English
Because it abides perfectly without being produced, it is called "Continuum." It is the means to symbolize that, so it is called "Means." Because it constantly abides in itself, it is called "Continuum." Therefore, this is the definition of the symbolizing means continuum. As mentioned above, the first summarized meaning is the meaning of the means continuum, and it is explained with eight branch meanings. Now, the second summarized meaning is the meaning of the nature continuum, which is explained by six branch meanings. The first is, the nature continuum shows its own essence: As mentioned before, with the knowledge of the path-goers, the nature abides in itself, which is the awareness of the unadorned natural state. The essence of the continuum is the state of awareness. Furthermore, if distinguished by wisdom, since both the Dharma of Samsara and the Dharma of Nirvana are difficult to understand, the mind cannot understand it, because its meaning is difficult to express, so it cannot be distinguished. It is solid and stable, hence it is Vajra. Its nature abides in natural accomplishment. It is the basis of all sentient beings. Distinguishing self and other, its basis symbolizes the meaning of the continuum's own existence, because the essence of Buddha and all sentient beings is without difference, so, what is its nature? Since emptiness is the same as the ungraspable nature of essence, the basis is the same in Buddha and sentient beings. Since there is nothing unfulfilled, there is nothing to abandon. Since the defilements of subtle and gross self-grasping have been cleared, there is nothing to restore. It prospers with its inherent nature, therefore it is free from the extremes of affirmation and negation. Because it arises, it can be called an object. The continuity of the continuum refers to its connection with people and individuals. The three continuums of essence, basis, and quintessence are combined into one, therefore, it is called that the basis of Buddha and sentient beings is the same. The above is the first content, the nature continuum shows its own essence. Now, the second content is the distinction and basis, showing the state of the nature continuum: Nature is the state, the continuum is related to sentient beings. Like this, it will be explained. The basis is the initial and final awareness, and it pervades all Buddhas and sentient beings, so it is the basis continuum. The essence continuum is: The lineage manifests in itself. The quintessence continuum is: The clarity of awareness manifests in light.
Chinese
确实如此。如果讲述基之续，自性是从本来清净，没有无明的名称。甚至在错觉中也从未存在过。因为从未存在过，所以现在连错觉这个词的名称也没有。因为没有错觉，所以后来不会陷入错觉，没有陷入错觉的原因，也没有已经陷入错觉的处所。自性是任运成就的各种显现，因此无有偏颇的觉性生起，无所不遍，无处不在，无处不显。从任运成就的种子状态显现出各异的果，一切都无法否认。大悲是普皆遍布，无法否认的。在一切处都清晰，没有分别，因此显现出各种现象的觉性是自显现。显现者没有止息，所以如上一样显现，无论什么都能够产生。再说，自性显现为本来清净的智慧，因此没有错觉的名称。自性显现为任运成就的智慧，因此是无有止息的觉性。大悲显现为普皆遍布的智慧，因此成为显现与空性各异的自性。像这样，以三者的自性，现在也存在于一切有情众生心中，因此能够成佛。也就是说，自性本来就没有无明的垢染，本初（藏文：ཀ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：本初）是最初的象征或基础。清净不是做作或努力，而是本来就存在的神性。因为没有聚集和到来，所以没有分离和离去。像这样，安住于没有来去的唯一状态。通过业的究竟而证悟，三界轮回断绝。证悟先于增长，烦恼的根源空虚。因为任运成就的自性不被人们所知，所以是秘密。因此，没有上师口诀的人们无法了解，这是非常重要的。以上讲述了第二个内容，即区分和基之自性续的实相。现在讲述第三个内容，即心性自性续的意义。也就是说，三身是觉性本身，圆满了三身五智之精华的觉性。觉性安住于空性，因此法身之续是空性，超越了事物。它普皆遍布，因此有情众生能够自解脱。显明本身也是如此，觉性，以及从觉性中产生的智慧，智慧以及从智慧中产生的光明都是自显现。这也是能取所
English
Indeed. If explaining the Ground Tantra, the essence is that from the very beginning, it is pure, without the name of ignorance. It has never even existed as something merely labeled by delusion. Because it has never existed in that way, even the term "delusion" does not exist as a mere word. Because that does not exist, there is no going into delusion later, no cause for going, and no place where one has gone. The nature is that various spontaneously accomplished displays appear, so unobstructed awareness of affirmation and negation arises. There is nothing that it does not pervade, it occurs in everything, and it appears in everything. From abiding as the seed of spontaneous accomplishment, various fruits arise, and everything cannot be refuted. Compassion is all-pervasive and cannot be refuted. It is clear in everything and without separation, so the awareness that arises as various appearances is self-appearing. Because the arising agent does not cease, it appears as before. It arises in any way. Furthermore, in essence, it arises as the wisdom of the originally pure essence, so there is no name of delusion. The nature arises as the wisdom of spontaneous accomplishment, so it is unobstructed awareness. Compassion arises as the wisdom of all-pervasiveness, so it arises as the nature of distinct appearance and emptiness. Like that, as the nature of the three, it abides in all sentient beings at the present time, so it is possible to become a Buddha. That is, the essence is that from the very beginning, the stain of ignorance, the syllable Ka (藏文：ཀ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：the syllable Ka) is the initial symbol or ground. Purity is not something done or labored at, but it is inherently divine. Because there is no gathering or coming, there is no separation or going. Like that, it abides in a single state without coming or going. By perfecting actions, the three realms are cut off. Because realization expands beforehand, the basis of afflictions is emptied. Because the spontaneously accomplished nature is not known by those who do not know, it is secret. Therefore, those without the guru's instructions do not know, and that is very important. That explains the second topic, which is distinguishing and showing the state of the Ground Nature Tantra. Now, the third topic is explaining the meaning of the Essence Nature Tantra. That is, the three kayas are awareness itself, the awareness that is perfected as the essence of the three kayas and five wisdoms. Awareness abides in emptiness, so the Tantra of the Dharmakaya is emptiness, beyond things. Because it is all-pervasive, sentient beings are self-liberated. Clarity itself is also like that: awareness, and the wisdom that arises from awareness, wisdom, and the light that arises from wisdom are self-appearing. That is the grasper and the
Chinese
由于不可能存在执着于差别的垢染，故称为“桑”。由于智慧的增长，以方便法生起身语意的一切安乐。没有上师的教言，自性是隐秘的，因此看不到它的意义。拥有伟大的口诀，毫不费力地见到，并且领悟与见到同时。领悟它与生起体验和证悟同时。它生起与成佛（梵文，天城体：Buddha，梵文罗马拟音：Buddha，汉语字面意思：佛陀）同时，因此，平等性被称为远离边际。那么，它又是从何处产生的呢？不作改变地安住在原始状态，不眨眼地观看其精髓，依靠那朵花本身，显现出无有止息的境界。不依赖于他者，而是依靠自己的觉性，因此，它被称为见到诸法自性清净的显现。仅仅是见到它，就摧毁了无明迷惑的基础。因此，切断了进入界中的孔道。它是圆满的，不依赖于他者，因此是伟大的，超越一切见地，精华、法界、觉性不可分离。此外，在其他续部《金花心髓》中说：汇集诸佛的精华，放入一切众生的心中。它的精髓是连绵不断的，汇集精华，故称为精华。又在《具义精进》中说：一切教法的精华是，现量法性之路。又在《与虚空金刚同等》中说：基和心髓之花是，一切佛的自性续，特别是秘密殊胜浓缩为精华，在此超越轮回的彼岸，如勇士射箭一般。又在《金光明经》中说：从基、自性和方便中，依靠而到达佛土，毫不费力且容易，故安立为续。等等，如果列举经文，则无法穷尽。因此，这个比其他更为著名的要点，是普通乘所不了解的，因此是秘密的意义。由于从续之光中显示，因此应将觉性和智慧分为二者来解释。这也是承诺。因为确定是量，并且可以指示，所以这些经文是可以把握的，因此是经文。它的自性安住于空性，却遍及一切，因此可以安立为续。以上是内容。
English
Because the stain of clinging to differences cannot exist, it is called 'Sang.' Because of the growth of wisdom, the happiness of body, speech, and mind is generated through skillful means. Without the guru's instructions, its nature is secret, so its meaning is not seen. Having the great instruction, seeing it effortlessly, and comprehending it are simultaneous. Comprehending it and the arising of experience and realization are simultaneous. Its arising and becoming Buddha (Sanskrit, Devanagari: Buddha, Sanskrit Romanization: Buddha, Chinese literal meaning: Buddha) are simultaneous, therefore, equality is called being free from extremes. So, from where does it arise? Abiding in the original state without alteration, viewing the essence without blinking, relying on that very flower, it is said to be a realm of unobstructed clarity. Not relying on others, but through one's own awareness, therefore, it is called seeing the naturally pure appearance of the essence of all phenomena. Just by seeing it, the basis of ignorance and delusion is destroyed. Therefore, the doorway for entering the realm is cut off. It is complete, not relying on others, therefore it is great, surpassing all views, essence, space, and awareness are inseparable. Furthermore, in other tantras, in the essence of the golden flower: 'Having gathered the essence of all the Buddhas, placing it in the hearts of all beings. Its essence is continuous, having gathered the pure essence, it is called essence.' And in 'Meaningful Effort' it says: 'The very essence of all teachings is, the path of directly perceiving the nature of reality.' And in 'Equal to Vajra Space' it says: 'The flower of the base and the essence is, the self-nature tantra of all the Buddhas, especially the secret supreme condensed into essence, here beyond the other shore of samsara, like a hero shooting an arrow.' And in the 'Noble Golden Light Sutra' it says: 'From the base, self-nature, and skillful means, relying upon them to reach the Buddha-field, without effort and easily, therefore it is established as a tantra.' And so on, if one were to enumerate the scriptures, it would be endless. Therefore, this key point, which is more famous than others, is not understood by the common vehicle, therefore it is a secret meaning. Since it is shown from the light of the tantra, awareness and wisdom should be explained as two. This is also a promise. Because it is certain and can be indicated, these scriptures can be grasped, therefore they are scriptures. Its self-nature abides in emptiness, yet it pervades all, therefore it can be established as a tantra. This is the meaning of the content.
Chinese
详细阐述了精华自性之续的意义后，现在阐述第五个内容，即精华自性超越事物而显现差别：也就是从上文概括出的精华自性，是将意义浓缩为口诀，核心是将觉性浓缩为口头教导。五大的精华、精血、觉性的光芒、智慧之身这三者，在外境显现时，觉性显现为身，法界显现为颜色，虚空中法界与觉性无离无合地显现，这三者，通过了知它们，就能遍及见地。如此显现后，产生三种确信：相信是见地的把握，清净显现是境的把握，止息错乱是决定的把握。因此，了知轮回本初即是佛，因为觉性没有原因所以不会退转；觉性的身显现，错乱显现解脱为清净显现，所以显现不会退转；法性显现为多样，获得证悟的把握所以不会退转。这三者，本体浓缩为精华，因此不会改变，获得确定的地，所以没有退转的原因，没有退转的所依，因为没有所依，所以退转的条件自然消失。因为这些清净，所以退转的果本来解脱。如此解脱，错乱的显现自净，所以没有轮回的原因；那清净的显现自生，所以轮回的条件自灭；即使现在没有断定，也会在法性的中阴显现中确定，所以轮回的果自然消失。这三者，在这个时候，觉性没有对立，所以错乱是空性的；心没有条件，所以念头和污垢是空性的；光明没有去处，所以五大的条件是空性的。这三者是将觉性浓缩为精华的自性，确立为完全清净的连续。如果从命名的角度来说，不改变是基础，那正直安住是道路，通透是果。那也是因为以能量确定的方式把握了可观察的事物，所以称为自性无为的续。因为那个理由，在自身确定，所以称为续，与心相连而成立。那也是因为了知对境空性的自性而成立，所以，因为它的意义显明的部分没有停止，所以佛、有情、轮回、涅槃如前一样显现，所以称为自性之续。以上是第五个内容，精华自性的