Chinese
《口诀心之意旨·胜者之教》之续部的名称，并非是限定的词语，而是因为一切法在意义上都被称为名称。以前，当阿底峡尊者撰写《菩提道灯论》时，问道：“你们藏地有什么样的取名方式？”藏地的教师们回答说：“有以意义取名，有以比喻取名，有以地点和请求者取名等等多种方式。”阿底峡尊者说：“啊呀，藏地有很多印度没有的说法。”然后讲述了罗刹女没有被抢走，以及夜叉杀死卡瓦的故事，并说：“一切法都是以意义取名。”由此可知。具有圆满次第的道，在此续部和诀窍中，深广且迅速，甚至比迅速更快，能够在几年或几个月内将人安置于佛的果位。所谓的“此续未完结”以及寂怒意旨自然解脱的出现，是因为这本身就是法身和报身的教法，所以导师不会入灭，而且其教法也常住在色究竟天等处，因此意指法的圆满终结不会显现。这种说法在新派的大车中也很出名，导师嘉瓦桑布所著的《胜乐金刚》的注释中说：“在此，薄伽梵已经获得了不住涅槃，因此恒常住世并说法，所以法的圆满终结永远不会显现。”那么，你们认为在想要作为法身教法的十七续部等中，为什么会出现“此续已完结”的说法呢？那是因为与结集者和译师们的共识相一致的说法，实际上并非认为甚深之法会显现圆满终结。有人说，在家的咒师们在白天喝了酒后就开始创作续部，这种说法是不合理的，因为那时达玛国王摧毁了佛教，甚至连讲经、辩论、写作等名称都没有了。因此，班禅益西孜巴说，一般来说，达玛摧毁佛教后七十多年了。
English
The name of the tantra called "Oral Instructions on the Intent of the Heart, the Teachings of the Victorious Ones," is not a limiting term, but rather because all dharmas are named in terms of their meaning. Previously, when the great teacher Atiśa was writing "A Lamp for the Path to Enlightenment," he asked, "What kind of naming conventions do you have in Tibet?" The Tibetan teachers replied, "We have naming based on meaning, naming based on metaphor, naming based on place and requester, and so on." Atiśa said, "Ah, Tibet has many things that India does not have." Then he told the story of how the rakshasi was not robbed, and how the yaksha killed Kharwa, and said, "All dharmas are named in terms of their meaning." From this, it is known. The path of maturation and liberation, complete with its parts, is profound, vast, and swift in these tantras and instructions, even swifter than swift, capable of placing one on the ground of Buddhahood in a matter of years or months. The statement that "this tantra is not complete," and the arising of the Peaceful and Wrathful Intentions, Self-Liberated, is because this itself is the teaching of the Dharmakaya and Sambhogakaya, so the teacher does not pass into nirvana, and his teachings also abide constantly in Akanishta and other realms, therefore it refers to the fact that the complete end of the Dharma will not appear. This tradition is also famous among the great chariots of the New Schools. In his commentary on Chakrasamvara, the teacher Gyalwa Zangpo said, "Here, the Bhagavan has attained non-abiding nirvana, and therefore abides eternally and teaches the Dharma, so the complete end of the Dharma will never appear." So, why do you think that in the seventeen tantras and so on, which you want to be the teachings of the Dharmakaya, the statement "this tantra is complete" appears? That is because it is a statement consistent with the consensus of the compilers and translators, but in reality, it is not intended that the profound Dharma will manifest a complete end. It is also unreasonable to say that householder mantra practitioners drink chang from the long days and then compose tantras, because at that time King Darma destroyed Buddhism, and even the names of teaching, debating, and writing did not exist. Therefore, Panchen Yeshe Zepa said that in general, it has been more than seventy years since Darma destroyed Buddhism.
Chinese
在那期间，卫藏地区没有受戒出家的人。宁玛派的许多持咒者在各自的地区特别吉祥地进行修行。在家人也信仰他们，仅仅接受宝瓶灌顶，并通过食物和衣物等来使他们满意。据说克鲁梅等卫藏地区的六人或八人前来时，在各个地区和地方，僧团的数量无数增长。先前翻译的佛语和论著得以完整无缺地享用。如是所说，符合实际情况。成就者邬金巴说，查译师是我自己接受灌顶的上师，但他说宁玛派的《意集经》是藏地的老咒师们所著，这不合理。如果那样的话，我们自己也可以著作，甚至比佛陀所说的话还要多，那是不行的。这样说着。在这里，不应该对教派和见解的不同感到不悦，因为各乘的高低是根据智慧的差别来划分的，因此导师寂天说：瑜伽士也是智慧的差别，上者是上者的障碍。此外，《圣妙吉祥智经》中说：这部法不应在新入大乘者和声闻、缘觉种姓者面前宣说。为什么呢？因为他们会害怕、惊恐，毛发竖立，因此会舍弃这部般若波罗蜜多。以及《中观宝鬘论》中说：即使是确定的善法，由于显得微细而深奥，佛陀说，也会使没有闻思的孩童感到害怕。就像这样。此外，从违犯戒律的比丘中生起傲慢的贝哈尔，从班迪供养执事中走向极端而生起傲慢的多杰雷，从获得地位的人中走向极端的遍入等，似乎在不同的地方的傲慢神鬼中也会出现传承。一般来说，续部的词义是tantra（梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：延续），意思是连续不断、关联和完整无缺等。那么，在这些傲慢者没有走向极端之前，他们的传承就没有出现的意义。因此，连续不断的意义就不完整。似乎没有持续不断地显示灌顶和本尊修持。
Chinese
不具备连续性的意义。由于这些续部没有完整地展示一个人成佛的道路和组成部分，所以不具备没有缺失的意义。因此，应当认识到这不是具有三个特征的续部，而应当认识到这是依赖于物质咒语的神鬼修法。这些，以及苯教续部，孔子，外道，康巴小伙等许多有益有害的续部，还有历算和医学的续部等，都是相似的。实际上不是续部，而是论著。如果说是具有续部特征的，那么请清楚地说出这些的论证依据。这样说。这些傲慢者产生续部的原因是，导师第二佛莲花生说：这些傲慢者即使是佛也只能迷惑和束缚，而无法解脱。为了调伏这些男续、女续的世间大能，大吉祥者忿怒显现忿怒身相。为了调伏男众，显现阎罗死主；为了调伏女众，显现大胜；为了调伏龙，显现吉祥马头金刚。还在那之上显现为三个有力量者。为了调伏男众，显现为毁灭的有力量者；为了调伏女众，显现为威严的有力量者；为了调伏龙，显现为巨人的有力量者。用相应的物品迷惑后进行束缚，委任他们掌管血肉生命气息，作为守护佛法的瑜伽士们的护法。如是说。善逝也只是用善巧方便迷惑和控制，除此之外没有其他方法可以调伏。因此，虽然没有像超越世间的本尊续部那样，具有四灌顶和净化所依、净化能依等成熟解脱道的续部，但由于这些续部中宣说了寂静、增益、怀爱、降伏等各种事业的修法，以及许多殊胜次第，所以是续部的差别。因此，这里具足连续性、解释和没有缺失这三种意义。如大译师仁钦桑布的续部总纲中所说：为什么称其为续部呢？续部的梵语是，tantra（藏文：ཏནྟྲ་，梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：续）。
English
It does not possess the meaning of continuity. Since these tantras do not fully demonstrate the path and components for one person to attain Buddhahood, they do not possess the meaning of being without omissions. Therefore, it should be recognized that these are not tantras with three characteristics, but rather methods for propitiating gods and demons based on material mantras. These, along with the Bon tantras, Confucius, heretics, young Khampa men, and many other tantras that bring benefit and harm, as well as those containing astrology and medicine, are similar. In reality, they are not tantras but treatises. Furthermore, if they are said to possess the characteristics of a tantra, then please clearly state the reasons for this assertion. Thus it is said. The reason why these arrogant ones produce tantras is because the second Buddha, Guru Padmasambhava, said: Even the Buddhas can only delude and bind these arrogant ones, but cannot liberate them. To subdue these powerful worldly male and female lineages, the Great Glorious One wrathfully manifested in a fierce form. To subdue the male assembly, he manifested as Yama, the Lord of Death. To subdue the female assembly, he manifested as Chemchok (Supreme Great One). To subdue the nagas, he manifested as glorious Hayagriva. Beyond that, he manifested as three powerful ones. To subdue the male assembly, he manifested as the powerful destroyer. To subdue the female assembly, he manifested as the powerful majestic one. To subdue the nagas, he manifested as the powerful giant. Having deluded them with appropriate substances, he bound them by oath, appointed them to control flesh, blood, life, and breath, and placed them as protectors of the yogis who guard the Buddha's teachings. As it is said. The Sugata also only deluded and controlled them through skillful means, and could not subdue them through other methods. Therefore, although these do not have tantras that show the path of maturation and liberation, such as the four empowerments and the basis for purification and the means of purification, like the tantras of the transcendent deities, they are a type of tantra because they explain methods for accomplishing various activities such as pacifying, increasing, magnetizing, and subjugating, as well as many supreme stages. Therefore, here, all three meanings of continuity, explanation, and completeness are present. As the great translator Rinchen Zangpo said in the General Outline of the Tantra Section: Why is this called a tantra? The Sanskrit word for tantra is tantra (藏文：ཏནྟྲ་，梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：续).
English
Then, according to the sound of Ta, because Nirantara (藏文，梵文天城体，nirantara，汉语字面意思：uninterrupted) is connected and continuous, it is called Tantra. That is, because the mindstream is connected during the three times of the basis sentient being, the path of yoga, and the fruit of the Buddha, it is called Tantra. In the Magical Net Tantra, it says: "Tantra means connection. Its meaning is threefold." Also, in the same text, it says: "Or, the connection and continuity of the three mindstreams is also the connection between the subject matter and the expression that can easily accomplish the complete and perfect manner." In the Tantra of the Three Vows, it says: "Connection, completeness, and perfection are called Tantra." Also, it says: "Salakṣaṇa-tantra (藏文，梵文天城体，salakṣaṇa-tantra，汉语字面意思：Tantra with characteristics) means that it holds its own characteristics, so it is called Tantra." For the sake of completeness of all these statements, and to summarize the meaning, Tantra means continuity. It is considered that samsara is a continuum. The meaning of continuity is complete because it is the time of the basis sentient being. Because that mind pervades all of samsara and nirvana, the meaning of connection is complete. Because all dharmas are complete in that mind, the meaning of completeness is complete. In the Vajra Tent, it says: "Apart from the precious mind, there is no Buddha and no sentient being." Therefore, there is nothing that does not possess the characteristics of these Tantras. Even in the New Tantras, there are worldly Tantras similar to these. In the Thought that Completely Conquers the Three Worlds, it speaks of the accomplishment of Kyobatang, gods, nagas, yakshas, mamos, Tsoyangma, Sala Bhanjika, yaksha women, rakshasa women, Chibgyima, and many other worldly deities. In the nineteenth chapter of the Hevajra Vajra Dakini Tantra, there are the accomplishments of mamos, the methods of accomplishing planets, and the methods of accomplishing all beings, so there is no difference. Similar to the Nyingma tradition, which empowers the life force of the proud ones from the Tantras and instructions of each proud one, the New Tradition also has it. In the Secret General Tantra, it says: "The empowerment in the mandala of the glorious Vajrapani is the master of the mandala of the one Vajra family."
Chinese
已完成。凶猛的母神和夜叉的坛城，所有被讲述的内容，所有这些都应该毫无疑问地书写下来。如是说。此外，不应将金刚善等视为天魔的自性。因为某些有情为了调伏各自的形相，佛陀以善巧方便示现了他们的形象。一切知者让炯多杰说，金刚善是马头明王。他说：持誓大士敬的尊主，殊胜威猛马头明王心中生。贝哈尔与古汝的怙主意脉相通，为了共同调伏八部，示现国王之相。他的眷属如布扎兄妹和如珍四部等也没有差别。怙主列丹纳波是获得大地的菩萨，也有白色和黑色的眷属。遍入天被说是薄伽梵毗卢遮那佛和金刚持的化身。由于说是多闻天王的儿子等原因，不应只认为佛陀不可思议的化现只是一方面。在《佛陀合修法》中说：有时寂静，有时忿怒，有时作大障碍之魔，一切生和山也是。古汝续中说：无论显现于何处，都做有情之事。应理解所说的意义。此外，即使这些不是佛陀的化身，也是实际获得金刚持大权者，因为是佛陀教法的护法，所以出现续和修法并不矛盾。不像康巴小续等，那些只是续的名义而已，而这里是所有特征都圆满具备的缘故。再者，在那些续部中出现的成熟灌顶之时，总的来说，是显示灌顶的实践是错误的，特别是显示大成就的实践是错误的，因为上师没有自入，所以显示实践是错误的，显示实际灌顶的实践是错误的，顺便显示念诵的咒语等是不清净的。总的来说，灌顶，宁玛派的灌顶实践是错误的，按照新密咒，上师的特征是...