English
Just as the appearance of birds, the continuity is not interrupted. Thus, due to the purity of momentary impermanence, it is clearly shown to transcend the vehicle of cause. Then the meaning of the word was asked. Lord of Secrets, why are these called "Continuity"? The answer was: Lord of Lanka, between time and moment, here the nature of mind, the Bodhicitta, is uninterrupted in the three times, appearing in six ways of the nature of continuity. Thus, the meaning of the name "Continuity" is established. These are extensively in completeness, although inseparable from the three wheels, but should be realized by relying on the distinct chapters, that is, the respective definitive secrets from the ninth to the fourteenth chapter. Third, the content shown from "Question" to "Passed" is: Again asked, what is the nature of continuity? The answer was: Lord of Lanka, whatever essence cannot be grasped like this, the non-thingness itself is the nature of continuity. The great vidyadhara Shri Singha said: In the "Precious Light" it says: This clear wheel of awareness, the essence is not established like a fire crystal. Non-thingness is liberated by seeing with wisdom. Appearances such as form are imputed. Like that. So, what is the thing? Like this, without interruption in the three times, without bias, possessing six uninterrupted qualities, the Dharmata realm of Bodhicitta with continuity, because it is all nature, the non-essentiality itself is the cause of arising everything, therefore, from that with discrimination, no matter how imputed, it will be attached, and because wisdom has no bias, no matter where you look, it appears like thinking, even so, ordinary people and practitioners think that appearance is true, and cling to the object of the environment, then it will not give to see the reality of the meaning, therefore, it will be tormented by the disease of old suffering and great suffering. If that itself is realized as playful self-appearance, then it is the appearance of great qualities that will not be interrupted, because it is the self-appearance of uncontaminated wisdom. That is the way to show the retinue is: Even if not realized, it can fulfill the need, therefore, the secret mantra meaning of the Dharmata pervading continuity, even the common vows and tantras cannot realize it as it is, therefore it is a supreme secret, the suchness of meaning without error, the adornment of the Vajrasattva lamp.
Chinese
那些至尊者，如金刚手等圣士，对最极秘密之大究竟彻悟，并如实传递，犹如清水与日月般显现的甚深见解，唯有大智慧者才能自明。言语无法尽述，然无物之性乃诸法之因，虽是如此，却无任何单一面向之显现，此不可思议之法性，与法界无二无别之无为智慧，若有缘者能如实证悟，简而言之，即是得见不共之真谛。若细致区分，则对诸佛有意传，对持明者有象征传，对个人有耳传，应如是了解其意义与关联。如云：金刚手喜金刚于誓言之界中云：菩提心性本清净，本自俱足故，安住自性亦清净，若非如是则染污。如是说，菩提心于三轮无别之体性中，本自成佛之义，舍弃心之造作勤作之念，安住于无为之本然状态，若能获得稳固，则必能证得心要菩提，于彼究竟之见解中获得完全之清净。若非如此，则基界自性将变得不清净。如是之实相，因其无境与体性，故于任何边皆不显现，远离一切分别念，心无所思，超越所缘之境，若无任何念头动摇，此乃无修之最胜禅修。第三，总结：从“嗟，朗迦”至“成矣”之间阐述。嗟，朗迦之主，诸佛之殊胜密意心髓。如是总结第九品。不住，不像下乘那样，而是像密咒士一样，从一切到一切都安住。如是总结第十品，并劝诫如是修持。为何如此？因为那些被业法所束缚，因勤作而远离的因乘行者们，通过得与不得的次第，需要在无数劫中难以做到。
English
Those supreme beings, such as Vajrapani and other holy individuals, who have fully realized the great ultimate secret and transmitted it as it is, the profound view that appears like clear water and the sun and moon, is self-evident only to those with great wisdom. It cannot be fully expressed in words, yet the nature of non-existence is the cause of all phenomena. Even so, there is no appearance of any single aspect. This inconceivable Dharma nature, the unconditioned wisdom inseparable from the Dharmadhatu, if a fortunate one realizes it without error, in short, it is to see the uncommon truth. If we differentiate it in detail, there is the mind transmission to the Buddhas, the symbolic transmission to the Vidyadharas, and the ear transmission to individuals. One should understand the meaning and connection in this way. As it is said: Vajrapani Heruka said from within the realm of Samaya: The nature of Bodhicitta is completely pure. Because it is spontaneously perfect from the beginning, abiding in its own state is also completely pure. If it is not like that, it is stained. As it is said, the meaning of Bodhicitta, which is enlightened from the beginning in the nature of the three mandalas being inseparable, is to abandon the concept of mental fabrication and effort, and to abide in the unconditioned, natural state. If one gains stability, one will surely realize the essence of Bodhi, and gain complete purity in that ultimate view. If it is not like that, the base realm nature will become impure. Such a reality, because it has no object and no nature, does not appear in any extreme, free from all conceptual thoughts, the mind does not think of anything, and it transcends the object of focus. If no thought moves, this is the supreme meditation of non-meditation. Third, the conclusion: From "Oye, Langka" to "it became" is explained. Oye, Lord of Lanka, this is the supreme secret essence of the intention of all Buddhas. Thus concludes the ninth chapter. Not abiding, not like the lower vehicles, but like the Mantrayana practitioners, abiding from all to all. Thus concludes the tenth chapter, and advises to practice in this way. Why is that? Because those who are bound by the laws of karma, and are far away due to effort, the practitioners of the cause vehicle, through the sequence of gaining and not gaining, need countless eons to do what is difficult.
Chinese
那些即使努力奋斗也未能获得圣者的人们。第十一章收集完毕。通过无为密咒的意义，即使片刻之间，仅仅对这个无二的圣洁秘密产生信仰，气息也会消逝，第十二章收集完毕。不被鬼怪吞噬，获得圣者之权，第十三章收集完毕，将被预言。第十四章收集完毕。因此，楞伽之主，如果不努力，仅仅一见到它就能成就，所以应该安住于这个秘密之中。任何时候都不要超越它。这样教导。如此说后，楞伽之主等，通过回答的方式，获得了圣者智慧的确定。章节的名称是：在所有佛的意念汇集的大经中，预言五位圣洁的补处士夫将成为五部之王的章节，第十四章的解释。他们通过大乘必然产生的道理，讲述了谁获得确定的故事，对法印的智慧进行分别讨论，即对产生的方式进行阐述，对第三个意义进行清晰的解释并详细地展开。第四，关于确定心要菩提的产生方式有三：简略地指示，详细地解释，总结。第一，从“那时”到“显现”之间进行指示。总的来说，这一章节显示了确定意义，是回答“虚空金刚请说”的答案。特别地，从技能投射的角度来看，上面是见道，下面是修道，是为自己利益。从传承存在方式的角度来看，心要菩提的产生方式，即真如的见解，就像虚空一样，被详细地展示。然后，再次，结集者楞伽之主，向导师秘密主，询问了先前出现的十二句中的第四句，即“确定心要菩提时也会出现”的预言。尊贵的秘密主，在讲述您自己的大乘圣洁秘密产生的方式时，所说的“确定心要菩提时也会出现”，那是如何确定而产生的呢？简略地回答并赐予教诲：楞伽之主，对于那些究竟的圣者，从所有世间的时间到超越世间的时间
English
Those who, even having strived and exerted themselves, have not attained the holy ones. Thus, the eleventh chapter is collected. Through the meaning of the effortless mantra, even for a moment, merely having faith in this non-dual holy secret, the breath will cease, thus the twelfth chapter is collected. Without being devoured by demons, having obtained the power of the holy ones, thus the thirteenth chapter is collected, and will be prophesied. Thus, the fourteenth chapter is collected. Therefore, Lord of Lanka, if you do not strive, you will be accomplished as soon as you see it, so you should abide in this secret. At all times, you should not transgress this. Thus he instructed. Having spoken thus, the Lord of Lanka and others, through the manner of answering, gained certainty in the wisdom of the holy ones. The title of the chapter is: From the Great Sutra of the Gathering of the Intentions of All Buddhas, the chapter explaining the prophecy that the five holy regent sons will become the kings of the five families, the fourteenth chapter. Through these, from the manner in which the Great Vehicle necessarily arises, the story of who gained certainty is told, the wisdom of the Dharma seal is discussed separately, that is, the manner of arising is explained, the meaning of the third is clearly explained and elaborated in detail. Fourth, regarding the manner of arising of the certainty of the essence of enlightenment, there are three: briefly indicating, explaining in detail, and concluding. The first is indicated from "Then" to "Appearance". In general, this chapter shows the definitive meaning, and is the answer to "Ask the Sky Vajra to speak". In particular, from the perspective of skillful projection, the upper part is the path of seeing, the lower part is the path of meditation, for one's own benefit. From the perspective of the lineage's mode of existence, the manner of arising of the essence of enlightenment, that is, the view of suchness, which is like the sky itself, is shown in detail. Then, again, the collector, the Lord of Lanka, asked the teacher, the Lord of Secrets, about the fourth of the twelve previously occurring phrases, the prophecy that "it will also arise when the essence of enlightenment is determined." O Venerable Lord of Secrets, in the context of telling the manner in which your own Great Vehicle holy secret arises, what is said, "it will also arise when the essence of enlightenment is determined," how is that determined and how does it arise? He answered briefly and bestowed teachings: Lord of Lanka, for those ultimate holy conquerors, from all worldly times to times beyond the world.
Chinese
在一切处，菩提心之体性，无生无灭，不显现，于一切处，确定为自显现，故无平等安住与不安住。第二有七：示菩提心之体性，说处所、体相与自性，以众多问答之门显示，说譬喻，说名称之类别，示为一切法之基础，确定为菩提心时，所化有情时机成熟之方式。第一有二：略示，广说。第一，从“说”至“未缘”之间显示。又楞伽之主说：“秘密主，何者殊胜士夫五种姓等完全获得确定，而安住于菩提心中时，从先前的一切时至后来的一切时，彼殊胜之意如何显现？若是显现为对境，则必须是不生不灭者。然而若是不显现者，则恒常之智慧与恒常之悲心则无法生起。此应如何完全了知？”如是提问后，秘密主说：“哦，楞伽之主，此乃如此，菩提心即是如实之法性，殊胜士夫即是如实证悟之心性。因此，法性与心性无有差别，故何者是菩提心，彼即是殊胜士夫，何者是殊胜士夫，彼即是菩提心，以体性无别而安住，故确定远离行境，殊胜士夫则未见为能缘，菩提心则未缘为所缘，故从显现与不显现中解脱。”如是显示。第二，从“提问”至“朗然”之间显示。又提问：“若远离行境，未见任何能执，亦未缘任何所取，则如第九品与第十一品等中殊胜者所说，何者见心之实性，彼即见一切法。见一切法者，彼即见菩提心。”如是说，以及“何者于彼真实获得确定，彼即证悟心之法性而获得确定。”
English
In all places, the essence of Bodhicitta, without arising or ceasing, is not apparent, but in all places, it is definitely self-manifesting, therefore there is no equal abiding or non-abiding. Secondly, there are seven: showing the essence of Bodhicitta, explaining the location, characteristics, and nature, showing through many questions and answers, explaining metaphors, explaining the categories of names, showing it as the basis of all dharmas, and how sentient beings are ready when Bodhicitta is ascertained. First, there are two: brief explanation and detailed explanation. The first is shown from "said" to "not objectified." Again, the Lord of Lanka said, "Lord of Secrets, how does that noble intention appear from all previous times to all later times when those noble individuals, the five lineages, etc., have fully attained certainty and abide in Bodhicitta? If it appears as an object, then it must be something that does not arise or cease. However, if it is not apparent, then constant wisdom and constant compassion cannot arise. How should this be fully understood?" After asking this, the Lord of Secrets said, "O Lord of Lanka, it is like this: Bodhicitta is the suchness of Dharma-nature, and the noble individual is the very realization of mind-nature. Therefore, since Dharma-nature and mind-nature are inseparable, whatever is Bodhicitta is the noble individual, and whatever is the noble individual is Bodhicitta. Because they abide inseparably in essence, they are definitely free from the sphere of activity. The noble individual is not seen as the subject, and Bodhicitta is not objectified as an object, therefore it is liberated from appearance and non-appearance." Thus it is shown. The second is shown from "asked" to "clear." Again, it is asked, "If it is free from the sphere of activity, and no grasper is seen, and no object is objectified, then as the noble ones said in the ninth and eleventh chapters, etc., whoever sees the suchness of mind sees all dharmas. Whoever sees all dharmas sees Bodhicitta." Thus it is said, and "Whoever attains certainty in that very reality realizes the Dharma-nature of mind and attains certainty."