Chinese
超越了十七或十四种支分，在茂密森林的中心，居住在他人无法到达的边远寂静处，有缘者以身语精进，如狮子、如大象、如仙人般安住于如是之性中。将眼睛安住于化身的观看方式中，日夜不离那盏灯。如此安住，在眼睛的角落里，会生起清净虚空的灯，光芒微细而缠绕。那时，专注于无云的晴空，自性就会完全显现。指示大空性是：显现在天空中的虚空，如果显现，会是怎样呢？在显现中，五光的成分不会停止，是巨大的黑色，被深蓝色所覆盖。对于非物质而言，是对治，因此能显现于境，是巨大的。在显现中，难以用心识去衡量，因此是巨大的。由于没有所取之境，在空性中具有光明，因此是巨大的显现。本体是唯一的，对于有情和佛陀，界限不会中断，因此是巨大的。在显现为觉性和虚空二者时，轮回和涅槃一切圆满，是巨大的。美丽且被五光所覆盖，不是人为的，因此是无饰的巨大。它充满并胜过自己的身体，即使用心识去寻找也无法找到，因此是巨大的空性。当自己的本体成熟时，瑜伽的身体没有完全发展，因此显现为各种巨大的身相，没有气息，没有来去，因此是巨大的。指示觉性本身的安住之处，首先指示安住的方式是：唉玛吙！以惊叹之语表达欢喜并呼唤，对于共同乘的行者来说，由于必须修持极秘密的四大甚深见，因此是巨大的。指示觉性智慧不谬误：见解与眼睛不分离地结合。如果不离开四种闲暇，即安住于显现等，那么就精通了觉性。指示显现作为道用的教导是：以安住于显现来指示方法。这是与续部结合，与行持结合，与基结合，与身体结合。续部是在名称的阶段，珍宝胜。
English
Having transcended the seventeen or fourteen branches, in the heart of a dense forest, residing in a remote and solitary place where others cannot reach, a fortunate one should apply diligence in body and speech, abiding in suchness like a lion, like an elephant, like a sage. The eyes should be well-established in the manner of looking of a Nirmanakaya. Day and night, one should not be separated from that lamp. By abiding in this way, in the corner of the eye, a lamp of pure space will arise, and the light will be subtle and entwined. Then, by focusing on the empty sky, free from clouds, the nature will be fully revealed. The instruction on the Great Emptiness is: How does that space, which is clear in the sky, appear? In the clarity, the elements of the five lights are uninterrupted, it is a great blackness, covered with deep blue. For that which is without substance, it is the antidote, therefore it has the power to appear to objects, it is great. In appearance, it is difficult to examine with the mind, therefore it is great. Because there is no object to be grasped, it exists as light in emptiness, therefore it is a great appearance. The essence is one, and for both sentient beings and Buddhas, the boundary is not broken, therefore it is great. When appearance is like the two, awareness and space, all of samsara and nirvana are completely perfected, it is great. Beautiful and pervaded by the five lights, it is not artificial, therefore it is a great unadornment. It fills and surpasses one's own body, but even if one searches with the mind, it cannot be found, therefore it is a great emptiness. When one's own essence ripens, the yoga body is not fully developed, therefore it appears in various great forms, without breath, without coming or going, therefore it is great. To indicate the place of settling of awareness itself, first, the way of sitting is indicated: Emaho! Expressing joy and calling out with a word of wonder, for those of the common vehicle, it is great because the actual instruction must be practiced with the four profound meanings that are extremely secret. To indicate that awareness is not mistaken as wisdom: The view is joined without being separated from the eye itself. If one does not separate from these four relaxations, such as abiding in appearance, then one is skilled in awareness. To indicate the instruction of taking appearance as the path: The method is indicated by abiding in appearance. This is combining with the tantra, combining with conduct, combining with the ground, and combining with the body. The tantra is, in the context of names, precious victorious one.
Chinese
名为“显现之续”是指将各种显现展示为续的自性，因此，自己的觉性是根本之义。各种显现对于伟大的智慧没有阻断作用，因为心的执着之处自然止息，所以称为显现自性之续。在境自然清净的显现中，觉性安住于自己的续中，与二者不混杂，并非以圆满的方式不存在，而是安住于自性中的清净之续，如同胜幢般的续之意，没有间隔地续不断绝，因此续的意义难以被他人理解，故为伟大。行为是指先行之身语意的行为，通过行为的次第，遣除身语意的显现执着。修行达到究竟的行为，通过与风相结合，确定诸根大小的次第。最初所学的行为，使身语安住于传统之中。与基相结合是指，如此将显现置于凝视之中，与事物存在的状态不可分离，因此，初始之基是本来清净，并且与觉性不可分离，是为暂时之基。与身相结合是指，身体如狮子般安住，从而以威势压倒错觉显现；如大象般安住，从而以威势压倒相；如仙人般安住，从而以威势压倒五大。与果相结合的显现是指，自性完全清净的显现，物质性的东西消失后，觉性的自性光芒显现，没有物质性的东西，即没有地水火风，而是五种大光明自显现。调伏所化众生的显现是指，六道众生各自直接的显现，因为没有，所以如梦境般在世俗中显现，在胜义谛中也是如此，在世俗中如大显现般显现。这也是通过方便大悲，所化众生的境是相同与不同，所调伏之身化现为那般数量，从而成办利益。法性广大的显现是指，本来自然未被改造，广大是指没有边和中央的法性，超越言说，无我或无我所，或大空性。这也是因为将这三种显现直接认知为助伴，从而将一切显现转化为智慧的体性。通过凝视，对于那真实自性的一切，没有虚空，并且安住于不离自己明灯的如是性中。
English
The so-called "Continuum of Appearances" refers to showing various appearances as the nature of the continuum. Therefore, one's own awareness is the fundamental meaning. Various appearances do not obstruct great wisdom because the object of the mind's attachment naturally ceases. Therefore, it is called the continuum of the nature of appearances. In the appearance where the object is naturally pure, awareness abides in its own continuum, and without mixing with duality, it does not exist in a completely perfect way, but the pure continuum abides in itself. Like a victory banner, the meaning of the continuum is uninterrupted, so the meaning of that continuum is difficult for others to understand, hence it is great. Conduct refers to the preceding actions of body, speech, and mind. Through the order of actions, the manifest attachments of body, speech, and mind are reversed. The conduct of perfecting practice, through mixing with the winds, establishes the order of the magnitude of the senses. The conduct to be learned initially establishes body and speech in tradition. Connecting to the ground means placing the appearance in a fixed gaze, inseparable from the way things exist. Therefore, the initial ground is primordially pure, and inseparable from awareness, which is the temporary ground. Connecting to the body means the body abides like a lion, thus overwhelming illusory appearances. It abides like an elephant, thus overwhelming signs. It abides like a sage, thus overwhelming the elements. The appearance connected to the fruit is the appearance of completely pure nature. When material things disappear, the self-radiance of awareness appears. Without material things, there is no earth, water, fire, or wind, but the five great lights naturally appear. The appearance of taming those to be tamed is the direct appearance of each of the six realms of beings. Because it does not exist, it appears conventionally like a dream. In ultimate truth, it is the same, and in conventional truth, it appears like a great appearance. This is also through skillful great compassion, the objects of those to be tamed are the same and different, and the body that tames emanates into that many forms, thus accomplishing benefit. The appearance of vast dharmata is naturally unconditioned from the beginning. Vastness refers to the dharmata without beginning or end, beyond expression, without self or selflessness, or great emptiness. This is also because by directly recognizing these three appearances as helpers, all appearances are transformed into the nature of wisdom. By gazing intently, there is no emptiness in all that is the true nature, and it abides without separation from the suchness of one's own lamp.
Chinese
因此，无论显现如何，不要失去正念，不要扭曲其意义，像这样将上方的广大智慧毫无间断地结合起来。至于如何安住的方法，则是从上师处获得口诀，放下内外事务，依靠寂静处等等，这是身语的关键。简而言之，这是先行的口诀和行为次第。接下来是关于修禅道用的口诀的阐释，即“阐释如海安住之见”。如果将其与续部结合，因为它安住于远离言辞、文字、表达和概念之处，所以可以结合“无文字之续”。远离概念的这种禅定本身是稳固且不变的，因此根本的教证超越了所表达的内容，是“穷尽决定的伟大”。如果将其与修行结合，这是使觉性习惯于显现的修行。像这样，仅仅专注于两种觉性，思想就不会散乱到其他地方，这就是禅定。像这样，毫不散乱地安住于这种状态，这就是见。由于没有间隔，所以见是法性，是不造作的。由于没有被其他力量所控制，所以是伟大的。如果将其与道结合，就像外面的大海汇集了所有的水滴一样，各种密咒道的要点都包含在见中，所以是道。至于证悟，由于声闻等无法理解，所以需要付出巨大的努力。至于困难，则需要长期修习波罗蜜多等共同乘，需要三十二劫，三个无数的声闻，以及依次证悟摩诃衍道，所以是困难的。道有两种：显现之道和随行之道，这条道是显现地被带走的。阿底和其他宗派等共同乘无法理解，所以是伟大的。语是不与任何人交谈，从而领悟不可言说的内容。这又分为：首先是应该学习的次第，其次是应该展示的内容，以及修正方法和达到语之极限的口诀。如果将其与果结合，大海是法性之海，不会被任何分别念的动摇所动摇。表征感官之门的海洋是，从眼睛的不造作的本性中，眼睛的识显现为各种对境，眼睛的自性显现为水的本质。这个大海是没有被风所动摇的大海。
English
Therefore, no matter what appears, do not lose mindfulness, do not distort its meaning, and like that, combine the great wisdom above without interruption. As for how to abide, it is to receive the oral instructions from the guru, abandon internal and external affairs, rely on solitary places, etc., this is the key to body and speech. In short, these are the preliminary oral instructions and the order of actions. Next is the explanation of the oral instructions for taking meditation as the path, which is "explaining the view of abiding like the ocean." If it is combined with the tantra, because it abides in a place that is free from words, letters, expressions, and concepts, it can be combined with the "tantra without letters." This meditation itself, which is free from concepts, is stable and unchanging, therefore the fundamental teaching transcends what is expressed, it is the "greatness of exhausting determination." If it is combined with practice, this is the practice of making awareness accustomed to manifestation. Like that, just by focusing on the two awarenesses, the mind will not scatter to other places, this is meditation. Like that, abiding in this state without distraction, this is the view. Because there is no gap, the view is dharmata, it is uncreated. Because it is not controlled by other powers, it is great. If it is combined with the path, just as the outer ocean gathers all the water droplets, the key points of various secret mantra paths are contained in the view, so it is the path. As for attainment, since the Shravakas and others cannot understand, it requires great effort. As for difficulty, it is necessary to practice the common vehicles such as Paramita for a long time, it requires thirty-two kalpas, three countless Shravakas, and gradually attaining the Mahayana path, so it is difficult. There are two paths: the manifest path and the subsequent path, this path is manifestly taken. Ati and other sects, etc., cannot understand the common vehicles, so it is great. Speech is not talking to anyone, thereby comprehending the inexpressible. This is further divided into: first, the order of what should be learned, second, what should be shown, as well as the method of correction and the oral instructions for reaching the limit of speech. If it is combined with the result, the ocean is the ocean of dharmata, it will not be shaken by any movement of conceptual thought. The ocean of symbolic sensory doors is that from the uncreated nature of the eye, the consciousness of the eye manifests as various objects, and the nature of the eye manifests as the essence of water. This ocean is the ocean that has not been moved by the wind.