English
Therefore, one can attain Buddhahood right here without any effort, because one has understood the meaning of the view of the Great Perfection, which is free from extremes and utterly complete. Furthermore, if explained in connection with the appearance of change and time-grasping, one abides in non-mentation by being liberated from the extreme of mentation. This does not mean that mentation is absent in the mind, but rather that self-arisen luminosity is inherently present. Non-mentation is not dullness or complete ignorance, nor is it without discernment; rather, it is knowing and abides in awareness. Liberated from the extreme of non-mentation, one abides in non-arising. Since non-arising is mind, non-arising is also liberated from extremes and abides in transcendence of mind. Since "past" is the recollection of what has ceased, one does not even cling to the mere name of "past." Thus, by being liberated from the extreme of sudden mentation, the extreme of undifferentiated non-mentation, the extreme of inanimate non-arising, and the four extremes of words transcending mind, one attains the Great Perfection that is free from extremes and utterly complete. If explained in connection with the aspects of the appearance of the Dharma path, one is liberated from the extreme of the body that grasps the body, the extreme of wisdom that knows, the extreme of clarity that is light, and the four extremes of awareness that experiences, thereby being utterly complete. If explained in connection with the general characteristics of knowable objects, one is liberated from the extreme of existence that is entity, the extreme of non-existence that is emptiness, the extreme of appearance that is form, and the four extremes of liberation that is consciousness. Since one is liberated from extremes, and even that itself does not exist, one attains the Great Perfection that is utterly complete. If explained in connection with the specific characteristics of knowable objects, one is liberated from the extreme of entering that is wisdom, the extreme of contemplation and mental activity, the extreme of the degree of habituation that is experience, and the four extremes of the result to be attained. Without abandoning that itself, one attains the Great Perfection that is utterly complete. Because one is liberated from the sixteen extremes, it is called "Great." Since the view of the Great Perfection of inherent nature is ultimate, one attains Buddhahood right here, and therefore it is called "Great." The nature of the tantra, its definition, classification, example, and the power of the tantra. The nature of the tantra is the indivisibility of skillful means and wisdom. The definition is that since the meaning transmitted in words is without error and unchanging, it is called "Tantra." Alternatively, from the teacher of the tantra, Vajradhara, up to the present-day yogis, the tantra has not been defiled by words, so it is called "Tantra." The classification is twofold: the tantra of inherent nature and the tantra of skillful means. The tantra of inherent nature is the way things abide, which is the essence of inherent nature.
Chinese
种姓之续，即是智慧之光明遍布一切佛与众生。精要自性之续，是不依赖言辞，续之意蕴在续中生起。方便是象征上者的意义，所象征的方便之续是具缘者的智慧，能象征的方便之续是象征上者的意义，如身躯燃烧之续，以文字记载来象征。依靠信任的标志，依靠有情精进猛利而在此生无有遗漏地成佛，中等依靠征兆转变而在中阴成佛，下等依靠征兆声音转变之说，从自性化身刹土中出气而证得佛果。续的比喻如同织布，如同具备原料、纬线、经线和工匠的努力四者而成为布匹一样，续自身的词句，以及其无有颠倒的意蕴，以及被上师口诀所摄持，以及自身的精进四者聚合而证得佛果。续的圆满程度是，上文所象征的方便之续有两种，即以生起次第为主的续和以圆满次第为主的续。在以生起次第为主的续中，首先是四种灌顶，誓言是友伴，这是二者。真言是所修之法，本尊是果，这是二者。坛城是处所，念诵和修持是道，这是二者。行持是入门，见解是意之究竟，这是二者。事业是功德，成就所要获得，这是二者。像这样，具备十二者的以生起次第为主的续的圆满程度，如果不具备这些，就不是续。以圆满次第为主的续的圆满程度是，口诀是基础，行持是方便，这是二者。禅修是道，见解是核心，这是二者。实修是所依，智慧是征兆，这是二者。中阴是依靠，果是所要获得，具备这八者就是圆满的续。如果不具备这些，就不是续。对于这二者共同而言，如果词句重复出现，就不是续。如果词句段落混杂，以及其他
English
The lineage of the seed is the very pervasion of the wisdom of awareness to all Buddhas and sentient beings. The lineage of essential nature is the arising of the meaning of the lineage in the lineage, without relying on words. Means are what represent the meaning of the higher ones. The representable, the lineage of means, is the awareness of the fortunate ones. The representing, the lineage of means, represents the meaning of the higher ones, such as the lineage of the burning body, represented by words and letters. Relying on the sign of faith, relying on the diligence of the individual, one attains Buddhahood in this very life without obscurations. The middling one attains Buddhahood in the bardo by relying on the transformation of signs. The lowest one attains Buddhahood by exhaling in the realm of the Nirmāṇakāya of self-nature, relying on the explanation of the transformation of sound of signs. The example of the lineage is like weaving. Just as a cloth is obtained from the completion of four things: material, weft, warp, and the effort of the weaver, so too, Buddhahood is attained by the combination of four things: the words of the lineage itself, its meaning without error, its being seized by the oral instructions of the guru, and one's own diligence. The measure of the lineage is that the lineage of means, which is represented above, is twofold: the lineage that mainly teaches the generation stage and the lineage that mainly teaches the completion stage. In the lineage that mainly teaches the generation stage, first are the four empowerments, and vows are companions, these are two. Mantra is what is to be accomplished, and the deity is the fruit, these are two. The mandala is the place, and approach and accomplishment are the path, these are two. Conduct is the entrance, and view is the ultimate meaning, these are two. Activity is qualities, and accomplishment is what is to be obtained, these are two. Thus, the measure of the lineage that mainly teaches the generation stage, which possesses these twelve, is not a lineage if it does not possess these. The measure of the lineage that mainly teaches the completion stage is that oral instruction is the basis, conduct is means, these are two. Meditation is the path, and view is the core, these are two. Practice is the support, and wisdom is the sign, these are two. The bardo is the reliance, and the fruit is what is to be obtained, possessing these eight is the completion lineage. If it does not possess these, it is not a lineage. Commonly for these two, if words are repeated, it is not a lineage. If the sections of words are mixed, and other
Chinese
如果源头被挖掘出来，或者被抛到别处，那就是被邪说玷污了。如果出现一个不具备这些的续部，那么就一定需要一个补充不完整后续的续部，或者一个解释的续部。如果没有出现，那就没有可信度。这就是说要解释这样一个续部，这是在揭示续部的名称。现在展示续部的正文，正文分为1、总的来说，分为三品，其中详细解释第一品的词义。2、第一品是为了完整展示续部的正文。首先展示顶礼，然后是正文的实际展示，分为两种。顶礼的展示是：从证悟自利的角度顶礼，以及从进入利他的角度顶礼，分为两种。自利有三种。作为所依的补特伽罗，唯一的一个，对于他来说，有漏不再显现而证得佛果，是因为先前做了区分轮回与涅槃的行为，因此摧毁了身语意的显现执着分别念，所以称为“摧毁”。这样做了之后，然后做了使身语安住的仪式。因为身语意具备三身，所以称为“具备”。这样做的所依补特伽罗，超越了对轮回的执着，所以称为“超越”。然后，直接显现关键的景象，智慧达到顶点，内外诸元素，地、水、火、风等不再显现，迷惑止息，在自性中清净，因此对达到究竟解脱、圆满大成就的见地达到究竟者顶礼。一个人以中等的精进，请教了直接显现的窍诀，区分了前行和正行，但没有进行修持。有时修持了，摧毁了凡庸的身语，所以称为“摧毁”。具备了直接显现自现的加持，超越了意识思维。因为对于这个人来说，景象没有自灭，所以在临终时，自身的元素融入各自的元素中，地融入地，身体变得沉重。水融入水，从口鼻流出一股水，然后干涸。火融入火，从脚底和手掌散发热量。风融入意识，呼吸不畅。意识融入虚空，意识变得不清晰，变得模糊不清。虚空融入光明时，身心分离
English
If the source is dug up, or thrown elsewhere, then it is defiled by heresy. If a tantra that does not possess these arises, then it definitely needs a tantra that supplements the incomplete subsequent tantra, or an explanatory tantra. If that does not arise, then there is no credibility. This is to say that such a tantra should be explained, which is revealing the name of the tantra. Now, the text of the tantra is shown, and the text is divided into 1. Generally, it is shown in three chapters, and in particular, the meaning of the words of the first chapter is explained. 2. The first chapter is for showing the complete text of the tantra. First, the prostration is shown, and then the actual showing of the text of the chapter, which are two types. The showing of the prostration is: prostration from the perspective of realizing one's own benefit, and prostration from the perspective of entering into the benefit of others, which are two types. There are three types of self-benefit. The single individual who is the basis, for whom the contaminated is no longer visible and attains Buddhahood, is because he previously performed the practice of distinguishing between samsara and nirvana, therefore he destroyed the manifest attachment and conceptual thoughts of body, speech, and mind, so he is called "Destroyed." Having done this, then he performed the ritual of settling the body and speech. Because the body, speech, and mind possess the three kayas, he is called "Possessed." The individual who is the basis who has done this has transcended the attachment to samsara, so he is called "Transcended." Then, directly manifesting the key appearances, the wisdom reaches its peak, and the internal and external elements, earth, water, fire, and wind, are no longer visible, delusion ceases, and is purified in its own nature, therefore, I prostrate to the one who has reached the ultimate view of complete liberation and perfect great accomplishment. One person, with medium diligence, requested the direct manifestation of the pith instructions, distinguished the preliminaries and the main practice, but did not practice them. Sometimes, having practiced them, he destroyed the ordinary body and speech, so he is called "Destroyed." He possesses the blessings of seeing the direct manifestation of self-appearance, and has transcended the mind's intellect. Because the appearances have not self-exhausted for this person, therefore, at the time of death, the elements of his own body dissolve into their respective elements, earth dissolves into earth, and the body becomes heavy. Water dissolves into water, and a stream of water flows from the mouth and nose, and then dries up. Fire dissolves into fire, and heat emanates from the soles of the feet and the palms of the hands. Wind dissolves into consciousness, and breathing becomes uncomfortable. Consciousness dissolves into space, and consciousness becomes unclear, becoming hazy and confused. When space dissolves into clear light, the body and mind separate