English
Therefore, the arrangement of these is such that the eight things each become enlightened from their own nature, in order to understand the lineage that is liberated from one and many. Therefore, even if distinguished by name, there is no difference in essence. If there is essence from the beginning, then there is no need to abandon afflictions and cultivate bodhi. Such statements are clear, and it is only through the effort of karma. Likewise, in this scripture it says: The six kinds of beings who fall into evil destinies are also manifested due to inverted wrong thoughts and delusions, it transforms into suchness, and does not decay. Therefore, appearances also change. To this, explaining the ultimate unsurpassed lineage of accomplished yogis is: Through cause and effect to distinguish the special doctrine of the unsurpassed lineage, it will transform into the middle and the end. To this, through the occasion to distinguish the ultimate appearance. As it is said, the meaning of words, time and essence, characteristics and close symbols are the ultimate differences of the unsurpassed vehicle. Likewise, by manifesting one's own nature through two methods, therefore it is ordinary, and the wisdom that has abandoned the eleven kinds of attachments is naturally accomplished, therefore there is no need to produce, and because it is separated from the field of activity, the name is certain. Likewise, the occasion to obtain this situation is also because the fruit is the complete self-nature, because it does not completely depend on other obtainable things, so for ordinary people, it is also to combine the remaining body with the intermediate state. One's own essence is of two kinds: the common Buddha and the uncommon Buddha. The final qualities are five: body, speech, mind, qualities and activity, divided into five kinds of distinctions. The characteristics of these are: because the parts of one and many are not destroyed, they are difficult to grasp. The close symbols of these are: wish-fulfilling jewel, dancer, rock, sun, ocean and illusion. These are also, in the illusion asked by King Indrabodhi it says: First is the common Buddha, aspiration, collection and appearance are the three essences. In the common final defilement, appearance becomes the peak of everything. That is the last of the last, after the defiled owner has been empowered, the self-nature is truly and completely manifested, the five complete fruits are inexpressible. As it is said. These are the Acharyas
Chinese
其他人说这是果的续部，这样说并非不认可。从这句可信的话语中，不舍弃身体而获得持明果位，从可见之法中获得寂灭。又如“孔和狮子之子”等，以及“身即语之坛城显现”等。在《差别显示》中说：“成就瑜伽者，大瑜伽者，如实显现任运成就，仅仅是假立，没有第二，因此对此说此。”如是说。在《方便之索》中也说：“诸佛之佛的身，虽然显现为各种各样，但如同遍满珍宝。”以及在《根本续》中说：“譬如舞者一般，不沾染身体而显现各种形象，譬如岩石的回声一般，空性如幻如眼翳。”等等。因此，从这之中说：“显现一切高低之形象，以及显现为无上菩提之身，如镜子一般如实地，显现各种颜色形状。”如是说，因此，那也被称为善逝的显现。对此，解释中间瑜伽者的特征，在《幻化差别显示》中说：“自性显现瑜伽者，体性因缘区分瑜伽，在确定种姓和种姓的第一地也变化为二，具有五心的智慧本身，是出生的基础和出生之确定，基础之智一个，道路之智四个，想要无上大秘密不退转。”如是说。又在《差别显示》中说：“第二，认为是因缘之相，那本身是无共同的，以差别而分为二并非变化，不是五识之境的，殊胜智慧的第二之境，变化之体性因果，被称为经部的总义，以显现而变为五。”因为如是说。此教言之精华，从头到尾有五个要点，哪五个呢？续部生起之基础，因缘圆满，意义圆满，续部之助缘圆满，以及续部最终稳固。其中，续部之基础是六种体性。对此进行开示，在《幻化海》中说：“在燃烧之轮的中心，主尊普贤旋转法轮。
English
Others say that this is the tantra of the fruit, and it is not that this is not acknowledged. From this trustworthy statement, without abandoning the body, one attains the state of a vidyadhara, and from the visible dharma, one attains nirvana. Also, like "the offspring of a hole and a lion," and like "the mandala of the body's speech appears." In the 'Distinction Exposition' it says, 'The accomplished yogi, the great yogi, truly manifests spontaneous accomplishment, it is merely a designation, there is no second, therefore, it is said of that.' Thus it is said. In 'The Lasso of Means' it also says, 'The bodies of the Buddhas of Buddhas, although they appear in various ways, are like all-pervading jewels.' And in the 'Root Tantra' it says, 'Like a dancer, without being stained by the body, various forms appear, like the echo of a rock, emptiness is like illusion, like an eye disease.' And so on. Therefore, from this it is said, 'The appearance of all high and low forms, and the appearance as the body of unsurpassed enlightenment, like a mirror, truly, various colors and shapes appear.' Thus it is said, therefore, that is also called the appearance of the Sugata. Regarding this, explaining the characteristics of the intermediate yogi, in the 'Illusion Transformation Distinction Exposition' it says, 'The yogi who manifests self-nature, the essence distinguishes yoga by conditions, even in the first ground of determining lineage and lineage, it changes into two, the wisdom itself possessing five minds, is the basis of birth and the certainty of birth, one wisdom of the basis and four wisdoms of the path, desiring the unsurpassed great secret not to regress.' Thus it is said. Also, in the 'Distinction Exposition' it says, 'Secondly, it is considered the aspect of conditions, that itself is uncommon, by distinction it is divided into two, not changing, not being the object of the five consciousnesses, the second object of the supreme wisdom, the changing essence of cause and effect, is known as the general meaning of the scriptures, by manifestation it becomes five.' Because it is said thus. This essence of the teachings, from beginning to end, has five points, what are the five? The basis of the arising of the tantra, the perfection of conditions, the perfection of meaning, the perfection of the auxiliary conditions of the tantra, and the final stabilization of the tantra. Among these, the basis of the tantra is six essences. To explain this, in the 'Ocean of Illusion Transformation' it says, 'In the center of the wheel of fire, the lord Samantabhadra turns the wheel.'
Chinese
具德者安住于持教者之前，虽无言说亦能领会。如是宣说，故而明了。处所方面，如经中所说：于世间处所之色究竟天之上，有双倍清净之所。其自性超越三边，是不舍庄严圆满之宫殿，是五种功德之自性，四方中央显现盘旋之相。同样，由意之差别，自显胜者心等，以及最初佛陀地自在，大菩萨调伏者，言语无法穷尽，获得定量，以二种方式安住。眷属之中，具足殊胜善缘者，调伏之时到来，秘密主金刚手进行摄受。彼时，时间远离边际，自性即是四时平等。胜者菩萨瑜伽士，以意念智慧通过耳根传承，秘密心髓即是彼者，从决定之法界中取出。如是所说乃是根本。此处，由于是从根本续中所说，并且是为了搅动彼续，所以没有放在开头，而是将缘起也以随顺的方式结合起来。这些是由于所化众生的根器而显现的其他景象，也有两种。如幻化续中所说：以“此”来表示亲近，诶（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）等四种具有形状的处所。声音是具有能诠释作用的名词，邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦）字形带有 bindu（藏文：ཐིག་ལེ，汉语字面意思：明点）来表示。弥达、摩奴是总持者，对于具有业力的四种识，想要阐明显现和摄集。帕（藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：帕）字是确定胜义谛的续，雅那即是大乘。时间是不可思议之时，那摩是其名称。如是宣说。又如幻化海续中所说：达玛匝嘎是法的处所，四种是诶（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）等形状的处所。不坏明点是邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦）字形，是自身安乐的能诠释之主。摩奴意等四种识，是总集宣说体验智慧。智慧是虚空之形所生，帕（藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：帕）拉玛达是甚深义，安乐之时远离先后，三时都以自性而存在。如是宣说。因此，对于善缘成熟的所化众生接近终结，以及未来以两种方便调伏者，以彼因缘使续显现。二是讲述引发传承之缘起，在心髓第二品中已阐述，此处所列乃是续之搅动。
English
The noble one dwells before the holder of the teachings, and understands without being spoken to. As it is said, it is clear. As for the place, as it is said in the ocean: Above the Akaniṣṭha of the world's abodes, there is a place that is twice as pure. Its essence transcends the three limits, it is an unabandoned, perfectly adorned palace, it is the nature of the five qualities, a square that appears to coil at the crown of the head. Likewise, from the distinction of the mind, self-appearing victors, minds, etc., and the first Buddha, the king of the earth, the great bodhisattva, the subduer, cannot be exhausted by words, obtaining measure, abiding in two ways. Among the retinue, those endowed with excellent fortune, when the time for taming arrives, the secret lord Vajrapani gathers them. At that time, since time itself is without limit, its essence is the equality of the four times. The victorious bodhisattva yogis, with intention and awareness, transmit through the ears, the secret essence is that very thing, extracted from the realm of certainty. What is said is the basis. Here, since it is said in the root tantra, and for the sake of stirring up that tantra, it is not placed at the beginning, but the conditions are also combined in a conforming manner. These are other appearances that appear due to the occasion of the beings to be tamed, and there are also two kinds. As it is said in the Illusion Tantra: What is indicated as "this" is the place with shapes of the four kinds, e (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）etc. Sound is a noun with an explanatory function. The shape of vam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦）with bindu is shown. Meta and Manu are the holders. For those four consciousnesses with karma, one wants to clarify the appearance and collection. The syllable pa (藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：帕）is the tantra that ascertains the ultimate meaning. Yana is the Great Vehicle. Time is inconceivable time. Nama is its name. As it is said. And also, as it is said in the Illusion Ocean Tantra: Dharma Tsakra is the place of Dharma. The four steeds are in the shape of e (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）etc. The indestructible bindu is in the shape of vam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦）, the lord who clarifies the bliss of oneself. The four consciousnesses, such as Manu's mind, are the collection and explanation of experiencing wisdom. Wisdom is born of the form of space. Parama is the profound meaning. The time of bliss is free from before and after. All three times exist as essence. As it is said. Therefore, for the beings to be tamed of excellent fortune who are close to the end, and for those who will be tamed in the future by two means, the tantra is made to appear by that cause. The second is to discuss the conditions for arousing the lineage, which is explained in the second chapter of the Essence, what is listed here is the stirring of the tantra.
Chinese
因为密续没有明确说明，所以要通过暗示来结合。第三是为了追求意义，并且是有意义的，这又分为两种：道路和条件。道路又分为两种。如《幻化网海》中所说：以种姓的区分来划分道路，五和一导致因果转变，不确定的共同区分处，四是解脱的共同道路，同样，一种姓不是共同的，它本身显现内外部分，依赖于外境的共同道路，此处四和三是两种共同的，从此以后为了修习成为因，自性先于，以及特意先于比较而行。因此，共同的先圆满之处，从基础和场合产生转变之处，在解脱道中分别显示，那其中的同时和次第进入，以容器的次第分别显现。如是说。此处共同的道路有四种：天和人的乘的种姓，声闻乘的种姓，独觉乘的种姓，以及依赖的无上种姓。那么，它如何转变为道路呢？因为先前的和行为的缘故。此经中说：在道路的台阶上，波罗蜜多以因果圆满的方式行持。以及，诸地的差别安立也是，进入秘密藏的道路。这些以及四乘以解脱，一乘安住于果。通过这些意义没有疑惑。应该知道在行为的门中进行总结，不是要进入，为了检查道路的堕落，并且为了不远离近道。从不确定性和那些因素中，以四种缘改变心意，在这五种心识次第产生的地和果的乘中，也因为所化众生的修习、烦恼和意乐不同而努力，转变为两种道路是什么呢？解脱道和解脱道。那也是经文本身所说：通过闻思修的结合，自生俱生自然成就。以及，圆满的自然成就，以秘密灌顶来显现。如是说。其中解脱道有两种：同时和次第进入。那也是在分别显示中所说：需要关联亲近修持特征