Chinese
因为是财富的缘故。因此，心的真如大平等无谬地证悟后，到达无二，是殊胜的真正意义上的大资粮。那为什么呢？因为是圆满的大因。因为下劣者没有，所以知道这殊胜的资粮无论显现什么都能生起欢喜。菩提心是一切果法的资粮之根本，是一切轮回涅槃功德生起的大地。第五是，修习。从“修习”到“此乃殊胜”。所说的是，以心随顺如是法性之后，特意修习，做什么样的显现，这不是真正的修习。此处，法性是所作，所思是心的对境显现和有境的智慧无别地证悟，对于法性也没有以概念去执著，这是殊胜的修习。那是三世善逝圣者们难以证悟的无谬秘密道，如果如是证悟，如是知晓修习，那么对于所有修习道来说，这是殊胜的，超越次第行进，从离于作意勤作的自性中没有其他，这才是意义的无谬见解。第六是，守护，说的是守护。从“守护”到“秘密殊胜”。所说的是，此处在无守护的证悟中，守护根本和支分的誓言，特意守护什么也不执著的意义上也没有退失，因为大空性二边不成立的自性中没有要守护的，无论生起什么功德，甚深意义难以触及，所以秘密殊胜是，无谬之道，即是如是心的法性，无勤作意的觉性誓言。对于那个意义，以各别观察的智慧分开中边而观察，烧掉边中和宗派的言说，如果无谬地了知和证悟平等的誓言之意义，那么守护所有誓言的唯一秘密殊胜。第七是，词句道平等宣说。从“词句道平等宣说”到“一切聚集且平等”。所说的是，如果没有证悟大意义的把握，那么就说在词句的道上是平等性。
English
Because it is wealth. Therefore, having realized the suchness of mind, the great equality, without error, and arriving at non-duality, it is the supreme great accumulation of true meaning. Why is that? Because it is the great cause of completeness. Because it is absent in the inferior, therefore, knowing that this superior accumulation arises in any way and generates joy. The mind of enlightenment is the root of all accumulations of the Dharma of fruition, the great ground from which all the qualities of samsara and nirvana arise. Fifth is, to meditate. From "to meditate" to "this is supreme." What is shown is that, following the Dharma-nature as it is, and deliberately meditating, making manifest whatever may occur, this is not true meditation. Here, Dharma-nature is the object of action, what is to be thought is the appearance of the mind's object, and the knowing subject, without separation, realizing that even in Dharma-nature, there is no object of conceptual focus, this is the supreme meditation. That is the unmistaken secret path, difficult to realize, of the Sugatas of the three times. If one realizes it in this way, if one knows how to meditate in this way, then for all the paths of meditation, this is the supreme, surpassing gradual progress, and from the state of being free from intentional effort, there is nothing separate, this itself is the undeluded view of the meaning. Sixth is, to protect, speaking of protection. From "to protect" to "secret and supreme." What is shown is that, here, in the realization of no protection, guarding the root and branch samayas, in the sense that deliberately guarding anything is not fixated upon, there is no degeneration, because in the nature of great emptiness, where the two extremes are not established, there is nothing to protect, and whatever qualities arise, the profound meaning is difficult to touch, therefore the secret and supreme is, the unmistaken path, that is, the Dharma-nature of mind, the samaya of effortless awareness. For that meaning, examining with discriminating wisdom, separating the center and the edge, burning the terms of center, edge, and bias, if one knows and realizes the meaning of the equal samaya without error, then the secret and supreme is the only secret that protects all the samayas. Seventh is, the equality of verbal expression. From "the equality of verbal expression" to "completely gathered and equal." What is shown is that, if there is no confidence in realizing the great meaning, then one says that it is equality on the path of words.
Chinese
即使说了，在那里也找不到任何平等之义，所以没有平等之义。那是什么原因呢？因为秘密真言秘密殊胜的自性中，一切不混杂，完全圆满为一。除此之外，如果说平等之义，哪里能找到比这更殊胜美好的呢？因为没有。如果这样领悟，就与一切圆满的胜者之心平等，与一切佛陀的密意汇集之深意相同，因为没有可取舍之处。第八，从“何者其他的苦行”到“殊胜一切汇集宣说”之间所说的是，在此殊胜无上的大密宗瑜伽之际，何者其他宗派的苦行，如涂灰等等，不是此殊胜伟大的行持。因此，此宗派的行持是，如实地了知法性，安住于空性与觉性无二无别的状态中，心性于法性中嬉戏的行持，即是轮涅的一切法都于此法性中摧毁，以苦行和行持进入这无偏颇之义，不作取舍，一切意义都得以成就，不遮止行持，没有所行持，这才是无上殊胜的苦行，一切善逝汇集者也如此宣说。第九，从“此道真实”到“殊胜一切汇集宣说”之间所说的是，在此甚深瑜伽殊胜道之际，成就的殊胜，即是阿赖耶菩提心的决定秘密，是不可言说的，因此不从他处寻求。因为安住于果的精华中，本来已经成就，所以事情已经做完，现在不需要再向神祈求，也不需要从他处获得成就。像这样，身语意功德事业的成就，是连续不断，没有障碍的。一切殊胜汇集的胜者们如此宣说。第十，从“如是心之”到“显现道见是”之间所说的是，如是所说的心之如来藏。
English
Even if said, no meaning of equality is found there, so there is no meaning of equality. What is the reason for that? Because in the secret essence of the secret mantra, everything is unmixed and completely perfect as one. Apart from that, if one speaks of the meaning of equality, where can one find something more excellent and better than this? Because there is none. If one understands in this way, it is equal to the heart of all the victorious ones, and the meaning of this profound essence, which is the collection of all the Buddha's intentions, is the same, because there is no distinction of what to take or leave. Eighth, from "Whatever other asceticism" to "Supreme all-gathering proclaimed" is taught. In this supreme, unsurpassed great yoga of great tantra, whatever asceticism of other vehicles, such as smearing ashes, etc., is not the great and sacred practice of this. Therefore, the practice of this itself is to engage in the non-duality of awareness that realizes the nature of reality as it is, and to abide in the state of indivisible space and awareness. The practice of mind itself playing in the nature of reality is that all phenomena of samsara and nirvana are destroyed in this state of reality, and by engaging in asceticism and practice, one enters this meaning of impartiality, and without exertion, all meanings are accomplished. Not obstructing practice, and having nothing to practice, is the supreme and unsurpassed asceticism, which is also proclaimed by all the Sugatas who are the gathering of all. Ninth, from "This path is reality itself" to "Supreme all-gathering proclaimed" is taught. In this supreme path of profound yoga, the supreme of accomplishment, that very essence, the definitive secret of the Alaya Bodhicitta, is inexpressible, and therefore it is not sought from elsewhere. Because it abides in the essence of the fruit, having been accomplished from the beginning, the task is already done, and now there is no need to pray to the gods with hope and effort, nor to obtain accomplishment from elsewhere. Such is the continuous and uninterrupted accomplishment of body, speech, mind, qualities, and activities, which is what the victorious ones, the supreme gathering, have declared. Tenth, from "Thus, the mind's" to "Appearance is seeing the path" is taught. As explained, the thusness of the mind.
Chinese
如果像这样看待和理解密咒的意义，就能正确地看待和理解以前未曾见过的法性意义的伟大道路，因此，对于它来说，没有什么需要像这样看待和了解事物的本质。如果这条道路在任何人的智慧中清晰地显现，并直接升起，那就是见到殊胜的安乐之道。呼出大气的瑜伽士，最初的业也是最终的大道，就是圆满的见道。在《总集经》中说：如果见到这样的意义，就不会有任何执着于相。如果知道如幻的道理，就会显现如同虚空般的意义。有些人对于那个意义，如果什么也见不到，那又为何称之为显现呢？如果怀疑它与不存在的意义相矛盾，那么，对于那些人来说，如果那未见之义显现在心中，就应称之为显现。如是等等，这些都已清楚地阐明。第三部分是从“朋友们”到“讨论过”之间所阐述的内容。朋友们，如是所说，要知道，这是对如来圣者们所遵循的圣道自性，在极乐世界所听闻的意旨的全面讨论。秘密主以此教导了具有圣者种姓的人们。章节的名称是：在《诸佛意旨总集大经》中，阐述了具缘瑜伽士们追随胜者足迹的见解和殊胜三摩地意义差别的章节，即第五十九品已经清楚地阐述完毕。第五，关于燃烧灯，有三个意义： общей представление, подробное объяснение и заключение. 第一部分是从“此后，又”到“没有无知的根源”之间所阐述的内容。这一章节阐述了不了义和了义两种意义。在刚说完追随的教诲之后，以轮迦的统治者为首的，圣洁的友伴菩萨们向导师秘密主提问：秘密主啊！您在第四十五品中列举了十种法类，其中第五个是珍宝燃烧之灯。
English
If one sees and understands the meaning of the secret mantra in this way, one will correctly see and understand the great path of the meaning of the Dharma-nature that has never been seen before. Therefore, for it, there is nothing to be seen and known about the nature of things in this way. If this path clearly appears in the wisdom of anyone and directly arises, it is seeing the supreme path of great bliss. The yogi who exhales great breath, the initial karma is also the ultimate great path, which is the complete path of seeing. In the Kun Dus Sutra, it says: If you see such a meaning, there will be no attachment to appearances. If you know the principle of illusion, the meaning equal to the sky will appear. Some people, for that meaning, if they see nothing, then why call it manifestation? If they doubt that it contradicts the meaning of non-existence, then, for those people, if that unseen meaning appears in the mind, it should be called manifestation. These and so on have all been clearly explained. The third part is what is explained from "Friends" to "discussed". Friends, as it is said, know that this is a comprehensive discussion of the meaning heard in the great bliss realm, which is the nature of the holy path followed by the Tathagata saints. The Secret Lord taught this to those with the lineage of saints. The title of the chapter is: In the Great Sutra of the Collection of All Buddhas' Intentions, the chapter that explains the differences between the views of the fortunate yogis who follow the footsteps of the victors and the meaning of the supreme Samadhi, that is, the fifty-ninth chapter, has been clearly explained. Fifth, regarding burning the lamp, there are three meanings: general presentation, detailed explanation, and conclusion. The first part is what is explained from "Then again" to "There is no basis for ignorance." This chapter explains both provisional and definitive meanings. Immediately after saying the following teachings, the noble companion Bodhisattvas, led by the ruler of Lanka, asked the teacher, the Lord of Secrets: O Lord of Secrets! In the forty-fifth chapter, you listed ten categories of Dharma, among which the fifth is the jewel-burning lamp.
Chinese
应当不混杂。如何才能完全明白这个誓言的意图呢？像这样完全提问之后，导师至尊讲法的化身秘密主回答说：诸位朋友们！这样呼唤之后说，珍宝光芒四射是光的来源。光本身即使被分散的风所吹也不会熄灭。它的作用就是消除黑暗，因此用决定的词语来表示，成立为灯。因此，像这样比喻，意义也应随之对应，应将比喻与意义视为相同的本体。像这样具有决定词语的，它的自性显现是怎样的呢？那就是像这样，消除无明或不了解的愚昧的自性觉悟的大智慧，是本来就光明的智慧。为了近似地表示它，比如太阳的精华或珍宝灯的光芒四射，自然就没有黑暗的基础一样，对于任何正确的智慧，觉悟光明的自性，也没有不了解的无明的基础，因此显示为无名的大迷惑。秘密主喜金刚在灌顶的虚空中说：那即是它的自性，那觉那显现那唯一。如太阳或珍宝光芒四射，光和本体即是那本身，不是由处所和他者所造。如是所说，虽然是自明清净的大，但不是仅仅光明自续，而是无偏圆满的大。像这样清楚地显示，是决定意义的究竟大教言。第二有二：略说，广说。第一是：那就是像这样，到自己的智慧之间所表示的。因此，为了显示由于没有正确的智慧而产生不同的见解。那就是像这样，化身至尊灯，导师释迦牟尼佛涅槃后，由于不明白正确的智慧大光明，在自性觉悟的太阳落山的时候显现，一切法的真如在秘密的法界一味的本体中无别地安住于真如的自性中，但是法性由于觉悟和不觉悟的差别，见解有高低和好坏的不同。
English
It should not be mixed. How can one fully understand the intention of this vow? After asking this question completely, the master, the embodiment of the secret speaker who teaches the supreme, replied: O friends! After calling out like this, he said, the radiant jewel is the source of light. The light itself will not be extinguished even by the gathering of scattered winds. Its function is only to dispel darkness, therefore it is established as a lamp, represented by a definitive word. Therefore, like this analogy, the meaning should also correspond, and the analogy and meaning should be regarded as the same entity. Like this, with a definitive word, what is the manifestation of its own nature? It is like this: the great wisdom of self-awareness that dispels ignorance or the delusion of not understanding is the wisdom that is naturally luminous. To approximate it, just as the essence of the sun or the radiance of a jewel lamp naturally has no basis for darkness, so too, for any correct wisdom, the nature of luminous awareness has no basis for ignorance, and therefore it is shown as a great nameless delusion. The secret lord Heruka said in the space of empowerment: That is its nature, that awareness, that appearance, that alone. Like the sun or a radiant jewel, light and essence are that itself, not made by place or other. As it is said, although it is the great self-luminous and pure, it is not merely luminous self-continuum, but the great impartial and perfect. To show it clearly like this is the ultimate great instruction of definitive meaning. The second has two parts: brief explanation, and detailed explanation. The first is: That is like this, indicated up to one's own wisdom. Therefore, to show that different views arise from the absence of correct wisdom. That is like this, the supreme incarnation lamp, after the teacher Shakyamuni Buddha passed away, due to not understanding the great light of correct wisdom, when the sun of self-awareness sets, it appears that the suchness of all dharmas abides inseparably in the nature of suchness in the essence of the secret realm, but the nature of dharma, due to the difference between awareness and unawareness, has different views of high and low, good and bad.