决定的支分，以及六十一个结合，以正确的处所结合，从而使六支的意义圆满具足。这不仅限于此，而且对于所有密咒续部的教法来说，都是必须遵循和共同适用的。第二是，从“何为因之基础”到“圆满于六”之间所阐述的内容。其中，对于圆满的因之论题基础，也有三种
English
My basis and, stating the basis of origination, the root of initiation, and the debate of dispelling are the meaning of the four necessary connections, and the ten words that lead to meaning, and the twelve definitive limbs, and the sixty-one combinations, which combine in the correct place, thereby fulfilling the meaning of the six limbs completely. This is not only limited to this, but for all tantric teachings, it is necessary to follow and commonly apply. The second is what is explained from "What is the basis of the cause?" to "Perfected in six." Among them, there are also three categories for the perfect basis of the cause's topic: for the purpose of subduing the Rudra's things that appear in the world, the topic basis of those to be subdued before; and for the sake of the meaning of the retinue who are together and understand enlightenment, the necessary purpose of the appearance of the supreme mantra things, that is, the nature of the cause is transmitted to the secret lord through the four bodies, so it is the topic basis of the previous occurrence of blessings, that is, the topic basis of the source of argumentation; the secret lord transmits to the five supreme lineages, so it is the topic basis of the subsequent following prophecy lineage, these are bound to appear. There are also three categories for the limbs of the initiation of the root of the arising of the precious teachings: by the teacher, retinue, and compiler, etc., the teacher initiates the topic by welcoming in order to make the retinue interested in the meaning; the retinue, because they do not understand the meaning spoken by the teacher, have doubts, so they initiate the topic by asking questions with respect; then, from all the timely questions and answers, suddenly start discussing, thereby making the meaning of the tantra arise completely. There are four necessary connections of the related limbs: the expresser shown in words and letters and the nature of the expressed meaning of the tantra, and the connection and necessity, of which the latter is divided into necessity and ultimate necessity, so the number of the expressed, connection, necessity, and ultimate necessity are summarized as four. Among them, the expressed is the meaning of the tantra, that is: the kind of hidden meaning that appears, it is said to show to those who have not seen. The expresser is the word lineage of the holy teaching of the Vajrapani speaker.
Chinese
关联是：原因和结果，方法和从方法中产生的事物之间的关联方式。 导师普贤王如来为秘密者灌顶后，金刚手手中降下十字杵，从而转动法轮，为大多数集会者宣说。 秘密主是金刚萨埵的心性，从真如中产生，因此与薄伽梵的心意相关联。 需求是道路和道路的条件，为了接受它们。 需求的根本需求是密咒如其本来的样子，心的坛城，光明自身显现，因为需求是追求意义的意义之门。 用言语的支分来确定地引导意义，一般来说，表达意义的方法有很多，但在解释伟大的口头传承，深奥秘密的精要意义时，有十种使之清晰的支分之词，与象征的例子结合： 用观察自性的词语来斩断证悟的虚空，就像鹏鸟在空中飞翔一样。 同样，用打开门户的词语来区分意义的集合，就像老虎的跳跃一样。 一般来说，用收集一般意义的词语来建立框架，就像狮子的跳跃一样。 用连接关联的词语来连接上下章节的界限，并引导，就像天鹅的步态一样。 用自身条件的词语来削弱文本的精要，就像乌龟的步态一样。 用暗示隐秘教导的词语来说明不合适之处，就像耳坠攀登岩石一样。 重要的，用切断障碍的词语来消除疑惑，就像老鹰扑向猎物一样。 用可靠的经文和论典的词语，不加修改和歪曲，从而相信和获得对真如的信心，就像及时的龙降雨一样。 用象征的例子的词语，通过连接相似和不相似之处，从而使人相信和容易理解，就像镜子一样。 作为嬉戏的基础，用交织的，投射和收集的词语来尊重上下之间的联系，并组合混乱，就像织布和幼狮练习技能一样。 这十种方式本身，通过将象征的例子十面镜子和象征的意义的十个位置结合起来，从而理解实相，就是灯。
English
Association is the manner of connection between cause and effect, method and what arises from method. After the Teacher Samantabhadra empowered the secret ones, the crossed vajra descended into Vajrapani's hand, thereby turning the wheel of Dharma and explaining it to the majority of the assembly. The Lord of Secrets is born from the thusness of Vajrasattva's mind, and is therefore connected to the Bhagavan's mind. Need is the paths and their conditions, for the sake of accepting them. The ultimate need is that the secret mantra, just as it is, the mandala of the mind, luminosity itself, becomes manifest, because need is the door of meaning that seeks meaning. Even in definitely leading to meaning with the limbs of speech, in general, there are many methods of representing the expressed, but in this case of explaining the essential meaning of the great oral tradition, the profound secret, there are ten kinds of limb-words that clarify by combining with symbolic examples: Cutting through the sky of realization with words that view the nature, like a garuda soaring in the sky. Similarly, dividing the collection of meanings with words that open doors, like a tiger leaping. In general, framing the essence with words that gather the general meaning, like a lion leaping. Connecting the boundaries of the upper and lower chapters with words that connect associations, and leading, like a swan's gait. Diminishing the essence of the text with words of self-conditions, like a turtle's gait. Explaining what is inappropriate as appropriate with words of suggestive hidden instructions, like an earring climbing a rock. Importantly, cutting off doubts with words that cut through obstacles, like an eagle pouncing on prey. Believing and gaining confidence in the suchness itself with words of valid scriptures and treatises, uncorrected and unadulterated, like a timely dragon rain. Making one believe and easy to understand by closely connecting similar and dissimilar things with words of symbolic examples, like a mirror. As the basis of play, respecting the connection between upper and lower and combining confusion with words of interweaving, projecting, and gathering, like weaving and lion cubs practicing skills. These ten modes themselves, by combining the symbolic examples, the ten mirrors, and the ten positions of the meaning to be symbolized, to realize the nature of reality, is a lamp.
Chinese
应当像在黑暗中寻找物品一样结合。灯是引导之词，黑暗是不见意义，寻找物品是如黄金般的表达，结合是确实见到意义。因此，对于讲解和阐述的解释方法，也应当用这些从内部确定衡量。获得确定意义的差别支分，确定是四种容器上所显示的四种词和意义的法，与法相之手印秘密的总纲四大结合，确定之后执持，分为确定的自性四、三、十二，分为四四支分来阐述，一切显现。或者，四种容器与四法相，以及它的四种意义部类，以四支集合引导，一部分一部分地阐述也显现。为了自己的利益而结合的第四种，即四组八个，共三十二个。按照全知至尊仁波切的说法，结合或证悟四种，知晓四种，需要四种，道路四种，力量四种，习惯四种，近修成就四种，与体性结合四种，或者四种持明。为了他人的利益而结合，五组两个和四组两个以及显现为五支，以及与此结合的五个，共二十八个。五种神通，五种修持的资具，四种神变，四种事业，五种方便，与方便结合的五种。按照大疏的说法，以确定的巨大方便，与道路和至尊确定结合的支分是：四种证悟，四种体性的支分，四种需要关联，听闻少而习惯等进入坛城的四组两个支分，心入的次第四种，近修成就四种，了知它的意义，如是等同等等四种是为自己利益，数量是四组八个。为了他人利益而行事，四种神变，五种方便结合，以及咒语的自性五个，共两组，四种事业，五种方便的支分，以及用它来结合意义的五种方便。数量是，五组四个，以及四组两个。这两种在意义上没有差别。这样总的来说，因为确定进入两种意义，所以显示了结合的证悟进入六十一种方便，从开端以下所阐述的六支分都汇集于此，并且确定是完整的。
English
One should combine like searching for objects in the dark. The lamp is the word of guidance, darkness is not seeing the meaning, searching for objects is an expression like gold, and combining is definitely seeing the meaning. Therefore, the methods of explaining and elaborating should also be measured and determined from within by these. The specific branch of obtaining definite meaning, determination, is that the words and meanings of the four teachings shown on the four types of vessels are combined with the four great seals of the Dharma seal secret general outline, and after determining and grasping the object, the nature of determination is divided into four, three, and twelve, and explained in four branches each, everything appears. Alternatively, the four vessels with the four Dharma seals, and its four meanings, the four-part branch, are guided by the collection, and explaining each part also appears. The fourth combination for one's own benefit is eight sets of four, totaling thirty-two. According to the words of the omniscient and supreme Rinpoche, the four combinations or realizations, four knowledges, four needs, four paths, four powers, four habits, four approaches and accomplishments, four combinations with characteristics, or four vidyadharas. For the benefit of others, the combination is two sets of five, two sets of four, and appears as five branches, and five combined with it, totaling twenty-eight. Five clairvoyances, five implements for practice, four miracles, four activities, five methods, and five combined with methods. According to the Great Commentary, the branch of definitely combining the path and the supreme with the great method of determination is: four realizations, four branches of characteristics, four necessary connections, two sets of four branches for entering the mandala with little hearing and habit, four stages of mind entry, four approaches and accomplishments, knowing its meaning, and similarly, four such as equality are for one's own benefit, the number is eight sets of four. Acting for the benefit of others, four miracles, five combined methods, and five natures of mantras, totaling two sets, four activities, five branches of methods, and five methods of combining it with meaning. The number is, four sets of five, and two sets of four. There is no difference in meaning between the two. Thus, in general, because it definitely enters two meanings, it shows the method of combining realization entering sixty-one ways, and it is certain that the six branches explained from the beginning are gathered here and are complete.
Chinese
圆满完成。这样六者总共有九十一个，即：开端二个，发起二个，必要联系四个，引导十个，决定十二个，结合六十一个。第二部分分为两个：简略指示，详细解说。第一部分，从“楞伽”到“结合的支分”之间指示。呼唤楞伽的主人，在此添加六个支分来显示，是为了逐一详细指示，就像这样：因的支分是开端，根本的支分是发起，联系的支分是必要联系，引导的支分是十个词语，决定的支分是十二个，结合的支分是六十一个。第二部分分为六个：因的支分，根本的支分，联系的支分，引导的支分，决定的支分，结合的支分的解说。第一部分分为三个：简略指示，详细解说，总结。第一部分，从“楞伽”到“六圆满”之间指示。这一品既显示了究竟意义，也显示了方便意义。楞伽的主人，其中因的支分开端指示是：所指示的事物产生并显现的原因，也就是名称也必定成立的，其自性指示是这样的：导师，处所，眷属，集结者，时间，教法，即是完全圆满的六种殊胜。第二部分分为两个：四身开端的历史叙述，以及它们不混杂地完全存在，等待请求。第一部分分为四个：法身开端，报身开端，化身开端，密身开端的解说。第一部分分为四个：共同指示时间和集结者，解说导师，指示处所，解说眷属。第一部分，从“楞伽”到“一时”之间指示。这是将开端分为三个，因为论证的来源是作为因的开端。呼唤楞伽的主人，就像这样，对于有智慧的人来说，必定显现的珍贵教法，像这样接近指示的意义，导师是法身的秘密
English
is perfectly completed. Thus, the six in general become ninety-one, namely: two beginnings, two initiations, four necessities, ten guides, twelve certainties, and sixty-one combinations. The second part has two divisions: brief indication and detailed explanation. The first part, from "Lankā" to "the limb of combination," indicates. Calling upon the Lord of Lanka, the reason for adding six limbs here to show is to explain each one in detail, like this: the limb of cause is the beginning, the limb of root is the initiation, the limb of connection is the necessity, the limb of guidance is the ten words, the limb of certainty is the twelve, and the limb of combination is the sixty-one. The second part has six divisions: the limb of cause, the limb of root, the limb of connection, the limb of guidance, the limb of certainty, and the explanation of the limb of combination. The first part has three divisions: brief indication, detailed explanation, and summary. The first part, from "Lankā" to "six perfections," indicates. This chapter shows both the definitive meaning and the provisional meaning. Lord of Lanka, the indication of the beginning, which is the limb of cause, is: that which is the cause of the arising and appearing of the object being taught, that is, the name is also necessarily established, and the indication of its nature is like this: the teacher, the place, the retinue, the compiler, the time, and the teaching, which are the six perfections that are completely perfect. The second part has two divisions: the historical narration of the beginning of the four bodies, and their complete existence without being mixed, awaiting the request. The first part has four divisions: the explanation of the beginning of the Dharma body, the beginning of the Enjoyment body, the beginning of the Emanation body, and the beginning of the Secret body. The first part has four divisions: the common indication of time and compiler, the explanation of the teacher, the indication of the place, and the explanation of the retinue. The first part, from "Lankā" to "at one time," indicates. This is because the beginning is divided into three, because the source of reasoning is the beginning of the cause. Calling upon the Lord of Lanka, like this, for the wise, the precious teaching that will surely appear, like this, the meaning of the near indication, the teacher is the secret of the Dharma body.