English
Furthermore, in the Hevajra Tantra, it says: The body is the great mudra, speech is the dharma mudra, mind is the samaya mudra, and action is the karma mudra. As it is said. Fourth, regarding the necessity and connection of the tantra, there are also three aspects: The essence is, from the Heart Drop: The expressed connection, necessity is also necessity, cause and condition, branch become four. Therefore, among the four dharmas such as necessity, the self-nature continuum to be represented, the reality of suchness is what is to be expressed. As stated in the Summary: The self-nature base continuum to be represented. Thus it is. In order to understand it, the expressive path, the causal letter continuum, appearing as sound and called sound, the illusory net continuum is the expresser. As the former says: The teaching without addition or subtraction is the expressive illusory net. Thus it is. Understanding the meaning of what is to be expressed by relying on the expresser is the necessity. As the former says: Like pointing to the moon with a finger. Thus it is. Having understood this, practicing the meaning of the generation and completion stages, the ultimate necessity is the subtle common accomplishment, and the ultimate necessity, the supreme, is the attainment of the state of perfect enlightenment, the union of learning and no-learning. As the former says: The necessity of necessity is the fruit itself. Thus it is. The connection is easily understood by implication. The definition is: Why is it called the necessity and connection of the tantra? Because these four dharmas, such as necessity, are established as being interconnected, because they are established as an indispensable connection for accomplishing the ultimate fruit to be obtained. The divisions are: the path of liberation being dominant and the path of means being dominant. The first is as explained earlier in the context of the essence. The second is: the co-emergent wisdom that has been naturally present within oneself from the beginning is the self-nature base continuum to be represented. The secret instruction, the great bindu combined with skillful means, which realizes it, is the expressive path, the causal letter continuum. By practicing its meaning, the special wisdom of great bliss arising in the continuum is the necessity. By becoming accustomed to it, manifesting the great, unchanging wisdom is the ultimate necessity. Fifth, there are three aspects to instructing the retinue and entrusting the teachings: The essence is: the heart of the teachings, the essence of the secret nature.
Chinese
为了不衰败和守护代表要点、道路、因缘、文字的续部，向眷属们教诲并付托。定义是：不改变自性基础续部的意义而教诲，以及为了使道路续部成为证悟基础的方法而不泯灭，要守护，所以称为教诲付托。分类有两种，第一种是教诲：教诲使基础自性的显现被证悟，教诲使错误的分别念和迷惑的显现被清净，教诲使所化机道路的显现被引导，教诲使果位善逝的显现被获得，这些是依次宣说的。唉！唉！十方四时的自性，是如来藏的体性。以及，由于执着能取所取戏论，以分别念的绳索各自执着。以及，对地进行特别安排，也是进入秘密藏的道路。以及，以不可思议的智慧，没有说不改变意义。这些已经说明了。第二种是付托。在根本续中说：向集结者、女性和瑜伽士等付托。按照这个说法，有三种，第一种是向集结者付托：向所有如来的教诲集结者，秘密主尊金刚手付托。在此续中说：所有如来，没有比这个更秘密的了。平息增益和诽谤的，秘密心髓就是它本身。本身是从决定的法界中产生的。第二种是向后世的人付托，分为两种：向具有法眼的人付托：所有如来的，手印大秘密的这个决定，谁在证悟后宣说，那个人就是我，权力也圆满了。这样说。第二种是通过决定授记的方式付托，是合理的。在此续中说：那是决定授记，儿子是从心中产生的。安住在极喜持明地上。这样说。第三种是向母神和空行母们付托。在广续中说：我的心髓，向十方传播，以及向它的陀罗尼付托，是如意宝藏财富的处所。对于能够执持教法的人，最极付托秘密心髓。这样向母神和空行母们
English
In order to prevent the decline and to protect the tantra of letters, which represents the essential points, paths, causes, and conditions, it is instructed and entrusted to the retinue. The definition is: to instruct without changing the meaning of the basic tantra of self-nature, and to entrust so that the path tantra becomes a method for realizing the basis without being destroyed, so it is called instruction and entrustment. There are two types of classification. The first is instruction: instructing to realize the appearance of the basic self-nature, instructing to purify the appearance of wrong thoughts and delusions, instructing to guide the appearance of the disciples' path, instructing to obtain the appearance of the fruition Sugata, these are explained in sequence. Alas! Alas! The self-nature of the ten directions and four times is the essence of the Tathagata. And, due to clinging to the duality of grasping and being grasped, each is grasped by the rope of conceptual thought. And, the special arrangement of the grounds is also the path to enter the secret essence. And, with inconceivable wisdom, it is not said that the meaning does not change. These have been explained. The second is entrustment. In the root tantra, it says: Entrust to the collectors, women, and yogis, etc. According to this statement, there are three types. The first is entrustment to the collectors: Entrust to the collector of the teachings of all the Tathagatas, the secret lord Vajrapani. In this tantra, it says: All the Tathagatas do not have anything more secret than this. The secret essence that pacifies gain and defamation is itself. Itself arises from the realm of certainty. The second is entrustment to future generations, divided into two types: Entrustment to those with Dharma eyes: This certainty of the great secret mudra of all the Tathagatas, whoever speaks after realizing it, that person is me, and the power is also complete. So it says. The second is entrustment through the method of definite prophecy, which is reasonable. In this tantra, it says: That is a definite prophecy, the son is born from the heart. He abides on the ground of the Joyful Vidyadhara. So it says. The third is entrustment to the mothers and dakinis. In the extensive tantra, it says: This heart essence of mine, spread to all ten directions, and entrust to its dharani, it is the place of the wish-fulfilling treasure of wealth. To those who are able to uphold the teachings, the secret essence is supremely entrusted. Thus, to the mothers and dakinis.
Chinese
被委托守护教法并将其传播到十方。第二，词语的类别分为三种。本体是：在《后部续》中说：“ எதுக்கு விஷயம் சொல்றதுக்கு உபயோகமா இருக்கோ அதுதான் உபயோகிக்கிறதுக்கு உபயோகமா இருக்கும்னு சொல்லணும்.”因此，能解释所说之事的，就是能说之续，是显现为声音、听起来是声音的自性，被称为声音之续，或者显现为书本的文字之续。而且，本体具有三种集合：如同将支撑屋顶的木头称为柱子一样，对于任何法，任何声音，如同那事物本身一样，给予名称并进行表达，这就是名。许多名聚集在一起，就是名的集合，如《名义集》的论典。不将名分开，首先仅显示本体，其次将业和行为等各种词类分开，显示法和其意义的差别，这就是词，如“在马厩的上方，有法轮和伞盖，左右有雌雄鹿依靠着”。使名和词清晰的，就是字母。这样，从字母聚集产生名，从名聚集产生词，从词聚集产生诗偈和散文等，从而形成论典集合，即文字之续。正如这本身所说：“从字母、声音、名称集合中，展现词语的殊胜。”定义是：为何称为声音之续？因为能使所说之事的意义被理解的方法，就是显现为声音、听起来是声音的能说之声音，因此声音和诗偈等论典的集合是连续不断的，或者开场白等五者以因、缘、果的方式相关联，所以称为续。或者，因为所说之事获得了续的名称，所以能说之事也被称为续。
English
Entrusted to protect the Dharma and spread it in all ten directions. Second, the categories of words are divided into three. The essence is: In the Later Tantra, it says, "Whatever is useful for explaining the subject matter should be said to be useful for using." Therefore, that which explains what is to be said is the continuum of speech, which is the nature of appearing as sound and sounding as sound, and is called the continuum of sound, or the continuum of letters that appears as a book. Moreover, the essence has three collections: Just as the wood supporting the roof is called a pillar, for any dharma, any sound, just like that thing itself, giving a name and expressing it is a name. Many names gathered together are the collection of names, such as the treatise of the Thesaurus. Without separating the name, first only show the essence, and secondly, separate the various divisions of karma and actions, etc., and show the difference between the dharma and its meaning, this is the word, such as "Above the stable, there are Dharma wheels and umbrellas, and male and female deer rely on the left and right." That which clarifies the name and word is the letter. In this way, names arise from the gathering of letters, words arise from the gathering of names, and verses and prose, etc., arise from the gathering of words, thus forming a collection of treatises, that is, the continuum of letters. As it says itself: "From the collection of letters, sounds, and names, the excellence of words is revealed." The definition is: Why is it called the continuum of sound? Because the method that enables the meaning of what is to be said to be understood is the sound that appears as sound and sounds as sound, therefore the collection of sounds and verses, etc., of the treatise is continuous, or the five such as the introduction are related in the manner of cause, condition, and effect, so it is called a continuum. Or, because what is to be said has obtained the name of continuum, so what can be said is also called continuum. Classification: It is divided into two types: the root continuum that is the object of explanation, and the explanation continuum that is the explainer. The root continuum itself also exists divided into twenty-two chapters of word collections. Among them, the first chapter is the introduction to the Sambhogakaya, the third chapter is the introduction to the Nirmanakaya taming beings in the upper part, and the fifteenth chapter is the introduction to the Wrathful Deities. These all show the classification of the cause introduction. The second chapter is the causal introduction.
Chinese
另外，从第三品的末尾到第二十一品，需要对成果完全了解续部的意义进行概括，最后一品讲述了所有的教诲。关于完全了解的续部意义，以及续部的十个要点的讲述方式：第三品的末尾和第十一品的开头讲述了如何确定见解，等等。从许多品中，以片段的形式首先讲述了见解的分类，等等。通过详细研究经文本身，可以了解每一品如何以主要和次要的方式讲述续部的十个要点。此外，关于哪一品讲述了寂静和忿怒的总相和差别之法：讲述寂静的品有九品，讲述忿怒的品有五品，共同讲述寂静和忿怒的品有八品。如果具有智慧的人有兴趣，详细阐述这些内容就足够了。 说道： 殊胜吉祥秘密藏续部的意义要点， 上师口传的甘露精华。 我将它稍微的一部分， 融入我心的帷幕，不忍遗忘而记录下来。 如今谁会对这个感到欢喜呢？ 还不如用一满斗的杂物来取悦。 然而为了未来具有法眼的人们， 以及想要醒悟种姓并进入此道的有缘人。 为了利益他们，也为了伟大的伏藏上师的， 经教证悟之教法略尽绵薄之力。 如此写作的善业，愿一切众生， 都能享用续部意义的甘露精华， 以圆满的吉祥盛宴， 迅速获得一切智智的果位！ 这也是由天地的自在者，伟大的法王米旺·久美·索南·多杰的顶髻上师，在政教两方面都拥有权力的成就自在者，领主仁增嘉措的教言再三敦促，并提供笔墨等写作条件而促成的。如果为了意义而提及此传承的名称，那么我曾在我的堪布阿旺·曲扎·嘉措尊前，听闻续部的讲解十二年，每年两次，之后几年也稍有听闻，略微在心中领会。由敏珠林寺的下劣僧人，释迦比丘邬金·曲扎，于五十五岁铁狗年四月，我等导师示现圆寂之时写下。