English
He also. That itself is beyond the discrimination of the mind's intellect. Because of the spontaneous arising of uncreated compassion, although wisdom has thoroughly and unerringly known the five fields of worldly knowledge, it also knows the fields to be tamed by beings with manifest past wisdom and the two aspects of knowing. Mastering the nature of reality, self is such wisdom itself. He has no defilements such as ignorance, which is the same as self, and no delusion of grasping what is not that as that. I prostrate to the self-manifestation of the wisdom of the all-pervading emptiness of reality. Thus, the collector sought in manifestation. All the sins of the collector's outer body, speech, and mind are purified. Inwardly, pure wisdom arises from the teacher's virtues, and he gains confidence in realization. In secret, the teacher's words are like nectar, and by the essence of the manifestation of reality, wisdom itself is seen manifestly. By this, he hears without turning back in the three realms. Those who have faith in this to be tamed in the future will also be like that. The search for the nature of realization is that the collector, in the previous manifestation, realized in this way by the blessing of the teacher, and destroyed ignorance and so on by the essence of the manifestation of reality. Wisdom is manifestly possessed like a stream. Transcending the appearance of the delusion of earth, water, fire, and wind. Knowing that all things do not deviate from the nature of one's own wisdom. Thus, he believes that wisdom itself is the nature of the Buddha. In this meaning, there is no delusion from the beginning, and it is directly cut off. Such a collector, because he has no desires, prostrates to his own uncreated wisdom. Having shown the prostration in this way, now, in order to generate the second meaning, to show the uncommon basis of discussion, there are two meanings of the limbs, that is, the teacher himself manifestly shows the wisdom of the ground appearance in the limbs of the assembly of attendants, and in order for the attendants of the collector himself to realize, he shows the common basis of discussion, that is, the nature of what is said. In the limbs of the teacher's assembly of attendants, the wisdom of the ground appearance is manifestly shown, and there are two inner meanings, the first is to connect with the name of the scripture, meaning the meaning of reality.
Chinese
所教导的要点是：对于具有信心的有缘者来说，从今世中转变心意，接受过去之法性，以一者具足殊胜信心，能够施舍，视上师为佛之觉知至关重要。如是之人，于此第八品中，以“依有缘者之智慧次第”等句说明。对于如是具有意愿之弟子，虽具信心与智慧，然应视上师为具足无量功德者，精通秘密续部，博学且心胸宽广，行为举止与常人无异，然其意念与佛陀等同。如是，于此第三品中，以“与诸佛无别结合”等句说明。对于如是之上师，应于三年前请求灌顶。上师亦应于彼时，授予外在有相之灌顶，以及内在无相之灌顶，或有或无，半有半无，秘密以极无戏论之手印指示，以及完全圆满极无戏论，依身之姿势与坐姿而无须授予之灌顶等。上师应视情况分别授予。此处所说之无须授予，乃指于心上自在授予。于此第四品中，以“三千世界皆为闲暇”等句说明。如是，具缘者于基础未成熟时，经由灌顶而令其成熟，为使灌顶稳固，故宣说三昧耶。又于彼处说，不守护无守护之三昧耶，乃因执着于三昧耶之故。如是，对于具足三昧耶者，令其成熟解脱之上师口诀，分为前行与正行二者。其中，前行有二，以区分轮涅之行，透过身语意之行为，区分轮回后，指示从轮回中解脱之境地，以及身语意回归本位，安住于自然状态之仪轨，乃为圆满有情之要点。二者，区分轮涅之行，于此第六品中，以“罪业与业之果报，世界器情亦然”等句说明。安住于自然状态之要点，于此第四品中，以“肢体不动本已去”等六句说明。如是，前行圆满后，现在开始
English
The key point taught is that for a fortunate individual with faith, it is crucial to turn the mind away from this world, accept the Dharma nature of the past, and possess great faith, be capable of generosity, and perceive the guru as the awareness of the Buddha. Such a person is described in the eighth chapter with the phrase, "According to the disciple's level of wisdom." For such a student with desire, although they have faith and wisdom, the guru should be seen as possessing immeasurable qualities, being skilled in the secret tantras, learned and broad-minded, with conduct similar to ordinary people, but with thoughts equal to the Buddha. Thus, in the third chapter, it is stated, "Inseparably united with all Buddhas." To such a guru, one should request empowerment three years in advance. The guru, at that time, should bestow the outer empowerment with elaboration, the inner empowerment without elaboration, either partially present or absent, the secret empowerment indicated by extremely non-elaborate mudras, and the completely perfect empowerment that is utterly non-elaborate, relying on bodily postures and sitting positions, which need not be conferred. The guru should bestow them as appropriate. Here, the empowerment that need not be conferred refers to the empowerment freely bestowed upon the mind. In the fourth chapter, it is explained with the phrase, "All three thousand worlds are at leisure." Thus, the fortunate one, when the basis is not yet mature, is matured through empowerment. To stabilize the empowerment, the samaya is taught. It is also said there that violating the samaya that has no restrictions is due to clinging to the samaya. Thus, for one who possesses samaya, the guru's instructions that ripen and liberate are divided into preliminary and main practices. Among these, there are two preliminaries: distinguishing between samsara and nirvana through actions of body, speech, and mind, distinguishing samsara, indicating the state of liberation from samsara, and the ritual of returning body, speech, and mind to their original state, settling into a natural state, which is the essence of fulfilling the benefit of beings. Secondly, the practice of distinguishing between samsara and nirvana is explained in the sixth chapter with the phrases, "Sins, actions, and their ripening, as well as the world, its container and contents." The key to settling into a natural state is explained in the fourth chapter with the six phrases, "Limbs unmoving, primordially gone." Thus, having completed the preliminaries, now
Chinese
基于无漏智慧瑜伽士的相续，首先，通过把握身语的关键，使智慧真实显现的关键；像这样把握关键后，依靠三种容器，将显现直接引入自身；像这样使显现不被沾染，四种显现如何生起；为了使人相信上师的口诀，有四种终极的诀窍。身语意的关键在于，先前智慧的觉性存在，为了使觉性的智慧显现，身体的关键在于，坐姿不应超出法身、报身、化身三种坐姿，例如，就像蛇的四肢蜷缩一样显现。就像这样，在第八品中，“身体的关键有三种”等等进行了阐述。然后，为了使不可言说的意义依赖于相续，把握语言的关键，安住于法性不可言说之处。在第七品中，“言说和表达是不可思议的”等等。心的关键在于，不离开所交付的目标，在第三品中，“通过三种信任完全显示”等等。然后，第二，像这样把握关键后，依靠三种关键，将显现直接引入自身。也就是，依靠生起门的的关键，显示灯明境的显现。又在第八品中，“门即是不动”等等。像这样生起后，交付于哪个境而不被沾染呢？又在同一品中，“虚空本身也不动”。像这样，在虚空中显现的觉性，如何显现呢？在第六品中，“例如金链”等等，以及“紧密相连”等等进行了阐述。像这样修持后，在四种显现中，法性现前的显现是，在第八品中，“那也是深奥意义的理解”等等。然后，通过修持增长的显现，法性母子相连是，在第六品中，“金链的数量众多，部分身是不可思议的”等等。像这样习惯后，觉性本身增长的显现是，在第八品中，“量是四种信心的瑜伽”。
English
Based on the continuum of a yogi with undefiled wisdom, first, the key to making wisdom actually appear by seizing the key points of body and speech; having seized the key points in this way, relying on the three kinds of vessels, bringing the manifestation directly into oneself; in this way, making the manifestation unattached, how the four appearances arise; in order to make one believe in the instructions of the superior, there are four ultimate instructions. The key points of body, speech, and mind are that the wisdom of awareness is present beforehand. In order to make the wisdom of awareness manifest, the key point of the body is that the posture should not exceed the three postures of Dharmakaya, Sambhogakaya, and Nirmanakaya. For example, it is like the limbs of a snake being twisted and revealed. Likewise, in the eighth chapter, it is taught by "the key point of the body is of three kinds," and so on. Then, in order to make the unspeakable meaning rely on the continuum, seizing the key point of speech, one should abide in the unspeakable nature of reality. Also, in the seventh chapter, it says, "Speaking and expressing are beyond comprehension." The key point of mind is taught as not being separated from the target of entrustment. In the third chapter, it says, "It is fully shown by the three confidences." Then, secondly, having seized the key points in this way, relying on the three key points, one brings the manifestation directly into oneself. That is, relying on the key point of the arising gate, the appearance of the lamp of the object is shown. Again, in the eighth chapter, it says, "The gate is that which does not move." Having arisen in this way, to which object is it entrusted so that it is not tainted? Again, in the same chapter, it says, "Even the sky itself does not move." In this way, how does the awareness that appears in the sky appear? In the sixth chapter, it says, "For example, a golden chain," and it is taught by "closely connected." Having practiced in this way, among the four appearances, the appearance of the nature of reality being directly perceived is, in the eighth chapter, "That is also the understanding of the profound meaning." Then, the appearance of the increase of experience, the connection between the nature of reality, mother and child, is, in the sixth chapter, "Since the golden chain has many numbers, the part of the body is inconceivable." Having become accustomed in this way, the appearance of the increase in the measure of awareness itself is, in the eighth chapter, "The measure is the yoga of the four confidences."
Chinese
如是说。 从此，观待的体验空性，即法性穷尽的显现。 此处第六品中说：“声香味皆寂灭。”如是说。 终极依凭的口诀是，又第八品中说：“门即彼者不动摇。”如是说，以及“一切显现皆安住。”如是说，以及第四品中说：“一与二之数穷尽，明点即离于月。”如是说。 进一步说，依于进入音声文字而象征法性之义是，由于颠倒，以从轮回中解脱的智慧，于同一时刻断除轮回与涅槃二者，仅凭现量一见便得解脱。 所知安住于实相，故现量于自身显明。 由于前往先前的真实之处，故不再退转。 进一步说，由于是事物之自性，故得见法性。 由于摧毁了各异的分别念，故觉性安住于自性之中。 由于法性极为清净，故已超越垢染。 凭借证悟的力量，断除了轮回的边际。 由于前往上师的足迹，故现量之中没有分别念的言辞。 如此之法性，于一切时中恒常安住于现量，故称为天神。 现在，为了阐述第二个内涵，即以自身聚集轮的支分，真实地展示了基现的觉性于现量之中。 如是说：“如是我所宣说之时。”等等所阐述的。 所谓“此”是指，导师吉祥普贤王如来从法性离戏的境界中，从本初无二的自性中起身，从心中舒展出无量无边的佛土，并面露微笑。 从名为“一切佛陀皆显现”的刹土中，从面门放射出无量无边的红白光芒，从中放射出成百上千俱胝无数的法门，于诸佛刹土中普照。 之后，圆满受用身的自性，吉祥第六金刚持大尊，殊胜心要的导师起身，于以基与心要之花庄严的此刹土中，于圆满的处所，对于无明等错觉所生的我执不作修持，于处所法界离戏的境法界，以及清净稠密的庄严
English
Thus it is said. From this, the appearance of the exhaustion of Dharmata due to the emptiness of dependent experience is: From the sixth chapter of this: "Sound, smell, taste, are all Nirvana." Thus it is said. The ultimate supporting instruction is: Again, from the eighth: "The door itself is unmoving." And, "All appearances abide." And, from the fourth chapter: "When the number of one and two is exhausted, the bindu is separated from the moon." Thus it is said. Furthermore, the meaning of Dharmata is represented by relying on the letters of entering sound: Because of reversal, the wisdom that reverses from Samsara cuts off both Samsara and Nirvana at the same time. Liberation is attained by relying on merely seeing the direct perception. Since the knowable abides in the state of reality, the direct perception is clear in its own place. Since one has gone to the previous truth, one does not revert again. Furthermore, since it is the nature of things, Dharmata is seen. Since the different thoughts are destroyed, awareness abides in its own state. Since Dharmata is extremely pure, it is beyond defilements. By the force of realization, the limit of Samsara is cut off. Since one goes in the footsteps of the former, there are no words of conceptual thought in direct perception. Such Dharmata abides constantly in direct perception at all times, therefore it is called a deity. Now, to show the second meaning, the actual demonstration of the awareness of the base appearance in direct perception as a part of one's own gathering wheel is: "At one time when I taught this," and so on, is taught. This, called "this," is when the teacher, glorious Samantabhadra, arose from the state of Dharmata free from elaboration, from the primordial non-dual nature, and emanated immeasurable Buddha-fields from the ease of his mind and smiled. From the realm called "All Buddhas Manifest," countless white and red rays of light emanated from the door of his face, from which hundreds of thousands of billions of immeasurable Dharma doors emanated, illuminating the Buddha-fields. Then, the embodiment of the Sambhogakaya, the glorious Sixth Vajradhara, the teacher of the special essence, arose, and in this realm adorned with the flowers of the base and essence, in a perfect place, without meditating on the self-grasping caused by ignorance and other delusions, in the realm of Dharmadhatu free from elaboration, the object of Dharmadhatu, and the pure and dense array