Chinese
从大圆满续中，最终的九虚空从两万尼泊尔品中汇集。续部的五种分类是：一、殊胜菩提心续；二、广大虚空续；三、金刚萨埵等同虚空界续部；四、布谷鸟普贤智慧虚空续部；五、菩萨等同虚空续部。其中，殊胜自生续有根本续部五品，阐释续部十一品为二，二十五品为三，十四品为四。广大虚空自生续也有广大虚空续，广大虚空秘密续，广大虚空黑色开口续，广大虚空无生续，无字续，以及包含口诀的阐释。此外，从金刚萨埵等同虚空界续部中，阐释了无垢虚空，秘密多门续，以及如虚空般清净的续部。从布谷鸟普贤智慧虚空续部中，阐释了母子三续。从十八心部末续中，分别阐释了各个续部。菩萨等同虚空边际的续部有两种：一是如虚空般无边无际的导师续，二是确定金刚藏续。在见解如虚空般无边无际的续部中，根本续是《普作王》，经部五十七品为一，后续十二品为二，后后续十五品为三，三者合计阐释了八十四品。这些是阐释的续部，阐释了十部经和母子四续。这些是总的阐释续部，在见解上，阐释了如虚空般无边无际的续部十四品为一；在修持上，阐释了如大海般无垢的续部八品为二；在行持上，阐释了如日月般无有明暗的续部十二品为三；在果上，阐释了如珍宝般无生的续部十五品为四。这些续部的后续是秘密等同边际，断定菩提智慧的二十四品以及母子九续。
English
From the Great Perfection tantras, the final nine spaces are collected from twenty thousand Nepalese sections. The five divisions of tantras are: 1. The wondrous Bodhicitta tantra; 2. The vast sky tantra; 3. The Vajrasattva equal-to-space matrix of tantras; 4. The cuckoo Kunsang Rigpa space matrix of tantras; 5. The Bodhisattva equal-to-sky matrix of tantras. Among these, the wondrous self-arisen tantra has a root tantra of five chapters. The explanatory tantra has eleven chapters as the second, twenty-five as the third, and fourteen as the fourth. The vast sky self-arisen also has the vast sky tantra, the vast sky secret tantra, the vast sky black open-mouthed tantra, the vast sky unborn tantra, the letterless tantra, and explanations including instructions. Furthermore, from the Vajrasattva equal-to-space matrix of tantras, the stainless sky, the secret many-doored tantra, and the tantra pure as the sky are explained. From the cuckoo Kunsang Rigpa space matrix of tantras, the three mother and son tantras are explained. From the eighteen lower mind root tantras, each tantra is explained individually. The Bodhisattva's tantra matrix equal to the edge of the sky has two: one is the teacher's tantra, which is like the sky, without beginning or end, and the other is the tantra that establishes the Vajra essence. In the view that is like the sky, without beginning or end, the root tantra is the All-Creating King. The sutra has fifty-seven chapters as one, the later tantra has twelve chapters as two, and the later-later tantra has fifteen chapters as three. All three together explain eighty-four chapters. These are the explained tantras, explaining ten sutras and four mother and son tantras. These are the generally explained tantras. In terms of view, the tantra that shows the view as being like the sky, without beginning or end, has fourteen chapters as one; in terms of meditation, the tantra that is like the ocean, without turbidity, has eight chapters as two; in terms of conduct, the tantra that shows conduct as being like the sun and moon, without clarity or dimness, has twelve chapters as three; in terms of result, the tantra that is like a precious jewel, without birth, has fifteen chapters as four. The subsequent tantra of these is secret, equal to the limit, and decisive in the knowledge of enlightenment, with twenty-four chapters and nine mother and son tantras.
Chinese
如是宣说。 又，确立金刚心要的续部，以及口诀根本续《智慧秘密》为一。宣说续《金刚空性续》，与虚空边际等同的续为二。口诀修习的怛特罗《智慧圆满》为三。口诀的明觉，空性圆满的续为四。遣除禅定的烦恼，《阿惹里遣除烦恼续》为五。生起大禅定的体验，《鱼女入睡轮续》为六。向外行走的《珍宝轮续》为七。《智慧圆满空性九续》为八。《普集光明续》为九。如是宣说，故称为后世续。 出自《大幻化网》。后世续宣说品第二十五。 此后，毗卢遮那以胜伏下乘的见解，唱诵了如下的雄辩之歌： 一切显现存在皆为甘露自性， 有人见为毒而舍弃。 有人见为药而取用。 有人见为引导而开启。 有人见为垢染而洗涤。 有人见为证悟而降伏。 我则一口吞下， 视其各异于我无有。 雄辩之歌第一。 三界一切有情， 为自垢染所障蔽。 因此而恐惧害怕。 以思虑无法消除，逃避亦无解脱。 舍弃亦不舍弃，放置亦不残留。 我于黑暗洲中安睡，无有阴影。 雄辩之歌第二。 如大海之水， 饮之则增多。 我亦一口饮尽而不渴。 饮尽大海亦仅润湿口。 今饮亦不饮，渴亦不渴。 雄辩之歌第三。 我欲寻觅安睡之处， 故而跨越世间诸地。 我未寻得安睡之所。 低处，一只脚踏于地狱。 一只脚压于有顶之巅。 三有化为赌注。 此处寻得我之住处，身语。 今寻住处亦不寻，安睡而住。 雄辩之歌第四。 我欲穿一件衣服， 华丽之衣亦不蔽体。 以虚空为背而穿，仅蔽背部。 今穿亦不穿，放置而舍弃。 雄辩之歌第五。 我需进食一餐。
English
Thus it is said. Also, the tantra section that establishes the Vajra Essence, and the oral instruction root tantra, Wisdom Secret, are one. The explanatory tantra, Vajra Khasa Tantra, the tantra equal to the edge of the sky, is two. The tantra for practicing oral instructions, Wisdom Perfection, is three. The wisdom of oral instructions, the tantra of Complete Expanse, is four. The one that clears away the confusion of meditation, the Arali Tantra that Clears Away Confusion, is five. The one that generates the experience of great meditation, the Fish Woman Sleeping Wheel Tantra, is six. The one that goes outward, the Precious Wheel Tantra, is seven. Wisdom Perfection, the Nine Tantras of Expanse, is eight. The All-Gathering Light Tantra is nine. Having explained these, it is known as the Later Tantra. From the Great Net of Illusion. The twenty-fifth chapter, the Explanation of the Later Tantra. Then, Vairochana, with a view that subdues the lesser vehicles, composed this song of challenging words: All appearances and existence are of the nature of nectar, Some see it as poison and abandon it. Some see it as medicine and take it. Some see it as guidance and open it. Some see it as impurity and wash it away. Some see it as realization and subdue it. I gather it up and swallow it in one gulp, I have no separate views. The first challenging word. All sentient beings in the three realms, are obscured by their own impurities. They are afraid and terrified of it. It cannot be removed by thought, there is no liberation by running away. It is not abandoned by abandoning, it is not left behind by leaving it. Sleeping in my dark continent, I have no shadow. The second challenging word. The water of the great ocean, increases by drinking it. I drink it in one gulp and am not thirsty. Drinking the ocean only wets the mouth. Now I drink and do not drink, I am thirsty and not thirsty. The third challenging word. I am looking for a place to sleep, so I traverse the lands of the world. I have not found a place to sleep. Low, I place one foot on the ground of hell. I press one foot on the top of existence. I have made the three existences into a gamble. There I found my dwelling place, body and speech. Now I look for a place to stay, but I do not look, I stay sleeping. The fourth challenging word. I thought of putting on a garment, but the beautiful garment does not cover me. Putting the sky on my back only covers my back. Now I put it on and do not put it on, I leave it and let it go. The fifth challenging word. I must eat a meal.
Chinese
萨巴说：世间的食物不能让我饱足，吞噬了显有世间才勉强果腹。现在吃不吃都可以了。这是巨人之语第六句。我在世间衡量数量，数原子也无法让我信服，将一切显有世间都算作一个，那才是我的计数。现在数不数都可以了。这是巨人之语第七句。我将大海铺作垫子感到舒适，骑在狮子身上感到舒适，将天空穿作衣服感到舒适，手中拿着轮子感到舒适，吞噬日月感到舒适，将佛陀藏在背后感到舒适，以阳具搅动正法之海感到舒适，杀死一切众生感到舒适，轮回与涅槃二者都离不开我感到舒适。我是谁也无法看见的，看见之后就能掌握一切事业。如是说。达热巴威扎巴说道：上师的道歌言辞过于膨胀，做得太过分了。上师又唱了这首歌：心性明点唯一，在八万四千法门中最为膨胀，我没有见过比这更膨胀的了。从引导义的错误法门来说，大圆满阿底做得太过分了。阿底瑜伽是观看的太过分了。山王须弥山是山的太过分了，大海是水的太过分了，千辐之伞是伞的太过分了，自明觉心是佛的太过分了。如是说。纳南多杰杜炯说道：上师唱的道歌我没有听懂，以前也说过很多，现在再赐予一个浓缩的口诀吧。上师这样说道：吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)。进入低劣的乘，以及自以为是的智慧低下，以及听闻甚少的头脑膨胀，以及无意义的虚假言辞，以及负担执着信心微小，以及傲慢自大自视甚高，即使切割也没有鲜血，被吝啬束缚。不对这些人讲阿底的意义，即使讲了也无法解脱他们的心续，反而会诽谤并加以莫须有的罪名。因此阿底口诀极其隐秘。如是说。之后杰昂达说道：伟大的玛哈古汝，您所说的口诀，虽然都是有意义的，但是如果没有在夏天收缩，请赐予一个在夏天收缩的口诀吧。上师说道：雪山的
English
Sapa said: The food of the world cannot satisfy me; only swallowing the phenomenal world can barely fill my stomach. Now, it is okay whether I eat or not. This is the sixth saying of the giant. I measure quantities in the world; counting atoms does not convince me. Counting all phenomena as one, that is my calculation. Now, it is okay whether I count or not. This is the seventh saying of the giant. I am comfortable spreading the ocean as a mat, comfortable riding a lion as a horse, comfortable wearing the sky as clothes, comfortable holding a wheel in my hand, comfortable swallowing the sun and moon, comfortable hiding the Buddha behind my back, comfortable stirring the ocean of Dharma with my penis, comfortable killing all sentient beings, comfortable because samsara and nirvana are inseparable from me. I am unseen by anyone; after seeing, one can grasp all activities. Thus he spoke. Darje Palgyi Drakpa said: The guru's song is too inflated and exaggerated. The guru then sang this song: The single point of mind-essence is the most inflated among the eighty-four thousand teachings; I have not seen anything more inflated than this. From the perspective of interpretable, erroneous teachings, Dzogchen Ati is too exaggerated. Ati Yoga is too exaggerated in viewing. Mount Meru is the most exaggerated of mountains, the great ocean is the most exaggerated of waters, the thousand-spoked umbrella is the most exaggerated of umbrellas, and self-aware mind is the most exaggerated of Buddhas. Thus he spoke. Nanam Dorje Dudjom said: I did not understand the song sung by the great teacher. He has said many things before. Now, please grant a condensed instruction. The teacher said this: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable). Those who enter inferior vehicles, those with low intelligence who are self-opinionated, those with inflated minds who have heard little, those with meaningless, false words, those with small faith burdened by attachment, those who are arrogant and self-important, those who are stingy and bound without blood even when cut, do not explain the meaning of Ati to them. Even if you explain it, their minds will not be liberated; instead, they will slander and falsely accuse. Therefore, the Ati instruction is extremely secret. Thus he spoke. Then, Je Ngada said: Great Mahaguru, the instructions you have given are all meaningful, but if there is no contraction in summer, please grant an instruction for contraction in summer. The teacher said: The snow mountain...
Chinese
狮子吼出声，爪类众生吼声异，此吼之声非同凡。若见浩瀚大海浪，小溪流水浪不齐，此殊胜浪非同凡。若至山王须弥顶，小山诸峰高不敌，此峰之王非同凡。若见晴空日光明，星辰诸曜光难企，此光明耀非同凡。鹏鸟展翅裂长空，群鸟飞翔力莫及，此力之功非同凡。阿底圆满见真义，小乘诸法义难比，此殊胜义非同凡。金刚乘之见深义，小乘诸法难及底，此深广度非同凡。通达觉性瑜伽士，寡闻愚昧二者间，利生事业义不同，此殊胜义非同凡。如是说已，众人寻觅如墙倒之神像，之后无人敢于请问。出自《大幻化网》。贝若扎纳尊者以威猛之语压服小乘顽固之辈，宣说二十八威猛语之时，即第二十六品。༈。之后，如坚达玛ra扎那问道：至尊玛哈咕噜仁波切，于五百末法时期，守护佛法至关重要，抑或不重要？上师答道：守护佛法极其重要。如坚达玛ra扎那问道：玛哈咕噜，守护佛法需要何种之人？应如何行持？上师如是说道：谛听守护佛法之士，五毒分别念微弱，且具足智慧能力者，于加持传承不间断之上师，以身语意三门恭敬承侍令师欢喜，并圆满获得灌顶。之后通达闻思之觉性。之后于寂静处安住，如江河般修持本尊。从根本到枝末，一切誓言如教典般守护尤为重要。若失毁誓言，纵经劫修亦难有成就。若守护誓言，则诸护法集聚，佛陀如是宣说。故而珍重守护密咒誓言。之后瑜伽士应积聚誓言物。