Chinese
如所说合理，根本与解释不相违，如《后分续》。口诀方面：上等者，因已证得无上瑜伽的圣道，能以现量智解释续部意义；中等者，因本尊神亲身加持，能解释续部；下等者，拥有历代持明上师的合格口诀传承，无论以何种方式造的续部注释和零散口诀，如斯帕卡布、小释《班智达》等，以及道次第、《心滴》、见鬘等。知性方面：以自以为是的分别念和偏袒之心，对续部的金刚处所作解释，乃是自造、扰乱教法。虽有许多“从此解释此”之类的空洞词句，但因无法获得不将续部意义牵引至其他方面的坚定把握，故应依赖根本续的意义解释续部，如各位成就者以各自口诀所诠释的那样合理，或以清净的理由使自己确信，并善于为他人讲解，此乃关键。关于讲解续部的方式，拉杰祖波切认为，以续解续，以续释，以续成就法，以续口诀来讲解，共有四种讲解方式。科贡·噶赛仲中说，以总义开头，以段落划分，以词句释义，以辩论解答来确定，共有四种讲解方式，这些是续部总体的讲解方法。此外，以见解辩论考察，以行持进入方法，以坛城意义象征，以灌顶诀窍，以誓言种类，以事业仪轨，以修法实践，以禅定生圆次第，以外内供养，以咒语音韵正确，以手印生起次第来讲解，这是续部各个部分的讲解方法，共有两种。第二种是，秘密主斯多布的观点，以自性事物的状况，未悟时的迷惑显现，遍知者所见状况，慈爱的悲心生起方式，如何利益众生等五种方式来讲解。但诸位上师在幻化科贡中说：“上等者指示名称，中等者进行区分，下等者解开词句。”应追随这些教言。
English
As said, it is reasonable, and the root and explanation do not contradict, like the Later Tantra. Regarding the oral instructions: The best is one who, having attained the noble path of the unsurpassed secret mantra, can explain the meaning of the tantra with direct cognition. The intermediate is one who, having been blessed directly by the deity, can explain the tantra. The least is one who possesses a qualified lineage of oral instructions from previous vidyādharas, and whatever tantra commentaries and scattered oral instructions they have made, such as Spar Khab, the small commentary 'Paṇḍita,' etc., as well as the Stages of the Path, the Heart Drop, the Garland of Views, etc. Regarding intellect: To explain the vajra places of the tantra with the arrogance of knowing logic and with bias is to create one's own doctrine and disrupt the teachings. Although there are many empty phrases such as 'This explains this,' one cannot gain a firm certainty that does not lead the meaning of the tantra to other things. Therefore, one should rely on the explanatory tantras of the meaning of the root tantra, and it is crucial to be certain oneself and skilled at explaining to others in accordance with how each siddha has explained it with their own oral instructions, or with pure reasons. Regarding the manner of explaining the tantra, Lhaje Zurpoche considers there to be four ways of explaining: explaining the tantra with the tantra, explaining with the commentary, explaining with the means of accomplishment of the tantra, and explaining with the oral instructions of the tantra. Khok Chung Galsé Dron says that there are four ways of explaining: beginning with the general meaning, dividing into sections, explaining the meaning of the words, and establishing certainty with debate and answers. These are the general methods of explaining the tantra. In addition, explaining with the examination of views, with the method of entering into conduct, with the symbolism of the mandala's meaning, with the empowerment's key points, with the categories of vows, with the ritual arrangements of activities, with the practice of sādhana, with the generation and completion stages of samādhi, with outer and inner offerings, with the correct pronunciation of mantras, and with the generation stage of mudrās, these are the two methods of explaining the individual objects of the tantra. The second is, according to the view of the Secret Lord Dro Phukpa, explaining with five aspects: the state of intrinsic things, the appearance of delusion when not realized, the way the omniscient sees, the way loving compassion arises, and how to benefit beings. However, the noble lamas say in the Magical Net Khokshung: "The best indicates the name, the intermediate distinguishes, and the least unravels the words." One should follow these instructions.
Chinese
因此，正如（彼处）所说的那样，这里也应当如此解说。它有三种方式：首先，通过概括性的提及，使具有敏锐理解力的受教者领悟，从而揭示续部的名称；其次，通过稍微详细的解释，使具有中等理解力者领悟，从而区分共同要点；最后，通过详尽的阐述，使理解力较差的受教者，通过逐字逐句的方式进行解释。也就是说，对于那些智慧敏锐、能迅速领悟的受教者来说，仅通过解释名称的含义，就能理解续部所要表达的所有关键点，因此为了他们而揭示名称。然而，揭示名称不仅仅是为了他们，也是为了让中等和较差根器者通过概括性的提及，留下理解的印记。对于中等根器者来说，通过解释共同要点，能够培养对续部意义重要性的理解，因此主要是为了他们而进行解释。然而，对于较差根器者来说，为了消除对字句的困惑，通过学习身体的分类，就像看到跑道上的马一样，能够轻松地掌握经文的词义，这是有必要的。名称的三种分类中，首先是共同揭示续部、坛城主尊和宣讲者的三个名称，即金刚萨埵幻化网。其含义也如《解说续部·明镜》中所说：“诸法无余二无别，自明菩提心性是，无有差别之自性，名为金刚如是说。”因此，金刚是不破不坏，即智慧空性。在此之前和之后所说的空性，是指光明自性的不分别部分，通过与世俗的分别念以及真实和虚假二者都空，因此是仅具有空性的形态。并且，具有诀窍的瑜伽士通过安住于此，实际上就是安住于空性，因此在那里这样说。对此，全知上师和掘藏师吉岭巴等说这是非否定式的空性。这是方法和智慧二者中的智慧方面，因此称为智慧，但不是心所智慧。菩萨，梵语为萨埵（Sattva），在此处解释为稳固、聚集、领悟三种含义。方法自明菩提心，与智慧空性成为一体的结合，自性清净，在无始无终的时间中存在，并且具有特征。
English
Therefore, just as it is explained (there), it should be explained here as well. It has three ways: First, by mentioning in general terms, the name of the tantra is revealed to the disciples with sharp understanding, so that they may comprehend it; second, by explaining in slightly more detail, the common points are distinguished for those with medium understanding; and finally, by elaborating in detail, it is explained to disciples with poor understanding through a word-by-word and phrase-by-phrase approach. That is to say, for those disciples who are sharp-witted and can quickly grasp the meaning, they can understand all the key points expressed in the tantra simply by explaining the meaning of the name, so the name is revealed for their sake. However, revealing the name is not only for them, but also for the sake of leaving an impression of understanding on those with medium and poor faculties through the general mention. For those with medium faculties, by explaining the common points, they can cultivate an understanding of the importance of the tantric meaning, so it should be mainly explained for them. However, for those with poor faculties, in order to eliminate confusion about words and phrases, by learning the classification of the body, just like seeing a horse running on a track, it is necessary to easily grasp the meaning of the text. Among the three categories of names, the first is the common revelation of the three names of the tantra, the main deity of the mandala, and the speaker, which is Vajrasattva Mayajala. Its meaning is also as stated in the Explanatory Tantra Mirror: "All phenomena without exception are indivisible, self-luminous bodhicitta is their nature, the very nature without difference, is called Vajra." Therefore, Vajra is indestructible and imperishable, which is wisdom emptiness. The emptiness mentioned before and after this refers to the non-conceptual aspect of the clear light nature, which is empty of both elaborations of conceptual thought and true reality, and therefore has the form of emptiness alone. And, the yogi who possesses the key points, by abiding in it, actually abides in emptiness, so it is said there. Regarding this, omniscient lamas and Terdak Lingpa and others said that this is non-negating emptiness. This is the wisdom aspect of the two, method and wisdom, therefore it is called wisdom, but it is not mental wisdom. Sattva, in Sanskrit, is explained here as the three meanings of stable, gathered, and realized. The method, self-luminous bodhicitta, the union that is one taste with wisdom emptiness, the naturally pure nature, exists in time without beginning or end, and has characteristics.
Chinese
由于自身不会变为其他，所以是稳固；以其手印加持一切动静，或一切动静都显现为其神变，安住于平等性中，所以是总集；如金刚般的实相之义，远离遮障，以圆满二种资粮的力量如实显现，即是证悟。前二者安立为基果无二的金刚萨埵，是就安住之方式而言；后者安立为果位的金刚萨埵，是就显现清净之分而言。显现为有相手印的坛城主尊和宣说的补特伽罗不动佛，也被称为金刚萨埵，因为稳固、总集、证悟三者合一的坛城主尊实为不学双运，但将金刚稳固、总集二者作为修持的基础，安住于证悟金刚作为道用的生起次第金刚萨埵，以及向上增上的圆满次第金刚萨埵，也应视为大致相同。幻化网是：金刚经中说：方便与智慧相联之义，名为幻化有四种。即：分别念、究竟义、不了义、本尊分别念无别之幻网四种。第一种是：如“五大是智慧族之母”中所说，五大精华汇聚的微细明点，作为显现蕴界无有间断之相的基础，所以是幻，从中显现蕴界粗大的部分是化，二者作为所依和能依相联，称为网。第二种是：如此显现如幻般无有分别的要点，最终是智慧空性，所以称其为幻，其自性光芒显现为方便智慧自生之智慧，是为化，二者本体无别相联，称为网。第三种是：显现为代表此的象征手印的本尊佛母等是幻，本尊佛父等是化，佛父佛母双运安乐之身安住是网之义。第四种是：幻是分别念，以自明证悟之方便显现为本尊是化，本尊分别念与自性无二相联是网。
English
Because it does not change into anything else, it is stable; by its seal, all moving and unmoving things are sealed, or all moving and unmoving things appear as its magical display, and because it abides in equality, it is comprehensive; the meaning of the vajra-like reality itself, being free from obscurations and manifesting as it is through the power of perfecting the two great accumulations, is realization. The former two are established as Vajrasattva, the indivisibility of ground and result, in relation to the way of abiding; the latter is established as the Vajrasattva of the result, in terms of the aspect of pure appearance. The mandala lord who appears as a symbolic seal and the person who expounds, Akshobhya, are also known as Vajrasattva, because the mandala lord who is the unity of stability, comprehensiveness, and realization is actually the non-learning union, but the two, vajra stability and comprehensiveness, are combined as the basis for accomplishment, and the Vajrasattva of the generation stage, who abides in the realization vajra as the means of the path, and the Vajrasattva of the completion stage, which has gone to increasing upwards, should also be regarded as roughly the same. The magical net is: The Vajra says: The meaning of the connection between skillful means and wisdom is called magical display, which is explained in four ways. That is, the four magical nets of conceptual aggregates, definitive meaning, provisional meaning, and the inseparability of deity and conceptualization. The first is: As explained in the context of "the elements are the mother of the wisdom family," the subtle particles of bindus, the essence of the five elements, are the basis for the appearance of aggregates and realms without interruption, so it is illusion, and the appearance of the gross parts of the aggregates and realms from it is transformation, and the connection between the two as the basis and what depends on it is called the net. The second is: The ultimate point of such appearance, appearing without distinction like an illusion, is wisdom emptiness, so it is called illusion, and its own radiance, the wisdom of self-arisen skillful means and knowledge, is clear as transformation, and the connection between the two natures without distinction is called the net. The third is: The deities and consorts who appear as symbolic seals representing this are illusion, the fathers are transformation, and the fathers and mothers abiding in the body of union and bliss is the meaning of the net. The fourth is: Illusion is conceptual aggregates, the appearance of that itself as a deity by means of self-knowing realization is transformation, and the connection between deity conceptualization and nature without duality is the net.