English
By abiding for a long time in the meaning of realizing one's own nature, when one becomes accustomed to the samadhi of seeing and realizing what is as it is, one finds the right path, sees and realizes that the path of meaning is without error, and having become accustomed to it, the signs of the heat of experience are: small heat also arises on the fourth ground, and great heat arises on the ninth and tenth grounds, stirred by the eighth consciousness, and the way of obtaining and stabilizing it is: by the power of the mind touching the meaning of the nature of things, it will surely arise. Also, for the first time, for those beings who have not understood the meaning, who have not recognized the meaning of their own minds, a mind of compassion will surely arise, and therefore the noble relative bodhicitta will arise. One does not trust in things and phenomena that are conceptualized as characteristics, and wisdom arises and is born from the understanding that they are unreal like illusions. All phenomena are like this, from the beginning they are the thusness itself, but beings have not realized it and are confused, so they do not know it, and they do not see the great realm of non-duality, and they think, "This is very wonderful." And the meaning of what is, which is difficult to examine, is seen correctly by the path without error, and one thinks, "This is also very wonderful," and a sense of wonder arises, and the exclamation "Emaho! How wonderful!" arises. Thus, those beings who have not seen the meaning of thusness strive with various efforts and practices to exhaust their flesh, and by means of difficult and arduous methods, they do not need to seek the supreme path of enlightenment from elsewhere, but they strive to seek it from elsewhere, and they think, "That path is very long." Even if they strive in that way, it will only become a cause for transmission, and the meaning of that will only achieve a temporary result, and the higher realms will arise, but the meaning of the true great path will not actually be found and realized, and one thinks, "This will never happen." The yogi who has found and obtained the true, unerring path of the Sugatas, the Victors, the perfect Buddhas, is equal to the Sugatas themselves, so he is sure to abide in the supreme path. These are the signs of heat for seeing the meaning, and in the fifth and sixth grounds, they are combined with the arising of the uncontaminated, and they actually arise.
Chinese
的种类。第五，从“那是所依之像”到“那样的不相同”之间所说的是，那条道路的功德是，像那样具有证悟大暖相的殊胜瑜伽，与作为所依的身之影像和暖相分离的那些，在功德的差别上不是相同和相似的。因此，虽然在基上没有差别，但由于所依的差别，虽然是福田却不是智慧的田，虽然是传承的因，却不是直接的因，虽然是觉性的自性，却不是证悟所遍及的，因此建立了不相同的理由。声闻无漏寂静之身和缘觉了知缘起止灭之法性二者也无法比拟，因此不是相同。如《楞伽经》中说：“如诸树木于大海，波浪令其四处漂，如是愚痴诸声闻，由诸相状极扰乱，虽已远离诸生起，然与烦恼习气连，禅定醉酒极昏醉，安住无漏之界中，于彼无有至边际，亦不复从彼退还，获得禅定之身后，经劫彼亦不醒觉，如人饮酒醉昏迷，离酒之后乃醒觉，如是彼等我之法，亦得法身乃成就。”又如《果之界》中说：“缘起证悟所取境，未成能取知欲彼，如是。”等语。而且，与处于修学之地的十地菩萨也不相同，因为没有见到密咒的平等性，道路漫长，对真谛有所偏颇，以及对利他有我执。此外，大乘瑜伽外密咒的持明菩萨，是有着对意义进行分别和观察的边际者。遍知至尊仁波切说：瑜伽是“瑜伽”，菩萨是“邬波”，分别边际是“克里亚”。因此，那些（外密行者），虽然身体的形态和所知事物相似，但证悟和禅定并不相同，因此功德也不相同，这些外密行者虽然是密咒，但不能进入内无上。
English
are the types. Fifth, from "That is the image of support" to "That kind is not the same" indicates that the merit of that path is that the supreme yoga possessing such great warmth of realization is not the same and similar in the difference of qualities with those separated from the image of the body as the support and the warmth. Therefore, although there is no difference in the base, due to the difference of the support, although it is a field of merit, it is not a field of wisdom, although it is the cause of transmission, it is not the direct cause, and although it is the nature of awareness, it is not pervaded by realization, therefore, the reason for being different is established. The Shravakas with stainless and peaceful bodies and the Pratyekabuddhas who see the nature of dependent origination and cessation of extremes cannot be compared, so they are not the same. As it is said in the Lankavatara Sutra: "Just as trees in the ocean, are scattered by the waves, so too are the foolish Shravakas, greatly disturbed by the characteristics. Although they are separated from all arising, they are connected with the habits of afflictions. Intoxicated by samadhi, they are greatly intoxicated, and abide in the realm of stainlessness. There is no end for them, nor do they turn back from it. Having obtained the body of samadhi, they will not awaken for kalpas. Just as a man who is drunk and confused, awakens after being separated from alcohol, so too will they attain the Dharmakaya of my Dharma." Also, as it is said in the Sphere of Fruit: "The object of dependent origination and realization, without the grasper being established, how can the knower desire it?" etc. Furthermore, that realization is not the same as the Bodhisattvas on the ten bhumis of the path of learning, because they have not seen the equality of mantra, the path is long, they are biased towards the truth, and they have self-grasping in benefiting others. Moreover, the Vidyadharas Bodhisattvas of outer secret mantra of the Great Vehicle are those who have the extreme of conceptually analyzing and examining the meaning. The Omniscient Holy Jewel said: Yoga is "Yoga", Bodhisattva is "Upa", and the extreme of conceptualization is "Kriya". Therefore, although those (outer mantra practitioners) are similar in terms of body shape and what is known, the realization and samadhi are not the same, so the qualities are not the same. Although these outer mantra practitioners are secret mantra, they cannot enter the inner unsurpassed.
Chinese
因为执著于特殊，并且没有见到自显平等性。那么，这些是为了什么呢？因为具有五种智慧，因为具有大乘暖相的殊胜，因为没有真理的轮换，并且对于大乘秘密的意义本身也远离了执著、分别和目标。第六部分分为两个方面：简略地指示，详细地解释。第一部分，从“因此，完全清净”到“一切成就”之间指示。因此，以如此功德的自性，殊胜大乘完全清净的道路的自性是，例如身体的秘密之眼看到事物，而不是其他方式，在这里，自证菩提心的秘密难以理解，只有通过理解它才能成佛。因为没有其他任何方式的缘故，因此，胜者圆满正觉的意蕴完全汇集之根本，秘密殊胜咒语的自性，心性如何的道路，通过知晓和理解它，果自显任运成就显现，是这样认为的。除此之外，没有必要努力寻找的原因，即使寻找也不需要，因为心性本身就是那样的清净之道，不错误地见到和理解它，仅仅通过它，无需其他难以寻找的巨大努力，一切共同和殊胜的成就，以及如所有和尽所有的智慧自然而然地成就，道路和果的功德全部圆满，因此是无别大平等的圆满证悟。第二部分分为十个方面：处所圆满，宫殿圆满，眷属圆满，资具圆满，修道圆满，誓言圆满，平等性圆满，苦行圆满，成就圆满，见道圆满的解释。第一部分，从“心之秘密”到“完全汇集所说”之间指示。因此，难以理解的心之秘密，自性光明之殊胜意义，无论哪个士夫正确地理解并安住于其状态，并将其保持在心中，那就是远离增益和损减的无二真谛。
English
Because of clinging to the particular, and because the equality of self-appearance is not seen. So, what are these for? Because they possess the five wisdoms, because they possess the supreme sign of warmth of the Great Vehicle, because there is no rotation of truth, and because even the meaning of the Great Vehicle's secret is free from clinging, conceptualization, and objectification. The sixth part has two aspects: briefly indicating, and explaining in detail. The first part, from "Therefore, completely pure" to "everything is accomplished" is indicated. Therefore, with such a nature of qualities, the nature of the great path of the supreme vehicle's complete purity is, for example, just as the secret eye of the body sees forms and not otherwise, here, the secret of self-awareness, the mind of enlightenment, is difficult to understand, and only through understanding it is Buddhahood attained. Because there is no other way, therefore, the root of the Victorious One's complete enlightenment, the essence of the secret supreme mantra, the path of how the mind itself is, by knowing and understanding it, the result, self-manifestation, spontaneously accomplished, appears; this is what is intended. Apart from this, there is no cause to be sought with effort, and even if sought, it is not necessary, because the mind itself is that pure path, seeing and understanding it without error, solely through that, without any great effort of difficult seeking elsewhere, all common and supreme accomplishments, and all the wisdom of suchness and as-manyness, are naturally accomplished, and all the qualities of the path and the result are completely perfected, therefore it is the complete realization of indivisible great equality. The second part is divided into ten aspects: the explanation of the completion of the place, the completion of the palace, the completion of the retinue, the completion of the resources, the completion of the path of meditation, the completion of the vows, the completion of equality, the completion of asceticism, the completion of accomplishments, and the completion of the path of seeing. The first part, from "the secret of the mind" to "spoken by the completely assembled," is indicated. Therefore, the secret of the mind, which is difficult to understand, the supreme meaning of the self-luminous nature, whoever, whichever person, correctly understands and abides in that state, and holds it in their mind, that is the non-dual truth free from exaggeration and depreciation.
Chinese
因此，证悟了胜义谛的最高见解。因为它远离一切边见，所以成为了大寺庙的殊胜圣地。诸佛的意念全部汇聚于此，导师也对持明者的眷属宣说了此理。第二，从“彼无量”到“成为内在”之间所阐述的内容是：因此，由于二取分别的见解已成为一切的基础，安住于无勤作，并且从状态的角度来说，已成为轮回、涅槃、道三者的处所的菩提心，是无法用心识衡量且难以证悟的。因此，如实无谬地见到它，就是如来安住的殊胜清净的宫殿，是能显现一切功德的奇妙珍宝如意宝宫。它的自性不是由外力或因缘所造作和形成的，而是本来自生的智慧，因为没有对境，所以无内外之分，因为智慧无所不遍，所以一切都成为内在。因此，不需要到其他地方去寻找。第三，从“何者在此聚集”到“诸佛欢喜之最”之间所阐述的内容是：瑜伽士无论在哪一个确定为大乘的门径中，众多拥有物质和用具的天人聚集，都不是最殊胜的大会。因为在自明的法性本身中，一切法和五种妙欲也无需寻找，就能在任运自成的状态中证悟，这才是圆满聚集的最胜之处。因此，轮回、涅槃、道三者的所有法都将成为自明，无有遗漏地证悟为无杂、圆满的自性，从而脱离了二元对立的生起和融入，安住在本初的供养处。如此便是令无量诸佛欢喜和喜悦的无别清净之殊胜供养。第四，从“何者在此享用”到“一切之根本”之间所阐述的内容是：在大乘道中，无论在哪一个阶段，享用色、声、香、味、触等五种妙欲，都不是伟大的资具，因为世俗
English
Thus, the ultimate view of the highest truth is realized. Because it is far from all extremes, it has become the supreme sacred site of the great monastery. The intentions of all the Buddhas are gathered here, and the teacher also declared this truth to the assembly of vidyadharas. Second, the content explained from "That immeasurable" to "becomes internal" is: Therefore, since the view of non-duality has become the basis of everything, abiding in non-effort, and from the perspective of the state, the bodhicitta that has become the place of samsara, nirvana, and the path, is immeasurable by mind and difficult to realize. Therefore, seeing it truly and without error is the supreme pure palace where the Tathagatas reside, a wonderful jewel wish-fulfilling palace that can manifest all virtues. Its nature is not created or formed by external forces or causes, but is the self-arisen wisdom from the beginning, because there is no object of perception, there is no distinction between inside and outside, and because wisdom is all-pervasive, everything becomes internal. Therefore, there is no need to seek it elsewhere. Third, the content explained from "What gathers here" to "the best of the Buddhas' delight" is: Whichever path the yogi determines to be the Mahayana, the gathering of many gods and humans with material possessions and implements is not the most supreme assembly. Because in the very nature of self-awareness, all dharmas and the five desirable qualities also do not need to be sought, but are realized in a spontaneously perfect state, this is the supreme place where the great assembly is fully gathered. Therefore, all the dharmas of samsara, nirvana, and the path will become self-evident, and without omission, they will be realized as the unmixed, complete nature, thereby being free from the arising and merging of duality, and abiding in the original place of offering. Such is the supreme pure offering that pleases and delights all immeasurable Buddhas. Fourth, the content explained from "What is enjoyed here" to "the root of all" is: In the great vehicle path, at whatever stage, enjoying the five desirable qualities such as form, sound, smell, taste, and touch is not a great provision, because conventional