Chinese
交给勇士和空行母。最后是为未来有法眼的人们所确定，这是第三种。这些也都是用经文的哪些词句来表示的，以及包含方式的依据等，因为担心文字过多而没有列出，但并不是自己随意编造的。主要是依据噶举派的说法，也用无垢友的口诀加以修饰，从而写下了传承的无误见解。第二，总义，词语的类别进行区分，讲述了道路、因缘、文字的续如何形成的方式。也就是说，像“白色”这样的字。多个字集合起来，仅仅表示事物本质的，比如“白色”这样的名称。多个名称组合在一起，比如“白色的土地”这样，表示事物差别的，就是词。词语实际表示意义的，比如“穿白色丝绸的衣服非常漂亮”这样。因此，由字组成名称，由名称组成词，由词组成表示事物类别的诗句、散文、章节和书本。第三，对于根源经二十二品的意义，没有遗漏地彻底进行词语解释，并进行讲解，应该像解释经文一样理解。如果对这样关联且不间断的续进行分类，可以从词和意义两个方面分为六种。从词的角度分类，有显现为声音的续、被称为声音的续、转变为符号的续这三种。从意义的角度分类，有基础、道路、结果的续这三种，共六种。如果从见解和行为的角度分类，有主要阐述见解的瑜伽续，和主要阐述行为的事业续两种。前者有本续和无上瑜伽续两种。后者也有本续和相似续或行续两种，共四种。其中，无上瑜伽又分为父续、母续和无二续三种，共六种。如果从根本和分支的角度分类，有根本续、解释续、后续和证悟续四种。因此，总共加起来，续的分类有十六种。其中，续的实际分类是基础、道路、结果这三种，其他的都是道路、因缘、文字的续。
English
Entrusted to heroes and dakinis. Finally, it is determined for future people with Dharma eyes, this is the third. These are also shown by which words and sentences of the scriptures, and the basis of the method of containing, etc., are not listed because of the fear of too many words, but it is not arbitrarily fabricated by oneself. Mainly based on the Kagyu tradition, it is also decorated with Vimalamitra's oral instructions, thus writing down the unerring view of the lineage. Second, the general meaning, the classification of words is distinguished, and the way how the continuum of the path, causes, and letters is formed is explained. That is to say, a letter like "white". Multiple letters are assembled, only expressing the essence of things, such as a name like "white". Multiple names are combined together, such as "white land", expressing the difference of things, is a word. Words actually express meaning, such as "wearing a white silk dress is very beautiful". Therefore, names are composed of letters, words are composed of names, and verses, prose, chapters, and books that express the categories of things are composed of words. Third, for the meaning of the twenty-second chapter of the Root Tantra, the words are thoroughly explained without omission, and explained, it should be understood like explaining the scriptures. If such a related and uninterrupted continuum is classified, it can be divided into six types from the aspects of words and meanings. From the perspective of words, there are three types: the continuum that appears as sound, the continuum that is called sound, and the continuum that is transformed into symbols. From the perspective of meaning, there are three types: the continuum of basis, path, and result, a total of six types. If classified from the perspective of view and behavior, there are two types: Yoga Tantra, which mainly explains the view, and Action Tantra, which mainly explains the behavior. The former has two types: the main tantra and the Anuttara Yoga Tantra. The latter also has two types: the main tantra and the similar tantra or the conduct tantra, a total of four types. Among them, Anuttara Yoga is further divided into Father Tantra, Mother Tantra, and Non-Dual Tantra, a total of six types. If classified from the perspective of root and branch, there are four types: Root Tantra, Explanatory Tantra, Subsequent Tantra, and Realization Tantra. Therefore, in total, there are sixteen types of tantras. Among them, the actual classification of tantras is the three types of basis, path, and result, and the others are the continuum of path, causes, and letters.
Chinese
的分类。再次说道： 各种论说的星辰，在知识的虚空中运行之际， 偏袒的心识认为各自的论典，是消除黑暗的明灯。 那时，善说百光，到达古老教法的东方山顶， 大部分都陷入沉睡， 这话我难道没说过吗？ 孩童看见瓶中的天空，就认为没有其他天空， 为了消除这种认识，智者详尽阐述天空的特征， 从而认识到天空的真实面貌，并使自己成长，就像这样， 应当了解低劣与殊胜的乘以及执持它们的人。 创作此文的无上功德， 不是为了取舍道次第， 而是为了将显现的基续， 完全回向于那个续。 愿以此力量，安住于基的智慧， 与邪见错乱的心识为敌， 愿一切众生在如意宝瓶身之殿堂中， 获得稳固的呼吸。 如此，吉祥秘密藏续的章节次第略述， 也是 怙主一切智者的心子大弟子， 自己的金刚兄弟持明者布达帕拉请求写成这样的。 证悟自在者佐钦巴父子的教言之末座者，名为嘉瓦之子根潘塔耶沃热者，于茶余饭后随念而书。 芒嘎朗！ 吉祥秘密藏续的章节次第略述。 嘉瓦之子根潘塔耶。
English
The divisions of. Again, it is said: The stars of various discourses, When moving in the sky of knowledge, Biased minds consider their own treatises, To be lamps that dispel darkness. At that time, the hundred lights of good speech, Reaching the peak of the eastern mountain of ancient teachings, Mostly fell into slumber, Didn't I proclaim this? Just as a child, seeing the sky in a vase, thinks there is no other sky, To dispel this understanding, wise people elaborately explain the characteristics of the sky, Thereby understanding its true nature and growing themselves, Likewise, understand the inferior and supreme vehicles and those who hold them. The unsurpassed merit of composing this, Is not for adopting or abandoning the stages of the path, But to dedicate the manifest ground-continuum, Entirely to that continuum. By that power, may the wisdom abiding in the ground, Become an enemy to the mind of wrong views and confusion, May all beings, in the palace of the youthful vase-body, Obtain the breath of holding a firm position. Thus, this brief outline of the chapters of the Glorious Secret Essence, Was written at the request of the great son, the heart-son of the Omniscient Protector, his own vajra brother, the vidyadhara Buddha Pala, who asked for something like this. Gyalwai Sönam Gönpantaye Özer, who dwells at the end of the row of the commands of the accomplished Dzogchenpa father and sons, wrote this from memory over tea. Mangalam! A brief outline of the chapters of the Glorious Secret Essence. Gyalwai Sönam Gönpantaye.