English
It is called "not that" and so on. What is called "not spoken by others" is not even spoken by the Buddha Vajradhara and others. What is called "cannot be completely found by anyone" cannot be found even by the lord of the ten bhumis. It should be understood as something that can be realized by each individual themselves, and that it transcends the object of their conceptual thoughts. Then, how can it be taught and heard at this time? That is only the conventional truth of speech, not its own nature, just as it is heard when telling of the happiness and suffering of the heavens and hells. When it manifests, it will naturally be realized, and at that time, it will also be realized by oneself, not through the words of others. As it is said, "One will know for oneself." Therefore, meditation is not meaningless, because without perfecting meditation, it is impossible to make it manifest. As it has also been said, "I have shown you the path to remove the suffering of existence. The Tathagata is the teacher, you must strive yourselves." So, for the path that transcends the world, the joy that is born together with it is obvious to those who indulge in desire. If instructions are meaningless for it, what need is there to mention meditation? What can other instructions do for the meaning of manifestation? That is why it is said, "Merit" and so on. It should be understood in this way: here, it is not the worldly joy that is born together that is to be accomplished, because it is already accomplished, and it is inferior to the higher joys of the heavenly realms and so on, and because it is tainted, it is impurity, the root of the faults of those in samsara. So, what should it be like? The individual perfect enlightenment of the Tathagatas, that is, the Dharmakaya born together like the sky, and the Sambhogakaya arising from the same cause, the born-together, which is extremely excellent, extremely pure, and certainly the nature of bliss, this born-together should be accomplished here. That cannot be realized by other means, so how can one have more faith in instructions for worldly joy that is born together, and thus perfect meditation?
Chinese
通达乃是显现，自己了知。从那以后不是从一开始，因此，在这里听闻、思维和修习不是没有意义的，这是它的意义。方法就是道路。依止它就是真正的修习。它的众多传承就是多种多样的意思。从上师处获得，就是上师的教诲，对于任何先来的传承弟子，上师都应如仪轨般给予，这就是口传窍诀的意思。为了证悟而宣说，就是口传窍诀，也就是口诀。依止上师传承的方法，就是依止上师传承的方法。以彼之故，即是由于福德。以此是指生于适宜之处，依止殊胜之人，以心发起正确的愿望，以及先前积累的福德，这四者被说是证悟之因。其中，提到上师传承，就已说明依止殊胜之人。提到依止方法，就直接说明以心发起正确的愿望，而生于适宜之处的意义也已说明，因为没有它就不会产生。提到福德，就说明了行持福德。这里说“福德”，并不是指先前所做的福德，那么应该做什么呢？应该以在此积累的福德来证悟，因为这是密宗的宗义。那是什么呢？就是方法的差别。无论是这里的誓言如何，显现如何，以及每天所依止和所依止的轮涅等，通过修习，使自己、众生和器世间都能持续地得到清净，因此，这种方法是这些的差别。那么，这种方法的差别是在生起次第中才有，在圆满次第中没有吗？因为在那里仅仅修习俱生喜。因此才说，下等、中等等等。这就是下等之类的解释。微细之物是指自己的心和心所。事物是指自己的身体。舍弃二者是指自己身体的肢体。六根是指
English
Realization is manifest, known by oneself. It is not from the beginning; therefore, hearing, thinking, and meditating here are not meaningless, that is its meaning. Method is the path. Relying on it is true practice. Its many transmissions mean many kinds. Obtaining from the lama is the lama's teaching; for any disciple of the lineage who comes first, the lama should give it according to the ritual, which means oral instruction. Speaking for the sake of realization is oral instruction, which is the pith instruction. Relying on the method of the lama's lineage is relying on the method of the lama's lineage. Because of that, it is due to merit. This refers to being born in a suitable place, relying on a noble person, making correct aspirations with the mind, and accumulating merit in the past; these four are said to be the cause of realization. Among them, mentioning the lama's lineage already explains relying on a noble person. Mentioning relying on the method directly explains making correct aspirations with the mind, and the meaning of being born in a suitable place is also explained, because it will not arise without it. Mentioning merit explains the practice of merit. Here, saying "merit" does not refer to the merit done in the past, so what should be done? One should realize through the merit accumulated here, because this is the tenet of Tantra. What is it? It is the difference of method. Whether it is how the vows here are, how the manifestation is, and what one relies on every day, such as the wheel of samsara and nirvana, by practicing, oneself, sentient beings, and the vessel world can be continuously purified, therefore, this method is the difference of these. So, is this difference of method only in the generation stage and not in the completion stage? Because there one only practices coemergent bliss. Therefore, it is said, lower, middle, etc. This is the explanation of lower and so on. Subtle things refer to one's own mind and mental factors. Things refer to one's own body. Abandoning the two refers to the limbs of one's own body. The six senses refer to
Chinese
其自身的身体，特别是存在于眼睛等之中。稳固和变动，指的是外在，有情和无情。非自性，指的是不是自性本身。同等之自性，指的是无分别的心性本身。如何思量而宣说呢？即是应当修习那个。此之解释是“味等”，意思是修习为味道相同。此之又解释，“等”等等，此处“同等”指的是相似之义。此乃宣说了前一句之义。其之，指的是低劣和中等等等。味即是味和等性，心髓和真实，以及体性之意。那个味是什么呢？即是轮，自证之乐的特征，瑜伽母之轮的意思。此乃宣说了后一句之义。宣说总义，“味等，一之体性”，此具有等性之味，因此是等性之味，体性成为一体，因此是一之体性。此义，指的是如是宣说的部分之义。味成一体，又是如何修习呢？宣说“从我”等等。一切行者，指的是变动者。一切从我而生，指的是从我而生本身，心之外的自性，即使耗尽也没有，此一切从心而生，即是从我而生本身。三地，指的是一切稳固者，那也是从我而生，如前一样。这些，指的是稳固和变动。我所遍及，指的是心之体性本身。从我之外的行者未见，指的是没有非心之自性。多种自性是心，但为何是大乐之自性呢？因为如实证悟自性之心，二取空性即是心之自性本身。一切心即是与智慧虚空等同，随顺大乐之自性。如实证悟二取空性是共同的。此乃宣说了特别信解之瑜伽。宣说了其利益，如是等等。福德浅薄之人也。
English
Its own body, especially existing in the eyes and so on. Stable and moving refer to the external, sentient and non-sentient. Non-self-nature refers to not being self-nature itself. The nature of equality refers to the very nature of non-discriminating mind. How is it thought and spoken? That is, one should practice that. The explanation of this is "taste equality," which means practicing as the same taste. Another explanation of this, "equality" and so on, here "equal" refers to the meaning of similarity. This explains the meaning of the previous sentence. "Its" refers to inferior and medium, and so on. Taste is taste and equality, the essence and truth, and the meaning of nature. What is that taste? It is the wheel, the characteristic of self-aware bliss, the meaning of the wheel of yoginis. This explains the meaning of the latter sentence. Explaining the general meaning, "taste equality, the nature of one," this has the taste of equality, so it is the taste of equality, the nature becomes one, so it is the nature of one. This meaning refers to the meaning of the part spoken as such. Taste becomes one, and how is it practiced? It is said "from me" and so on. All travelers refer to the changing ones. All arise from me, referring to arising from me itself, the self-nature outside the mind, even if exhausted, does not exist, all this arises from the mind, that is, arising from me itself. The three lands refer to all the stable ones, that also arises from me, as before. These refer to the stable and the moving. What I pervade refers to the very nature of the mind. No travelers other than me are seen, which means there is no non-mind self-nature. The various self-natures are the mind, but why is it the self-nature of great bliss? Because the mind that truly realizes self-nature, the emptiness of duality is the very self-nature of the mind. All minds are equal to the wisdom space, following the nature of great bliss. Truly realizing the emptiness of duality is common. This explains the yoga of special faith. The benefits are explained, such as this and so on. Even people with little merit.
Chinese
也是因为前世没有积累福德。 “成就无疑”是指通过这个瑜伽积累了福德。 “吃”是指在吃的时候。 “睡也”是指因为经常练习，所以在梦中也能见到。 “恒常进入”是指通过这个瑜伽，味道自然而然地成就。 如果问：“通过恒常的修行应该做什么呢？”，回答说：“大手印”等等，意思是证得大手印的成就。 像这样的瑜伽，特别是通过信奉的论典，说是积累了福德。 为了说明以心发愿，所以说了“如此”等等。 “一切众生”是指有情和器世间。 应当将所有这些观想为一体。 如果问：“为了什么而必须执取呢？”，回答说：“以意”等等。 意是指分别的识，不要以它来观察，而要以它来执取。 这是“以意”的含义。 如果想：“如果不是分别观察，那么那时就不应该观修吗？”，因此回答说：“一切法”等等。 观修就是完全了解诸法，不是那样的分别。 意思是说，分别自性是虚妄的。 如果问：“那时完全了解是怎样的呢？”，回答说：“观察”等等。 “等等”包括树木、山、海洋等等和众生。 应当将所有这些观想为殊胜的真如，以信奉的真如来表达各种各样，而不是各种各样的分别。 再次，如果问：“那殊胜的真如是怎样的呢？”，因此回答说：“我”等等。 我是指自己的心。 它的实物就是它本身，从它的自性中 如此说道。 “那些是一”和“那就是”与前面结合。 “没有其他”是指没有第二个真如。 如果问：“那唯一又是怎样的呢？”，回答说：“自知”等等。 那么，空性就是殊胜的真如吗？
English
It is also because merit was not accumulated in previous lives. "There is no doubt of accomplishment" means that this yoga has accumulated merit. "Eat" means when eating. "Sleep also" means that because of constant practice, one can see it even in dreams. "Constantly entering" means that through this yoga, the taste is naturally accomplished. If you ask, "What should be done through constant practice?", it is said, "Mahamudra" etc., meaning to attain the accomplishment of Mahamudra. Such yoga, especially through the revered scriptures, is said to accumulate merit. In order to explain making aspirations with the mind, it is said, "Thus" etc. "All beings" refers to sentient beings and the container world. All of these should be meditated upon as one. If you ask, "For what reason must it be grasped?", it is said, "By mind" etc. Mind is the consciousness that distinguishes, do not examine it with that, but grasp it with that. This is the meaning of "By mind". If you think, "If it is not examined with distinctions, then should one not meditate at that time?", therefore it is said, "All dharmas" etc. Meditation is the complete understanding of all dharmas, it is not that kind of distinction. It is meant that distinctions are inherently mistaken. If you ask, "What is that complete understanding like at that time?", it is said, "Observation" etc. "Etc." includes trees, mountains, oceans etc. and living beings. All of these should be meditated upon as the supreme Suchness, expressing various things as the Suchness of devotion, and not various distinctions. Again, if you ask, "What is that supreme Suchness like?", therefore it is said, "I" etc. "I" refers to one's own mind. Its entity is itself, from its very nature Thus it is said. "Those are one" and "That is it" are combined with the previous. "There is no other" means that there is no second Suchness. If you ask, "What is that oneness like?", it is said, "Self-knowing" etc. So, is emptiness the supreme Suchness?