Chinese
即使仅仅成就了天界，也认为无法获得真正的伟大道路。获得无误的逝者之路的瑜伽士，即是逝者本身，因此安住于神圣的道路上。这些是为了见到意义的热度，第五和第六是无漏产生的种姓。它的功德是：那不是依赖的影像相同，寂止身与最终的止灭二者不相同。像这样具有巨大热度的殊胜瑜伽，不是所依赖的影像和功德相同。而且，寂止身也不是声闻缘觉所能创造的。因地的有学地和菩萨也无法言说。瑜伽勇士持明者和大乘的菩萨，与那些在意义上进行辨析的人，无论身体多么相似，功德都不相同，不是一样的。那是因为具有五种智慧，具有大乘的热度，没有偏袒的真理，以及对于大乘的意义本身也远离了执着和分别。因此，清净的伟大道路，因为这是心的秘密。像这样以功德的自性，清净的伟大道路，大乘的自性，因为菩提心的秘密难以证悟，所以诸佛意趣的一切根本，心的自性如何，如果知晓并证悟了这个秘密的道路，就不需要努力寻找其他的果实，因为在这个心的真如道路上证悟和见到，所以不需要寻找任何困难的努力，一切世间和殊胜的一切果实都已成就。心的秘密存在于何处，那就是神圣的真理，在伟大的寂静之处，从一切意趣中汇集而宣说。像这样，心的明亮秘密，至高无上的意义，存在于谁的智慧中，那就是无二的神圣真理，远离增损的殊胜见解。那远离了一切边际，因此伟大的寂静处是殊胜的处所，诸佛也如是宣说了他们的意趣。因此，
English
Even if one only achieves the heavenly realms, it is thought that the true great path cannot be found. The yogi who attains the unerring path of the Sugatas is the Sugata himself, and therefore abides on the sacred path. These are for the sake of seeing the heat of meaning, the fifth and sixth are the lineage of stainless arising. Its qualities are: that is not the same as the dependent image, the peaceful body and the final cessation are not the same. Such an excellent yoga, endowed with great heat, is not the same as the dependent image and qualities. Moreover, the peaceful body cannot be created even by the Shravakas and Pratyekabuddhas. The ground of the cause, the ground of the learner, and the Bodhisattva cannot describe it either. The Yoga Hero Vidyadhara and the Great Vehicle Bodhisattva, those who analyze the meaning, no matter how similar their bodies are, their qualities are not the same, they are not alike. Why is that? Because they possess the five wisdoms, possess the heat of the Great Vehicle, have impartial truth, and are free from grasping and conceptualization even in the very meaning of the Great Vehicle. Therefore, the pure great path, because this is the secret of the mind. In this way, with the nature of such qualities, the pure great path, the nature of the Great Vehicle, because the secret of Bodhicitta is difficult to realize, therefore the root of all the intentions of the Buddhas, how is the nature of the mind, if one knows and realizes this secret path, there is no need to strive to seek other fruits, because one realizes and sees on this path of the Suchness of the mind, therefore there is no need for any difficult effort to seek, all the fruits of all the worlds and the supreme are already accomplished. Where does the secret of the mind reside? That is the sacred truth, in the great solitary place, it is said to be gathered from all intentions. Like this, the bright secret of the mind, the supreme meaning, whoever holds it in their wisdom, that is the non-dual sacred truth, the supreme view free from exaggeration and denigration. That is far from all extremes, therefore the great solitary place is the supreme place, the Buddhas also declared their intentions in this way. Therefore,
Chinese
远离的真如见解深不可测，难以企及，是如来佛的殊胜宫殿，是具有卓越功德珍宝的如意宝殿。它的本体不是暂时造作而成，而是本来就自然存在的，因为没有内外可执着的处所，所以无内无外，一切都在其中。因此，不需要到其他地方去寻找。哪里聚集的都不是真正的聚集，在那里真如自发聚集才是殊胜的聚集。这些话语说明，在伟大的乘法中，聚集物质和众多人并非真正的伟大聚集，而是不需寻找自性真如，自然圆满聚集才是殊胜的聚集。所有法都汇集于自性觉悟，证悟到远离二元对立的真如，以外在的形式供养，能令无量诸佛欢喜，是殊胜的供养。哪里没有欲望享乐的资具，哪里就是伟大的资具。在伟大的道路上，色声香味触等欲望享乐并非伟大的资具，无误地证悟平等性才是最伟大的资具。为什么这么说呢？因为这是圆满的伟大因，如果能认识到那些低劣者所不具备的殊胜资具，它就是所有果法资具的根本和伟大基础。修行不是刻意修持。如果按照法性如是去修行，跟随分别念，刻意去显现某种状态，那不是真正的修行。在这里，法性与心识无别，将法性视为目标，这才是殊胜的修行，是诸佛如来不误入的秘密圣道。如果懂得这样修行，那就是所有修行方法中最卓越的。守护，却无所守护，不住于空性，这就是无生秘密道。这里没有需要守护的界限，没有可执着的守护对象，也没有衰败，因为空性不成立二边，无生难以触及的秘密，是不谬误的道路，即是心之自性。它的意义在于不落入中边。
English
The view of suchness, free from separation, is immeasurably profound and difficult to fathom. It is the excellent abode of the Tathagatas, a wondrous palace of great and precious qualities, a wish-fulfilling mansion. Its essence is not something temporarily created or fabricated; it is primordially self-arisen. Because there is no object of experience, neither internal nor external, there is no inside or outside; everything is contained within. Therefore, there is no need to seek it elsewhere. Where there is no gathering, that is not a true assembly; the spontaneous gathering of suchness is the supreme assembly. These words indicate that in the Great Vehicle, the gathering of material possessions and many people is not the true great assembly. Rather, the spontaneous and complete gathering of one's own suchness, without seeking it elsewhere, is the supreme of assemblies. When all phenomena are gathered into one's own awareness and realized, and when the two-fold conceptualization arises, the offering of the ultimate suchness, inseparable from the whole, as an external form, pleases immeasurable Buddhas and is the supreme offering. Where there are no objects of desire and enjoyment, that is the great equipment. In the context of the Great Path, objects of desire and enjoyment such as forms, sounds, smells, tastes, and textures are not the great equipment. Realizing equality itself, without error, is the greatest equipment, the supreme. Why is this so? Because it is the great cause of completeness. If one understands this extraordinary equipment, which is absent in inferior beings, it is the root and great foundation of all the qualities of the resultant phenomena. To meditate is not to deliberately meditate. If one meditates according to the nature of reality, following after thoughts and deliberately trying to manifest some state, that is not true meditation. Here, the nature of reality is inseparable from the mind, and to recognize the nature of reality as the object of meditation is the supreme meditation. It is the unerring secret path of the Sugatas. If one understands how to meditate in this way, it is the most excellent of all paths of meditation. To protect, yet without an object to protect, and abiding in emptiness, is the secret path of non-arising. Here, there are no boundaries to protect, no object to be protected, and no decay, because emptiness does not establish the two extremes. The secret of non-arising, difficult to touch, is the unerring path, which is the very nature of mind. Its meaning lies in not falling into the middle or extremes.
Chinese
如果以智慧来观察，以智慧来辨别，烧毁了边与中的言辞，理解了词义，那么就守护了所有需要守护的秘密神圣誓言。词语的道路是平等圆满，平等无所缘。这个秘密全部是一体的。如果对这些重大意义没有把握，即使说词语上是平等的，也不会对它有所缘，没有平等的意义。为什么呢？因为这个秘密全部是一体的，在秘密真言的自性上，说平等的意义，也没有什么可以特别看作是好的。因为一切诸佛的意旨深处都汇集于此，并且这就是它的意义，所以没有取舍，平等无所缘。所谓“不是其他的苦行，于此专注享乐行”。这些都是大瑜伽士的殊胜境界，其他宗派的苦行，如涂灰等等，不是这里的伟大行持。因此，这里的行持是，法性如是，觉性无别，专注享乐而住，一切法都融入其中，在此调伏，现在进入其中而安住，无二无别，行持不被阻止，没有行持，这是无上的苦行，一切善逝汇集者也如此宣说。所谓“此道实性即是心之密，本来成就故无祈请”。这些都是甚深瑜伽的境界，此道中，实成就之精华，一切之基菩提心之密，是不可言说的，因此不从他处寻求。因为在果位上，在心要上，本来就是自性成就的，安住于此，该做的已经做完，所以现在无需祈请和获得。像这样，实成就持续不断，诸佛都如此意旨宣说。所谓“如是见心之密，见未曾见之道”。像这样，如果如实见到心之密咒的意义，就能见到以前未曾见证的大道。对于它，没有什么可以像这样知道的，谁的什么显现为明亮，那就是见到大安乐道，大出息的瑜伽士。
English
If one examines with the wisdom that understands, and discerns with wisdom, burning away the words of extremes and middles, and understands the meaning of the words, then one has protected all the secret sacred vows that need to be protected. The path of words is equal and complete, equal and without object. This secret is all one. If one does not have confidence in these great meanings, even if one says the words are equal, one will not have an object for it, and there will be no meaning of equality. Why is that? Because this secret is all one, and in the nature of secret mantras, saying the meaning of equality, there is nothing special to look at as good. Because the innermost intentions of all Buddhas are gathered here, and this is its meaning, there is no acceptance or rejection, equal and without object. As it is said, "Not other ascetic practices, but dwelling on enjoyment here." These are all the supreme states of great yogis; the ascetic practices of other schools, such as smearing ashes, are not the great conduct here. Therefore, the conduct here is that the nature of reality is such, awareness is inseparable, dwelling on enjoyment, all phenomena are absorbed into it, subdued here, and now entering into it and abiding, non-dual, conduct is not hindered, there is no conduct, this is the supreme ascetic practice, all the Sugatas, the assemblers, also declare this. As it is said, "This path, the reality itself, is the secret of the mind, because it is primordially accomplished, there is no need to pray." These are all states of profound yoga; in this path, the essence of actual accomplishment, the secret of the basis of all Bodhicitta, is inexpressible, therefore it is not sought from elsewhere. Because in the result, in the heart, it is primordially self-accomplished, abiding in it, what needs to be done has been done, so there is no need to pray and obtain now. Like this, actual accomplishment is continuous, all the Buddhas declare this intention. As it is said, "Thus seeing the secret of the mind, one sees the path that has not been seen before." Like this, if one truly sees the meaning of the secret mantra of the mind, one can see the great path that has not been witnessed before. For it, there is nothing to know like this, whose whatever appears as bright, that is seeing the great bliss path, the yogi of great exhalation.
Chinese
也是最极端的。瑜伽后续篇第五十九，名为有缘者进入胜者圣地的意义解释，这是本章的名称。这是对该意义的详细解释。 然后，楞伽之主等友方菩萨们说道：在刚开示后续时，向眷属弟子询问了十法类中的第五个，就像字面意思一样。秘密主说道：诸位朋友。等等，讲述者呼唤并回答说：珍宝光芒的来源，其光芒之风也无法熄灭，因此其作用是消除黑暗，因此名为“定义明灯”，完成了。就像例子一样，意义也应随之应用。什么是展示其自身本质？那就是消除无知的智慧本身，就像没有基础的太阳精华或珍宝明灯一样。本质是消除无知和无明的自性智慧。接近的象征就像太阳的精华和闪耀的珍宝，黑暗自然消失。同样，对于真正的伟大智慧，也没有无明的立足之地。因此，由于没有真正的智慧，出现了不同的观点。就像神圣的明灯熄灭时，一切的真如只有一个。等等，就像这样，如果不能理解真正的伟大智慧，就会产生不同的观点。当智慧消失，自性智慧的太阳落下时，万法的真如没有差别，显现出有知与无知、观点的高低差别。黑暗的知识。这是指六种类别。为了分别展示它们，诸位朋友，什么是黑暗的知识？就是从这个角度错误理解的知识。呼唤之后，首先展示的是，从真如出发，由于执着而将事物视为能取和所取的众生的知识。错误欲望者的知识是，说不同，认为有二元。
English
It is also the most extreme. The fifty-ninth chapter of Yoga Subsequent, named the explanation of the meaning of the fortunate ones entering the holy land of the Victorious One, this is the name of the chapter. This is a detailed explanation of that meaning. Then, the friend Bodhisattvas such as the Lord of Lanka said: Immediately after the subsequent teachings were given, the fifth of the ten categories of Dharma was asked to the retinue disciples, just like the literal meaning. The Lord of Secrets said: O friends. And so on, the narrator called out and answered: The source of the jewel's radiance, whose wind of light cannot be extinguished, therefore its function is to eliminate darkness, therefore it is called "Definition Lamp", completed. Just like the example, the meaning should also be applied accordingly. What is the demonstration of its own essence? That is the wisdom itself that eliminates ignorance, just like the sun's essence or the jewel lamp without foundation. The essence is the great self-aware wisdom that eliminates ignorance and unawareness. The close symbol is like the essence of the sun and the shining jewel, darkness naturally disappears. Similarly, for true great wisdom, there is no place for the foundation of ignorance. Therefore, since there is no true wisdom, different views arise. Just as when the sacred lamp goes out, the true nature of all is one. And so on, just like this, if the true great wisdom cannot be understood, different views will arise. When wisdom disappears and the sun of self-aware wisdom sets, the true nature of all dharmas is without difference, and the appearance of the distinction between knowing and not knowing, the high and low differences of views, is shown closely. The knowledge of darkness. This refers to the six categories. In order to show them separately, O friends, what is the knowledge of darkness? It is the knowledge that is wrongly understood from this point of view. After calling out, the first thing to show is that, starting from true reality, the knowledge of beings who see things as taker and taken due to attachment. The knowledge of those with wrong desires is to speak differently and think of duality.