English
O wealthy one, listen to me regarding the use of the body's senses, etc., and the ear's sense not being distracted by other sounds, and the sense of wisdom not being inverted. Like this, in the early times, the teacher advised the compiler, and later, the lama advises the disciple. Sixty-four hundred thousand stars of light appear in the sky, and regarding the meaning of "what is that," I will explain correctly. Thus, he promised to explain. Thus, the teacher showed that he had promised to explain, and now, the second part shows the detailed explanation of the answer to the question: One's own essence, appearance is manifestation, thus, manifestation and essence are the Great Perfection. That is also essence being free from extremes, and nature being completely perfect. Thus, although there is no elaboration in the Great Perfection that is free from extremes and completely perfect, as a mere symbolic word, there is nothing that is not complete, so it is called Perfection. That itself is beautiful and good, so it is called Glorious. Or, because it can repel the battlefield of samsara, it is called Glorious. There is nothing else above that, so it is called Great. There are three of those: the Great Perfection of tenets, and the Great Perfection of symbolic words. The Great Perfection of tenet-wisdom is: the basis, path, and liberation, and the various self-liberations of the Great Perfection. The basis and path are three: those who say the basis transforms, the Great Perfection that says the path is straight, and the Great Perfection that says the fruit is primordially liberated. There are many views of those who say various self-liberations, which are not written here. The nominal ones are: all those that have names. Here, because the differences of the words of the Great Perfection of symbolic words are scattered, they are gathered into the three parts of Mind, Space, and Instructions. Among them, in the Mind category, those who say various things are Mind, the Mind category is the same as the Mind-Only school, those who say they cling to one side of Mind, those who say the fruit of Mind appears first, those who use Mind to talk about their own assertions, those who talk about the appearance of Mind, those who say the nature of Mind is spontaneously accomplished, those who say the essence is primordially pure, and the Mind category that clings to the followers of Mind, there are eight in total. The views of those, the tantras, the oral instructions, the number of letters, etc., are in other places.
Chinese
因为在底稿上已经有了，所以这里没有写。界（ཀློང་，klong）的部类有两种：像广大界（ཀློང་ཆེན་པོ་，klong chen po）一样宣说的和像宽阔界（ཀློང་ཡངས་པ་，klong yangs pa）一样宣说的。其中，广大界有四种：见（ལྟ་བ་，lta ba）和修（བསྒོམ་པ་，bsgom pa）相结合的宣说白界（ཀློང་དཀར་པོ་，klong dkar po）的部类，以及将修持送入见之界的宣说黑界（ཀློང་ནག་པོ་，klong nag po）的部类，还有共同讲授见、行、修的宣说花界（ཀློང་ཁྲ་བོ་，klong khra bo）的和讲授见自生的宣说极广大界（ཀློང་རབ་ཏུ་འབྱམས་པ་，klong rab tu 'byams pa）的。像那样宣说宽阔界的有四种：宣说口头广大的，宣说自然放任的，宣说范围广大的，以及宣说压制烦恼的。这些各自内部也有很多宣说的种类，但这里没有写。窍诀部有三种：以零散的方式宣说的，以对话的方式宣说的，以及以续部自身正文的方式宣说的。对话有八种不同，零散有十二种，续部自身正文有十一种。窍诀部有三十一种不同的所诠释内容。界有三十九种，也就是四十种。心部有二十四种。大圆满中有六十四种不同的所诠释内容，这特别是指向所化众生的根器。如果将这些归纳起来，可以归纳为九界。心部的二十四种也可以归纳为心解脱大基界（སེམས་རྣམ་གྲོལ་ཆེན་པོ་གཞིའི་ཀློང་，sems rnam grol chen po gzhi'i klong），自显大道界（རང་སྣང་ཆེན་པོ་ལམ་གྱི་ཀློང་，rang snang chen po lam gyi klong）和自生大果界（རང་བྱུང་ཆེན་པོ་འབྲས་བུའི་ཀློང་，rang byung chen po 'bras bu'i klong）这三种。界部三十九种也可以归纳为宣说身之界多种多样的，宣说语之界解脱的，以及宣说意之界宽广解脱的三种。窍诀部三十一种也可以归纳为宣说身体不矫饰的界自要的，宣说语言不可言说的界之磨砺的，以及宣说心在自身解脱的界自清净的三种。像那样归纳这些，就变成了九界。这些也从词句上归纳，偈颂归纳为六十四万颂。界部有二十二个，其中两个各有二十一个。这些归纳为三万零五千品。也就是说，这部续有这一品等等，但这里没有写。这些有两万卷在空行母手中。
English
Because it is already on the draft, it is not written here. There are two categories of Klong: those who speak like the Great Expanse (Klong Chenpo), and those who speak like the Vast Expanse (Klong Yangpa). Among them, the Great Expanse has four: the category that speaks of the White Expanse (Klong Karpo), which combines view (lta ba) and meditation (bsgom pa), and the category that speaks of the Black Expanse (Klong Nagpo), which sends meditation into the expanse of view, and the category that speaks of the Variegated Expanse (Klong Khrawo), which teaches view, conduct, and meditation in common, and the category that speaks of the Utterly Vast Expanse (Klong Rabtu Jyamspa), which teaches the self-arising of view. In that way, there are four ways of speaking about the Vast Expanse: speaking of oral expanse, speaking of natural freedom, speaking of vast scope, and speaking of suppressing afflictions. Each of these also has many kinds of inner speech, but they are not written here. The category of pith instructions has three: speaking in a scattered manner, speaking in a conversational manner, and speaking in the manner of the tantra's own text. There are eight differences in conversation, twelve in scattering, and eleven in the tantra's own text. The category of pith instructions has thirty-one different subjects to be expressed. There are thirty-nine Klongs, that is, forty. The Mind Category has twenty-four. In the Great Perfection, there are sixty-four different subjects to be expressed, which are especially intended for the disposition of disciples. If these are collected, they can be collected into nine Klongs. The twenty-four of the Mind Category can also be collected into the Great Self-Liberation of Mind, the Klong of the Ground (Sems Namgrol Chenpo Zhi'i Klong), the Great Self-Appearance, the Klong of the Path (Rangsnang Chenpo Lamgyi Klong), and the Great Self-Arisen, the Klong of the Fruit (Rangbyung Chenpo Drebu'i Klong). The thirty-nine of the Klong Category can also be collected into the Klong of the Body, which speaks of various forms, the Klong of Speech, which speaks of liberation, and the Klong of Mind, which speaks of vast liberation. The thirty-one of the Pith Instruction Category can also be collected into the Klong of the Unfabricated Body, which speaks of self-essence, the Klong of Unspeakable Speech, which speaks of the grindstone, and the Klong of Mind Liberated in Itself, which speaks of self-purity. In that way, collecting these, they become nine Klongs. These are also collected into words, and the verses are collected into sixty-four hundred thousand verses. There are twenty-two Klong categories, of which two have twenty-one each. These are collected into thirty-five thousand chapters. That is to say, this tantra has this chapter, etc., but it is not written here. These have twenty thousand folios in the hands of the Dakinis.
Chinese
大多在人类的处所存在。 一千部在龙的处所存在。 龙王们供养且作为恭敬之处。 那所说与虚空等同，为了所化有情众生的利益，信奉者们断除分别。 其中，那些所说汇集起来是： 钉橛心部有一百部，界部有六十部，口诀有二十部，总共八十部。 其中，阻碍有一千五百部，心部有三百部，界部有二百部，口诀部有一千部。 那些的名字文字在其他地方存在。 重要汇集三千部，心部有五百部，界部有五百部，口诀有二千部。 错谬遮蔽四万部，界部有错谬处一百八十，遮蔽二百七十一。 剩余的从心部中宣说。 那些合起来，有名字的续部是： 二万部，心部有五千五百部，界部有一万部，口诀部有四千五百部。 那些的名字和那些每一部的章节数量等在其他地方已经显示。 其中，在表相语的圆满大圆满中，所说的次第清楚地安排，使未来时代的所化者们产生信任。 如是，关于身体意义的第一部分，对六十四光之星的问答详细地显示，分为两部分来显示。 现在，关于身体意义的第二部分，对十七光之精炼的问答详细地显示，以两部分来显示的第一部分。 十七大续最初如何产生的数量显示是： 前面在第四章节中显示的是，是对续的产生方式的理解，而这里是对提问的回答的理解。 导师出现的时候，虚空中出现光之滴精炼十七，是所有教法中必定汇集精华的征兆。 其中，所说的续，觉性是基础，安住自生的觉性之智慧本身。那也是自性，因此由他者所作的戏论断绝。显现，因此没有止息，戏论断绝。那也是显现于自性，因此成为显现的自性，
English
Mostly, they exist in the human realm. One thousand exist in the realm of the Nagas. The Naga kings make offerings and hold them as objects of veneration. That which is spoken is equal to the sky, for the sake of sentient beings to be tamed, those with faith cut through conceptualizations. Among them, those spoken words are summarized as: Nail-like Mind Section has one hundred, Space Section has sixty, Instructions have twenty, totaling eighty. Among them, obstructions are one thousand five hundred, Mind Section has three hundred, Space Section has two hundred, Instruction Section has one thousand obstructions. The names of those letters exist elsewhere. Important collections are three thousand, Mind Section has five hundred, Space Section has five hundred, Instructions have two thousand. Errors and obscurations are forty thousand, Space Section has one hundred and eighty errors, obscurations are two hundred and seventy-one. The remainder is taught from the Mind Section. When those are gathered, the named tantras are: Twenty thousand, Mind Section has five thousand five hundred, Space Section has ten thousand, Instruction Section has four thousand five hundred. The names of those and the number of chapters for each of those, etc., are shown elsewhere. Among them, in the Great Perfection of Symbolic Words, the order of what is spoken is clearly arranged, so that those to be tamed in future times will have faith. Thus, the first part of the meaning of the body, the detailed answers to the sixty-four stars of light, is shown in two parts. Now, the second part of the meaning of the body, the detailed answers to the seventeen refined essences of light, the first of the two parts shown. The number of how the seventeen great tantras first arose is shown: What was shown in the fourth chapter above is the understanding of how the tantras arose, while here it is the understanding of the answer to the question. Around the time the teacher appeared, seventeen refined essences of light droplets appeared in the sky, which is a sign that the essence is definitely gathered from within all the teachings. Among them, the spoken tantra, awareness is the basis, the very wisdom of self-arisen awareness. That is also self-nature, therefore the elaboration made by others is cut off. It arises, therefore there is no cessation, the elaboration is cut off. That also arises in itself, therefore it becomes the nature of appearance,
Chinese
原本自性离于戏论，因此是续，表示关联。为了阐释其意义，所宣说的觉性自解脱续是：不依赖于其他的对治。为了显示具有戏论的灌顶，圆满不依赖于其他，从自身产生，因为没有对治，所以以智慧决断。确立见地之义是：如狮子般安住于以威势压倒其他。为了真实显示精进见地的意义，是圆满而未舍弃任何事物。为了显示迷惑之基的某一方面，吉祥圆满所欲之义。一切美妙之事皆令人心醉，具备不依赖于其他。续是关联之义。为了显示口诀的密集，宝珠是产生功德之处。微细是难以理解之义。由于这些意义被很好地安排，所以可以学习，常是关联之义。很好地汇集见地之义，珍珠是产生功德之处。珠鬘是衡量善妙之义。文字是所有功德的来源。无有是不存在实体。于口诀之根本续中产生。显示关联。金刚是不变。菩萨是对自和他人的菩萨。心是决定的意义。镜子是所有法产生的基础或使之显现。确定歧途。一切汇集。善良是转变为功德。意之深奥之义。镜子是使轮回与涅槃之义显现。为了确定中阴，太阳是智慧，月亮是方便。结合者是结合二中阴。由于确定比喻，介绍是第一义。化身是广大。显示征相。身是寂静与忿怒的总相。种姓是五部。炽燃是见地无法满足。珍宝一切功德在自身圆满。积聚是产生无漏大智慧之义。智慧是显示成熟。明灯是基础。炽燃是光和颜色。为了确定六道众生的生处，普遍存在于一切的自性中。善良是超越邪恶。界是见修行。第六是观视六道。如是十六大续如何行