English
Like the moon in water, various colors and shapes appear. So it is said. Third, with the wisdom that knows the Dharmadhatu or suchness and the extent of suchness without distinction, one sees the appearance of emptiness without distinction like a reflection in a mirror. From this, there is no conceptualization, therefore there is nothing that is not known. So it is said. Fourth, from the "Three Successive Ones": Constant stream, nature's power, and appearing from meeting with objects. So it is said. Constant is continuous, nature is power, urging and praying, and four ways of arising compassion from encountering objects. First, the Buddha's compassion appears continuously in order not to abandon the benefit of sentient beings at any time, like the flow of a great river. Second, compassion arises spontaneously without causes, conditions, effort, or thought, like the sun and its rays. Third, no matter who is prayed to, special compassion will not cease, just as a compassionate person will give more to those who are suffering and wailing in poverty. Moreover, although the accompanying retinue realizes for their own benefit by obtaining empowerment, compassion arises by praying for the lineage to be spoken for the benefit of the retinue who are to be guided. In order to benefit those who have become the actual trainees here, the tantra is spoken, and for those who do not have the opportunity to actually hear it, the six Thubpas are manifested in order to show other vehicles of the stages of the path, as described in the second chapter. Fourth, in general, all sentient beings are the object of arising compassion, but especially like Rudra, a special compassion that does not abandon even the difficult-to-tame, evil trainees, just like seeing a virtuous person doing evil deeds. These also come from this: After great compassion arises, the great wisdom of the Buddha arises. So it is said. Among them, great compassion is the impartial compassion that is the basis of all benefits, arising from the perspective of non-duality of self and others. Fifth, there are many conflicting views: there are three who claim that those who rely on it accomplish the purpose, those who do not rely on it accomplish the purpose, and those who claim that the nature of reality itself accomplishes the purpose. Here, following the views of Lharje Zur Chungwa, the latter is adopted. Also, in general, accomplishing the purpose in an inconceivable way, and especially the secret teachings.
Chinese
此续以此成办。第一，广说中：大悲加持力，十方世界微尘数，度生事业不可思议。如是。第二，此之加持成办与此本身真实成办二者。第一，由导师普贤王如来的悲悯加持，化现应化身六能仁，以四种调伏的方式成办六道众生的利益，如第三品上部所说。第二，成办俱生轮和开悟轮的利益。第一，导师于密严刹土对俱生轮的眷属们，授予甚深的三灌顶，使导师与眷属的意趣成为无别，如第二品上部所说。第二，为了未来特殊所化众生的缘故，秘密道之精华由俱生轮的眷属们请问而宣说，经由传承至今显现。其中，续部的所诠之义，即三续、四相等等，下文于宣说续义真实之际将会知晓。对于能诠之语的解说方法，应当认识到应舍弃的说法中存在的过失，以及应采纳的良好功德。第一，如果将因果乘二者混合宣说，则会产生金刚乘中以低劣方式宣说的过失；如果将内外瑜伽混合，则会偏离近修等四种意义，导致瑜伽散乱；如果缺乏两种关联方式，则如同疯子之语；如果对于共同与特殊的必要性没有明确区分，则会变得混乱；如果不了解以分别念进行推测所产生的疑惑障碍的消除方法，则如同智者口吃；如果不善于组合不协调的词句含义，则如同智慧盲人；如果不了解现观的次第，则如同甘露失去味道；如果不善于组合上下续部，则如同珍宝散落，存在这八种过失。第二，续部在每个阶段对事物进行解说的方法，以及续部经文对外在词句含义进行解说的方法。第一，以见解进行辩证分析，以行为进行随行之方便，以坛城进行意义象征，以灌顶进行口诀传授，以誓言进行分类，以事业进行仪轨编排。
English
This tantra accomplishes this. First, in the extensive explanation: "Through the blessing of great compassion, in the ten directions, as many as the dust motes of the world, the activities for beings are inconceivable." Thus it is. Second, there are two ways in which this accomplishes: through the blessing of this, and through this itself actually accomplishing. First, from the compassionate blessing of the teacher Samantabhadra, six emanated Nirmanakaya Buddhas are manifested, and through the four methods of taming, the benefit of the six realms is accomplished, as described in the upper part of the third chapter. Second, it accomplishes the benefit of the Sahajakaya mandala and the Jnana mandala. First, the teacher, in Akanishta, bestows the profound three empowerments upon the Sahajakaya mandala assembly, transforming the teacher and the assembly's intentions into being inseparable, as described in the upper part of the second chapter. Second, for the sake of future particularly receptive disciples, the essence of the secret path is requested and spoken by the Sahajakaya mandala assembly, and through the lineage, it is now manifest. In that, the meaning of the subject matter of the tantra is the three tantras, the four appearances, and so forth, which will be known below when explaining the actual meaning of the tantra. Regarding the method of explaining the words of the expression, one should recognize the faults in the ways of explaining that should be abandoned, and understand the good qualities that should be adopted. First, if the two vehicles of cause and effect are mixed and explained, there will be the fault of explaining in a degraded way in the Vajrayana; if the outer and inner yogas are mixed, one will deviate from the meaning of the four approaches and accomplishments, leading to scattered yoga; if one lacks the two ways of connection, it will be like the words of a madman; if the necessity of the general and the particular is not clearly distinguished, it will become confused; if one does not know how to dispel the obstacles of doubt arising from conceptual speculation, it will be like a stuttering wise person; if one is not skilled in combining discordant words and meanings, it will be like a blind person of wisdom; if one does not understand the order of realization, it will be like nectar losing its taste; if one is not skilled in combining the upper and lower tantras, it will be like scattered jewels, there are these eight faults. Second, there are two methods: the method of explaining each object in the tantra at each stage, and the method of explaining the meaning of the words of the tantric text outwardly. First, with the view, through dialectical analysis; with the conduct, through the method of following; with the mandala, through symbolic meaning; with the empowerment, through oral instructions; with the samaya, through classification; with the activity, through ritual arrangement.
Chinese
以及，通过修持实修，通过生起圆满次第的禅定，通过外内供养，通过咒语的声音和组合，通过手印生起次第的阐述等十一种方式。第二是，阐述引导的方法的十个词语，如《总经》中所说：“观何处与开启之，收集与引至富饶处，缘与他者及所缘之词，无作镜与连结基，与十镜相合，词义即能善结合。”如是说。第一，自性观看之词，如鹏鸟翱翔于天空般阐述，如《心滴》中所说：“如金翅鸟之四法，瑜伽士断观看之高低。”此处有四法，如鹏鸟翱翔于天空之时，眼睛向上看，没有扇动翅膀的努力，不害怕深渊和悬崖，鸟的路径没有痕迹一般，因此，在此之上没有其他要证悟的事物，所以自性观看之词将一切乘纳入其中，远离行道的努力，不害怕堕落之处轮回和寂灭的边，没有将所看和能看作为心识对境的分别念。第二，分别之词如老虎跳跃一般，如彼中所说：“如鸟跳跃那般，将续部的词义切成碎片。”即如老虎跳跃之时，将要经过的地点切成碎片般跳跃，分别的词语将词义的对境一一分开，清楚地显示名称的安立。第三，总义收集之词如狮子跳跃一般，如彼中所说：“如雄狮跳跃之单法，收集名相词道为一义。”即如狮子跳跃之时，将多个地点纳入其中一般，词义的多个名相，以总义收集之词将意义的体性收集为一。第四，关联连接之词如天鹅行走一般，如彼中所说：“如天鹅行走之二法，连接经文首尾之段落。”此处有二法，如天鹅行走之时，前后正直行走，前后互相跟随一般，关联连接
English
And, through the practice of sadhana, through the generation and completion stages of samadhi, through outer and inner pujas, through the sound and combination of mantras, and through the explanation of the generation stage of mudras, there are eleven ways. Secondly, there are ten words for explaining the method of guiding, as stated in the "General Sutra": "Looking at what and opening, collecting and leading to abundance, words of cause, other, and object, unmade mirror and connecting base, by combining with the ten mirrors, the meaning of words is well combined." As it is said. First, the word of viewing the self-nature is explained like a Garuda soaring in the sky, as stated in the "Heart Drop": "Like the four dharmas of Garuda, the yogi cuts the height of viewing." Here there are four dharmas, just as when a Garuda soars in the sky, it looks upwards with its eyes, there is no effort in flapping its wings, it is not afraid of deep valleys and cliffs, and there are no traces on the path of the bird. Therefore, since there is nothing else to realize above this, the word of viewing the self-nature includes all vehicles, is free from the effort of traveling the path, is not afraid of the extremes of falling into samsara and nirvana, and has no conceptualization of making the seen and the seer the object of consciousness. Secondly, the word of differentiation is like a tiger leaping, as it says: "Like a bird leaping, it cuts the meaning of the tantra into pieces." That is, just as when a tiger leaps, it cuts the places to be traversed into pieces and leaps, the word of differentiation separates the objects of the meaning of the words one by one, and clearly shows the establishment of names. Thirdly, the word of collecting the general meaning is like a lion leaping, as it says: "Like the single dharma of a great lion leaping, it collects the categories of words and paths into one meaning." That is, just as when a lion leaps, it includes many places, the many categories of word meanings, with the word of collecting the general meaning, collect the essence of the meaning into one. Fourthly, the word of connecting relationships is like a swan walking, as it says: "Like the two dharmas of a swan walking, it connects the beginning and end sections of the text." Here there are two dharmas, just as when a swan walks, it walks straight forward and backward, and follows each other, connecting relationships.
Chinese
通过连接词语，使词语和意义之间的联系不中断，从而进行连接训练。第五，关于自因寻伺之语，被描述为像乌龟缓慢爬行一样。如彼处所说：“如乌龟行走的两种特性，不留空隙地钉入楔子。”意思是，就像乌龟行走有两种特性：一种是无明显动作的潜行，另一种是不留空隙地遍布足迹。同样，自因寻伺之语也能做到不留空隙，使词语和意义相互理解。第六，隐秘意趣口诀之语，犹如小鹿攀登岩石。如彼处所说：“如小鹿攀登的两种特性，结合隐秘意趣的八种秘密。”意思是，就像小鹿攀登岩石有两种特性：一种是刚出生就在如镜面般的岩石上嬉戏玩耍，另一种是它适合自己而不适合其他动物。同样，隐秘意趣口诀之语，以隐藏的方式展示深奥的道路，并通过方法来揭示它们，并且它适合这里，但不适合较低的乘。第七，疏导障碍之语，犹如老鹰抓住猎物。如彼处所说：“如老鹰的猎物的两种特性，抓住意义的目标，消除障碍。”意思是，就像老鹰抓住猎物时有两种特性：一是抓住心中所想的食物，二是提取猎物腹中的精华。同样，疏导障碍之语通过论证来确定，从而获得宗派的意义。第八，量论经文之语，犹如雷鸣。如彼处所说：“如雷鸣般的三种特性，衡量佛语，结合时机。”意思是，就像雷声也有三种特性：不在非时出现，在应时出现，以及它能消除对冬夏等季节的疑惑，从而令人信服。同样，佛语经典本身不会在不适当的地方被引用，而是在适当的时候被引用，从而消除对意义的怀疑。因为经文是令人信服的语言。第九，象征比喻之语，犹如明镜。如彼处所说：“如明镜般的象征比喻，用比喻象征一切，置于顶端。”意思是，就像自己的面容被遮蔽时，通过镜