Chinese
如是现在所生起，所有胜者的坛城，证得五身任运成。如是说。第八，如彼处复返者，亦如是行于彼道。未来将成佛者，亦唯依此道而成佛。即此中说：生起及未来，一切皆由此，任运而成办。如是说。第三，宣说具彼大之续义。彼亦续之首尾一切义，皆住于具足需要、关联四支。于心滴中说：说关联、需要及又需要，因缘成为四支。如是说。以彼义见需要等，定然成之故。略为首先说需要关联，以问而作界限，以答而广说。第一，于后续转续中说：于此所说为何？此之需要为何？此处所说如何关联？于何而说？如是说。第二，于彼中说：结合空性与悲心，于此宣说所说。大手印之成就，是需要之主要自性故。成为世间者之道，是各种自性之全部。方便与方便生关联，上师与弟子亦然。以何而讲说所说，彼即说为能说。如是所说，所诠自性之续，基道果三者成为一体之双运自性之法身是所说。于函中说：所诠自性基之续。如是说。为令其入于心中，能诠文字之续，金刚萨埵幻化网根本释续等是能说。彼中说：无有增损而显示，能诠幻化网。如是说。依于能说而知所说之义是需要。彼中说：如指月。如是说。如是知晓之义，修持后获得共同之成就，是细微之近需要。获得有学与无学双运之大手印殊胜成就。
English
Thus, all the mandalas of the victorious ones that arise now, having attained the five bodies are spontaneously accomplished. Thus it is said. Eighth, just as those who return to that place go on that path, so too those who will attain enlightenment in the future will attain enlightenment by relying on this very path. That is, it is said in this itself: "All that arises and will come to pass, all of it will be spontaneously accomplished by this." Thus it is said. Third, explaining the meaning of the tantra that possesses that greatness. That is, all the meanings of the beginning and end of the tantra also abide in possessing the four limbs of need and connection. In the Heart Drop it says: "Saying connection, need, and also need, cause and condition become the four limbs." Thus it is said. Because seeing the need etc. through its meaning will definitely happen. For a while, first, to express the need and connection, it is delimited by questions and explained extensively by answers. First, in the later continuous transformation it says: "What is said here? What is the need for this? How are the things explained here related? To what is it said?" Thus it is said. Second, it says in that: "Combining emptiness with compassion, what is to be said is explained here. The accomplishment of Mahamudra is the main nature of the need. Because it has become the path of worldly beings, it is all kinds of nature. The connection between method and what arises from method, the lama and the disciple are also so. By what does one explain what is to be said? That is explained as the expresser." As it is said, the continuum of the nature to be represented, the Dharmakaya of the nature of union, in which the three bases, paths, and results have become one, is what is to be said. In the text it says: "The continuum of the base of the nature to be represented." Thus it is said. In order to make it understood, the continuum of the letters to be represented, the root and explanatory tantras of Vajrasattva, the Magical Net, etc., are what is to be said. In that itself it says: "Showing without exaggeration, is the Magical Net to be represented." Thus it is said. Knowing the meaning of what is to be said by relying on the expresser is the need. In that it says: "Like pointing to the moon with a finger." Thus it is said. Having practiced the meaning of what is known in this way, obtaining common accomplishments is the subtle near-need. Obtaining the supreme accomplishment of Mahamudra, the union of learning and non-learning.
Chinese
最重要的是，它是最重要的需求。因此，有“需求的需要就是果”之说。也就是说，所说和能说，所知和能知，能说和需求是方法和方法的结果，上师和弟子之间的关系通过意义和符号的差异与本质和容器内容相关联，需求和核心需求是从那产生，核心需求和所说是本质上相同的关系，这些都是关系。旃陀罗·果弥在《理智成就之灯》中说：“如果不存在，就不会产生依赖关系。”因此，如果说这个有意义的续部，一般来说，对于那些进入大乘密宗之门并实践的智者来说，最主要的目标是圆满的利他，正如所说：“圆满的利他是佛陀的主要果实。”它的基础是被称为圆满自利的菩提，它是果续。为了实现它，需要具备近取因和共同作用的缘，因此，首先是基础或原因的续部，其次是方法或道路的续部。因此，所有续部所说的内容都完全包含在基础、道路和果这三者之中。因此，确定了可以应用三个续部名称的对象，并解释它。从术语的角度进行区分，从意义的角度进行总结，并确定总结的意义。首先，分为三个续部，分为三个或四个显现，分为三个瑜伽或三个种姓，分为基础、道路和果三个。首先是《后续部》中说：“续部被解释为连续的，从方法和原因产生结果。”因此，法性自性的完全清净是原因的续部，显现自性是方法的续部，显现自性是结果的续部。与知识的获得和行动的本质相关联，并且没有缺少基础、道路和果这三者的需求。正如《雷霆》中所说：“关系和没有缺失，以及圆满被称为续部。”以及《火花》中说：
English
It is the supreme necessity, the most important of necessities. Therefore, it is said, "The necessity of necessity is the fruit itself." That is, the spoken and the speaker, the knowable and the knower, the speaker and the necessity are the method and the result of the method, and the relationship between the lama and the disciple is related to the essence and the container content through the difference of meaning and symbol. The necessity and the core necessity arise from that, and the core necessity and the spoken are related as being of the same essence. These are the relationships. Chandra Gomi said in "The Lamp of Accomplishing Intelligence": "If it does not exist, it will not arise in dependence." Therefore, if this meaningful tantra is explained, in general, for those intelligent beings who enter the door of the Great Vehicle Secret Mantra and practice, the main goal to strive for is the perfection of benefiting others, as it is said: "The perfection of benefiting others is considered the main fruit of the Buddha." Its basis is the so-called Bodhi of perfect self-interest, which is the fruit tantra. To realize it, it depends on having both the immediate cause and the cooperative condition. Therefore, first is the tantra of the base or cause, and second is the tantra of the method or path. Therefore, all the meanings of the spoken content of all tantras are completely included in the three: base, path, and fruit. Therefore, having identified the object to which the names of the three tantras can be applied, it is explained. Distinguishing from the perspective of terminology, summarizing from the perspective of meaning, and determining the meaning of the summary. First, dividing into three tantras, dividing into three or four appearances, dividing into three yogas or three lineages, dividing into three: base, path, and fruit. The first is from the "Later Tantra," which says: "Tantra is explained as continuous, from method and cause comes the result." Therefore, the complete purity of the nature of reality is the tantra of the cause, manifesting the nature is the tantra of the method, and manifesting the nature is the tantra of the result. It is related to the acquisition of knowledge and the essence of action, and there is no lack of the needs of the three: base, path, and fruit. As it is said in "Thunderbolt": "Relationship and no lack, and perfection are called tantra." And in "Spark" it says:
Chinese
因为在一切中相关联且一切圆满。 第二，在《意滴》中说：自性如来调伏者，三显现之自性中，安立续部之差别，一中亦有三自性，转为错乱之三显现，因此四显现之中，于一切经论皆明说。 因此，基是自性之显现，道是所调伏之显现，果是如来之显现。基是一切法的生处。自性，如《中观根本慧论》所说：自性非是造作的，不依赖于他者。 如是，非由智慧和理智所造作，自证菩提心之力量不间断而自显现。所调伏是生起或可生起共同和殊胜五种心者。道是乘，那是所调伏之心的次第而显现差别。无离无得之功德成熟为如来，于彼成熟为果，于身和智慧之坛城中自显现。彼三自性于心为一，然各自显现，是被错乱之显现所染污，于境与有境无二执为二而错乱，于非彼执为彼而迷乱，显现于业和错乱之心中。如是四显现中，后者是所净之垢染，因为无关联和必要，故不可安立于续部中，因此续部之差别唯是三。第三，在《幻化差别论》中说：以三量之事物，于三瑜伽之蕴，安立种姓和显现之支分，彼即决定为精华之最胜。 因此，轮回和涅槃的一切法不杂乱而圆满是行为基之瑜伽，行为是因，基是实相，于彼义无造作而本然安住。彼亦如《经义总摄》所说：内外差别有多少，一切诸法菩提心，如是本然安住于自性，是应知之续部义。 如是。见和禅定无二之行是缘起之瑜伽，于成为证悟之缘之作用中安住心。于果成熟是行为已成办，由此自他之
English
Because it is related in everything and complete in everything. Secondly, in the Thug Thig it says: "The nature of the Sugata, the one to be tamed, from the essence of the three appearances, the distinctions of the tantras are established. Even in one, there are three essences, which transform into three confused appearances. Therefore, in the four appearances, it is clearly explained in all scriptures and reasonings." Therefore, the base is the appearance of nature, the path is the appearance of the one to be tamed, and the result is the appearance of the Sugata. The base is the source of all phenomena. Nature, as stated in the Root Wisdom of the Middle Way: "Nature is uncreated and does not depend on others." Thus, it is not made by wisdom and reason, but is the self-appearance of the unceasing power of self-awareness, the mind of enlightenment. The one to be tamed is the one who has generated or can generate the five common and supreme minds. The path is the vehicle, which appears differently according to the stages of the mind of the one to be tamed. The qualities without separation or attainment mature into the Sugata, and maturing there is the result, self-appearing in the mandala of body and wisdom. These three essences are one in mind, but appearing separately, they are defiled by the appearance of delusion. By grasping the non-dual object and subject as two, there is delusion. By grasping what is not that as that, there is confusion, appearing in the mind of karma and delusion. Thus, among the four appearances, the latter is the impurity to be purified, and because there is no connection or necessity, it cannot be established in the tantra. Therefore, the distinction of the tantra is only three. Thirdly, in the "Explanation of the Differences of Illusion," it says: "With the objects of the three valid cognitions, on the aggregates of the three yogas, the limbs of lineage and appearance are established. That itself is definitely the supreme of essences." Therefore, all the phenomena of samsara and nirvana, unmixed and complete, are the yoga of action-base, action is the cause, the base is the reality, and in that meaning, it abides primordially without fabrication. That also, as stated in the "Condensed Meaning of the Sutras": "Whatever differences there are, internal and external, all phenomena, the mind of enlightenment, as it is, abides primordially in its nature, is the meaning of the tantra to be known." Thus, the practice of non-duality of view and samadhi is the yoga of conditions, abiding the mind in the activity that has become the condition for realization. Maturing into the result is the action that has been accomplished, by which self and others'
Chinese
证悟无二显现并获得自在，是无作果的瑜伽。那么，这里所说的三种瑜伽，以及《经义总摄》中所说：“行为是基础，作用是缘，无作是果之瑜伽。”这两者的意旨是一致还是不同呢？ 荣敦大师说：“在衡量各道次第的共通性时，认为是一致的。但后两种瑜伽与此处的观点明显不同。因为其中说：‘努力行持导入的，彼乘即是行为缘。’将导入一切生的三乘说为行为缘的瑜伽。另外，‘果位无勤，所证自性道，大方便此无作。’又说外道的苦行明咒三乘和内道的自在方便三乘是无作果的瑜伽。那么，这里也应该按照那样来解释吗？不是的。因为后一种瑜伽在《眼疏》中说：‘究竟的瑜伽，在无作的相续中已经产生，不会改变，是果的种姓。’因此，这里‘种姓’的含义也可以转变为三种种姓：本体不会改变且不间断的是母种姓；生起五心，在法性的相续中产生，并且不舍弃其相违品的是勤作种姓；在相续中已经产生，因此没有道勤作的是果种姓。 第四种是，如《次第三》中所说：‘具有基道果之法。’因此，所证悟的是基之相续，能证悟和行持的是道之相续，最终到达的是果之相续，也分为基道果三种。 这样，如果四种分类中的十二种类别在本体上截然不同，那么就与《心滴》中所说：‘一中也有三之体性。’相违背了。如果又没有相违的差别，而是一致的，那么就与分别开来相违背了。如果认为本体一致，但差别不同，就没有过失。如《道次第》中所说：‘如是智慧自安住，道与果位皆本体。’因此，本体是自明觉的菩提心。