Chinese
真正的交付在于心滴中。哪位导师交付给了谁？交付的原因是什么？共有四点：由谁交付，交付给谁，为了什么而交付，以及如何交付。第一点是：由导师的自性和讲法者交付。心滴中说：导师是自生金刚持，王位继承者是两个人。第二点是：交付的对象有三个。根本续中说：交付给集结者、女性，以及具有慧眼的瑜伽士等。第三点是：为了将他们提升为王位继承传承的导师，为了稳固和加持，为了弘扬和发展。其中说：通过证悟、守护和教诲。还说：为了不灭的教法长久存在。最后一点有三个。最后说：对于一切如来，没有比这更秘密的了。平息诽谤和诋毁的，唯有秘密的心髓。它本身是从确定的法界中产生的。因此，交付给集结者，交付给不信佛法之人，以及交付给母神和空行母的方式。因此，仅仅是名义上的交付。这是最后一品所讲述的。对于钝根者，以隐晦的方式进行解释。根本续中说：揭示了最深智慧的意义，解释的方法与容器相结合。一般来说，这是智慧超群者才能理解的。为了揭示其最深层的意义，这些象征性的续部的解释方法有十个方面。大经中说：见地本身就是开启之门，与总结和结合相关联，依赖于自因和助缘，具有隐喻和深意，是重要的词语，不做作，如实地象征，一切行为、嬉戏和基础，都应与十面镜子相一致。因此，像金翅鸟在空中翱翔一样解释自性见地。心滴中说：通过卡拉平基的四法，瑜伽士可以确定见地的范围。这四法是：一，眼睛不向上看；二，没有扇动翅膀的努力；三，不害怕深渊和悬崖；四，清楚地知道口中的法。第一点是：在此之上没有其他需要证悟的。第二点是：不害怕堕落之处。第三点是：远离行道的努力。第四点是：将下方的所有见地都置于口中。
English
The actual entrustment is in the Heart Drop. Which teacher entrusted to whom? What was the reason for the entrustment? There are four points: by whom, to whom, for what reason, and how it was entrusted. The first point is: the entrustment by the nature of the teacher and the expounder. From the Heart Drop: The teacher is the self-born Vajradhara, the lineage of the regent is two individuals. The second point is: there are three objects of entrustment. From the Root Scripture: To the compiler, women, and yogis with enlightened eyes, and so on. The third point is: to elevate them as teachers of the lineage of the regent, to be stable and blessed, and for the sake of flourishing and expanding. From the same: Through realization, protection, and instruction. And: For the sake of the undying teachings to last long. The last point is three-fold. From the last: To all the Tathagatas, there is nothing more secret than this. The very essence of secrecy that pacifies slander and defamation. It itself is drawn from the realm of certainty. Therefore, the manner of entrusting to the compiler, to those who are not Dharma practitioners, and to the mothers and dakinis. Therefore, it is said to be entrusted merely in name. This is what the last chapter teaches. Explaining to those with dull faculties with a hidden meaning. From the Root Scripture: Revealing the meaning of the ultimate wisdom, the method of explanation is combined with the vessel. In general, this is the domain of those with superior intelligence. To reveal its ultimate meaning, there are ten aspects to the method of explaining these symbolic tantras. From the Great Sutra: The view itself is the door to opening, related to summarizing and combining, relying on self-causes and conditions, having metaphor and deep meaning, being important words, unadorned, truly symbolic, all actions, play, and foundation, should be combined in accordance with the ten mirrors. Therefore, explaining the view of self-nature like a garuda soaring in the sky. From the Heart Drop: Through the four dharmas of Kalapingka, the yogi can determine the scope of the view. These four dharmas are: one, not looking upwards with the eyes; two, without the effort of flapping the wings; three, not fearing abysses and cliffs; four, clearly knowing the dharma that is in the mouth. The first point is: there is nothing else to be realized above this. The second point is: not fearing the place of falling. The third point is: being free from the effort of traversing the path. The fourth point is: placing all the views below in the mouth.
Chinese
是为显明法。以能辨别的语句如虎之跳跃一般，如彼经中所说：如虎之跳跃一般，将续部的语句意义切割成段。此有二：是为应行之路的驿站，以及切割成段后跳跃。第一是通常首尾的意义。第二是将诸经切割成段。以总义摄集的语句如狮子之跳跃一般，如彼经中所说：如大狮子跳跃之法一般，将名相语句道路摄集为一义。此有二：是为应行之路的驿站，以及将多处地方纳入口中。第一如驿站一般，是通常首尾的意义。第二是将诸多差别摄集为一。以关联结合的语句如天鹅之行进一般，如彼经中所说：如天鹅之行进二法一般，将他义首尾章节连接。此有二：以前后次第压着行进，以及互相连续行进。第一是先前已说和之后将说者以后者压着。第二是语句意义现证地道等关联。以自力因缘如乌龟之缓慢行进一般，如彼经中所说：如乌龟行进之三法，不舍弃一字而钉入二钉。此有三：是为应行之路的驿站，不显现行进而以足迹填满，以及虽不显现行进但已一次到达。第一是通常首尾的意义。第二是说一句不能显现圆满。第三是不显现但也已圆满经文。以隐义密意口诀的语句如蝙蝠攀岩一般，如彼经中所说：如蝙蝠攀爬之法性一般，以隐义密意八种秘密结合。此有二：蝙蝠能攀爬岩石至太阳升起之处，以及此不适合其他动物却适合自身。第一是以具足方便而断开束缚。第二是此非下者之境却是此之境。以放血遣除障碍的语句如老鹰扑食猎物一般，如彼经中所说：如老鹰之猎物二法一般，抓住意义之所缘遣除障碍。此有二。是心中所想之食物。腹中所住之精华，吃了那些老鹰的威势增长
English
It is to clarify the Dharma. The words of discernment are like the leap of a tiger, as it says in that very text: Like the leap of a tiger, it cuts the words and meanings of the tantra into segments. This is twofold: it is one station on the path to be traversed, and leaping after cutting into segments. The first is the meaning of the usual beginning and end. The second is cutting the texts into segments. The words that gather the general meaning are like the leap of a lion, as it says in that very text: Like the single Dharma of a great lion's leap, it gathers the various names, words, and paths into one meaning. This is twofold: it is one station on the path to be traversed, and bringing many places under its mouth. The first, like a station, is the meaning of the usual beginning and end. The second is gathering many distinctions into one. The words that connect relationships are like the gait of a swan, as it says in that very text: Like the two Dharmas of a swan's gait, it connects the beginning and end of other meanings, and the chapter divisions. This is twofold: going forward with the former pressing on the latter, and going in mutual connection. The first is the former having been spoken and the latter to be spoken pressing on the latter. The second is the connection of words, meanings, manifest realization, stages and paths, and so on. With self-cause effort, like the slow gait of a turtle, as it says in that very text: Like the three Dharmas of a turtle's gait, it does not leave a single syllable empty, and drives in two nails. This is threefold: it is a station on the path to be traversed, filling in the traces without appearing to walk, and although not appearing to walk, it has gone once in time. The first is the meaning of the usual beginning and end. The second is that speaking one word does not appear to be complete. The third is that although it does not appear, the text is complete. The words of hidden meaning and secret instruction are like a bat climbing a rock, as it says in that very text: Like the Dharma nature of a bat climbing, it combines with eight secrets of hidden meaning. This is twofold: the bat is freed by climbing the rock to the extent that the sun rises, and it is not suitable for other animals but is suitable for itself. The first is cutting the bonds by possessing skillful means. The second is that it is not the realm of the lower but is the realm of this. The words of bloodletting to dispel obstacles are like a hawk swooping down on its prey, as it says in that very text: Like the two Dharmas of a hawk's prey, it seizes the object of meaning and dispels obstacles. This is twofold. It is the food that is attached to the mind. The essence that dwells in the belly, by eating those, the hawk's power increases.
Chinese
哦！首先，是凡夫分别念的对象。其次，是上师心中的住处。第三，是问答之后感到满足。譬喻的词语如同镜子一般，就像它本身所说的那样：镜子如同佛法一样是譬喻，用它来象征一切并使其得以领会。因此分为两种：一是面容隐蔽，二是镜子使其显现。第一种是指经文意义不明确的部分。第二种是指通过譬喻使事物清晰显现。衡量经文的词语如同时节的雷声一般，就像它本身所说的那样：如同时节的雷声一样，这三种佛法，在衡量佛陀教言时结合使用。因此分为三种：雷声不会在非时节响起，只会在时节响起，并且因此而相信会带来生长。第一种是指不会在非正直的境地说正直的话。第二种是指与时机相符地说正直的话。第三种是指因此而相信自己的主张能够成立。正如所说：圣言是可信赖的依据，因为它已断除了过失，不会说虚假的言辞，没有说谎的原因。因此，应知圣言已断除了过失。像这样，解释交错穿插的词语就像幼狮练习技艺一样，就像所说的那样：如同无畏的幼狮练习技艺一样，安排字句和意义的顺序。因此分为两种：一是相互关联地进行，二是如实地顺着次第。第一种是指上下颠倒地讲述。第二种是指意义的顺序没有错乱。对于这些，还有三种普遍应用于所有开头、中间和结尾的方法：区分、连接和自因。特别应用的有三种：自性、隐义和总义。如同可以随意进入一样。譬喻、譬喻法。衡量经文、圣言。交错穿插、收放。这也是为了随心所欲地解释词语和意义，通过区分，使其清晰而不混淆。正如所说的那样。如来显现的果续是：法界显现而显现清净的身体和智慧，这是讲解的基础。至上身金刚光明，相应的智慧是自显现。就像这样。如果讲解它，有五种：必要是：从所有过失中解脱，并且所有功德圆满具足。由于果的功德自然成就，所以像如意宝一样显现。就像这样。本体是：诸佛的身语意功德事业无尽的庄
English
O! Firstly, it is the object of conceptual thought of ordinary people. Secondly, it is the dwelling in the mind of the teacher. Thirdly, it is being satisfied by questions and answers. The words of illustration are like a mirror, just as it says itself: The mirror is like the Dharma as an illustration, use it to symbolize everything and make it understood. Therefore, it is divided into two: one is the face being hidden, and the other is the mirror making it clear. The first refers to the parts of the scriptures whose meanings are not clear. The second refers to the appearance being clearly manifested through illustration. Measuring the words of the scriptures is like the sound of thunder in season, just as it says itself: Like the thunder of the season, these three Dharmas are used in conjunction when measuring the Buddha's teachings. Therefore, it is divided into three: the sound of thunder does not occur out of season, it only occurs in season, and therefore it is believed to bring growth. The first refers to not speaking honestly in a non-honest situation. The second refers to speaking honestly in accordance with the occasion. The third refers to believing that one's own argument can be established because of this. As it is said: The Holy Word is a reliable basis, because it has eliminated faults, it will not speak false words, there is no reason to lie. Therefore, it should be known that the Holy Word has eliminated faults. Like this, explaining the interwoven words is like a lion cub practicing skills, just as it says: Like a fearless lion cub practicing skills, arrange the order of words and meanings. Therefore, it is divided into two: one is proceeding in an interconnected way, and the other is truthfully following the order. The first refers to telling things upside down. The second refers to the order of meanings not being confused. For these, there are also three methods that are universally applied to all beginnings, middles, and ends: distinguishing, connecting, and self-cause. There are three special applications: nature, hidden meaning, and general meaning. It is like being able to enter at will. Illustration, illustration method. Measuring scriptures, Holy Word. Interweaving, contracting and expanding. This is also for explaining words and meanings as one wishes, and through distinguishing, making them clear and not confusing. Just as it is said. The fruition continuum of the appearance of the Thus-Gone-One is: the manifestation of the Dharmadhatu and the appearance of pure body and wisdom, this is the basis for explanation. The supreme body, Vajra Light, the corresponding wisdom is self-manifesting. Like this. If explaining it, there are five: the necessity is: being liberated from all faults, and all qualities being completely and perfectly fulfilled. Because the qualities of the fruit are naturally accomplished, it appears like a wish-fulfilling jewel. Like this. The essence is: the inexhaustible adornment of the body, speech, mind, qualities, and activities of the Buddhas.