English
All things. It is called the "basis" because it is the cause of all arising. As Maitreya said: "How it was before, so it is later. It is the unchanging nature of reality." So it is said. If we distinguish it only in terms of terminology, the nature of mind, the Tathagatagarbha, is like a jewel that is to be purified, so it is called the basis of the nature of reality. And the wrong clinging, together with its object, is what is to be purified, like mud, it is a non-existent appearance, it is temporary, so it is called the basis for examining delusion. It should be understood that this is not the characteristic of the immediate cause of the result. Secondly, the lineage of the path is the view of knowing the reality as it is, the method of making that basis free from temporary defilements, and the samadhi of meditating on the meaning of self-nature, along with the practice of companions. From the lineage it says: "Wonderful and miraculous Dharma, it does not come from elsewhere, but the wisdom that relies on skillful means, arises in such a state." So why is it called the lineage of skillful means or the path? Because it is the co-operative cause that manifests the lineage of the result to be obtained, hence it is skillful means; because it is the support by which one goes to where, hence it is the path. As it is said in the Compendium of the Meaning of the Sutras: "Going and the Dharma corresponding to it." and so on. Moreover, this special path of unsurpassed yoga is the lineage of the path close to the result, while the outer tantras are the lineage of the distant path. The reason why the path is called "lineage" is that the basis is the object of knowledge and the path is the knower, the result is the obtainable and the path is the obtainer, and there is a connection between them. And from the first practice of the path to the result, it occurs continuously without interruption, so it is called that. Thirdly, the lineage of the result is when the temporary defilements that obscure the reality of the basis are completely purified by the path, so that the basis is manifested as it is. As it is said in the Manifestation of the Difference of Illusion: "Accomplished yoga, great yoga, spontaneously accomplished as it is manifested, is also just a designation, there is no second. Therefore, it is said to it." That is to say, the so-called "no second" means that the basis and the result are related in essence by the same self-nature, so there is no result different from the basis. So why is it called the lineage of the result
Chinese
那么，这是什么意思呢？对于那些寻求无上至高果位的人来说，由于他们的愿望完全实现，所以是果；由于永不间断，所以被称为续。因此，总的来说，三续的分类是这样的，由于这个要点，特别是道续的事物也具备了许多胜过名相乘的功德。对此进行细分的话，有能诠之语续和所诠之义续两种。前者又可以从示现成就细微事业的方法、成就共同成就的方法、示现成就殊胜成就的方法等方面进行划分，还有根本续和支分续的划分，以及内外划分等等，虽然很多，但如果归纳起来，可以分为显现于如来之智慧和所化众生之心中的显现为声音的，以及从以前秘密主所说等，到说话者实际说出的显现为声音的，以及有智慧和方便的人将续部记录下来等，到写成汉藏等文字的形态，存在于书本中等，被称为象征性的续。后者所诠之义续部也有很多分类，但以见解来确定意义的核心基础，以胜过因乘的力量，修持道的方式，虽然一般来说，所有大乘都依赖于积累福德和智慧二资粮，以方便和智慧相结合的方式来修持，这一点是相同的。但在秘密真言的情况下，积累福德资粮也不是将蕴等世俗法视为不净的相，从而学习布施等，而是以自性本来清净的形态，在明观为本尊的生起次第中，进行供养坛城等布施，以及以执相戒等戒律为代表的与真言六度行相关的途径来修持；智慧资粮也不是以分别智慧仅仅观待离戏等，而是以上师口诀的方法，安住于被介绍的自性本然智慧中的圆满次第的方式来修持。这两种方式依赖于
English
What does that mean? For those who seek the ultimate, supreme fruit, it is a fruit because their aspirations are completely fulfilled; it is called a continuum because it never ceases. Therefore, in general, the classification of the three continuums is such that, due to this key point, the elements of the path continuum in particular also possess many qualities superior to the nominal vehicle. If we further divide it, there are two types: the expressing sound continuum and the expressed meaning continuum. The former can also be divided according to the method of demonstrating the accomplishment of subtle actions, the method of accomplishing common attainments, and the method of demonstrating the accomplishment of supreme attainments. There are also divisions of root tantras and branch tantras, as well as inner and outer divisions, etc. Although there are many, if we summarize them, they can be divided into those that appear as sound in the wisdom of the Tathagatas and in the minds of those to be tamed, and those that appear as sound from what was said by the secret lords of the past, etc., to what is actually spoken by the speaker, and those that are written down in texts by those with wisdom and skillful means, etc., to those that are written in the form of Chinese and Tibetan characters, etc., and exist in books, etc., which are called symbolic continuums. The latter, the meaning continuum, also has many divisions, but the way to ascertain the essence of the meaning, the fundamental nature, through view, and the way to practice the path with the power of being superior to the causal vehicle, although in general, all Mahayana rely on accumulating the two accumulations of merit and wisdom, and practicing the union of skillful means and wisdom, is the same. However, in the case of secret mantra, accumulating merit is not about viewing the aggregates and other conventional phenomena as impure signs and learning generosity, etc., but rather about practicing generosity such as offering mandalas in the generation stage, which is clear as a deity in the form of self-nature originally pure, and practicing through the path related to the six perfections of mantra, represented by precepts such as holding onto signs; and wisdom accumulation is not just about viewing freedom from elaboration, etc., with inferential wisdom, but rather about practicing in the completion stage, which is settling in the self-existing wisdom that has been introduced by the method of the guru's instructions. These two methods rely on
Chinese
因此，通过结合方便和智慧这两种特殊的方法来进行修持。不像名相乘那样，由于不擅长方便，需要放弃头和手等，以苦行的力量长期受苦，而是不必放弃轮回的所有因果，将其转化为道。就像钝刀无法切断的东西，利器瞬间就能切断一样，下劣方便的下乘道无法调伏的众生，被罪恶和强大的障碍所压迫的众生，也可以进入此道，因此门路宽广。由于是为根器极其敏锐的众生而设的修持之道，因此如果以甚深智慧，毫不分离地修持密咒的见、修、行三者，即使是这样的罪人，也不会被沾染，而能在一生等时间内毫不拖延地结合究竟的果位，因此是行道之苦行，比其他方式更快。第二，讲解密咒续部的分类，分为三： общей классификации тантр на четыре класса, объяснение внешних тантр и объяснение внутренних тантр. 首先， общей классификации тантр на четыре класса: 密咒的法是报身的教法，因此，从无始以来，由诸佛的总集体金刚持大士在无量眷属中宣说，跟随无量众生的智慧和无垠的法界。不像为特定所化众生显现的化身教法那样，对于时间的起始和终结的界限，以及续部的数量等，没有必要完全确定。如《金刚心庄严续》云：“密与大密极密，瑜伽瑜伽大瑜伽，随瑜伽大瑜伽。”又云：“密与大密极密，是诸续部的顶髻。”因此，清楚地显示了极瑜伽和随瑜伽等。同样，在《善臂经》中说：“为了利益天、非天和人类，宣说各种密咒和明咒。三千万和五百万，持明藏由胜者清楚地宣说。”等等。这些也只是显现为部类的方式。七万二千条脉
English
Therefore, by combining the two special methods of skillful means and wisdom, one practices. Unlike the characteristic vehicle, which, due to not being skilled in skillful means, requires abandoning the head and hands, etc., and suffering for a long time with the power of asceticism, one does not need to abandon all the causes and effects of samsara, but transforms them into the path. Just as a blunt knife cannot cut something, but a sharp weapon can cut it in an instant, so too, beings who cannot be tamed by the lower path of inferior skillful means, beings who are oppressed by sin and powerful obscurations, can also enter this path, so the gate is wide open. Since it is a path of practice set up for beings with extremely sharp faculties, if one practices the view, meditation, and conduct of mantra with profound wisdom, without separation, just as it sounds, even such a sinful person will not be stained, and will be united with the ultimate fruit of union without delay in one lifetime, etc. Therefore, it is the asceticism of traversing the path, which is faster than other methods. Second, explaining the classification of the tantra sections of secret mantra, there are three: generally classifying the tantras into four classes, explaining the outer tantras, and explaining the inner tantras. First, generally classifying the tantras into four classes: The Dharma of secret mantra is the teaching of the Sambhogakaya, therefore, from beginningless time, it was spoken by the great Vajradhara, the general embodiment of all Buddhas, within a limitless retinue, following the wisdom of limitless sentient beings and the boundless realm of Dharma. Unlike the teachings of the Nirmanakaya, which appear to specific trainees, there is no need to definitively grasp the limits of the beginning and end of time, and the number of tantra sections, etc. As it says in the Vajra Heart Ornament Tantra: "Secret and great secret, extremely secret, yoga, great yoga, and following yoga, great yoga." And: "Secret and great secret, extremely secret, is the crown jewel of all the tantras." Therefore, it clearly shows extreme yoga and following yoga, etc. Similarly, in the Good Arm Sutra, it says: "For the benefit of gods, non-gods, and humans, various secret mantras and vidya mantras are taught. Thirty million and five hundred thousand, the vidyadhara treasury is clearly spoken by the Victorious One." And so on. These are also just ways of appearing as sections. Seventy-two thousand channels
Chinese
以次第降临于彼处的精液和风的聚合，由此，如此众多的法类，以善逝的因缘，自然显现在所化众生的心中。如《说续·金刚鬘》中所说： “二万四千，应知为血流。二万四千，菩提心极降。二万四千，应知为风行。” 与此相符的续部数量。龙树论师的《五次第释》中说：“密咒的差别有七万二千。” 如是所有的咒语续部，将欲妙和烦恼作为道用之理，以及以所化众生的根器等来成就之理的类别和部类的数量，为了容易把握，以四大禁行来束缚而宣说，如《秘密成就》中所说：“为所化众生，时与调伏者，有缘者之义故，四种大密咒，于世间界宣说。” 如此，也是考虑到时、种姓和根器等而宣说的，其中考虑到时间的是：对于赡部洲的人们来说，有四种串习所依——贪欲的进入方式次第产生。寿命六百万岁以上时，没有烦恼现行。寿命、光、神通和甘露食这四种具备，是圆满劫，此时烦恼贪欲稍微生起，但势力很小，仅仅互相看一眼就满足了。功德从那些中衰减一种，三者具备的时代，以笑为满足。又衰减一种，二者具备的时代，互相接触和拉手就满足的贪欲。所有功德都消失，互相争斗，具有拥抱交合的贪欲。也说是这四种的对治。又如《摄续》中所说：“圆满劫第一是事续，三具足第二是行续，二具足第三是瑜伽续，争斗劫第四是无上续。考虑到四时，续也说为四种。” 如此。考虑到种姓，是从行持的角度来区分的，比如婆罗门们行持洁净和苦行。
English
The aggregation of semen and wind that descends there in sequence, from which, so many categories of Dharma naturally arise in the minds of those to be tamed, due to the conditions of the Sugata. As it says in the Explanatory Tantra, Vajra Garland: "Twenty-four thousand, know that blood flows. Twenty-four thousand, the bodhicitta descends greatly. Twenty-four thousand, know that the wind moves." The number of tantras corresponds to this. In Nagarjuna's Commentary on the Five Stages, it says: "The divisions of secret mantras are seventy-two thousand." All such mantra tantras, the way to use desire and affliction as the path, and the categories and numbers of sections of how to accomplish it with the minds of those to be tamed, etc., are taught by binding them with four great commitments, as it says in Secret Accomplishment: "For the sake of the meaning of those to be tamed, the time and the tamers, those who have fortune, the four great secret mantras, are proclaimed in the world realm." Thus, it is also said with consideration of time, lineage, faculties, etc. Considering the time: For the people of Jambudvipa, there are four ways in which the basis for training, attachment, gradually arises. When the lifespan is over six million years, there is no manifest affliction. Having the four: lifespan, light, miraculous powers, and nectar food, is the perfect age. At this time, afflictive desire arises slightly, but the power is small, and they are satisfied by just looking at each other. When one of those qualities diminishes, in the age of having three, they are satisfied by laughing. Again, when one diminishes, in the age of having two, they are satisfied by touching each other and holding hands. All qualities disappear, they fight each other, and have the desire for embracing and intercourse. It is also said to be the antidote to these four. Also, as it says in the Condensed Tantra: "The first perfect age is the action tantra, the second with three is the performance tantra, the third with two is the yoga tantra, the fourth with strife is the unsurpassed. Considering the four times, the tantra is also said to be four types." Thus. Considering lineage, it is divided from the perspective of conduct, such as Brahmins practicing cleanliness and asceticism.