Chinese
对于那些执着和贪恋世俗的根器之有情众生，以及那些喜爱和沉迷于邪见和行为的外道徒等幼稚的根器之有情众生，还有那些确信已生起菩提心，且能勇敢实践的、注定是大乘密宗种姓之根器之有情众生，以及那些具有能立即进入密宗的智慧和三摩地之卓越智慧的根器之有情众生。所有这些有情众生都以四种根器之差别而完全显现和清晰。这是最初的四类。对于他们，也阐述了四种不同的乘。特别是，对于密咒的调伏方法是：对于有欲望者，就像秘密身的教法一样，以欲望自生的语言来调伏他们；对于执迷于邪见者，就像化身的教法一样，以隐晦的意图或引导和纠正的语言来引导和纠正他们；对于生起菩提心之种姓者，就像报身的教法一样，以隐晦的意图和结合的语言，让他们进入秘密的意义；对于有智慧者，就像法身的教法一样，以真实意义必然显现的语言，同时揭示深奥的秘密意义。这是第二组四类。第二部分是从“这些有时”到“包括”之间所阐述的内容。那么，这是否意味着续部从头到尾都阐述了四种教法呢？即使是这四种调伏方法的教法，也因为根据不同时期的次数，以调伏之法的不同部分来区分，所以每一种教法也都会以四类来显示，虽然名称相同，但意义的本质却不同。也就是说，在调伏有情众生的时机成熟之时，即使是像欲望之法这样的一种法，也有其意义的究竟必要性。并且，它还具备了“为什么这样做”的任何一种确定的词语，以及教法的意义本身是什么，以及对该意义进行重要的关注，抓住要点，并通过辩论来最终确定其方式等等。通过区分这些方面，“包括”这个词表明即使是一种调伏方法也具备四种要素。其中，欲望自生的乘之必要性是：
English
The beings to be tamed who are vessels of those who are attached to and clinging to pleasures, and the childish beings to be tamed, such as those who are fond of and crave wrong views and practices, who are vessels of the tirthikas; and the beings to be tamed who are definitely vessels of the mahayana secret mantra lineage, who have definitely generated the mind of enlightenment and are able to bravely practice; and the beings to be tamed who possess the supreme vessel of intelligence and samadhi, who enter the secret mantra all at once. All those beings to be tamed appear and are clear as the four divisions of vessels. That is the first quartet. For them, the vehicles are also taught as four categories. In particular, the methods of taming with mantra are: for those with desire, like the teaching of the secret body, showing how to tame them with words of desire's own cause; for those with wrong craving, like the teaching of the emanation body, showing how to lead and correct them with words of hidden intention or guidance and correction; for those of the lineage who have generated the mind, like the teaching of the enjoyment body, introducing them to the secret meaning with words of hidden intention and union; and for the intelligent, like the teaching of the dharma body, simultaneously revealing the profound secret meaning with words that necessarily reveal the ultimate meaning. That is the second quartet. The second part is taught from "These sometimes" to "including." So, does that mean that the tantra goes through four teachings from beginning to end? Even those four teachings of taming methods, because they are distinguished by the parts of the dharma of taming according to the number of times in different periods, each one will also be shown as four categories, which have the same name but different in the essence of the meaning. That is, at the time when the opportunity to tame beings to be tamed has arrived, even one dharma like the dharma of desire has the necessity of definitely completing the ultimate need of its meaning. And, it also possesses any definite word of "why do that," and what the meaning of the teaching itself is, and taking the important aim for that meaning, grasping the point, and finally determining the way by debate, etc. By distinguishing these aspects, the word "including" shows that even one method of taming possesses four elements. Among them, the necessity of the vehicle of desire's own cause is:
Chinese
是为了有贪欲的人。定义是，不阻止欲望，保持原样就能获得结果。本体是，依赖贪欲，体验乐空的意义。意义的重点是，方法途径的条件都具备，并且由此来享受，不堕入不一致的方面，以及获得证悟的意义。其他三个也由此来解释。四法印也与各自的四教相符。这些是三组四法印。第三，从“经义理路”到“广理结合”之间所阐述的内容是：那么，用什么理路才能让人信服呢？就是通过诸佛圆满正等觉的决定性意义的经教中所显现的确定性，以及作为所知和所证之意义的本体，以及通过各自真实成立的理路而成立为量，以及通过现量和正理等正确的道理来让人信服。通过这四种方式，可以获得远离错误的、确定为大经的秘密意义的把握。这些是四组四法印。那么，如何通过理路的四法印来运用呢？无论宣说四教中的哪个法，都必须是从诸佛的经教中明确显现并确定的。如果经教中没有显现，就不会产生信心，并且会变得没有依据。事物的本体必须与法性不相违背。如果与意义相违背，就会变得没有意义而令人厌恶。必须通过正量的理路来广为阐述。如果不广为阐述，就无法如实确定，并且会留下所知的剩余。必须通过事物力量加入的殊胜道理来成立。如果不成立，就不适合作为正确的意义，即使证悟也无法获得结果。因此，与这四者相结合，如果成为信赖之处，就永远不会被欺骗，并且可以确定为珍贵的宝藏。这些是五组四法印，即二十种承诺的项目。第三，从“一切无因”到“成为获得”之间所阐述的内容是：那么，理路所确定的意义的实相是什么呢？对于这个问题，显现为实有的一切法都是由因缘所
English
It is for the sake of beings with attachment. The definition is that one attains the result by not preventing desire and leaving it as it is. The essence is to rely on desire and experience the meaning of bliss and emptiness. The focus of the meaning is that the conditions of the path are complete, and one enjoys it, does not fall into inconsistent aspects, and attains the meaning of realization. The other three are also explained by this. The four dharmas are also in accordance with the respective four teachings. These are three sets of four. Third, from "Scriptural Meaning and Reasoning" to "Extensive Reasoning Combined" is what is taught. So, by what reasoning does one gain confidence? It is through the certainty that appears from the definitive meaning of the scriptures of the Victorious Ones, the complete and perfect Buddhas, and as the essence of the meaning of what is to be known and realized, and through the reasoning that is established as valid by being truly established for each, and through correct reasoning such as direct perception and valid reasoning. Through these four ways, one can gain confidence in the secret meaning of the great scriptures, free from error. These are four sets of four. So, how does one apply the four characteristics of reasoning? Whatever of the four teachings is taught, it must be clearly stated and certain from the scriptures of the Victorious Ones. If it does not appear in the scriptures, faith will not arise and it will become without support. The essence of the meaning must not contradict the nature of reality. If it contradicts the meaning, it will become meaningless and unpleasant. It must be extensively explained by valid reasoning. If it is not extensively explained, it will not be determined as it is, and there will be a remainder of what is to be known. It must be established by the supreme reasoning of the power of things entering. If it is not established, it is not suitable as the correct meaning, and even if realized, one will not be able to obtain the result. Therefore, if it becomes a place of trust by combining with these four, one will never be deceived, and it can be determined as a precious treasure. These are five sets of four, that is, twenty categories of promises. Third, from "All Without Cause" to "Became Attained" is what is taught. So, what is the reality of the meaning determined by reasoning? To this question, all phenomena that appear as real are from causes and conditions.
Chinese
因此，由于无有自性，那本性清净的真如，从极细微的垢染中解脱，并且显现为未被完全利用，如同基的无自性之本性成为因。因此，它显现和形成的方式，就像人们用自己的智慧给名字加上标签一样。并且，作为果的本体，也像修行者努力追求和实现的那样，成就不同的果。而且，由于观看方式的不同，所见之义也不同，因此，其自性并不确定为一，而是显现为各个乘的自性。因此，通过理性的方式，无论哪个瑜伽士的智慧，能够很好地理解和衡量事物的本质，从而能够理解它。因此，当所知深奥之物的本质与终极的秘密相遇时，它必定会如实地被体验，并且永远不会有欺骗和虚假。因此，为了毫不错误地确定四种教义的含义，通过后面的两个四组来确定，因此提到了理由、教义等四种，这是正确认识的特征。正如所说，通过毫不错误地讨论和解释确定的意义的殊胜之处，即使是下等眷属的菩萨们，也能通过充分理解理性的原因，仅通过表达正确表达一切法义的词语，就能获得以量获得确定并证悟秘密咒语经文之义的体验。那么，这里所说的四种容器，和第四十四品中所说的三种所化，这两者哪个范围更大呢？三种所化中包含了四种容器，而四种容器中不包含三种所化，因此三种所化的范围更大。因为这四种容器必定是可调伏者的分支，所以不包括贪著欲望和极难调伏的两种。品名：在诸佛意总集大经中，讨论了殊胜确定的支分，并阐述了量之理性的品，即第五十一品之释。第六，宣说结合之支分，有三：略说、广说、总结。第一是：此后，又说。
English
Therefore, because of the absence of inherent existence, that very nature of Suchness, being pure from the subtlest defilements, and appearing as not being fully utilized, the very essence of the ground's absence of inherent existence becomes the cause. Therefore, it appears and forms in the way that people label names with their own intelligence. And, as the essence of the fruit, it also accomplishes different fruits in the way that practitioners strive to pursue and realize it. Moreover, due to the different ways of viewing, the meaning seen is also different, therefore, its nature is not definitely one, but appears as the nature of each vehicle. Therefore, through the means of reason, whichever yogi's wisdom can well understand and measure the essence of things as they are, so that it can be understood. Therefore, when the essence of profound objects of knowledge meets with the ultimate secret, it is certain to be experienced as it is, and there will never be deception and falsehood. Therefore, in order to determine the meaning of the four teachings without error, it is determined by the latter two sets of four, therefore, the four such as reason, doctrine, etc. are mentioned, which is the characteristic of correct understanding. As it is said, by discussing and explaining the excellence of the determined meaning without error, even the Bodhisattvas of the lower retinue, through fully understanding the cause of reason, can, merely by expressing the words that correctly express the meaning of all dharmas, gain the experience of obtaining certainty with measure and realizing the meaning of the secret mantra scriptures. So, which of the four vessels mentioned here, and the three types of disciples mentioned in the forty-fourth chapter, has a larger scope? The three types of disciples include the four vessels, but the four vessels do not include the three types of disciples, therefore the scope of the three types of disciples is larger. Because these four vessels are necessarily a branch of those to be tamed, they do not include the two of attachment to desire and extreme difficulty to tame. Chapter title: In the Great Sutra of the Collection of the Intentions of All Buddhas, the chapter that discusses the limbs of the supreme certainty and expounds the reason of valid cognition, that is, the explanation of the fifty-first chapter. Sixth, explaining the limb of combination, there are three: brief explanation, extensive explanation, and conclusion. The first is: Then again, it says.
Chinese
从“证悟入之方便即是”之间所说，此章既阐述了不了义和了义。第五支解释完毕后，又为了顺应地阐述第六支，导师秘密主对低劣之身的伟大菩萨楞伽之主，以证悟见和修持三摩地之心，必定完全进入之方便呼唤道，说了大经的结合支分后开示道：摄持者楞伽之主，六支的最后以此圆满显示了穷尽的后续，也是为了自己的利益而证悟真如并入于意义，为了他人的利益以慈悲善巧方便之支分，与暂时的意义和究竟的果位必定结合，名字也成就，以分类而说了六十一。第二有二：为自利而结合说了三十二，为他利而结合说了二十八。第一中，有八个四组：四种证悟，四种体性，四种必要关联，进入坛城的四支，进入寂静的四个比喻，进入道的四个比喻，近修的四支，与体性结合的四种解释。第一是，从“自性生处”到“确定安立”之间所说，本体相同是：如果观察一切法的自性，本体是不生不灭的，因此如果认为没有对境，则一切都不会止息，因此任何显现的事物，其意义上的真谛是无别的，如实宣说了唯一的本体，如无有之因，假立执着，建立成就而显现之基础，因此要证悟或要建立的自性是本体相同的。文字的方式是：一切法是身语意的究竟果位，是必定生起证悟之门，语身意三，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、欧（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧）、嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）三者所象征的方式，以阿所象征的自性，一切法都远离自心之因缘，因此体性在任何地方都不生而显现的语，以及那不是短暂的空性，而是显现为智慧，因此法界和智慧二者无别的法身，以字母第二个欧所象征的方式，以及那些也是自生的