Chinese
哦！因此，通过习惯于此，实现无上不变的广大智慧是至关重要的。第五，关于劝诫眷属并交付教法，也有三点。本体是：为了不衰败和守护教法的精髓、自性秘密的精髓、象征性的道和缘起的续部，劝诫并交付给眷属。定义是：为什么称为劝诫交付呢？因为劝诫他们不要偏离自性基础续部的意义，并且交付他们不要让作为证悟基础之方便的道之续部泯灭，所以称为劝诫交付。分类有两种。第一，劝诫有四种：劝诫将基础自性的显现作为所证悟的；劝诫将错觉颠倒的显现作为所清净的；劝诫将所化众生道的显现作为所行走的；劝诫将果位善逝的显现作为所获得的。第一种是：奇！十方四时的自性，即是如来藏的本体。如是说。第二种是：由于执着于能取所取戏论，分别以分别念的绳索抓住。如是说。第三种是：诸地的差别安立也是，进入秘密精髓的道路。如是说。第四种是：以不可思议的广大智慧，不会徒劳无益。如是说。总之，劝诫将所净化的基础续部作为所证悟的，将所清净的客尘作为所清净的，将共同和特殊的总摄之道作为所行走的，将三身的果位作为所获得的。因此，续部的所有意义都归纳为四种显现而宣说，所以称为像利剑一样从剑柄开始讲述。第二，关于交付，如《根本续》中所说：交付给集结者、女性和瑜伽士等。如是说，分为三种。第一，交付给集结者，即交付给集结一切如来之教言的秘密主金刚手。如是说：一切如来，除了这个秘密之外没有其他的。寂灭增益和诽谤的，唯有秘密精髓。从决定的法界中取出。如是说。第二，交付给后世之人有两种：交付给具有法眼之人，以及通过决定性的授记来交付。
English
Oh! Therefore, by becoming accustomed to this, realizing the great wisdom that is supremely unchanging is essential. Fifth, regarding advising the retinue and entrusting the teachings, there are also three points. The essence is: in order to not decline and protect the essence of the teachings, the essence of the self-nature secret, the symbolic path and the causal tantras, advising and entrusting them to the retinue. The definition is: why is it called advising and entrusting? Because it is advising them not to deviate from the meaning of the self-nature base tantra, and entrusting them not to let the path tantra, which is the means of realizing the base, perish, therefore it is called advising and entrusting. There are two types of classification. First, there are four types of advice: advising to realize the appearance of the base self-nature; advising to purify the appearance of mistaken delusion; advising to traverse the appearance of the path for those to be tamed; advising to obtain the appearance of the Sugata fruit. The first is: Emaho! The self-nature of the ten directions and four times, is the essence of the Tathagatagarbha. Thus it is said. The second is: By clinging to the grasping and the grasped, and elaboration, one grasps separately with the noose of conceptual thought. Thus it is said. The third is: The special arrangement of the bhumis is also, the path to enter the secret essence. Thus it is said. The fourth is: With the inconceivable vast wisdom, it is not said to be in vain. Thus it is said. In short, advising to realize the base tantra as the object to be purified, to purify the adventitious defilements as the object to be purified, to traverse the combined path of common and special as the means of purification, and to obtain the fruit of the three kayas. Therefore, all the meanings of the tantras are summarized into four appearances and spoken, so it is called speaking from the hilt like a sword. Second, regarding entrusting, as it is said in the Root Tantra: Entrusting to the collectors, women, and yogis, etc. Thus it is said, there are three types. First, entrusting to the collector, that is, entrusting to the secret lord Vajrapani, the collector of all the teachings of the Tathagatas. Thus it is said: All the Tathagatas, do not possess anything other than this secret. The secret essence that pacifies exaggeration and slander, is the very one. Extracted from the realm of certainty. Thus it is said. Second, there are two types of entrusting to future generations: entrusting to a person with the Dharma eye, and entrusting through a definitive prophecy.
Chinese
具有合理性。第一，如云：所有如来之，手印大密心髓此，证悟之后凡宣说，其即是我且权亦圆。第二，此乃决定之授记，子乃从心而生者，住于极胜持明之地。又如《幻化金刚经》云：为自明智慧续义故，自显觉性令现前，彼胜持明即顿成。虽无等持力之威，然无能生起地修菩萨。与善逝本体及行境一，得证觉性士夫之授记。第三，付嘱于母神与空行母众：如《广大经》云：我之心髓此要义，于十方一切传播及，彼之明咒所付嘱，如意宝藏乃教之处。于能执持教法者，秘密心髓胜付嘱。如是付嘱母神与空行母众，勤于守护教法且于十方传播。第二，词之类别之辨别亦有三：本体是，如《后分续》云：何者以之阐述所说义，彼即说为能说者。如是，以之阐述所说义者，即能说，显现为声音且可听闻之自性，显现为声音之续部或经卷，即是所谓文字之续部。彼亦具足本体、集合三者。如以栋梁之木称之为柱子，如是，对于任何法，任何声音即是彼，如是假立而说者，即是名。彼名众多聚集即是名之集合，如《名义集》之论典。彼名本身未普遍包含，首先仅示本体，其次以业等种种区分，一一区分之后，显示彼等法彼之意义差别者，即是词，如马厩之上，法轮与伞盖等之左右，有雌雄鹿依靠。能清晰彼等名词之字，即名为字，如阿和嘎等元音辅音之字。如是，从字之集合产生名，如嘎阿巴阿，四辅音，二元音阿等集合而成嘎巴。
English
It is with reason. First: "All the Tathagatas, this great secret essence of the hand seal, whoever realizes and speaks it, that is me, and the power is also complete." Second: This is definitely a prophecy: "The son is born from the heart, and dwells in the land of the most excellent Vidyadhara." Also, from the *Illusory Vajra*: "For the sake of the meaning of the self-aware wisdom lineage, by manifesting self-appearing awareness, that supreme Vidyadhara is spontaneously accomplished. Even without the power of meditative absorption, there is no way to generate a ground-training bodhisattva. One with the Sugata himself and the field of activity, he has received the prophecy as a man of awareness." Third, entrusting to the mothers and dakinis: As in the *Extensive [Tantra]*: "This essence of my heart, spread in all ten directions, and entrusting it to that mantra, the wish-fulfilling treasury is the place of the command. To those who are able to uphold the teachings, the supreme secret essence is entrusted." Thus, entrusting to the mothers and dakinis, diligently guarding the teachings and spreading them in all ten directions. Second, the classification of the categories of words also has three aspects: The essence is, as in the *Later Tantra*: "Whatever explains the subject matter, that is said to be the explainer." Thus, that which explains the subject matter is the explainer, the nature of appearing as sound and being audible, appearing as the continuum of sound or as a scripture, which is known as the continuum of letters. It also has three aspects of essence and collection. Just as a supporting piece of wood is called a pillar, similarly, for any dharma, whatever sound is that itself, that which is designated and spoken is the name. The collection of many of those names is the collection of names, like the treatises of *Nomenclature*. That name itself, without being generally included, first shows only the essence, and secondly, by distinguishing the categories such as action, distinguishing each separately, and showing the differences in the meaning of those dharmas, that is the word, such as on the horse stable, on the right and left of the Dharma wheel with the umbrella, male and female deer rely. The letters that clarify those nouns are called letters, such as the vowels and consonants such as A and Ka. Thus, names arise from the collection of letters, such as Ka A Ba A, four consonants, two vowels A, etc., are collected to form Kaba.
Chinese
例如以上所说。从词汇的集合中产生语句，例如柱子、栋梁、珍宝、雕饰等众多词汇，通过格位的连接，形成“柱子支撑的栋梁，珍宝雕饰的美丽”，就像这样。这些集合起来，通过诗歌、散文、章节等顺序，一直延续到书本，由此形成经文集合、文字的传承，或者能够表达所要表达的意义的能表之声音的传承。因为经中说：“依靠文字、声音、名称的集合，语句能够完美地表达。” 其中的诗歌、散文、混合文的特征是：一般来说，经中说：“婆罗门在水中有多深？”回答说：“人的主人，到膝盖那么深。”像这样的诗句，用一句诗来表示，正如《阿毗达磨集论》中所说，从一句到七句，特别是《诗镜》和《韵律宝藏》中说：“诗歌四句也是。”这样，分成四句，具有四句集合性质的即是诗歌。散文是连续展开的语句。诗歌和散文混合的是混合文的特征。如果对此进行分析，从导师的智慧的显现中，报身不说话，通过大声说话的方式，实际的眷属通过获得果位而获得灌顶，导师和眷属的意趣变得无二无别，这些人的心中，经文的意义自然显现，或者为了开启未来所化眷属的智慧，在这些人的心中，经文的意义以声音的普遍形式显现，名、词、字母三者集合的经文，即显现为声音的传承。与此相符，由于想要表达声音的意愿，与头部等处所和舌头嘴唇的动作等行为相结合，口中说出的就是声音的传承，而表达它的所依，在外在将文字的形象记录在书本上，就是成为符号的经文。从能表方面来区分，就是这些。词源方面，为什么称为声音的传承呢？因为所要表达的意义本身是作为理解的手段，以能表的声音显现和声音传播的意义而存在，所以称为声音，以及诗歌。
English
For example, as mentioned above. Sentences arise from the collection of words, such as pillars, beams, jewels, carvings, etc. Many words are connected through case endings, forming "the beauty of the jewel carvings on the beam supported by the pillar," like that. These are collected, and through the sequence of verses, prose, chapters, etc., they continue to the book, thereby forming a collection of scriptures, the lineage of letters, or the expressive sound lineage that can represent the meaning to be expressed. Because it is said in the sutra: "Relying on the collection of letters, sounds, and names, sentences can perfectly express." The characteristics of verses, prose, and mixed texts are: Generally speaking, it is said in the sutra: "How deep is the Brahmin in the water?" The answer is: "The lord of men, up to his knees." Like such a verse, it is expressed in one line of poetry, as stated in the *Abhidharmasamuccaya*, from one to seven lines, and especially in the *Kavyadarsha* and the *Chandoratnakara*: "A verse is also four lines." Thus, divided into four lines, that which has the nature of a collection of four lines is a verse. Prose is a continuous unfolding of sentences. The characteristic of mixed text is the mixture of verse and prose. If we analyze this, from the manifestation of the wisdom of the teacher, the Sambhogakaya does not speak, and through the way of speaking greatly, the actual retinue obtains empowerment by obtaining the fruition, and the intention of the teacher and the retinue becomes inseparable. In the minds of these people, the meaning of the scripture naturally appears, or in order to open the wisdom of the future disciples, in the minds of these people, the meaning of the scripture appears in the general form of sound, the scripture that is the collection of name, word, and letter, that is, the lineage that appears as sound. In accordance with this, due to the desire to express sound, in conjunction with places such as the head and actions such as the movements of the tongue and lips, what is spoken in the mouth is the lineage of sound, and the support for expressing it, externally, recording the image of the letters on the book, is the scripture that has become a symbol. Distinguishing from the aspect of the expresser, that is all. In terms of etymology, why is it called the lineage of sound? Because the meaning to be expressed itself exists as a means of understanding, in the meaning of the appearing and propagating sound of the expresser, it is called sound, as well as verse.
Chinese
或者成为经典的总集，或者五种论题等以因、缘、果的方式相联系，因此称为续。另外，由于所诠释的对象获得了“续”的名称，因此能诠释的对象也被称为“续”。分类上，可分为作为讲解对象的根本续和作为讲解者的解释续两种。根本续本身也被分为二十二品，构成了词句的集合。其中，第一品讲述报身的论题，第三品的前半部分讲述化身调伏众生的论题，第十五品讲述忿怒尊的论题，这些都展示了因论题的分类。第二品引发缘论题，第三品的后半部分到第二十一品为止讲述了果圆满智慧续的意义。这些内容普遍与续的必要联系相关，最后一品讲述了诀窍和传承。对于需要完全了解的续义，讲述续的实物的方式是：第三品的后半部分和第十一品的开头讲述了如何将见解落实于传承，等等。许多品以片段的方式首先展示见解的分类，等等。至于哪一品以何种方式，通过主次的方式展示了续的十种实物，通过仔细研究经典本身就可以了解。至于哪一品讲述了寂静和忿怒总别之法，讲述寂静的品有九品，讲述忿怒尊的品有五品，共同讲述寂静和忿怒的品有八品。如果那些有智慧的人有兴趣，详细阐述这些内容就足够了。这些已经讲述了总义的分类。说道：如同从清凉的水中绽放的莲花，虽然被污垢束缚，却不被过失沾染。自心不变，非造作的界，成就为坛城大海的精华。因此，莲花生、毗玛拉米扎、如意海等，成就者们的心髓、精华、秘密的续，为了清晰地了解自心不变的证悟方法，展开了善说大海的盛宴。如同莲藕般洁白，一切圆满的善，为了所有未成母亲的有情最终获得精华的源泉，为了获得不变、无漏、具有二种清净之体的果位，回向于诸佛之海。三慧的体验力量。