Chinese
总而言之，在修行不断提升的时期，行为是清净的。不清净的是，自性未被预言所指示，因此是不清净的；行为的异熟果是不清净的；颠倒错乱导致自相续不清净。自性未被预言所指示，是指被异生凡夫的意识所摄持，以及被未见清净之方的声闻等人的意识所摄持。行为的异熟果有两种：先前的业和现在的业。由于先前所造之业的异熟，导致根不清晰、智慧迟钝，以及意识不清晰、健忘。被垢染束缚是指，相续不清净，即使遇到佛陀的教法，也会持续很长时间，例如出生在没有佛陀之声的边地野蛮人之地，以及被三恶道的相续所摄持。现在所造之业的异熟导致相续不清净，被称为屠夫等恶人的相续。颠倒错乱的不清净包括：随顺相似的不清净、执着己见的不清净、邪师的不清净，以及自力精进的不清净。随顺相似的不清净是指，对于佛陀的见解、禅修和行为，由于执着于我而显现执着，从而导致颠倒，使得相续不清净，这些都被蕴、处、界的业等意识所摄持。执着己见导致自相续不清净的是外道徒。邪师导致的不清净被称为被邪教误导的相续。最初，被没有口诀的上师随意教导，导致事物本来的意义颠倒错乱，即使后来被传授正确的口诀，也无法理解。由于自己的努力而颠倒错乱导致的不清净是指，不依赖佛经和上师的口诀，而是自行其是，这样会走上歧途，因此颠倒错乱，导致自相续不清净。因此，有缘者舍弃这些，从而使自己的相续清净。他人的相续不清净是指，被宗派所摄持的声闻等八乘次第。被意识所摄持，
English
In short, conduct is pure during the time of increasing progress in practice. Impure is that which is not indicated by its own nature, and is therefore impure; the result of actions is impure; and being misled by perversion, one's own continuum is impure. That which is not indicated by its own nature is that which is gathered by the consciousness of ordinary beings, and that which is gathered by the consciousness of shravakas and others who have not seen the aspect of purity. There are two types of results of actions: past actions and present actions. Due to the maturation of past actions, the senses are unclear and wisdom is weak, and consciousness is unclear and forgetful. Being bound by defilements means that even if one encounters the teachings of the Buddha, the continuum is impure and will continue for a long time, such as being born in a remote land of barbarians where the sound of the Buddha is not heard, and those gathered by the continuums of the three lower realms. The impurity of the continuum due to the results of present actions is called the continuum of butchers and other evil people. The impurity of being misled by perversion includes: the impurity of following similarities, the impurity of clinging to one's own views, the impurity of wrong teachers, and the impurity of one's own efforts. The impurity of following similarities refers to those who, due to clinging to self, manifest attachment to the Buddha's view, meditation, and conduct, thereby causing perversion and making the continuum impure, all of which are gathered by the consciousness of the aggregates, sense bases, realms, and actions. Clinging to one's own views causes impurity in one's own continuum, which are the non-Buddhist heretics. The impurity caused by wrong teachers is called the continuum misled by wrong teachings. Initially, being taught haphazardly by a teacher without oral instructions leads to a perversion of the true meaning of things, and even if correct oral instructions are given later, they cannot be understood. The impurity of being perverted by one's own efforts refers to those who do not rely on the scriptures and the teacher's oral instructions, but act independently, thus going astray, and therefore becoming perverted and causing impurity in their own continuum. Therefore, fortunate ones abandon these, thereby purifying their own continuum. The impurity of others' continuums refers to the eight successive vehicles, such as the Shravakas, gathered by philosophical tenets. Gathered by consciousness,
Chinese
自己的相续不清净，是因为从色和无色界的相续中，会变成堕落和过失之处所以不清净。那些 ভালোভাবে 确定并且表示意义，从法身到报身相续，以及从报身到化身相续的第六位导师金刚持是清净相续，所以称为相续。像这样远离过失的自相续完全清净，因为增长了无数的功德，所以像如意宝珠一样，因此称为珍宝。像这样相续清净本身就获得了对果法性穷尽显现的自在，所以称为胜幢相续。这个相续是其他具有垢染的相续，也就是归纳宗义的相续，即八乘次第。以知识归纳的是三界诸神，所以称为相续。像这样清净的自相续能够压倒烦恼的集合，并且能够自在地驾驭它，所以称为国王的种姓。大圆满自性超越了不清净的自性相续，因为增长了无相的功德，如同虚空一般，所以称为见解如同虚空一般。出现四种相续并不是重复的过失，因为外相续依赖于语言，所以表示事物的实相；内相续依赖于符号和缘起，所以使五行的散乱和聚合平等；密相续依赖于语言和文字的自然分离，从而确定了本体、自性和大悲三者；圆满究竟的无上密相续依赖于自己的觉性，本来就存在，从而直接将道带入显现，所以称为相续。确定为四种相续并不是真实的名称，而是附带地显示了名称的功德显现方式。将名称与无上密圆满究竟结合起来进行解释，有声音的转变解释，有符号的转变解释，以及意义的转变解释。声音的转变是：在证悟成佛之前，以及未证悟成为众生之前，事物存在方式的基础，没有任何关于迷惑与不迷惑的名称，所以是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），并且从中也同时产生了无明和相续的自性一体。
English
One's own impure continuum is impure because it becomes a cause of downfall and error from the continuum of forms and formless realms. Because those are well established and represent the meaning, the sixth teacher, Vajradhara, is purely transmitted from Dharmakaya to Sambhogakaya, and from Sambhogakaya to Nirmanakaya, so it is called continuum. Such a pure self-continuum, free from faults, is called a jewel because it increases immeasurable qualities and is like a wish-fulfilling jewel. Because such a pure continuum itself gains power over the appearance of the exhaustion of the fruit's nature, it is called the continuum of the victory banner. This continuum is the other continuum with defilements, which is the continuum of the collected tenets, the eight vehicles in order. The gods of the three realms, collected by knowledge, are called continuum. Such a pure self-continuum subdues the collection of afflictions and controls it, so it is called the lineage of kings. The Great Perfection of Naturalness transcends those impure continuums of nature. Because it increases non-conceptual qualities equal to space, it is called the view equal to the end of space. The appearance of the four continuums is not a fault of repetition, because the outer continuum relies on words to represent the reality of things; the inner continuum relies on symbols and interdependence to equalize the scattered and gathered elements; the secret continuum relies on the natural separation of words and letters to establish the three: essence, nature, and compassion; the completely perfect, unsurpassed secret continuum relies on one's own awareness, which is inherently present, to directly bring the path into manifestation, so it is called continuum. Establishing the four continuums is not a real name, but incidentally shows the way the qualities of the name appear. Explaining the name in conjunction with the completely perfect, unsurpassed secret, there is an explanation of the transformation of sound, an explanation of the transformation of symbols, and an explanation of the transformation of meaning. The transformation of sound is: before enlightenment and before becoming sentient beings, the basis of how things exist, there is no term for delusion or non-delusion, so it is A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), and from that also arises co-emergent ignorance and the self-nature of the continuum as one.
Chinese
并且，没有遍计所执和五种烦恼以及六识等等，安住于自性本初清净，故称“哈”。 如此之基，无有生，故称“阿”。 无生之义，依仗具缘者的现量道而获得，故生起长竖。 此道亦由自性清净之智慧所知，故为“夏”。 如何知晓？以三身道显现而知，故称“嘎”。 此亦是本初无生之义。 往昔未曾知晓，依仗三身道之显现而体验无生，故称“阿”。 如是于无生中证悟而知，故通达自利。 所化之境不同，各异，于六道众生等，化现调伏者的身各异，如六能仁等，成办他利，故生起足钩。 彼亦是道的三个身，当下即依仗智慧自生之明灯而修持，故生起“卡”。 彼亦是境，为空性虚空，为“达”。 于彼之中，生起觉性之智慧，故为上加。 彼亦较之过去时，更早显现之门未曾止息而显现，故称“ra”。 如是显现之觉性智慧本身，显现身，即面容手印之相，或父母主眷，以及光明智慧之无量聚，显现为圆满报身，故为“擦”。 彼亦于一切时中恒常安住，故于何处，于自身之中央，于珍宝宫殿中，恒常安住之智慧本身，从自之眼中显现，故称“扎”。 如是依仗自身之要处，故为“纳”。 依仗彼，一切错乱于初始之地而返回，故为“玛”。 彼亦依仗上师无有间断之方便而获得，故由此而生。 诠释为表诠：安住之语，自身根本处之文字表诠所言为何？不离阿梨和嘎梨，故称文字，是显现之表义诀窍。 宣说，是断定一切语之显现的表诠，音声义理无自性而显现，故称无有，是不显现之表义诀窍。 彼即是不作 искусственно 自性安住之状态的语
English
And, without conceptualizations, the five afflictions, and the six consciousnesses, etc., it abides in its own nature as primordially pure, hence it is called "Ha." Such a basis is without birth, hence it is called "A." The meaning of no-birth is attained by relying on the direct path of the fortunate ones, hence the vowel mark (vowel sign) arises. That path is also known by the wisdom of self-nature purity, hence it is "Sha." How is it known? It is known as the three-body path appearance, hence it is called "Ka." That is also the meaning of being unborn from the beginning. Having never known it before, and experiencing no-birth by relying on the appearance of the three-body path, hence it is called "Ah." Thus, by realizing and knowing no-birth, one understands one's own benefit. Because the objects to be tamed are different and distinct, for beings in the six realms, etc., the bodies of the tamers that are emanated are different and distinct, such as the six Thubpas (Buddhas), etc., accomplishing the benefit of others, hence the foot hook arises. Those three bodies of the path are cultivated right now by relying on the lamp of self-arisen wisdom, hence "Ksha" arises. That is also the realm, empty space, which is "Da." In that very space, the wisdom of awareness arises, hence it is the upper vowel mark. That also arises earlier than past times, without the gate of manifestation ever ceasing, hence it is called "Ra." Thus, the very awareness-wisdom that arises manifests the body, that is, the form of face and hands, or the principal and retinue of father and mother, and immeasurable collections of light and wisdom, appearing as the Sambhogakaya, hence it is "Tsa." That also abides constantly at all times, so where, in the center of one's own body, in the precious palace of Cittā, the very wisdom that constantly abides arises from one's own eyes, hence it is called "Tra." Thus, since it relies on the key points of one's own body, it is "Na." Relying on that very thing, all delusions return to their original basis, hence it is "Ma." That is also attained by relying on the uninterrupted means of the Lama, hence it arises from that. Explanation as symbolic expression: The word "abiding," what is said to be the symbolic expression of the letters of one's own root place? It does not go beyond Ali and Kali, hence it is called letters, it is the essential instruction of the symbolic meaning of appearance. Saying, is the symbolic expression that determines all appearances of sound, sound and meaning appear without self-nature, hence it is called non-existence, it is the essential instruction of the symbolic meaning of non-appearance. That very thing is the speech of the unmade, natural state of abiding.
Chinese
在姿势的象征中，由于身语意三者的位置重要，所以称为“大”。这是将手的动作的象征意义提取为口诀。续部是依靠清净的无上秘密自续，现量体验生起智慧的智慧，因为一切显现存在都转变为声音意义的口诀，所以没有任何需要断除的，也没有任何需要修持的，这是以名为“无”的象征形式和无名象征形式的意义提取为口诀，所以称为续部。从珍宝等以下，都是续部名称的伟大或功德顺带产生的，所以上面的讲述就足够了。那么，如果将续部自身的体性和合，那也是在清净品中，我自身，不舍弃住法和显现方式二者而圆满。因此，从这无文字的续部中，由于功德增长而产生，所以是珍宝。那也是因为自生智慧没有分离，所以是身显现。因此，这无文字的续部称为胜幢。而且，也正是从这续部中，以秘密而圆满诸法是续部，这续部在一切续部中如同国王般存在，所以是国王。以不变智慧的意义来显示，所以是传承。因为一切内在的法都圆满于此，所以是续部。这续部与眼相关联，所以是见。境域在虚空中运行，续部的伟大与虚空相等而存在，所以与虚空的边际相等。因为一切外在的法都圆满于此续部，所以称为续部。可以转变意义的结合是“阿”字。因此，所显示的那些续部的名称，都是安立于无生之词中。所知的法即是意义的智慧，如果智慧有什么必要，那就是不会颠倒，所以与那些结合而讲述。所要修持的是依靠无生“阿”字来显示，无文字续部的意义是没有任何垢染的无生之义。有缘修持者，首先必须再三向自己的上师请求口诀，因此，从这续部的第六品开始，法身就归结于口诀。也就是说，抛弃朋友，放下内外事务，从第一品开始，如果放下内外事务