English
From the perspective of the spontaneous accomplishment of the five resultant dharmas—body, speech, mind, qualities, and activities—arising from the ground of their very nature, it is the ultimate truth of the result. Similarly, the spontaneous accomplishment of the seven treasures from the ground of their very nature is the superior ultimate truth. The manifestation of its power as the myriad realms of the environment and its inhabitants, the mandalas of body and wisdom, is the superior relative truth. Since these two are the inseparable union of essence, they are called the inseparable truth. The way in which the two truths are united is that they are an inseparable union where one does not abandon the other, like gold and the yellowness of gold, or a butter lamp and the light of a butter lamp. Because the appearance and reversal of the ultimate spontaneously arise as the relative. This is called being beyond the sphere of activity because it transcends all objects of thought and expression. That which has been present from the very beginning as the pervasive element in all phenomena encompassed by the static and dynamic, samsara and nirvana, is the essence of the Sugata, the naturally abiding lineage, the alaya-wisdom, the Suchness with defilements, and so forth, which are the basis for all terms. The meaning of these is explained as follows: Because it is the source of all dharmas, it is the space or realm. Although it is associated with defilements, its essence is Buddhahood, so it is the essence of the Sugata. Although the mind itself is perfect with the qualities of the Dharmakaya from the aspect of emptiness and the qualities of the Rupakaya from the aspect of appearance, it cannot perform its own function because the defilements have not been purified, so it is the naturally abiding lineage. Its own essence is self-arisen wisdom, and because it is the basis for all of samsara and nirvana through the function of realization and non-realization, it is the alaya-wisdom. Suchness, the nature of phenomena, appears to be bound by a shell of defilements in the way it appears, so it is called Suchness with defilements. And so on. Among these, Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the Suchness of myself; Upaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the Bodhicitta; Yoga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the Bodhicitta without beginning or end, or the Samantabhadra Bodhicitta; Maha Yoga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the inseparable, beyond activity Bodhicitta, or the superior Dharmakaya of inseparable truth; Anu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the son of the indivisibility of space and wisdom, the great bliss, the root mandala of Bodhicitta; Ati (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the clear light Bodhicitta, the state of emptiness and clarity without cessation, endowed with the three wisdoms, and so on, which are known by many names. Cause decay.
Chinese
如果不对待那个续部本身与基、道、果三者的任何一个方面，而是普遍地安立，则称为自性或实相。基、道、果三者无别融合的自性，是秘密的精髓。如果将各个方面分开，则依靠于清净突如其来的垢染，以及依靠道续断除并清净垢染的力量，使果如实显现，从而安立为道和果。为什么会变成基或因的续部呢？因为依靠方便道的因缘，可以成就涅槃，不依靠则可以成就轮回。因此，它是轮回和涅槃二者的生起处或因。并且，它从有情到佛陀之间，自性不变地持续存在，所以是续部。如《次第三篇》中说：“二种名言之诸法，一切无余生起故，是故称为基。”又如怙主慈氏菩萨说：“如是先前之后如是，不变之法性。”
English
If that very continuum is not treated in relation to any of the aspects of the three bases, paths, and results, but is generally posited, it is called nature or reality. The inseparability of the three bases, paths, and results is the nature, the secret essence. If the aspects are separated, then relying on purifying adventitious stains, and relying on the power of the path continuum to eliminate and purify those stains, the result manifests as it is, and thus it is posited as the path and the result. Why does it become the continuum of the base or cause? Because by relying on the causes of the path of means, nirvana can be achieved, and by not relying on it, samsara can be achieved. Therefore, it is the source or cause of both samsara and nirvana. Moreover, it continues from sentient beings to Buddhas without changing its nature, so it is a continuum. As it is said in the Three Successive Chapters: "All phenomena of the two terms, because they arise without exception, are therefore called the base." And as Lord Maitreya said: "As it was before, so it is later, the nature of unchanging dharma." Classification: As the teacher Vimalamitra said: "In the third chapter of the series, the first is of two kinds: the base of essence and the base of imputation." Therefore, the nature of mind, the essence of the Sugata, which is primordially pure by its own nature, is in this case the object to be purified, that is, the base for purifying stains. For example, like a wish-fulfilling jewel in the middle of mud. That is called the base of the nature of reality, it is the characteristic base. The wrong clinging appearance together with its object is like the mud of the stain to be purified. Because it is an adventitious phenomenon of non-existence, it is said to be the base of mistaken imputation. The wrong clinging in this case is the wrong clinging that grasps duality in non-duality. From this, the class of mistaken objects that appear to the mind of karma and wrong conceptualization arises. The clinging appearance itself is the cause of achieving samsara, and it only continues until the alaya consciousness is exhausted, so it is merely named the causal continuum, but it is not the causal continuum in this case. Because it is an artificial, adventitious phenomenon, it is not the causal continuum that becomes the proximate cause of the result. The emptiness of the meaning analyzed by reason is like the nature of a pillar being a pillar, and the nature of a pot being a pot.
Chinese
无遮止的空性，在此处也不是因果的自性，因为取因和常义两者都不存在。虽然无遮止本身仅仅是离戏，但它不是轮回和涅槃两者的因，仅仅是非为法，也不具备常义。然而，在因果假立之间设置间隔是没有矛盾的，因为如果专注于此，就会产生过失和功德，并且暂时在觉知面前保持连续。第二，以何者证悟和行进的方法或道的因是：因果是使善逝藏性远离暂时性污垢的方法。也就是首先通过闻思，以总义的方式了解见解的处所，然后通过修习如此了解的意义而进入，具有能动作用。也就是，本体是产生者，通过闻思修三种智慧，产生共同和殊胜的五种心。如是，从次第三者中，本体以智慧三者，示现生起五种心。此处共同的五种心是：天人二者、声闻、缘觉、菩萨、外续三部，是与共同的五道相符的五种心。殊胜的五种心是：玛哈瑜伽派自宗的五种心。五种心是什么呢？首先生起想要进入道的心，是动摇菩提心；如果得到它，觉得怎么样都行的希愿菩提心；进入它是进入菩提心；进入后安住是安住菩提心；那意义达到究竟是究竟菩提心。那五种心的生起方式是，如《海》中所说：从地和时机生起变化，在解脱道中分别解说。因此，从地生起心，从道生起心，从果生起心。第一是，称为从黑暗之地生起心，也就是未入道者最初进入此道，使自果达到究竟。第二是，进入任何道阶的乘，从正在学习中进入这个特殊的道，比如这样。第三是，无论任何道阶的乘，自己的道。
English
The emptiness of non-affirming negation is not the nature of cause and effect in this context, because both the cause of appropriation and the meaning of continuity do not exist. Although non-affirming negation itself is merely free from elaboration, it is not the cause of both samsara and nirvana, and it does not fulfill the meaning of continuity, being merely unconditioned. However, there is no contradiction in placing an interval between imputed cause and effect, because if one focuses on it, faults and virtues arise, and it is only temporarily continuous in the face of awareness. Secondly, the means or path of what is realized and traversed is: the cause and effect is the means to separate the Sugata-garbha from adventitious defilements. That is, first, through hearing and thinking, one understands the state of view in the manner of general meaning, and then enters through the practice of the meaning understood in this way, with active effort. That is, the essence is the generator, and the three wisdoms of hearing, thinking, and meditation generate the common and the supreme five minds. Thus, from the three stages, the essence is the three wisdoms, which show the arising of the five minds. The five common minds in this context are: the two gods and humans, the Hearer, the Solitary Realizer, the Bodhisattva, and the three outer tantras, which are the five minds that correspond to the five common paths. The five supreme minds are: the five minds of the Mahāyoga tradition. What are the five minds? The first mind that arises with the desire to enter the path is the fluctuating bodhicitta; the aspiring bodhicitta that thinks anything is fine if it is obtained; entering it is the entering bodhicitta; abiding after entering is the abiding bodhicitta; and the ultimate meaning is the ultimate bodhicitta. The way these five minds arise is as stated in the Ocean: "Arising and changing from the ground and occasion, explained separately in the path of liberation." Therefore, generating the mind from the ground, generating the mind from the path, and generating the mind from the fruit. The first is called generating the mind from the dark ground, which means that a person who has not entered the path initially enters this path and brings his own fruit to completion. The second is like entering this special path from someone who has entered any vehicle of the path stage and is learning. The third is whatever vehicle of the path stage it may be, one's own path.
Chinese
最终显现究竟的果位后，再次进入这殊胜的近道。顺便解决这些疑问：无论是从道还是果的阶段发起菩提心，即使声闻、缘觉等已经成就了各自道的不学道，也必须从大乘的资粮道开始进入。菩萨等无论是从道还是果的阶段进入，只要从适合自己根器的阶段进入就可以了。定义是：为什么会变成方便或道的相续呢？因为是能使所要获得的果相续显现的俱生助缘，所以是方便；因为是凭借它到达目的地的所依，所以是道。奇妙的、神变的、殊胜的法，不是从其他地方产生的，而是依靠方便的智慧，在这种状态中产生的。《经义总集》中说：“行进和具备它的法。”如此等等。道也有近和远两种，无上瑜伽的特殊道是近道，或者说是方便的相续，因为成就此道后，不需要其他道的补充。除此之外，共同道是指：从恶趣中必定解脱的天人，从轮回中必定解脱的声闻、缘觉，从二边中必定解脱的菩萨，即四种决定解脱的乘，以及外续三部的道，在此处被称为远道，因为即使成就了各自道的果位，也必须进入此道。道对于认识基础来说是向下联系的，对于获得果位来说是向上联系的，因此与认识和获得的事业不间断地联系，所以被安立为相续。特殊道可以分为方便的决定道和智慧的解脱道两种。《宣说续海》中说：“解脱道被宣说为方便。”其中，方便道是：奇妙的脱离恶趣的方便。因此，主要是通过殊胜的苦行行为的方便特点来迅速成就果位。因为道、方便、解脱二者是相互依存的，所以以主要者为主而称为主要。一般来说，方便这个词可以用于所有的道，但在这里，因为是否被善巧方便所掌握的利益和损害很大，所以将总名应用于别名，即方便的