Chinese
仅仅是对于瑜伽三部的掌握，被认为是克里亚和瑜伽的结合。果实成就方面，《现观庄严论》中说：“随行诸行迹，如是地亦压，世间五现识，佛陀自性及，何者为余者。”意思是说，随行是行道中的暖位等，信行地，以及如同佛陀自性的持明等，与果瑜伽续相同。行是与事部续的各种事业行为相同，这是行续。在天神面前保持谨慎的恐惧，实行洁净，不让智慧勇识进入，没有自生本尊，舍弃奇特的行为的续，与前者相同的果，以及通过各种事业行为来成就，这是事部续。那么奇特的行为不是在所有外道密咒中都被禁止了吗？为什么仅仅在事部续中被禁止呢？不是这样的，在行续以上，因为有天慢的缘故，稍微存在奇特的行为，在瑜伽续中也清楚地显示了。作部续是通过那个咒语和仪轨来成就一些事业行为，或者成就八大成就等中的一个成就，作部续不能成就伟大的持明者，而是成就许多小的成就。这样，如果这些续部的顶端，吉祥集密的主题也归纳为三续，那么现在将要讲述三续的自性。就像后部续中所说：“续即是相续，续分为三种，基和它的自性，以及不夺之胜分，自性即是因，基即是方便，如是不夺果，三者摄续义。”意思是说，也就是因续、方便续、果续这三者中，因续是，无畏生处面前的口诀穗中说，诸法的空性之体性，不是自性和形相的其他意义，而是自己体性的意义。那个因
English
It is considered a combination of Kriya and Yoga only by mastering the three divisions of Yoga. Regarding the fruit of accomplishment, the Abhisamayalankara states: "Following the traces of actions, likewise pressing the ground, the five worldly manifest consciousnesses, the Buddha's own nature, and whoever is the other." This means that following is the heat of the path of action, the ground of faith-practice, and the Vidyadhara who is like the Buddha's own nature, etc., are the same as the Fruit Yoga Tantra. Action is the same as the various activities of the Karma of the Action Tantra, which is the Action Tantra. The fear of being cautious in front of the deities, practicing cleanliness, not letting the wisdom hero enter, not having self-generation of the deity, abandoning the tantra of wonderful behavior, the same fruit as the former, and accomplishing through various activities of accomplishment, this is the Action Tantra. Then, isn't the wonderful behavior forbidden in all external secret mantras? Why is it forbidden only in the Action Tantra? It is not so, above the Action Tantra, because of the reason of divine pride, there is a slight wonderful behavior, and it is also clearly shown in the Yoga Tantra. The Tantra of Imagination is to accomplish some activities through that mantra and ritual, or to accomplish one of the eight great accomplishments, etc. The Tantra of Imagination does not accomplish the great Vidyadhara, but it accomplishes many small accomplishments. Thus, if the subject of the glorious Guhyasamaja, the pinnacle of these tantras, is also summarized into the three tantras, then now the nature of the three tantras will be explained. Just as it is said in the Later Tantra: "Tantra is called continuity, Tantra is divided into three, the base and its nature, and the superior division of non-seizure, nature is the cause, the base is called means, likewise non-seizure is the fruit, the meaning of Tantra is summarized by the three." This means that among the three, the Cause Tantra, the Means Tantra, and the Fruit Tantra, the Cause Tantra is, in the oral instructions of Fearless Source, the essence of emptiness of things is not another meaning of nature and form, but the meaning of one's own essence. That cause
Chinese
，是能趋近的作者，是种姓的金刚持。这些的无始以来的习气垢染所不染污，自性成立的佛陀，那才是获得无垢性的具有相状的佛陀之因。这意思是，这样说的。此的自性是心，自性光明，周遍轮涅一切，自性是安乐，自性是明，自性是不分别，具有三种特点，如口传解脱滴等中所说。其安乐如《喜金刚》中所说：自己和自己所证悟的，不是佛陀的有情，一个也没有。地狱、饿鬼、旁生和天、非天、人等，所说的昆虫等等，天和非天也，因为不知何安乐，恒常是自性安乐者。是这样的。明也是，如《宣说续金刚鬘》中所说：身体变成宫殿，是诸佛的真实依处。等等，金刚阿阇黎的身是诸佛安住的是表征，一切有情的彼和彼中也自性安住。彼续中作为母续的意趣，在根本轮的每一片花瓣上也安住着一位本尊，作了众多的安立。一个坛城的安立是表征，是无余所知一切的形相。不分别如《解脱滴》中所说：远离一切分别，远远超出思说境，如虚空无垢生一切。就像所说的，是空性的智慧。如《明灯》中所说：一切有情都是如来藏的缘故。出现的是，是宣说具有如来藏之义，不是将有情和如来作为名称的异名来安立，因此，《后续》的注释《秘密明灯》，假说是那若巴所造的，其中将种姓续的体性认定为如珍宝的人，从一方面看稍微可以，但不是好的宣说。又如《明灯》中所说：自己的
English
, is the agent of approaching, is the Vajradhara of lineage. Those that are not stained by the beginningless habitual impurities of these, the Buddha who is established by nature, that alone is the cause of the Buddha himself, who has the characteristic of attaining stainlessness. The meaning of 'is', is what is said. The nature of this is mind, naturally luminous, pervading all of samsara and nirvana, naturally blissful, naturally clear, and naturally non-conceptual, possessing three characteristics, as stated in the Oral Instruction Drop of Liberation and others. Its bliss is as stated in the Hevajra: 'From oneself and what one realizes, there is not a single sentient being who is not a Buddha. Hell beings, pretas, animals, and gods, asuras, humans, and insects and so on that are spoken of, even gods and asuras, because they do not know what bliss is, are always naturally blissful.' It is like that. Clarity is also, as stated in the Explanatory Tantra Vajra Garland: 'The body becomes a palace, it is the true abode of all Buddhas.' And so on, the body of the Vajra Acharya is a symbol that all Buddhas reside in, and all sentient beings also naturally reside in that and that. In that tantra, as the intention of the Mother Tantra, on each petal of the root chakra also resides a deity, and many establishments are made. The establishment of a single mandala is a symbol, it is the form of all that is knowable without exception. Non-conceptuality is as stated in the Drop of Liberation: 'Free from all concepts, far beyond the realm of thought and expression, like the sky, immaculate, arising from all.' Like what is said, it is the wisdom of emptiness. As stated in the Lamp That Illuminates: 'All sentient beings are the essence of the Tathagata.' What appears is, it is the meaning of explaining as possessing the essence of the Tathagata, not establishing sentient beings and the Tathagata as synonyms of names, therefore, the commentary on the Uttaratantra, The Secret Lamp, which is falsely claimed to be made by Naropa, in which the nature of the lineage is identified as a person like a jewel, from one perspective it is somewhat acceptable, but it is not a good explanation. Again, as stated in the Lamp That Illuminates: One's own
Chinese
身语意之流，乃一刹那接一刹那生起，其不分离故为金刚，即融入光明而住。如是说者，有人以为刹那坏灭与常恒之流为同基，此乃未解其义。轮回者的身语意三，具有无常之相，融入光明金刚常恒而住之义，乃显现无常安住于状态常恒之义，故亦非解释为法性无实之常，亦非事物束缚于刹那。因此，《耶谢札巴》中说：“大乐非无常，大乐恒常恒。”如是。《行集灯论》中说：“所有如来之口诀，从真实行中，为背外视者所不能行之境，难以供养，诸佛之行境完全熟悉之心，其自性乃无根、无住、无基、无相、无形色、超离诸根，非思辨者之行境。”又说：“真实而言，心离形色，唯显现，自性与虚空等同，难以触及，如同胜义谛。”虽是如此，然唯显现之三种显现，依于风且共通故，亦复生起。如是说者，较之否定无有，更难通达，且极繁杂，相寂灭，深奥且法广大。唯显现与虚空等同，乃智慧之明分如虚空般无边之义，智慧根本之识，亦可如实与胜义智慧相同。又于《行集灯论》中说：“世尊于经部等中所说之所有经典中，纵经百千劫，离彼亦不得成就。”如是说者，如《世尊四女请问经》，于大瑜伽续中亦云：“大能仁之诸法，八万四千法蕴中，何者不具彼，彼之所有皆无果。”如是说也。金刚弟子启请。
English
The continuum of body, speech, and mind arises from one instant to the next. Because it is inseparable, it is Vajra, that is, it enters into luminosity and abides. As it is said, some think that momentary destruction and the constant flow share the same basis, but this is not understanding the meaning. The three of body, speech, and mind of samsara, which have the characteristic of impermanence, the meaning of entering into the constant Vajra of luminosity and abiding, is that the impermanent appearance abides in the constant state. Therefore, it is not explained as the permanence of the insubstantial nature of Dharma, nor is it that things are bound to the moment. Therefore, in Yeshe Drubpa, it is said: "Great bliss is not impermanent, great bliss is always constant." Likewise, in the Lamp for Compendium of Conduct, it says: "The oral instructions of all the Tathagatas, from the true conduct, are not the object of practice for those who look outward, difficult to offer, the mind that is completely familiar with the object of practice of the Buddhas, its nature is rootless, without abode, without basis, without characteristics, without shape and color, beyond the senses, not the object of practice for the thinkers." And it says: "In truth, the mind is free from shape and color, only appearance, the nature is equal to space, difficult to touch, like the ultimate truth." Although it is so, the three appearances of mere appearance, relying on the wind and being common, also arise again. As it is said, it is more difficult to understand and more complex than denying non-existence, the characteristics are pacified, profound and the Dharma is vast. Mere appearance is equal to space, which means that the clarity of wisdom is as limitless as space, and the consciousness of the root of wisdom can also be the same as the actual ultimate wisdom. Again, in the Lamp for Compendium of Conduct, it says: "In all the scriptures spoken by the Blessed One in the Sutras and so on, even in hundreds of thousands of kalpas, without it, it will not be accomplished." As it is said, like the Sutra Requested by the Four Goddesses to the Blessed One, in the Great Yoga Tantra it is also said: "Of the Dharma of the Great Sage, in the eighty-four thousand aggregates of Dharma, whoever does not possess it, all of it is fruitless." So it is said. The Vajra disciple requests.
English
B. If one does not understand the true nature, one will not become a Buddha. Thus spoke the Bhagavan. Then, the self-nature of what is called "suchness" should be heard through the scriptures. Because the Mahayana practitioners and the तर्क (Sanskrit Devanagari: तर्क, Sanskrit Romanization: tarka, Chinese literal meaning: reasoner) and others abide in this meaning and contemplate suchness in various ways, in order to include them, what is this called "suchness"? Please explain, O Bhagavan. The Vajra Master said: Whatever is true is suchness. Question: O Bhagavan, what is this called "true" like? Answer: What is called non-deceptive is called true. Question: What is non-deceptive like? Answer: The samadhi that has the nature of being extremely true is called non-deceptive. Question: What is this called the samadhi that has the nature of being true? Answer: That which has the characteristic of not being two truths is the samadhi that has the nature of being true. Question: O Bhagavan, what is this called the two truths? Answer: The first is the conventional truth, and the second is the ultimate truth. Thus, and this sequence of relating to the union of the two is the samadhi that has the nature of being true, that is, whatever is the complete pacification of all objects is called suchness. Thus it is said. The term samadhi refers to the wisdom of one-pointedness, but not to what is newly attained through objects, because that cannot be the suchness of the nature of things. The so-called union of the two truths is not only the fifth stage of the union stage, because that would make the preceding words irrelevant. Therefore, the nature of dharma, which is named in the causal continuum, is originally the wisdom of union. Among the noble ones of Tibet, Je Gos also holds this view. In the emptiness teachings of the Gos school, it says: the mantra of the continuum of the cause, and the mantra of the continuum of means, and the mantra of the continuum of the result. First, its essence is: the spontaneously arising mind of Samantabhadra. Even if it only has impurities, it has not become the nature of impurities and has not been obscured.