Tibetan
མ་ཧཱ་༼ག༽ ར་ཛ་༼ཁ༽ ཏ ན་ཏྲ་༼ཀ༽ ཤྲཱི་༼ང༽གྷུ་ཡ་༼ཅ༽གརྦྷ་༼ཆ༽ན་མ་༼ཉ༽ཏྲི་ཀ་༼ཇ༽
Chinese
吉祥密集根本续释疏针注疏日光。虚空吉祥著。
English
The Commentary on the Glorious Secret Essence Tantra, Annotation on the Needle, Rays of the Sun. Written by Namkhai Palwa.
Chinese
哦。因此，一般来说，所有内外无上瑜伽的续部，都以腹部包含基础、道、果的三续部之分来解释。如《心滴》中所说：基础是自性显现的果，是善逝的显现道，是所化者的。心。依赖于三种显现的自性。用象征性的词语来区分续部。然而，实际上，基础、道、果三者的自性是一样的，而三者的自性是自生的，也是反复的。如果因为自己不认识自己的本性，被错误的显现所区分，就会变成基础、道、果三者。因此，将错误的显现和基础分开来解释。这是通过佛陀的教言和上师的智慧所安排的口诀，在所有教法中都清楚地说明了这一点。多。因此，基础的意义是菩提心，一切自性本身就是轮回和涅槃的法，力量不间断地，无处不在地自显现。这是基础自性显现的定义。基础和道二者以所知和能知的关系相连。基础和果在本质上是相同的，并且在一切方面都相连，因为基础具备了所知功德的一切必要条件，所以被称为自性续部的定义。并且，为了确定地显示基础的意义，根据根器的智慧大小的次第来区分，所显示的九乘次第的差别显现等，都是所化者的显现的定义。与关联的基础相一致，并且道和基础二者以所知和能知的关系相连，道和果二者以所获得和能获得的关系相连。道上具备了一切行进和前进的功德的必要条件，所以被称为道之续部。被称为定义的词语。道的行进最终是果，也就是脱离了所断的障碍，并且在证悟方面，没有新获得的果位，而是从原始的基础自性中，果的各种名称。自然成就，因此，证悟此的智慧圆满了所有的身和智慧。显现是，彼的显现的定义是，关联是由于随之而来的缘故，果和基础二者在本质上是相同的，并且相连。果和道二者以所获得和能获得的关系相连，果是所获得的功德
English
Oṃ. In general, all the tantras of outer and inner Anuttarayoga are explained by dividing them into three tantras: the base, path, and fruit, which encompass the entire essence. As it says in the Thugs Thig (Heart Drop): "The base is the fruit of naturally arising appearances. The path is the appearance of the Sugatas. The minds of those to be tamed. Relying on the nature of the three appearances, the divisions of the tantras are distinguished by symbolic words. However, in reality, the nature of the three, base, path, and fruit, is the same, and the nature of the three is self-arisen. If one does not recognize one's own nature, it is divided by deluded appearances, and thus becomes the three: base, path, and fruit. Therefore, the division and explanation of deluded appearances and the base are clearly explained in all the teachings indicated by the words of the Victorious Ones and the instructions arranged by the wisdom of the holy gurus. Therefore, the meaning of the base is the mind of enlightenment, all of whose own nature is the unceasing power of phenomena of samsara and nirvana, self-appearing without an object. This is the definition of the base as naturally arising appearances. The base and the path are related as knowable and knower. The base and the fruit are related in all ways as being of one essence, and because the base is complete with all the necessities of knowable qualities, it is said to be the definition of the nature tantra. Also, in order to definitely show the meaning of the base, the appearances of the nine distinct vehicles that are shown by dividing them according to the order of the greatness of the intellect of the trainees are the definitions of the appearances of those to be tamed. They are in accordance with the related base, and the path and the base are related as knowable and knower, and the path and the fruit are related as what is to be obtained and what obtains. Because the path is complete with the necessity of the qualities of traversing and going, it is said to be the tantra of the path. It is called the definition. The ultimate end of traversing the path is the fruit, which is the state free from the obscurations to be abandoned, and in terms of realization, there is no newly obtained fruit, but from the beginning, in the nature of the base, all the aspects of the fruit are spontaneously accomplished. Therefore, the wisdom that realizes this is complete with all the kayas and wisdoms. The appearance is the definition of that appearance, and the relation is that the fruit and the base are related as being of one essence, because of what follows. The fruit and the path are related as what is to be obtained and what obtains, and the fruit is the qualities to be obtained.
Chinese
由于具备了所有的必要条件，所以它是果的传承，这是“的”的定义。基、道、果的显现本质上是相同的。基、道、果三者依次显现是因为，对境和有境的遍计，以及各种能取所取的自性所遮蔽，通过道的断除而证悟，以及果的显现，这三者的区分在于，因为说是遮蔽性的错觉显现，所以，无论是否需要关联，虽然是显现，但不是传承，因此，从三者的角度来说，会分为四种显现。其中，自基显现是指，如果与错觉的显现结合起来讲述，就在广大的论典中。真实的意义是，作为阿赖耶识的相貌显现的觉性，其明分显现为内外各种事物。正如经中所说，以自证智的本来状态，无论显现为何种轮回涅槃的法，那些都是自证智本身的游舞自显现。基的显现具备道和果的功德，道和果的传承，也因为暂时与所知能知，以及本体自性相同而相关联，所以是传承。此外，从自基显现的角度来说，在五种错觉过患的自性显现中，为了清净这些，似乎依赖于道和方便解脱二者。如果想知道什么是五种过患，那么错觉的因缘是本体，以及错觉的过患这五者，经中说是胜者所说的传承。因是，在本论中说，心性自性光明，没有生起定解是俱生无明分别。由于遍计的无明，执著二我，因此，由于显现内外能取所取的因缘，而生起烦恼。缘是，自己的心分别念生起了遍计的烦恼，因此，造作各种业，所以显现为突如其来的身体。是幻化。作者是，在广大论典的第十五章中说，心性没有认识到未造作的意义，因此，清净与不清净的刹那，没有造作的实物，轮回的法什么也没有。
English
Because it possesses all the necessary conditions, it is the lineage of the fruit, which is the definition of "of." The appearances of the ground, path, and fruit are the same in essence. The reason why the ground, path, and fruit appear in sequence is that they are obscured by the nature of the objects and subjects of pervasive imputation, and the various grasping and apprehended. Enlightenment is achieved through the abandonment of the path, and the appearance of the fruit. The distinction between these three is that, because it is said to be the deceptive appearance of obscuration, therefore, whether or not a connection is needed, although it is an appearance, it is not a lineage. Therefore, from the perspective of the three, it will be divided into four appearances. Among them, the self-ground appearance refers to, if it is explained in conjunction with the appearance of delusion, it is in the vast treatises. The true meaning is that the awareness that appears as the aspect of the Alaya, its clear part appears as various internal and external objects. As it is said in the scriptures, by the very nature of self-awareness, whatever appears as samsaric or nirvanic phenomena, those are the playful self-manifestations of self-awareness itself. The ground appearance possesses the qualities of the path and the fruit, and the lineages of the path and the fruit are also related because they are temporarily the same as the knowable and the knower, and the essence of the entity. Therefore, it is a lineage. Furthermore, from the perspective of the self-ground appearance, in the self-nature appearance of the five faults of delusion, in order to purify these, it seems to depend on both the path and skillful means of liberation. If you want to know what the five faults are, then the cause and condition of delusion is the entity, and the five faults of delusion are said to be the lineage spoken by the Victorious Ones in the scriptures. The cause is, in this treatise itself, the nature of mind is naturally luminous, and the non-arising of ascertainment is the co-emergent ignorance of conceptualization. Because of the ignorance of pervasive imputation, clinging to the two selves, therefore, due to the cause of the appearance of internal and external grasping and apprehended, afflictions arise. The condition is that one's own mind gives rise to the afflictions of conceptualization through conceptual thought. Therefore, by engaging in various actions, it appears as a sudden body. It is an emanation. The agent is, in the fifteenth chapter of the vast treatise, the nature of mind does not recognize the uncreated meaning, therefore, in the moment of purity and impurity, there is no uncreated entity, and there is no dharma of samsara.
Chinese
我，其自性是由于积聚各种业力的力量，导致身体的健康与享用，大小，所处地位的高低，以及轮回总体和个别的痛苦等等。 概括起来就是业和烦恼。对于以上这些，内心会分别执着于心为我所有和境为我所有，因此而流转。 而且，如果自性上没有成立，那么由于我和无明的我执，会将八识聚积的我所经历的五蕴，以及其他显现为境的外境，这些都是痛苦的法。由于不了解实相，仅仅显现为颠倒错觉的自性。 实际上，就像声闻那样微细如微尘，就像独觉那样深奥，这也不是刹那刹那各自存在的。如是说。 过患也有两种，感受痛苦的过患是，虽然从根本上来说，从扩展开来的错觉之法，其基础本来就是清净的。 但是，错觉的因，也就是能取和所取的颠倒，使心转向了错误的方面。 结果就是显现为颠倒妄想的处所高低，享用，大小等等，这些都是由无明产生的不可思议的痛苦轮回。 感受着这些。 远离圣道的过患是，而且，从扩展开来的六道众生无一遗漏的所有众生。 心的八识自性，虽然五种智慧普遍存在于一切之中。 但是，由于自己的分别念遮蔽了它。 因此，五种智慧的实相没有被见到。 如是说。 因为错觉和遮蔽的缘故，对治的方法是，基道果的自性，显现为远离遮蔽，这在名言上称为果，但是基道果三者，从意义的自性上来说是无别的，因此是一体的。道次第中说，这本身就是道的自性，从进入到产生而区分。 如是说。 基，自性之续是，因为是安立道和果一切名言的基础。 从扩展开来的轮回和涅槃的一切法，自证菩提心，那自性本来就是远离增益和损减的，这是确定的。因此，被说为圣教量的量。 证悟那个量，就是以四种基础或平等来确定的意义，也就是器情世间等，在父续母续智慧中，以三种清净的方式安住于自身。那些不
English
I, whose essence is the strength of accumulating various karmas, resulting in a healthy body and enjoyment, size, high and low status, and the suffering of samsara in general and in particular. In summary, it is karma and afflictions. Regarding the above, the mind separately clings to the mind as mine and the environment as mine, and thus transmigrates. Moreover, if it is not established in its own nature, then due to the ego and ignorance of self-grasping, the eight consciousnesses gather the five aggregates experienced by the self, and other external appearances that appear as objects. These are all phenomena of suffering. Due to not understanding reality, it merely appears as the nature of inverted delusion. In reality, just as the Shravakas are subtle like dust particles, and just as the Pratyekabuddhas are profound, this is not something that exists independently from moment to moment. So it is said. There are also two kinds of faults. The fault of experiencing suffering is that, although from the beginning, the basis of the expanded illusory phenomena is originally pure. However, the cause of illusion, which is the inversion of the grasper and the grasped, turns the mind towards the wrong direction. The result is that the places of inverted delusion appear high and low, with enjoyment, size, etc., all of which are inconceivable cycles of suffering arising from ignorance. Experiencing these. The fault of being separated from the Noble Path is that, moreover, from the expanded beings of the six realms, all beings without exception. The nature of the mind's eight consciousnesses, although the five wisdoms are universally present in everything. However, it is obscured by one's own conceptual thoughts. Therefore, the true nature of the five wisdoms is not seen. So it is said. Because of illusion and obscuration, the antidote is that the nature of the ground, path, and fruit is manifested as being free from obscuration, which is nominally called the fruit, but the three, ground, path, and fruit, are inseparable in terms of the nature of meaning, and therefore are one. The Lamrim says that this itself is the nature of the path, distinguished by entering and producing. So it is said. The ground, the continuum of self-nature, is because it is the basis for establishing all the names of the path and the fruit. From the expanded phenomena of samsara and nirvana, the self-aware Bodhicitta, that nature is originally free from addition and subtraction, this is certain. Therefore, it is said to be the valid measure of the scriptures. Realizing that measure is the meaning determined by the four foundations or equalities, that is, the vessel and the contents of the world, etc., reside within oneself in the Father Tantra and Mother Tantra wisdom, in the form of the three purities. Those not