English
Because of the transformation, it says in that (sutra), for example, regarding the essence of the sun, if one examines it closely with the sense of sight, then the result of that examination will not be understanding that meaning, the rays of light will turn into cataracts. Similarly, with the nature of a child, no matter how one examines the profound meaning, one will not see the true meaning, and a dull-witted child will faint. Thus it is said. Fourth, from "Therefore secret" to "a mere glimpse for the qualified," it is taught that, therefore, this secret mantra, this sacred secret, is difficult to understand, and difficult to symbolize with examples, so it cannot be known, it transcends the realm of objects. "But" is contradictory, however, through the wise, in a symbolic way, for those ignorant ones who are confused about the meaning of the non-duality of mantra, in order to represent a mere glimpse of the essence of the meaning so that they can understand, for this purpose, for those qualified ones who possess the lower vehicle or deity yoga, etc., in connection with the meaning of samadhi, or by means of body mudras, etc., to represent the way to connect with the meaning, it is merely a partial representation. As it was also said earlier, for the meaning hidden in emptiness, with the key of words symbolizing examples, open the door of equal wisdom, reveal the hidden meaning, like a butter lamp shining in a granary, clearing, elevating, and revealing, it is clearly present. Thus it is said. Fifth, from "Unthinkable" to "I have not shown to them," it is taught that, since the field of activity is pure from the beginning, for this unthinkable nature of reality, from the very beginning, it is free from mental activity and thought, because it is not an object of conceptualization, so even with such a definite path, do not let consciousness enter into it, and if you remain in that way, you will attain liberation. In that state of liberation, remaining without conceptualization, no matter how you act, there is no bondage, this profound nature of reality of meaning is very difficult to understand, so I have not shown or taught it to the childish and foolish ones who do not exert effort in the secret meaning, this is its meaning. In that (sutra) it says, the unthinkable dharmas, those with conceptualization cannot understand, because some do not understand that meaning, what need is there to fall into an abyss? It is best not to have heard it from the beginning, remain in that way, free from thought, this dharma of remaining without conceptualization, I have not shown to the children, even if I show it, they will not understand, when showing
Chinese
没有并且难以理解。就这样。第六是，通过言说来象征。从“通过言说来象征”到“法无言说之路”之间所阐述的内容。秘密的界限如其本然，因为用言语表达无法触及实义，所以超越了言语的象征，是与言说分离的。像“重复此声音并努力修行”等等，本质上必定要通过言说来指示“这个”，怎么可能存在呢？因为不存在。因此，由于真如是与言说分离的，所以没有在任何一个方向上成立，因此无法确定其本质的法性，对于它，用指示“这个”的目标是无法找到的，因为在任何一边都无法指定，对于法性的界限来说，没有言说的道路，超越了一切名言，这是最殊胜的见解。如前所说：与一切言语表达分离，怎么能指示“这个”呢？因为没有，所以无法区分指示的目标。在不可指定之法上修习， очистив зеркало ума, тщательно исследуя небеса, природа отсутствия проявлений становится подобной небесам.就这样。第七是，一切法如虚空。从“一切法如虚空”到“无边无中”之间所阐述的内容。一切诸法的真如，是光明而不动摇的，如同虚空一般。因此，对于法性的虚空，也没有“这就是它的特征”这样的执取。如其自身所说：法性如虚空，虚空也无特征。就这样。因此，就像在虚空中无法指定中心和边缘一样，一切法也都是与边中分离的，智慧毫不动摇，这是殊胜的禅定。第八是，虚空何名。从“虚空何名”到“无二无违不变”之间所阐述的内容。例如，当有人通过名字来谈论虚空的有无时，这个谈论本身就是语言的实体。因此，即使通过名字来谈论虚空的存在与不存在等等，虚空本身也不会从名字中产生，因此它不会有生灭的实体。同样，对于这伟大的不分别法性，有些人不理解其意义，说“这是不分别”，他们的意图是：意图和言说本身就是分别。
English
It is absent and difficult to understand. That's it. Sixth is, symbolized by expression. From "symbolized by expression" to "there is no path of words in Dharma" is what is shown. The secret realm as it is, because expressing it in words cannot reach the true meaning, it transcends the symbol of words and is separate from expression. Like "repeat this sound and strive to practice," etc., in essence, it must be indicated as "this" through expression, how can it exist? Because it does not exist. Therefore, since Suchness is separate from expression, it is not established in any one direction, so the Dharma nature whose essence cannot be determined, for it, the target of indicating "this" cannot be found, because it cannot be specified on any side, for the realm of Dharma nature, there is no path of words, transcending all terms, this is the most supreme view. As previously said: Separate from all verbal expressions, how can one indicate "this"? Because there is none, the target of indication cannot be distinguished. Practicing on the non-specifiable Dharma, having purified the mirror of the mind, thoroughly investigating the heavens, the nature of the absence of appearances becomes like the heavens. That's it. Seventh is, all dharmas are like space. From "all dharmas are like space" to "without edge or center" is what is shown. The Suchness of all dharmas is clear and unwavering, like space. Therefore, for the space of Dharma nature, there is also no grasping of "this is its characteristic." As it says itself: Dharma nature is like space, and space also has no characteristics. That's it. Therefore, just as the center and edge cannot be specified in space, all dharmas are also separate from the boundary of edge and center, the wisdom is unwavering, this is the supreme samadhi. Eighth is, what name is space. From "what name is space" to "non-dual, non-contradictory, unchanging" is what is shown. For example, when someone talks about the existence or non-existence of space through names, that talk itself is the entity of language. Therefore, even if the existence or non-existence of space is talked about through names, space itself does not arise from names, so it will not have the entity of arising and ceasing. Similarly, for this great non-discriminating Dharma nature, some people do not understand its meaning and say "this is non-discrimination," their intention is: the intention and expression themselves are discrimination.
Chinese
因此，法性是不可思议的。那么，是否要舍弃分别念呢？在秘密的界平等性中，无论说什么分别念或无分别念，都是一样的，因为在自性上没有二元对立，所以也不会有矛盾，因为一切都如所诠释的那样成立。因此，真如是所有胜者的伟大居所。如前所说：无论天空用什么名称来表达，表达本身就是事物；即使说出那个事物的名称，天空也不会因此而消失。同样，无论用什么来表达无分别，表达本身就是分别念；即使说出那个分别念的名称，无分别也不会因此而消失。像这样看待心，心本身不是独立存在的；同样，法也不是独立存在的。心和法性是无二的，心就是法性，法性也是如此。当法和心无二无别地结合时，就被称为无上正等觉。如此说。第九，从“凡在此处二元对立”到“出自中边分别论”所指示的内容是：对于大明点法身的自性，无论何时何地，凡是执着于神通差异、基和显现二元对立等等，以及分别中边，寻求法性之边际的所有行为，都是错误的，并且是漂泊在歧途之中。为什么呢？因为在平等性中，既不能说它就是那样，也不能显现它，只能相对于不平等而称之为平等性，即使是安立为平等性的名言显现，也是从平等与不平等二者以及中边分别中产生的，是依赖于相对而产生的，所以是有缺陷的。因此，无论神通的特征和边中如何显现，都应该认为它们在根本上是远离名言的，既不能认为它们就是那样，也不能显现它们。第十，从“唉呀，这唯一”到“如此确定”所指示的内容是：唉呀，用惊叹的语气呼唤，正如这里所说，因为这平等自性确定是唯一的，所以法的同类词的定义也成立，无论有多少成就和需要成就的事物，实际上都只是那唯一的意义，尽管显现为因果和二边等等。
English
Therefore, the nature of reality is beyond conception. So, should one abandon conceptual thought? In the secret realm of equality, whatever is said, whether conceptual thought or non-conceptual thought, is the same, because there is no duality in essence, so there is no contradiction, because everything is established as it is interpreted. Therefore, suchness is the great abode of all victors. As it was said before: Whatever name is used to express the sky, the expression itself is the thing; even if the name of that thing is spoken, the sky will not disappear because of it. Similarly, whatever is used to express non-conception, the expression itself is conceptual thought; even if the name of that conceptual thought is spoken, non-conception will not disappear because of it. Look at the mind in this way, the mind itself is not independently established; similarly, the Dharma is not independently established. Mind and the nature of reality are non-dual, mind is the nature of reality, and the nature of reality is also like that. When Dharma and mind are united without duality, it is called unsurpassed perfect enlightenment. So it is said. Ninth, from "Wherever there is duality here" to "Arising from the Differentiation of the Middle and Extremes" indicates that for the nature of the great bindu Dharmakaya, whenever and wherever, all actions that cling to the differences of miracles, the duality of base and appearance, etc., and that differentiate between the middle and extremes, seeking the limits of the nature of reality, are mistaken and wandering in the wrong path. Why? Because in equality, it cannot be said that it is just like that, nor can it be manifested, it can only be called equality in relation to inequality, and even the appearance of the nominal expression established as equality arises from the two, equality and inequality, and from the differentiation of the middle and extremes, it arises from dependence on relativity, so it is a flaw. Therefore, no matter how the characteristics of miracles and the middle and extremes appear, they should be considered fundamentally free from nominal expression, neither can they be considered just like that, nor can they be manifested. Tenth, from "Alas, this one" to "Keep this certainty" indicates that, alas, calling out with an exclamation of wonder, as it is said here, because this nature of equality is certainly unique, so the definition of the cognate of Dharma is also established, no matter how many accomplishments and things to be accomplished there are, in reality it is only that one meaning, although it appears as cause and effect and the two extremes, etc.
Chinese
此一切于二取分别之际，皆是大遍计所执。是故以十义与十喻，一切皆应忆持如是必诠之义精要，善为受持。三者，友伴等，乃至，成办之间所示。友伴等，呼唤之后，当依譬喻之镜寻求其义。如是了知不谬彼意之胜义，定当研习。如是语已，如来宣说，眷属楞伽主等下劣身之大菩萨众，亦断除彼等之犹豫，如实决定其义，唯于彼真如一味之中，获得坚定胜解，于法性之性中，决定平等安住。品名：诸佛密意总集大经中，依譬喻而近显其义品，第六十三品之释。吉祥总集密意经之释，瑜伽日光明，善说光显赫奕，堪能者造。
English
All of this, at the moment of duality and differentiation, is the great Parikalpita. Therefore, with all ten meanings and ten similes, one should definitely keep in mind and well retain this essential and sacred meaning that must be expressed. The third is shown from "Friends," etc., to "became." After calling out "Friends," etc., one should seek the meaning by relying on the mirror of metaphors. Thus, one should know that the sacred essence of the unerring intention is definitely to be studied. Having spoken thus, the Tathagata declared, and the great Bodhisattvas of inferior bodies, such as the lord of the retinue Lanka, also dispelled their doubts, truly determined the meaning, and in that very suchness of one taste, gained firm conviction and definitely remained equally in the nature of Dharmata. Chapter Title: From the Great Sutra of the Collection of the Intentions of All Buddhas, the chapter called "Manifesting the Meaning Closely by Relying on Metaphors," the explanation of the sixty-third chapter. The commentary on the glorious Samgraha Sutra, the Yoga Sunlight, the well-spoken and brilliantly shining light, composed by the capable one.