Chinese
体验俱生智，获得大乐灌顶。之后，白色部分在顶轮清净，获得身金刚。红色部分，火的自性，停留在金刚宝的顶端，红色部分清净，获得语金刚。连接二者之间的风清净，获得意金刚。体验这三者的变化之乐的觉性清净，是智慧金刚。四身以五智的体性成佛，师徒意趣无别。第三，究竟果位之发心是：唉玛吙！获得稀有奇妙之甚深法和三灌顶，俱生者们为了自利，圆满成佛，成为五部佛的自性而成佛，师徒意趣无别，这不是共同眷属的行境，所以是秘密。从“无生之中”等，是法界俱生双运法身。从“断灭”等，是三身无别，明空双运现证菩提之身。从“安住”等，是对清净所化以色身的形象显现，却不住于边际的双运圆满报身。从“对境”等，是三身各自显现却不可执著的法界中不可分割的金刚身。从“来往”等，是与有缘者相应地示现生灭，但实际上没有来往的化身。这些是非共同的开示。第二，共同的开示是：如是师徒意趣无别，为了自利不需要请求续，但是，唉玛吙！本来是秘密之法，种种显现而自性秘密，本体自性极秘密，不是其他而是甚秘密。以四秘密决定的所化们，请求以慈悲摄受。一切法本来是成佛的体性，但由于众生的分别念和无明，五道众生不可思议地成熟，生起佛陀的大智慧。唉玛吙！如来藏中说：“由自己的分别念所化现的业。”等等，直到“为了教法而示现种种游舞。”这样，导师生起慈悲，答应宣说续部。第三，果位圆满智
English
Experiencing the co-emergent wisdom and obtaining the empowerment of great bliss. Then, the white aspect being purified in the crown chakra, one obtains the body vajra. The red aspect, the nature of fire, stopping at the tip of the vajra jewel, the red aspect being purified, one obtains the speech vajra. The wind that connects the two being purified, one obtains the mind vajra. The awareness that experiences the bliss of the transformation of these three being purified is the wisdom vajra. The four bodies are enlightened as the essence of the five wisdoms, so the teacher and retinue become inseparable in their intention. Third, the generation of the ultimate fruition mind is: Emaho! By obtaining the wondrous and profound Dharma and the three empowerments, the co-emergent ones become enlightened for their own benefit, becoming the nature of all five Buddha families, and the teacher and retinue become inseparable in their intention. This is not the domain of ordinary retinues, so it is secret. From "from the unborn," etc., is the Dharmakaya of the union of emptiness and co-emergence. From "cessation," etc., is the Sambhogakaya of the union of clarity and emptiness, the manifest enlightenment body, inseparable from the three bodies. From "abiding," etc., is the Sambhogakaya of union, which appears in the form of a form body to pure disciples, but does not abide at the limit. From "object," etc., is the Vajrakaya, which is indivisible in the realm of reality, where the three bodies appear separately but are not objectified. From "going and coming," etc., is the Nirmanakaya, which shows arising and ceasing in accordance with the fortune of beings, but in reality has no going and coming. These are uncommon discussions. Second, the common discussion is: Thus, since the teacher and retinue have become inseparable in their intention, there is no need to request the tantra for one's own benefit. However, Emaho! From the beginning, it is a secret Dharma. Various appearances are secret in their nature. The essence of reality is extremely secret. It is exceedingly secret because it is not from anything else. Those to be trained, who are determined by the four secrets, are requested to be taken with compassion. All dharmas are originally of one nature of enlightenment, but due to the conceptual thoughts and ignorance of beings, the five classes of beings ripen in an inconceivable way, and the great wisdom of the Buddhas arises. Emaho! In the Tathagatagarbha it says, "The karma transformed by one's own conceptual thoughts," etc., until "He performs various dances to teach the Dharma." Thus, the teacher generates compassion and promises to explain the tantra. Third, the fruition, the complete knowledge
Chinese
现在开始讲述。总的来说，关于三续部的分类，以及详细解释作为道之助缘的十种续的实体。首先，根据《后续》所说：“续是指连续不断，从方便和因产生果。”一般来说，由于具有连续不断的意义，所以称为续。从众生到佛陀，心性自性清净如琵琶之弦般连续存在，因此被称为连续不断。它是否被方便之缘所摄持，导致显现为基、道、果三者。其中，所要证悟的是基或因之续，以之证悟的是方便或道之续，最终究竟的是果之续，共有三种。第一种，如经文所说：“无缚亦无解脱，本来自成佛陀法。”心之法性，在轮回的状态中似乎被束缚，在涅槃的状态中似乎得到解脱，但实际上没有束缚，因此也不可能存在解脱。这种无缚无解脱的实相，即自证的菩提心，与真谛无别，超越了意识的范畴，本自存在。因此，无需断除任何应断的二障，也无需新获得任何应得的功德，因为一切都是任运成就的，所以称为菩提心。它本身就是自性任运成就的七种胜义宝藏。如心性如黑黝黝的镜子般是法界胜义；它清澈明亮，没有遮蔽，是智慧胜义；如镜子中显现影像般，心性在远离遮蔽的虚空中，能够显现身和智慧的功德，是果胜义。将它分为身、语、意、功德五种，心性胜义七宝自性中任运成就，这是增上胜义谛；而它的力量显现为器情世界，显现为身和智慧的坛城，这是增上世俗谛。这两者本体无别，如黄金和黄金的黄色，如绿松石和绿松石的蓝色，如酥油灯和酥油灯的光芒般，双运安住于一体，这是增上无别真谛。它超越了意识的思虑范畴，超越了言语的表达范畴。
English
Now, to begin. In general, the classification of the three continuums, and the detailed explanation of the ten entities of continuum as the conditions for the path. First, according to the Uttaratantra, "Continuum is said to be continuous, from means and cause arises the result." Generally speaking, because it has the meaning of continuous, it is called continuum. From sentient beings to Buddhas, the nature of mind, being primordially pure, exists continuously like the strings of a lute, therefore it is called continuous. Whether it is grasped by the condition of means or not, it appears as the three: ground, path, and result. Among them, what is to be realized is the continuum of the ground or cause, what realizes it is the continuum of the means or path, and what is ultimately perfected is the continuum of the result, there are three. The first, as the text says, "Without bondage, without liberation, the Buddha Dharma is spontaneously perfect from the beginning." The nature of mind, which seems to be bound in the state of samsara and seems to be liberated in the state of nirvana, but in reality there is no bondage, therefore liberation is also impossible. This reality of no bondage and no liberation, which is the self-aware Bodhicitta, is inseparable from the truth, beyond the realm of consciousness, and exists primordially. Therefore, there is no need to abandon any of the two obscurations to be abandoned, nor is there any need to newly acquire any of the qualities to be obtained, because everything is spontaneously accomplished, therefore it is called Bodhicitta. It itself is the seven ultimate treasures spontaneously accomplished in nature. Like the nature of mind being like a dark, shiny mirror, it is the Dharmadhatu ultimate; it is clear and bright, without obscurations, it is the wisdom ultimate; like images appearing in a mirror, the nature of mind, in the space free from obscurations, is able to manifest the qualities of body and wisdom, it is the result ultimate. Dividing it into five: body, speech, mind, qualities, the nature of mind, the seven ultimate treasures, spontaneously accomplished in nature, this is the increasing ultimate truth; and its power manifests as the container and content world, manifesting as the mandala of body and wisdom, this is the increasing conventional truth. These two are inseparable in essence, like gold and the yellow color of gold, like turquoise and the blue color of turquoise, like a butter lamp and the light of a butter lamp, the union dwells in one essence, this is the increasing inseparable truth. It transcends the realm of mental deliberation, it transcends the realm of verbal expression.
Chinese
而且，在错误的分别识的相续未尽之前，仅仅是相续不断。为了获得果位时耗尽并趋向于自生佛，所以是虚假的、突发的法。空性无遮也是如此，虽然不像基之相续那样，但也仅仅是假立，比如柱子以柱子的自性为空。诸法仅仅耗尽于无生而已。以上讲述了基之相续。第二，道之相续是使因之相续远离垢染的方法。道之相续也是相续不断且相关的，因为认识基而向下相关，因为获得果而向上相关。因为基和果之间存在着认识、获得、能作、所作的关联。其中又分三个次第。如云：“以自性智慧三种，显示生起五心。”由此通过五心的途径生起道的自性。其中，心的生起方式也有三种：从基位生起心，即从未进入任何道的地位生起；从道中生起，即进入声闻、独觉等乘后，又舍弃该道而进入此乘；在果位时生起，即在下乘的果位之间修习后，再进入此密咒道。其中，五心是：见到下乘的过患，见到上乘的功德，因此首先生起想要进入该乘的意乐，这是动摇菩提心；希望获得该乘的功德，这是发愿菩提心；进入该乘，这是进入菩提心；安住于该乘，这是安住菩提心；获得该乘的果位，这是究竟菩提心。像这样的无上瑜伽是特殊的因，也是近道或方便续。所谓特殊续，虽然大乘中观等也说二谛双运，但没有体验到真实的意义，因为没有方便大乐的差别。所谓近道，是指进入此道后，不需要增加其他乘，仅凭此道就能与果位结合。所谓方便续，是指在其他乘中，贪嗔痴被视为应断之法，而在此处，以无所缘的见解之钉，将贪欲作为乐空，嗔恨作为明空，愚痴作为觉空之自性而取为道用，从而...
English
Moreover, until the continuum of erroneous consciousness is exhausted, it is merely a continuous stream. Because it is exhausted when the fruit is obtained and tends towards self-arisen Buddhahood, it is a false and sudden dharma. Emptiness as non-affirming negation is also like that, although it is not like the continuum of the basis, it is merely a designation, like a pillar being empty of the nature of a pillar. All dharmas are merely exhausted in being unborn. The above explained the continuum of the basis. Secondly, the continuum of the path is the method of making the continuum of the cause free from defilements. The continuum of the path is also continuous and related, because it knows the basis and is related downwards, and because it obtains the fruit and is related upwards. Because there is a relationship of knowing, obtaining, acting, and being acted upon between the basis and the fruit. Among them, there are three stages. As it is said: "With the three wisdoms of nature, it is shown that the five minds arise." Thus, through the path of the five minds, the nature of the path arises. Among them, there are also three ways in which the mind arises: the mind arises from the ground of the basis, that is, it arises from a state where it has not entered any path; it arises from the path, that is, after entering the vehicle of the Hearers, Solitary Realizers, etc., it abandons that path and enters this vehicle; it arises at the time of the fruit, that is, after training between the fruits of the lower vehicles, it then enters this mantra path. Among them, the five minds are: seeing the faults of the lower vehicle, seeing the virtues of the higher vehicle, therefore, the first mind that arises is the desire to enter that vehicle, which is the fluctuating bodhicitta; hoping to obtain the virtues of that vehicle, which is the aspirational bodhicitta; entering that vehicle, which is the entering bodhicitta; abiding in that vehicle, which is the abiding bodhicitta; obtaining the fruit of that vehicle, which is the ultimate bodhicitta. Such unsurpassed yoga is a special cause, and also a near path or skillful means continuum. The so-called special continuum, although the Great Vehicle Madhyamaka and others also say the union of the two truths, they have not experienced the real meaning, because there is no difference of skillful means great bliss. The so-called near path means that after entering this path, there is no need to add other vehicles, and this path alone can be combined with the fruit. The so-called skillful means continuum means that in other vehicles, the three poisons are regarded as things to be abandoned, but here, with the nail of the view of non-objectification, desire is taken as bliss-emptiness, hatred as clarity-emptiness, and ignorance as awareness-emptiness as the nature of the path, thereby...