English
From the Tushita heaven, descending, entering the womb and being born, being skilled in crafts, enjoying the retinue of consorts, renouncing and practicing austerities, proceeding to the Bodhi tree, subduing the Maras and perfecting, the wheel of Dharma of Bodhi, and manifesting Nirvana, etc. Thus it is said. According to the Tantra Mahayoga view, it is said that benefits are accomplished through an extremely inconceivable body, and similarly, through inconceivable speech, mind, qualities, and activities. According to the Sutra view, guiding beings who are subject to delusion to the correct meaning is the activity of skillful means; manifesting in three bodies to accomplish benefits for the sake of the three realms is the activity that accords with the region; the emanation body successively teaches provisional teachings, and prophesies that the definitive teachings of the Chakrasamvara secret mantra will appear later, which is a greatly wondrous activity; by means of three types of beings to be tamed, three vehicles, and three methods of gathering, cutting off the temporary and ultimate streams of karma is the activity of cutting off the streams of karma; and it is said that benefits are accomplished through five ways, such as the activity of expounding the teachings. The details are as in their respective treatises. The Great Perfection is, in accordance with the inconceivable appearances of the six realms of beings, accomplishing benefits, and accomplishing benefits through various skillful means vehicles. The former is, in accordance with the appearances of the six realms, accomplishing benefits, the five elements appearing as the five objects of desire, accomplishing benefits, and in accordance with the three pairs and six singles of outer and inner kalpas, accomplishing benefits. The first is, in accordance with the thoughts of the six realms of beings, accomplishing benefits, as it is said in the Ten Sutras: In the realm of gods and asuras, the greatness of destroying pride is shown; in the realm of humans, the treasury of scriptures on the cause and effect of good and evil is explained; in the realm of the ignorant animals, the Dharma of intelligence and knowledge is also shown; in the realm of the miserly pretas, the Dharma of non-attachment and contentment is also shown; in the realm of suffering hells, the clinging to past and future memories is reversed. Thus it is said. The second is, the five elements and the appearance as the five objects of desire also naturally accomplish benefits, as it is said in the Nine Precious Spaces: Earth, water, fire, and wind, the five desires are all pervasive, also manifest as the play of the Buddha's compassion, mind.
Chinese
尊者如虚空之边际般广阔。如是说。第三，显现外内之劫双三亚六，断除恶业之流，即：内与饥荒兵器，火水风与虚空空，彼等次第如所说，乃大悲稀有之嬉戏。如何如何于彼等中，示现调伏之方便。如是说。乘之成办事业有二，即勤作之乘以八乘次第成办事业，与无勤阿底成办之方式。彼等无论宣讲何者，皆应结合各自之场合而广说之。
English
The venerable one is as vast as the edge of the sky. Thus it is said. Third, the outer and inner kalpas appear as pairs of three and six, cutting off the stream of bad karma, namely: inner and famine, weapons, fire, water, wind, and empty space. As these are shown in order, it is a wondrous play of compassion. In whatever way they are, they are shown as a means of taming. Thus it is said. There are two ways in which the vehicle accomplishes its purpose: the vehicle of effort accomplishes its purpose through the eight levels of vehicles, and the way in which Ati without effort accomplishes its purpose. Whatever of these is explained, it should be explained in detail in connection with its own occasion.
Chinese
由于显现了困难的意义，寻找的辛劳少且必要意义重大，故为窍诀。如《雷霆》中所说：五种圆满聚集，关联且无缺，完全圆满故称为续。如经部中所说：方法大，辛劳小，意义不可估量，做起来容易，衡量起来困难，是为窍诀。如是说。第二是续、经、窍诀三者的区别：说是以请问、领受、引导的方式宣说，从完整且关联的角度来说是续，从佛陀口中未加改变如实宣说的角度来说是经，从显现二种意义的角度来说是窍诀。如经部中所说：以言语的改变来表示，是王子（或国王）的教言（或圣旨）。请问领受细微增长，是王子（或国王）的教续。如是说。那仅仅是确定的。未加改变如实安立的是经，从安立的基础故事来说是续，具有广大分支关联的是续。如是说。这三者也是本体一，只是从原因的某个方面分为三，显现为三，归结为一，无有差别的唯一方式，在自性上，力量和殊胜的显现，唯一而无一切形相。如是说。如《甘露宝续》中所说：续、经、窍诀三者，如臣民、王子和国王的关系，互相依赖，处于一体的状态，唯一而无一切形相。如是说。差别是：续的纲要和窍诀的纲要两种。前者是：续产生的因是基础，缘是发起讨论，完全圆满是续的意义，续的教导和交付，共有四种，应各自按照情况来了解。窍诀有六种：即本体、词义、必要、名称、篇幅和讲述的方法。其中本体是：从源头到源头传递的证悟经验，是对意义和自身特性的体验。是所说。又是提炼精华，浓缩意义，实践的行持。词义是：如拉杰所说：寻找的辛劳小，必要意义大，必定迅速成就，故为窍诀。又是将佛语和体验的意义显现出来并加以阐释，唯一即称为窍诀。
English
Because the difficult meaning is directly shown, the effort of searching is small and the necessary meaning is great, therefore it is a key instruction. As it says in "Fierce Lightning": The five perfections gather, connected and without lack, completely perfected, therefore it is called a tantra. As it says in the Sutra: The method is great, the effort is small, the meaning is immeasurable, it is easy to do, difficult to measure, it is a key instruction. Thus it is said. Secondly, the distinction between Tantra, Agama, and Upadesha: It is said to be spoken in the manner of questioning, receiving, and guiding, and from the aspect of being complete and connected, it is a Tantra. From the aspect of being spoken as it is without alteration from the mouth of the Buddha, it is an Agama. From the aspect of bringing forth the two meanings, it is an Upadesha. As it says in the Sutra: If it is indicated by the change of speech, it is the command (or decree) of a prince (or king). If questioning and receiving subtly increase, it is the lineage of the prince (or king). Thus it is said. That is only certain. What is established as it is without alteration is Agama. From the basis of the established story, it is Tantra, and what has great branches and connections is Tantra. Thus it is said. These three are also one in essence, but they are divided into three from one aspect of the reason. They appear as three, but end in one. In the unique way without difference, in the nature, the manifestations of power and excellence, are one and without all forms. Thus it is said. As it says in the Nectar Bundle Tantra: Tantra, Agama, and Upadesha, are like the relationship of subjects, princes, and kings. They depend on each other, in a state of oneness, one and without all forms. Thus it is said. The distinctions are: the outline of the Tantra and the outline of the Upadesha, these two. The former is: the cause of the arising of the Tantra is the ground, the condition is the instigation of discussion, the complete perfection is the meaning of the Tantra, and the instruction and entrustment of the Tantra, these four. Each should be understood according to its own context. Upadesha has six aspects: namely, the essence, the definition, the purpose, the names, the extent, and the method of explanation. Among these, the essence is: the experiential realization of the meaning passed down from source to source, it is the experience of the meaning and one's own characteristics. It is what is said. Also, it is the extraction of the essence, the condensation of meaning, and the practice of what is to be experienced. The definition is: As Lhaje said: The effort of searching is small, the necessary meaning is great, and it is certain to be quickly accomplished, therefore it is an Upadesha. Also, it is called Upadesha when the meaning of the Buddha's words and experience is revealed and explained as one.
Chinese
目的是：为了不能看到经部的意义，有必要通过口诀提炼经部的精华，从而证悟并体验。种类是：口耳相传的口诀，离文字的空性自解脱口诀，以及文字次第的口诀。前者是指从普贤王如来或金刚持以下口耳相传，从未以文字形式书写。指的是表达与书写不相违背的意义。后者是：首先传授表诠，中间是连接，最后是离文字的空性自解脱。文字次第的口诀是指以词语和文字形式书写的口诀，即宣说实相的口诀，以及次第现观的口诀。前者有两种：暂时宣说实相，即下乘各宗派各自的究竟意义；以及究竟宣说实相，即无上瑜伽部的口诀。次第现观的口诀是：进入总的乘和个别的乘，进入总的续部和个别的续部，进入总的道和个别的道。其中，进入总的乘包括：拉贤，玉塘，显现十七相等。进入个别的乘是指各自阶段的口诀。进入总的续部是指：阐释续部的首尾的解释，注释和口诀。进入续部的阶段是指：开启话题，进入续部的圆满意义，以及进入续部的传授和交付。进入总的道是指：幻化道次第等，完整地展示道的各个方面。个别的是指：条件，见解，三摩地等，以及学习的十个方面等，分别展示每个细节。著作的衡量标准是：依靠经部著作论典的衡量标准，以及依靠续部著作口诀的衡量标准。前者是：精通经论且精通衡量标准，以声音和意义为重点，从而著作理性的论典。如是说，精通经论，精通现量和比量的量，了解声音，将各自的总义和自性纳入其中，从而阐述著作论典。
English
The purpose is: In order to be unable to see the meaning of the Agamas, it is necessary to extract the essence of the Agamas through instructions, thereby realizing and experiencing them. The types are: oral transmission instructions, instructions for the self-liberation of emptiness free from symbols, and instructions for the sequence of letters. The former refers to the oral transmission from Kuntuzangpo or Vajradhara downwards, never written in written form. It refers to expressing the meaning that does not contradict writing. The latter is: first, the symbolic meaning is imparted, in the middle is the connection, and finally is the self-liberation of emptiness free from symbols. The instructions for the sequence of letters refer to the instructions written in words and letters, namely, the instructions that explain the reality, and the instructions for gradual Abhisamaya. The former has two types: temporarily explaining the reality, that is, the ultimate meaning of each of the lower vehicles; and ultimately explaining the reality, that is, the instructions of Atiyoga. The instructions for gradual Abhisamaya are: entering the general vehicle and the individual vehicle, entering the general tantra and the individual tantra, and entering the general path and the individual path. Among them, entering the general vehicle includes: La Shen, Yutang, the seventeen appearances, and so on. Entering the individual vehicle refers to the instructions for each stage. Entering the general tantra refers to: explanations, commentaries, and instructions that represent the beginning and end of the tantra. Entering the stage of the tantra refers to: initiating the topic, entering the complete meaning of the tantra, and entering the transmission and delivery of the tantra. Entering the general path refers to: the illusory path sequence, etc., which completely show all aspects of the path. The individual refers to: conditions, views, Samadhi, etc., and the ten aspects of learning, etc., showing each detail separately. The standard for writing is: the standard for writing treatises based on the Agamas, and the standard for writing instructions based on the Tantras. The former is: be familiar with the Agamas and be proficient in measurement, focus on sound and meaning, thereby writing rational treatises. As it is said, be familiar with the Agamas, be proficient in direct perception and inference, understand sound, and include their respective general meanings and self-natures, thereby explaining the writing of treatises.