English
Fifth, the peak yoga has characteristics, classifications, and boundaries. First, the complete cultivation of the union of the three wisdoms (mkhyen gsum) reaches its peak. Second, it refers to the five meanings that will be explained below. Third, it exists between the path of joining and the limit of existence. Reaching the peak, being prophesied, and being irreversible are three terms with the same meaning. Sixth, this yoga is the gradual completion of the Dharmakaya, and there are characteristics, classifications, and boundaries for the gradual order. First, the combined cultivation of the three wisdoms (mkhyen gsum) is practiced in order. Second, there are thirteen types. Third, it exists between the path of joining and the limit of existence. Because there is no ultimate gradual cultivation at the limit of existence. Seventh, the momentary yoga has characteristics, classifications, and boundaries. First, the complete cultivation of the union of the three wisdoms (mkhyen gsum) reaches its ultimate point. Second, there are four types based on the classification of the modes of realization. Third, it exists at the limit of the ten bhumis. Eighth, the Dharmakaya has characteristics, the object to be signified, and the signifier. First, it is the ultimate result of yoga, possessing the limbs of uncontaminated Dharma. Second, because it is the accumulation of all uncontaminated Dharmas, or the body, it is the Dharmakaya, since body, collection, aggregation, and union are synonyms. Third, there are two types: incomplete and complete. As it is said in the Ornament for Clear Realization: "Without cause and with cause, and obtaining the body, etc." In order to generate realization on the fruits of the three wisdoms (mkhyen gsum) respectively, the three wisdoms (mkhyen gsum) are first taught. Because it arises from the path of cultivation, the path wisdom is then taught. Because it is the essence of what is to be abandoned, in order to understand what is to be abandoned, it is then taught from all aspects, and this is the order of explanation. Second, explaining the seventy meanings, there are eight sections. First, the ten Dharmas of omniscience. Second, the eleven Dharmas of the path wisdom. Third, the nine Dharmas of all-knowingness. Fourth, the eleven Dharmas of complete enlightenment. Fifth, the eight Dharmas of the peak yoga. Sixth, the thirteen Dharmas of the gradual path. Seventh, the four Dharmas of the momentary path. Eighth, the four Dharmas of the Dharmakaya, making a total of eight sections. First, generating bodhicitta and instructions, etc., there are two verses. Second, it is about making things vague, etc., there are three verses. Third, wisdom does not abide in existence, etc.
Chinese
等二个偈颂。第四是，相和加行等所有，等二个偈颂。第五是，其相和增上等，到顶峰的现证之间宣说。第六是渐次的三种和十种宣说。第七是，刹那等宣说。第八是，自性身和圆满报身等，等一个偈颂宣说。第二，词义支分广说分三。所学处境有三，所学果法身支分广说。第一有三，果位一切智，因道智，因的取舍一切智的支分广说。第一有四，道的自性菩提心，彼令清净诀窍受持，彼修习的果决定胜支分，所选的意义不错乱地成办。第一发心，发心的体相，发愿和趣入二者，以摄略和广大的方式如母经般讲述，以及彼具足二十二种譬喻的发心差别，与其他经结合而说。第一是，大乘的发心体相是，具足三种功德，为了利他，希求圆满正等菩提。第二是，发愿和趣入菩提心的本体是利他，和想要趋入菩提，趣入菩提心的本体是希求菩提和正在趋入彼，那是如般若经的广中略三般，以摄略和广大的方式讲述。第三是，为了利他而希求菩提，那也是，从圣者无尽慧所宣说的经中出现，菩萨们的最初发心是，如同大地般，成为一切佛法和其众增长的所依之故。从第二以下具足意乐等的发心是，剩余二十一个全部都结合。第二意乐如同纯金般，利益和安乐的意乐不会改变之故。第三加行如同上弦的月亮般，善法增长之故
English
etc., two verses. The fourth is, "with aspects and application, etc.," two verses. The fifth is, from "its signs and increase, etc.," to "the realization of the peak." The sixth is taught by "the three gradual ones and the ten." The seventh is taught by "instantaneous," etc. The eighth is, "with the nature body and complete enjoyment, etc.," taught by one verse. The second, explaining the words and meanings in detail, has three parts: the three objects of learning, and the detailed explanation of the branches of the Dharma body, the result of learning. The first has three parts: the omniscient fruit, the causal path of knowledge, and the detailed explanation of the branches of the causal acceptance and rejection of all knowledge. The first has four parts: the nature of the path, generating the mind of enlightenment; receiving the instructions that purify it; the result of meditating on it, the definitive branch; and accomplishing the chosen meaning without error. First, in generating the mind, the definition of generating the mind, and the two, aspiration and engagement, are explained in brief and in detail, as in the Mother Sutra, and the distinctions of generating the mind, which has twenty-two examples, are explained in conjunction with other sutras. The first is: the definition of generating the mind of the Great Vehicle is: possessing three qualities, desiring perfect and complete enlightenment for the sake of others. The second is: the essence of aspiration and engagement bodhicitta is the benefit of others, and the desire to go to enlightenment, and the essence of engagement bodhicitta is the desire for enlightenment and going there, and that is like the three expanded, medium, and abbreviated Prajnaparamita sutras, explained in brief and in detail. The third is: that which desires enlightenment for the sake of others, also, arises from the sutra taught by the noble Inexhaustible Intelligence, the first generation of mind of the Bodhisattvas is: like the earth, because it becomes the basis for the increase of all the Buddha's teachings and their assemblies. From the second onwards, the generation of mind possessing intention, etc., is to be combined with all the remaining twenty-one. The second intention is like pure gold, because the intention of benefit and happiness does not change. The third application is like the waxing moon, because virtuous dharmas increase.
Chinese
第四殊胜之意乐，如火一般，如同压在木头下的火，从高到低不断地认识到差别而行进，因此是殊胜之意乐。第五布施波罗蜜多如同大宝藏，能使无量无边的有情众生得到满足，且永不耗尽。第六持戒波罗蜜多如同以珍宝成就菩提，因为从中产生珍贵的功德。第七忍辱波罗蜜多如同大海，因为不会被一切痛苦的境遇所扰乱。第八精进如同金刚，因为具有不可摧毁的坚固性。第九禅定如同山王，因为不会被散乱所动摇。第十般若波罗蜜多如同药王，因为能彻底平息二障之疾病。第十一四无量心如同善知识，因为在一切时处都不会舍弃一切有情。第十二五神通如同如意宝珠，因为能如所愿地获得相应的果报。第十三四摄事如同太阳，因为能使所化众生的庄稼完全成熟。第十四四正知如同乾闼婆美妙的歌声，因为能宣说调伏所化众生的佛法。第十五四平等如同转轮圣王，因为是不浪费的因。第十六二资粮如同宝库，因为是积聚众多福德和智慧的宝藏之所在。第十七菩提分法如同大道，因为一切圣者都已行至并随之而行。第十八止观如同坐骑，因为能轻易地携带。第十九受持法义之陀罗尼，向他人宣说的无畏，如同巧设之水，如同云彩般源源不断地涌出，受持已闻和未闻之法义，并源源不断地涌出。第二十
English
Fourth, the superior intention is like fire, like fire pressed under wood, realizing the differences from high to low and proceeding, therefore it is the superior intention. Fifth, the perfection of generosity is like a great treasure, satisfying immeasurable sentient beings with material enjoyment and never being exhausted. Sixth, the perfection of discipline is like achieving enlightenment with jewels, because precious qualities arise from it. Seventh, the perfection of patience is like the ocean, because it is not disturbed by all kinds of painful experiences. Eighth, diligence is like a vajra, because it has the indestructible solidity. Ninth, meditation is like the king of mountains, because it is not moved by distraction. Tenth, the perfection of wisdom is like the king of medicine, because it completely pacifies the disease of the two obscurations. Eleventh, the four immeasurables are like a spiritual friend, because they never abandon all sentient beings in all circumstances. Twelfth, the five superknowledges are like a wish-fulfilling jewel, because they bring the corresponding results as desired. Thirteenth, the four means of gathering are like the sun, because they fully ripen the crops of those to be tamed. Fourteenth, the four correct knowledges are like the beautiful songs of the Gandharvas, because they teach the Dharma that tames those to be tamed. Fifteenth, the four equanimities are like a universal monarch, because they are the cause of not wasting. Sixteenth, the two accumulations are like a treasury, because they are the place of the treasury of many accumulations of merit and wisdom. Seventeenth, the dharmas of the aspects of enlightenment are like a great path, because all noble beings have gone and follow it. Eighteenth, tranquility and insight are like a vehicle, because they carry easily. Nineteenth, the dharani that holds the meaning of the Dharma, the fearlessness of teaching others, is like skillfully arranged water, like clouds that continuously spring forth, holding the meaning with heard and unheard Dharma, and continuously springing forth. Twentieth
Chinese
是为四法之总持，犹如悦意之妙音，为欲解脱之所化众生，令其听闻悦耳之故。第二十一为趋入唯一之道，犹如河流之流，证得无生法忍时，自然而然生起之故。趋入唯一道者，乃因属于彼地之菩萨众，所作事业无有差别之故。第二十二为善巧方便，犹如云朵，如世间一切财富皆从云中产生一样，于兜率天安住等，以显示之门，彼一切之义事皆依赖于彼之故。二者，彼令清净之口诀之领受，口诀十者总的显示，及小乘之僧伽分别的解说。初者有四，修持自身之体性，所缘境四谛，所依三宝，修持圆满之因的教导。初者，修持之体性显示为无分别智慧，彼遣除十种分别之方式与经部相结合二者中，初者修持之体性者，乃是甚深般若波罗蜜多之瑜伽，即是无分别也。二者，经庄严论中云：胜者之子等，无与有等。如是宣说。是故，彼十种分别之对治，无分别之瑜伽即是修持之故。又，显示对治之语，即是修持之教导。二者，于所缘境四谛中，教导有四者，初者教导苦谛者，蕴、界、处、圣谛、缘起、有为与无为，彼七法之空性若精进，即是精进于般若波罗蜜多之义也。教导集谛者，色等如实生起与灭尽，及一切烦恼与清净之法性而见也。彼为何耶？谓自性空性之故等之语也。教导灭谛者，自性空性之灭谛甚深者，于彼则无有生灭及色等乃至菩提之间所观察之一切法也，如是显示之语也。
English
It is the total holding of the four dharmas, like the pleasant sound of music, for the sake of those who wish to be liberated, causing them to hear pleasant sounds. The twenty-first is the path of entering the one way, like the flow of a river, because when one attains forbearance of the unborn dharma, it arises naturally. The one who enters the one way is because the bodhisattvas belonging to that land do not differ in their actions. The twenty-second is skillful means, like a cloud, just as all the wealth of the world arises from the clouds, residing in the Tushita heaven, etc., through the door of showing, all the meanings of those things depend on it. Secondly, receiving the oral instructions that purify it, the ten oral instructions are generally shown, and the sangha of the Hinayana is explained separately. The first has four: the nature of practice itself, the four objects of truth, the three jewels of reliance, and the instruction on the cause of perfect practice. In the first, the nature of practice is shown as non-conceptual wisdom, and the way to eliminate the ten kinds of conceptualization is combined with the sutras. The first is the nature of practice, which is the yoga of profound Prajnaparamita, which is non-conceptual. The second is: In the Ornament of Sutras, it is said: The sons of the victors, etc., are without and with, etc. Thus it is said. Therefore, the antidote to those ten kinds of conceptualization, the non-conceptual yoga, is the practice. Also, the words that show the antidote are the instructions for practice. Secondly, among the four truths of the object of meditation, there are four instructions. The first instruction on the truth of suffering is: the aggregates, elements, sources, noble truths, dependent origination, conditioned and unconditioned, if one strives for the emptiness of those seven dharmas, it means striving for Prajnaparamita. The instruction on the origin is: form, etc., are truly born and extinguished, and all afflictions and pure dharmas are seen as such. Why is that? Because of the emptiness of self-nature, etc. The instruction on the cessation of suffering is: the profound cessation of suffering of self-nature emptiness, in that there is no birth and death and all the dharmas observed from form, etc., up to enlightenment, such is the word of showing.