Chinese
通过习惯瑜伽而成就，通过禅修而自然成就见地和禅定，如此一来，最终圆满并成就果位，因此可以行事。因此，这八个四组是必然进入道次第的阶段，这是为了自己的利益。一般来说，密宗生起次第的支分是，依次进入道，然后依次向上生起。此外，关于密宗意义的生起次第和进入次第，进入次第是：进入轮回和涅槃的意义，即寻求意义的自性，获得意义的确定，随顺意义，意义显现等等。生起次第是：从圣地对轮回的界生起大悲心，即大悲心动摇，大悲心生起，显现色身，利益众生。这是手印中的说法。这些分为五个和十个意义的瑜伽，也成为每个瑜伽条件的支分。第二部分有五个：四种神变，五种神通，五种自性，五种方便和方便结合，以及四种事业的阐述。第一部分是从“为了他人之利益”到“结合”。这表明，为了他人的利益，必须掌握生起次第和进入次第的支分，这是因为自己的利益的进入次第已经圆满，为了他人的利益而生起大悲心，因此必然将他人与意义结合。其中也有四个阶段：大悲心普遍动摇，升起和产生，不确定自性的各种化身的神变生起，身语意的行为显现于被调伏者，以及根据他们的适应性来行事和四种行为。或者，身体的神变使一切情器世间都因加持而动摇，心的普遍表达的神变使慈悲不断生起，事业显现的神变使行为显现于被调伏者，语言的随顺教导的神变使根据他们的适应性来行事。这些都与如何符合自身利益的方式相一致，根据被调伏者的心智阶段，将众生与意义结合的行为是生起次第和进入次第的支分。
English
It is accomplished through familiarizing oneself with yoga, and through meditation, insight and samadhi are spontaneously accomplished in pairs. Having become like that, one ultimately perfects and accomplishes the fruition, thus it is workable. Thus, these eight sets of four are definitely the stages of entering the path, and this is for one's own benefit. Generally, the limbs of the arising and entering of secret mantra are: having entered the path sequentially, one arises to generate upwards sequentially. Furthermore, regarding the two sequences of arising and entering of the meaning of secret mantra, the entering sequence is: entering into the meaning of samsara and nirvana, namely, searching for the nature of meaning, obtaining the certainty of meaning, following meaning, the manifestation of meaning, and so forth. The arising sequence is: compassion arising from the ground of the noble ones towards the realm of samsara, namely, great compassion moving, great compassion arising, appearing as a form body, performing the benefit of beings. This is what appears in the handbooks. From these, the five and ten yogas of meaning are divided, and they also become limbs of the respective conditions of yoga. The second has five parts: four miracles, five superknowledges, five natures, five methods and method combinations, and the explanation of four activities. The first part is indicated from "For the sake of others" to "is combined." This shows that in order to benefit others, it is necessary to grasp the limbs of arising and entering, because the entering of one's own benefit is perfected, and compassion arises for the sake of others, therefore it is only necessary to combine others with meaning. There are also four stages in this: great compassion moving everywhere, rising and arising, and the miracles of various emanations of uncertain characteristics arising, and the substance of the activities of body, speech, and mind appearing to those to be tamed, and acting and behaving in accordance with how they are suitable, and four actions. Alternatively, the miracle of the body's magical power causes all containers and contents to be moved by blessings, the miracle of the mind's universal expression causes compassion to constantly arise, the miracle of the appearance of the activity of Dharma causes actions to appear to those to be tamed, and the miracle of the speech's subsequent teaching causes actions to be performed in accordance with how they are suitable. These are in accordance with how they are in accordance with the manner of one's own benefit, and the activity of combining beings with meaning according to the mental stages of those to be tamed is a limb of the arising and entering.
Chinese
是何耶？ 第二，从“彼知彼未生”至“如其次第”之间所阐释的内容是：若问何为五种智慧？即是说，如实了知所应调伏之有情的体性而不混淆的智慧；或者是天眼和天耳的现量；或者了知如是所调伏有情之心性本未生，为空性无我，并示以调伏之方便；或者是漏尽的现量；如是了知并知晓成办事业之时机；或者是知晓宿世的现量；了知自他及一切方便，显空二者皆无的智慧；知晓死殁和出生的现量；此亦非由临时寻求而得，而是从本以来，未经改造、未经染污，于一切处皆自明的智慧。如是了知后，依众生之根器，如其次第地成办利益；或者说是知晓他人心意的现量。有时，以数字的普遍性，将一切会集的智慧称为五种智慧，亦可将五种智慧归摄为四种。 第三，从“一切平等性”至“显现为五”之间所阐释的内容是：若问密咒之行持自性为何？即是说，轮回之四种事物等一切，皆无好坏取舍，安住于平等性之基础；为了阐述本初未作，即是如是之自性的见解之义；或者说，安住于有相和无相之如是性的等持。如是亦有宣说。通过上述之方便，为了自他之利益而精勤的殊胜和共同之修持差别等；以及所行持之事物，为了利益众生而行持，不违越誓言，不改变地加持；以及权能和方便之行持等行持；以及与具邪见者等及各乘之行持所有一切相符，成办事业的五种妙欲等资具；密咒之行持自性显现为五种，此乃总的来说是秘密内道，特别是此续中所宣说。 第四，从“谁最贤善”至“引入安乐”之间所阐释
English
What is it? Second, from "Knowing that, that is unborn" to "in due order" is explained: If asked what are the five wisdoms? It means the wisdom that knows the nature of the sentient beings to be tamed without mixing them up, or the clairvoyance of the divine eye and ear. Or, knowing that the nature of the minds of such sentient beings to be tamed is unborn, empty, and without self, and showing the means of taming them; or the clairvoyance of the exhaustion of outflows; knowing in this way and knowing the time to accomplish the purpose; or the clairvoyance of knowing the past; the wisdom that knows that both self and others and all means, appearance and emptiness, do not exist; the clairvoyance of knowing death and birth; this is not obtained from immediate searching, but from the very beginning, it is the wisdom that knows everything is self-illuminating without being modified or corrupted. Knowing in this way, one accomplishes benefits according to the order of the fortune of sentient beings; or it is the clairvoyance of knowing the minds of others. Sometimes, due to the general power of numbers, the wisdom that gathers everything is called the five wisdoms, and the five wisdoms can also be condensed into four. Third, from "all equality" to "appearing as five" is explained: If asked what is the nature of the practice of mantra? It means that all things, such as the four things of samsara, are without good or bad, acceptance or rejection, and are based on the state of equality; in order to explain the meaning of the view that is uncreated from the beginning, which is the nature of suchness; or, the samadhi that abides in suchness with and without characteristics. It is also said that, through the above methods, the supreme and common differences of practice that are diligently pursued for the benefit of oneself and others; and the things to be practiced are practiced for the benefit of sentient beings, without violating the vows, and blessing without changing; and the practices of power and skillful means, etc.; and in accordance with all the practices of those with wrong views, etc., and the vehicles, the means of accomplishing the purpose, such as the five desirable objects; the nature of the practice of secret mantra appears as five aspects, which is generally the secret inner path, and especially explained in this tantra. Fourth, from "who is the most wise" to "entering into bliss" is
Chinese
由“……的中间”来表示，为了表示五种方便。对于方便的事物，即使以颠倒的行持，也能将所化众生不落空地引入正道，因此是方便善巧；五种烦恼、五种欲妙和五种无间罪也能转为菩提道，因此是方便非常广大；与所化众生的数量相符，调伏方便的门无数，因此是方便众多；没有不成为方便的穷尽之法，因此不舍弃任何事物，没有穷尽，因此是方便无量；没有不容纳和不使用的密咒之门，都转为方便，因此是方便宽广，共有五种。五种方便的解释和应用是：如同将毒药转为药物一样，将轮回的自性和烦恼本身转为智慧而获得解脱，因此确定是方便善巧；也能将具有邪见者引入正道，没有不被慈悲所摄受的所化众生的心，因此确定是方便非常伟大；如同所化众生的数量一样，方便的门无数，无论何种方式都能示现并调伏，因此确定是方便众多；由于能容纳一切无边方便，因此没有不包含穷尽虚空的方便，因此确定是方便无量；不舍弃世间人、具有邪见者和一切乘的行持，与一切相合而行事，从而安乐地进入正道，因此确定是方便宽广。像这样，这些方便能轻易地使他人进入利益，因此对于成为法器的所化众生来说，也必定会成为大方便殊胜乘。第五是，从“摧毁和寂静”到“四种事业”之间所表示的，是表示四种事业：以猛厉的事业摧毁难以调伏者，摧毁有相的分别；以寂静的事业使凶暴者变得温顺，平息戏论的相；以增益的事业使寿命、福德、光彩和威严无边增长，使对于所知的事物智慧增长；以怀爱的事业使成为自在者，并在如实的自性中，轮回和涅槃的一切都汇集于证悟之中。这些是方便和意义的四种事业。也可以像火供和尸供一样应用。
English
It is shown by "...in between," for the sake of showing the five kinds of means. For the objects of means, even with inverted conduct, sentient beings to be tamed are not wasted, but are led to the meaning, therefore it is skillful in means; the five afflictions, the five objects of desire, and the five inexpiable sins can also be aroused on the path to enlightenment, therefore it is extremely great in means; in accordance with the number of sentient beings to be tamed, the doors of taming means are inconceivable, therefore it is abundant in means; there is no exhaustive dharma that has not become a means, therefore nothing is abandoned, and there is no end, therefore it is limitless in means; there is nothing that is not contained and not used in the door of secret mantra, and it has become a means, therefore it is vast in means, and there are five. The five explanations and applications of means are: Just as poison is transformed into medicine, samsara, the nature of reality, and afflictions themselves are transformed into wisdom and liberation is attained, therefore it is certain to be skillful in means; even those with wrong views are placed on the right path, and there is no mind of sentient beings to be tamed that is not grasped by compassion, therefore it is certain to be a great means; just as the number of sentient beings to be tamed, the doors of means are inconceivable and many, and they are shown and tamed in any way, therefore it is certain to be abundant in means; since it contains all limitless means, there is no means that does not include the end of the sky, therefore it is certain to be limitless in means; without abandoning the conduct of worldly people, those with wrong views, and all vehicles, acting in accordance with all and using the meaning, one enters the right path easily, therefore it is certain to be vast in means. In this way, these means easily lead others to benefit, therefore for sentient beings to be tamed who have become vessels, it will also certainly become the great and supreme vehicle of means. The fifth is, from "destroying and pacifying" to "four actions," which shows the four kinds of activities: With fierce activity, the difficult to tame are subdued and the conceptualizations of signs are destroyed; with peaceful activity, the cruel become gentle and the signs of elaboration are pacified; with increasing activity, life, merit, glory, and splendor increase infinitely, and wisdom increases in relation to knowable objects; with powerful activity, one becomes the lord of the aggregates, and in the nature of suchness, all of samsara and nirvana are gathered into enlightenment. These are the four kinds of activities of means and meaning. It can also be applied like burnt offerings and corpse offerings.
Chinese
哦！其中，如生住坏空般的自性之四业，如瑜伽行者所需之四业，以及自显之事业果之四业等，此处为果之慈悲四业。第三，从“于何处结合”至“圆满也”之间所说，无论何时，以此六十一支结合自他之义，结合意义与果之道的支分全部必定具足圆满，真实聚集。其中，为利他而有三组四支，以及三组五支，若加上自利，则共有五十九支，自他二利则有六十一支。依次进入，以及解释续部摩诃瑜伽之缘起，若追溯先前所说，则知亦变为五，即十个四支，四个五支和六十，根本必定结合自身和六十一。此乃经文之显现。第三，以开启之钥匙总结，从“楞伽”至“成为通达”之间所说，呼唤“楞伽之主”，那些是支分，以六支必定之秘密门，所有讲述皆善解，应知区分并清晰分别。如是导师秘密主所说，下劣身之菩萨众，已将一切法完全通达。品名：于诸佛之意总集大经中，从为自利而入与为利他而行之方便支分之结合中，以二联系连接一切方便，显示解释之义聚之品，即第五十二品，已清晰开显而说。第二，解释解脱之钥匙四续部，有三：略说，广说，总结。第一，从“此后又”至“无生也”之间所说，此品显示了义。第一把钥匙之义为究竟瑜伽之缘起圆满，即解释之二钥匙与支分亦为中观瑜伽或道之瑜伽。