English
That is wisdom. Differentiated, there are three: essence, nature, and compassion. As it says in that very text: The ground is essence and nature, and compassion pervades and arises in all. The essence of the Heart Essence Tantra is the clear light radiance of the heart, along with outward appearance. As it says in that very text: Heart essence is the complete nature tantra. All appearances are tantra, everything is connected and formed with everything. Nature, in the mandala of citta (藏文：ཙིཏྟ།，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：mind), the great heart essence complete without arising. Therefore, it is the condensed heart essence, because it becomes the life force of all, it is named the Heart Essence Tantra. Differentiated, there are inner heart essence wisdom and outer heart essence radiance. The essence of the Quintessence Tantra is seeing through the union of the meaning of heart essence. As it says in the Garland: The essence of all buddhas gathered as one, the quintessence of all essences, called quintessence by gathering heart essence, empty-clear awareness condensed into quintessence. Differentiated, there is the ground quintessence appearing as form, the heart essence quintessence appearing as wisdom, and the flower quintessence arising as the four lamps. As it says in that very text: The bliss of all buddhas, the great secret, possessing ground, heart essence, and flower, is the very essence of self-awareness. Well summarized, the three natures of quintessence are superior to all because they show liberation completely and without error. As it says in the Golden Flower Heart Essence: Gathering the quintessence of all buddhas, placing it in the hearts of all beings, its heart essence is a string of beads, called quintessence because pure essence is gathered. And as it says in the Tantra of Meaningful Diligence: The very quintessence of all teachings is called the path of the direct experience of reality. And as it says in the Tantra Equal to Vajra Space: Ground, heart essence, and flower are the nature tantra of the buddhas, especially the secret supreme condensed into quintessence. This is like a person shooting an arrow to the other side of samsara. Thus, the nature tantras abide in the nature of the three: ground, path, and fruit. As it says in the Pearl Garland: Because it is determined to be grasped by ground, path, and fruit, it is the nature tantra. The ground tantra is awareness, the path tantra is the four appearances, and the fruit tantra is quintessence and the three aspects. Furthermore, the wisdom of heart essence awareness possesses the three: essence, nature, and compassion.
Chinese
存在于其中的是三种精华。觉性于身中显现，界于颜色中显现，虚空中界与觉性显现，此三者称为三种显现。三种定解是：见解是自生智慧，本自解脱，故无需勤作的定解；自显智慧之境显现为身与智慧，故无需从他方刹土成就的定解；于轮回涅槃无有希冀与恐惧，断绝取舍，故确信无法从他方成就佛陀的定解。彼时，出现三种不退转：觉性不退转故成熟为身，显现不退转故解脱为光明，分别念不退转故成佛为智慧。彼等的清净所依与清净能依的基，汇集为三种显现与三种空性。三种错乱显现、清净显现、中阴幻相显现是：现在显现于共同业力的有情众生。若修持四种显现，则转变为清净显现，若不修持，则于中阴显现光明根本显现。三种空性是清净垢染四种显现的阶段：首先，从非法中返回，故三门从错乱中解脱，故错乱空性。之后，执著于法的垢染空性，故五气清净于法界。之后，内外解脱为光明，故粗细之生起缘起空性。如是说于《摩尼宝鬘》中：彼亦是精华之自性，以精要汇集故为三种精华，以显现三种和智慧遍布，以三种定解和三种不退转，获得精华不改变的定解，显现三种和空性三种，精华以自性清净，于相续中确定。如是，方便之续、自性之续，虽说诸多各自的差别，然依于自生智慧一之体性而各自返回而分，故意义无有他异。于本性之存在方式上，称为自性之续、所诠释意义之续、基础之续。彼等的存在方式，从修持之意义上，本来安住于自生智慧之分，而安立为方便之续、能诠释之续、精华之续等等。犹如一人安立诸多名称，虽有诸多名称，然不离一义。
English
That which abides is the three essences. Awareness is clear in the form of the body. The sphere is clear in color. In the sky, the sphere and awareness are clear. These three are called the three clarities. The three confidences are: the view is self-arisen wisdom, liberated from the beginning, so there is confidence that there is no need for effort; the realm of self-appearance wisdom is clear as body and wisdom, so there is confidence that there is no need to accomplish it from other realms; there is no hope or fear in samsara and nirvana, and there is no abandonment or attainment, so there is confidence that one is certain that enlightenment cannot be accomplished from other buddhas. At that time, three non-returning things arise: awareness does not return, so it ripens into the body; appearance does not return, so it is liberated into clear light; conceptualization does not return, so it is enlightened into wisdom. The basis of purification and the purifier of these are combined into three appearances and three emptinesses. The three are deluded appearance, pure appearance, and the illusory appearance of the bardo. Now it appears to ordinary sentient beings. If the four appearances are purified, they will turn into pure appearances. Even if they are not purified, the clear light of the ground appearance will appear in the bardo. The three emptinesses are the stages of purifying the four appearances of defilements: first, by turning away from what is not Dharma, the three doors are liberated from delusion, so delusion is empty. Then, the defilement of clinging to Dharma is empty, so the five winds are purified in the sphere. Then, the inner and outer are liberated into clear light, so the subtle and coarse arising conditions are empty. As it is said in the Garland of Pearls: That is also the nature of essence. Because the essence is condensed, there are three essences. The three clarities and wisdom pervade. With the three confidences and the three non-returnings, one obtains the certainty that the essence does not change. The three appearances and the three emptinesses, the essence is pure by its own nature, and it is established in the lineage. Thus, the tantra of means, the tantra of nature, although many individual differences are explained, they are divided by returning to each other based on the nature of one self-arisen wisdom, so there is no difference in meaning. On the basis of the way of being of the nature, it is called the tantra of nature, the tantra of the meaning to be expressed, and the tantra of the ground. The way of being of these, from the point of view of the meaning of practice, is that from the aspect of originally abiding in self-arisen wisdom, it is designated as the tantra of means, the tantra of expression, the tantra of essence, and so on. It is like giving many names to one person, and although there are many names, it does not go beyond one meaning.
Chinese
因此，以基、道、果，确定所执持的自性续。因此，以关联而成立，故称“续”。以自性降临而成立，故称“自性之续”。从基一本体的差别中，方便与自性续，虽然仅是假立显现，但本体基一，自性空，非他异，无转变。譬如某人，名字虽多，无论从何处呼唤，都如实显现，不变之义亦是如此。如是。第二，宣说词之续的次第，共有八个方面：本体的分类、汇集方式、顺序或各自的意义、必要、解说方法、确定母子关系的标题指示。第一，续的本体，通过陈述词义相关联的显现，使有情众生的心续得以解脱。确切的词义是，用名、词、字母来表达并阐明。分类有十八种：如海洋般的续——觉性自显；如太阳般的续——金刚萨埵心之明镜；如狮子般的续——狮子妙力圆满；如山王般的续——无字；如轮子般的续——吉祥庄严；如钥匙般的续——声尘转变；如宝剑般的续——普贤王如来心之明镜；如明灯般的续——明灯燃烧；如熔金般的续——宝饰镶嵌；如母子关联般的续——日月和合；如镜子般的续——认识装饰；如用珍珠串联般的续——珍珠串；如蛇结般的续——觉性自解脱；如大鹏般的续——空行母六法；如河流般的续——圆满自生；如剃刀般的续——黑怒母；如国王般的续——遗骸燃烧；如宝库般的续——珍宝堆积。如是《珍珠串》中所说：如海洋与太阳，狮子与山王，轮子与钥匙，宝剑与明灯，熔金与母子关联，镜子与珍珠串，蛇结与大鹏，河流与剃刀，国王与宝库，以对这些进行区分，能使词之续得以阐明。是也。
English
Therefore, by the ground, path, and fruit, the self-nature continuum is determined to be grasped. Therefore, it is established by connection, hence called "continuum." Since it is established by the descent of self-nature, it is called "continuum of self-nature." From the difference of the single essence of the ground, the skillful means and self-nature continuum, although appearing merely as designations, the essence is the single ground, self-nature is emptiness, not different, without change. For example, a person who has many names, no matter from where he is called, appears as he is, the unchanging meaning is also the same. Thus it is. Secondly, explaining the order of the continuum of words, there are eight aspects: the nature of the essence, the divisions, the method of gathering, the order or individual meanings, the purpose, the method of explanation, and the indication of the title that determines the mother and child relationship. First, the essence of the continuum, by stating the appearance of the connection between words and meanings, liberates the mind-continuum of sentient beings. The precise definition is to express and clarify with names, words, and letters. There are eighteen types of divisions: the continuum like an ocean—awareness self-arisen; the continuum like the sun—Vajrasattva's heart mirror; the continuum like a lion—lion's perfect power; the continuum like a mountain king—without letters; the continuum like a wheel—auspicious and beautiful; the continuum like a key—sound transformation; the continuum like a sword—Samantabhadra's heart mirror; the continuum like a clear lamp—burning lamp; the continuum like molten gold—jewel inlay; the continuum like a mother-child relationship—sun and moon union; the continuum like a mirror—recognition adornment; the continuum like strung pearls—pearl garland; the continuum like a snake knot—awareness self-liberation; the continuum like a great garuda—six doctrines of dakinis; the continuum like a river—perfected self-arisen; the continuum like a razor—black wrathful mother; the continuum like a king—burning remains; the continuum like a treasury—piles of jewels. As it is said in the "Pearl Garland": Like the ocean and the sun, the lion and the mountain king, the wheel and the key, the sword and the clear lamp, the molten gold and the mother-child relationship, the mirror and the strung pearls, the snake knot and the great garuda, the river and the razor, the king and the treasury, by distinguishing these, the continuum of words can be clarified. It is so.
Chinese
如果能辨别这些意义，就能证悟空性。如是说。这些续部各自从意义的联系和总结方式上讲，是自生自解脱。无字三个是续部的三个心要，如君臣会聚。宝珠镶嵌和明镜两个，共三个是续部的三个精华，能见到所有续部的意义，如登上山王之顶。 珍珠串、狮子圆满力、吉祥美满三个，因为阐明了所有续部的甚深密意，所以是三朵鲜花，如三日同升。圆满自生续是所有续部的总集，如城堡的基石。 认识装饰是由于例子和意义清晰，所以显现从深处圆满，如城堡顶端的明灯。 日月交融是在中阴获得解脱，所以是智慧还击，如开设天窗。 珍宝堆积和身像燃烧是续部未完成部分的补充支分，如女儿墙。 明灯燃烧是因为修持清晰，所以是瑜伽解脱的续部，如国王安坐于王宫顶端。 六界是由于直接显示了密意，所以如心脏一般，由于不让执相的军队进入，所以如关闭的门。 决断是清晰地阐明了自己的宗派，并且不被其他的辩论所动摇，所以是秘密的自宗，如铁墙一般。 黑怒母是由于断除违逆者，所以如兵器一般，如持矛戴盔的门卫一般。 如是说，在《珍珠串》中说：如果知道续部的三个心要，就像君主、大臣、百姓三者会聚。如果知道续部的三个精华，就像登上三座山的山顶。如果知道续部的三朵鲜花，就像天空升起三个太阳。如果知道所有续部的一个总集，就像城堡的墙角石稳固地树立。如果知道显现深层圆满的续部，就像建造完成的城堡。如果知道智慧还击的续部，就像在四个方向开设天窗。如果知道两个支分大续部，就像在四个墙面上安置女儿墙。如果知道瑜伽解脱的续部，就像国王安坐在城堡的顶端。如果知道如心脏一般的续部，就像紧紧地关闭了那扇门。