Chinese
行部续。对于殊胜有情，是瑜伽部续。对于更殊胜者，是无上部续。如是。这四部续的法类数量是，在《智慧金刚总集》中说：事部的续有四千部，行部的续有八千部，两部的续有六千部，瑜伽部有万二千部。广说则无量。如是分为五类而作衡量。其中，以事部、行部、瑜伽部三者来确定，虽然名声是新名称，但在噶当巴新译时期，与后来的外续三部相符，没有不依赖宁玛派的续。区分新旧续是，新旧都是从无上续中分出来的。无上瑜伽续有三种：方便父续、智慧母续、无二心髓续。父续和母续的区别也是所化众生的区别。《古汝续》中说：为了调伏男士们，说是瑜伽父续。为了调伏女士们，说是瑜伽母续。如是。又在圆满次第的阶段，主要显示脉的是母续，主要显示风的是父续。《桑布扎续》中说：在那些处所，勇士以风与界完全相应。如是。又在生起次第的阶段，男相本尊偏多的是父续，女相偏多的是母续。无二心髓义续是，方便与智慧平等而超胜一切，在《名称赞》中说：显示无二与非二。如是确定续部，父续是：吉祥密集金刚。母续是：胜乐金刚、密集金刚、真实四品、大幻化网等类。无二心髓义续是：根本续《不住根本续》，解说续《不可思议续》，两者的续《无垢续》，后盾续《黑汝嘎善续》，利益续《智慧藏续》，如意宝般的续《妙吉祥幻化网六万续》等，这些是续的一般分类。
English
The Action Tantra. For the supreme sentient beings, it is the Yoga Tantra. For those even more supreme, it is the Anuttara Tantra. Thus it is. The measure of the number of Dharma categories of these four tantra classes is: In the 'Collected from All, Vajra of Wisdom': The Kriya Tantra is four thousand, the Charya Tantra is eight thousand, the Ubhaya Tantra is six thousand, and the Yoga Tantra is twelve thousand. If explained in detail, it is immeasurable. Thus, it is divided into five and measured. Among these, the three, Kriya, Charya, and Yoga, are identified, and although they are known by new names, they are consistent with the later three outer tantras during the Kadam and New Translation periods. There is no tantra that does not rely on the Nyingma school. The division into new and old tantras is that both the new and old are divided from the Anuttara Tantra. There are three types of Anuttara Yoga Tantra: the Father Tantra of skillful means, the Mother Tantra of wisdom, and the Non-Dual Essence Tantra. The difference between the Father and Mother Tantras is also the difference in those to be tamed. In the 'Guhyasamaja Tantra', it says: 'For the sake of taming men, it is taught as the Yoga Father Tantra. For the sake of taming women, it is taught as the Yoga Mother Tantra.' Thus it is. Also, in the stage of the Completion Stage, the Mother Tantra mainly shows the channels, and the Father Tantra mainly shows the winds. In the 'Samputa Tantra', it says: 'In those places, the hero is fully endowed with wind and elements.' Thus it is. Also, in the stage of the Generation Stage, the Father Tantra has more male deities, and the Mother Tantra has more female deities. The Non-Dual Essence Meaning Tantra is distinguished from all others by the equality of skillful means and wisdom. In the 'Namasangiti', it says: 'It shows non-duality and non-duality.' Thus it is. When identifying the tantra classes, the Father Tantra is: Glorious Guhyasamaja. The Mother Tantra is: Hevajra, Chakrasamvara, the Four Realities, Mahamaya, and so on. The Non-Dual Essence Meaning Tantras are: the root tantra 'The Tantra of Not Abiding Utterly', the explanatory tantra 'The Inconceivable Tantra', the two tantras 'The Unconfused Tantra', the supporting tantra 'Heruka Zangpo', the beneficial tantra 'Essence of Wisdom', the wish-fulfilling jewel-like tantra 'Manjushri Illusion Net Sixty Thousand', and so on. These are the general categories of tantras.
Chinese
只是简略地展示了一下。如果将每个续部都按意愿细分，那么广续被认为是具有七个分支，并且存在将根本续和释续视为两个部分的传统。七个分支是：根本续、释续、后续、后后续、补遗、完全使用的续和劫段续。这些的区别在于：最初佛陀所说的，如生起次第之母般的方式是根本续；在其之后分出的，如树枝般的是释续；根本续显现的是后续；使后续不清楚的地方变得清楚的是后后续；根本续和释续中不完整的部分单独说明的是补遗；单独解释根本教诲的是完全使用的续；从根本续和释续中单独解释重要的部分是劫段续。根本续有六个特征：生起根本、陈述主题、导师、广为阐述、讲述续部的完整程度、展示收集六神通意义的方法。释续有六种方式：使不清楚的地方变得清楚、补全不完整的部分、分别展示不同的方式、收集咒语的意义、将不一致之处展示为一个基本意义、区分词语和意义并将其展示为一个。一般来说，所谓的续，其完整程度是：展示续部的十个要素齐全，或者从讨论主题开始，展示包含教导和诀窍。如果这些都齐全，则被认为是完整的续。如果这些不齐全，则被称为散乱的续。这样简略地展示了分类之后，后来被称为新译的那些，是印度班智达和西藏译师们翻译的。班智达是最早的स्मृति（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），译师是仁钦桑波、仲弥、聂炯波、玛尔巴译师、果雄、香译师等，由果雄开始，聂谢饶洛丹进行了修订。大部分是被翻译的，而且也是以前的译师们主要翻译的。对于西藏的普通人来说，被称为翻译好坏的法，以及新译、翻译修订，都只是自己宗派的意愿所修改的，而大续部的翻译...
English
This is just a brief presentation. If each tantra is divided according to its specific intention, the extensive tantras are considered to have seven branches, and there is a tradition of considering the root tantra and explanatory tantra as two parts. The seven branches are: the root tantra, the explanatory tantra, the subsequent tantra, the subsequent subsequent tantra, the supplement, the fully utilized tantra, and the kalpa segment tantra. The differences between these are: what the teacher initially spoke, like the manner of the mother of generation, is the root tantra; what branches out after that, like branches, is the explanatory tantra; what manifests the root tantra is the subsequent tantra; what clarifies what is unclear in the subsequent tantras is the subsequent subsequent tantra; what is separately explained as incomplete in the root and explanatory tantras is the supplement; what separately explains the root teachings is the fully utilized tantra; what separately explains the important parts from the root and explanatory tantras is the kalpa segment tantra. The root tantra has six characteristics: generating the root, stating the subject matter, the teacher, extensive elaboration, explaining the completeness of the tantra, and showing how to collect the meaning of the six powers. The explanatory tantra has six ways: making the unclear clear, supplementing the incomplete parts, separately showing different ways, collecting the meaning of mantras, showing inconsistencies as one basic meaning, and distinguishing words and meanings and showing them as one. In general, the completeness of what is called a tantra is: showing that the ten elements of the tantra are complete, or starting from discussing the subject matter, showing what includes teachings and instructions. If these are all complete, it is considered a complete tantra. If these are not complete, it is called a scattered tantra. After briefly presenting the classification in this way, those that are later known as new translations were translated by Indian panditas and Tibetan translators. The pandita was the earliest स्मृति (smṛti, smṛti, memory), and the translators were Rinchen Zangpo, Drokmi, Nyö Jungpo, Marpa Lotsawa, Gö Khung, Shang Lotsawa, etc., started by Gö Khung, and revised by Ngok Sherab Lodan. Most of it was translated, and it was also mainly translated by the previous translators. For ordinary Tibetans, the Dharma that is called good or bad translation, as well as new translations, translation revisions, are only modified by the wishes of their own sect, and the translation of the great tantra texts...
Chinese
从地面上进行改造之后，后来译师们像汉地的商人一样频繁地往来于汉地和尼泊尔。后来，自从建立了自主政权，经典的大规模改变并不多。只有一些零星的经典，以及陀罗尼（藏文：གཟུངས་，梵文天城体：，梵文罗马拟音：，汉语字面意思：总持）和本尊的修法等等，无论是否纯正，似乎都被翻译了不少。这些在新派的教法史中有所记载。因此，在这里一一列举翻译的目录，因为文字太多而无法写完。这些主要讲述了新派的翻译情况，特别是新旧两派的分类和翻译方式的简要说明。第三，被称为新旧的传承。一般来说，有些人说：“印度没有新旧之分，只是在西藏才这样称呼。”然而，印度有教法传承方式的新旧之分，西藏则有翻译先后顺序的新旧之分。印度教法传承的次第，前面已经讲过。那么，印度教法传承的旧派有什么特别殊胜之处呢？将劫数分为数量的十二教法，这十二教法相应的十二处所，教法的拥有者十二位导师，以及他们的教诲十二种教法。这些都是按照次第传承下来的。下面简要说明这些传承方式：当众生的寿命能够达到不可估量的时候，在第一个劫名为“喜园堆积”中，在圆满的处所，即色究竟天的宫殿里，在一朵千瓣莲花的花梗上，导师金刚持（藏文：རྡོ་རྗེ་འཆང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：持金刚）亲自示现为童子之身，在他的左右两侧，化生出两位天子，即日光普照和无垢月。在千瓣莲花上，一千位贤劫佛都化现为童子之身安住。这是为了说明在这个贤劫中，一千位佛陀将要调伏众生。此外，为了说明这个教法将以报身佛的教法来调伏最上等的弟子，以狮子、仙人、大象的三种坐姿，以及身、语、意三身的观看方式，圆满的教法，如声应成根本续等，直接传授了宁提（藏文：སྙིང་ཏིག་，梵文天城体：，梵文罗马拟音：，汉语字面意思：心髓）的教法。
English
After modifications from the ground, later translators, like Chinese merchants, frequently traveled between China and Nepal. Subsequently, since the establishment of an autonomous government, there haven't been significant changes to the scriptures on a large scale. Only a few scattered scriptures, along with dharanis (藏文：གཟུངས་，梵文天城体：，梵文罗马拟音：，汉语字面意思：总持) and methods for deity practices, whether pure or impure, seem to have been translated quite a bit. These are mentioned in some of the New Translation School's religious histories. Therefore, listing each translation's catalog here would be too daunting due to the sheer volume of text. These primarily describe the translation situation of the New Translation School, and specifically, a brief overview of the classifications and translation methods of both the New and Old Translation Schools. Thirdly, the lineages known as the New and Old Schools. Generally, some say, "There is no distinction between New and Old in India; it's only known in Tibet." However, in India, there is a distinction between New and Old in the way the teachings are transmitted, while in Tibet, there is a distinction based on the order of translation. The sequence of the transmission of the Buddha's teachings in India has been mentioned earlier. So, what is particularly special about the Old Translation School's transmission of teachings in India? Twelve teachings divided into eons, twelve corresponding places of harmony, twelve teachers who are the masters of the teachings, and twelve teachings spoken by them. These are transmitted in sequence. Here's a brief explanation of these transmission methods: When the lifespan of beings can reach immeasurable lengths, in the first eon called "Joyful Garden Accumulation," in the perfect place, the Akaniṣṭha heaven, on a lotus stalk with a thousand petals, the teacher Vajradhara (藏文：རྡོ་རྗེ་འཆང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：持金刚) himself manifested as a youthful child. On his right and left sides, two celestial sons, Sun Radiantly Shining and Immaculate Moon, were miraculously born. On the thousand petals, a thousand Buddhas of the Fortunate Aeon manifested as youthful children in the form of emanations and resided there. This is to indicate that in this Fortunate Aeon, a thousand Buddhas will tame beings. Furthermore, to indicate that this teaching will tame the most excellent disciples through the teachings of the Sambhogakaya Buddha, the perfect teachings, such as the Root Tantra of Sound Transformation, were directly transmitted in the three postures of a lion, a sage, and an elephant, and the three ways of seeing of body, speech, and mind, as the Nyingtik (藏文：སྙིང་ཏིག་，梵文天城体：，梵文罗马拟音：，汉语字面意思：心髓) teachings.
Chinese
在圆满具足的此劫之初宣说。之后，当众生的寿命达到百亿岁时，一切皆由四大聚合，从光之卵中诞生。那时，圆满具足的处所是娑婆世界，在光明灿烂的天宫中。圆满具足的导师，伟大的金刚持（Vajradhara），从五光聚集的卵中，化现为年仅十六岁的少年，名为光明不动（不动的光芒）。眷属圆满具足，以意乐金刚母（Yid Snyung Dorje Ma）等为主。教法圆满具足，身语意功德事业的五部续。时间圆满具足，在寿命百亿岁时宣说。之后，在寿命十万岁时，圆满具足的处所是寒热湿气聚集的光明堆积之处。导师金刚持（Vajradhara）化现为吉祥怖畏救护者（Jigpa Kyobpa）。眷属是六十万菩萨，教法圆满具足，轮回深渊挖掘续，孔雀傲慢交织续，以及吉祥四大耗尽续等。时间圆满具足，在寿命十万岁时宣说。之后，在寿命八万岁时，处所显现为胎藏。导师伟大的金刚持（Vajradhara），名为慈爱嬉戏者。眷属有一千药叉和罗刹。教法圆满具足，心部根本五续，以及真实六续，共十一续。时间圆满具足，在寿命八万岁时宣说。之后，在寿命七万岁时，圆满具足的处所是在三十三天。导师金刚持（Vajradhara）本身，普遍观察六道众生，以及六度波罗蜜多，化现为第六金刚持（Vajradhara）。眷属圆满具足，从其自身化现的七佛和六位导师。教法圆满具足，消除痛苦的六法，以及混合经教十八部，金刚手（Vajrapani）火焰鬘续第九品，观世音（Avalokiteshvara）狮吼续第九品，文殊（Manjushri）智慧庄严第七品，明点精华续，智慧普照续第十七品等等。大圆满无为续