Chinese
随后，确定并证悟到圆满的法性，具备闻、思、修三种智慧，从而实现意义，即如实、如量地显示一切法自明、任运自成。第四，从“彼性不杂”至“如是如实作”之间进行阐述。殊胜智慧的特征是：以个别分别不混杂，以无缘而知圆满。无缘也是因为一切诸法皆无自性，证悟到无事物，并且也不执着于无事物，在无缘的状态中圆满。个别分别也是：对个别显现的法进行分析，对本质和假立不同的迷惑之法，不可思议且无边无际的差别，所有这些都如实地不混杂而清晰明了。总之，具有如此清晰而不混杂，以及不执着于如实之性的特征，从而清晰且圆满地显现。第五，从“何于此处”至“胜智之极”之间进行阐述。那么，为什么称为智慧呢？因为在此处不错乱地领悟了密咒真如的意义。因为完全领悟和了解所知之殊胜意义，所以是能知者中的殊胜或极致，因此被称为智慧。第六，从“不普愚昧”至“断彼无明”之间进行阐述。大智慧的自性是：对一切法的特征不普遍愚昧，而是自明无碍地照见一切。对任何所知都不会停止了解，而是无碍地进入普知。使以前不了解深奥密义的人们得以了解，从而断除无明和疑惑的垢染，并使之具有信心的把握。第七，从“诸蕴一切”至“无量智慧”之间进行阐述。真正大智慧的果是：明晰的智慧通过正确的思辨而生起和发展，从而普遍增长。
English
Subsequently, by ascertaining and realizing the complete Dharma nature, possessing the three wisdoms of hearing, thinking, and meditating, one realizes the meaning, that is, all dharmas are shown to be self-luminous and spontaneously perfect, as they are and as many as they are. Fourth, it is explained from "That nature is not mixed" to "Thus, it is done as it is." The characteristic of the supreme wisdom is: it is not mixed by individual discrimination, and it knows completeness by non-objectification. Non-objectification is also because all dharmas are without self-nature, realizing that there are no things, and also not clinging to the non-existence of things, it is complete in a state of non-objectification. Individual discrimination is also: analyzing the individually appearing dharmas, the inconceivable and infinite differences of the confusing dharmas whose essence and imputation are different, all of these are clearly and distinctly understood without being mixed as they are. In short, it has the characteristic of being so clear and unmixed, and not clinging to the nature of reality, thus clearly and completely manifesting. Fifth, it is explained from "What is here" to "The ultimate of wisdom." So, why is it called wisdom? Because here, the meaning of the suchness of the mantra is understood without confusion. Because the supreme meaning of what is to be known is completely understood and known, it is the supreme or ultimate among knowers, therefore it is called wisdom. Sixth, it is explained from "Not universally ignorant" to "Cutting off that ignorance." The nature of great wisdom is: not being universally ignorant of the characteristics of all dharmas, but seeing everything clearly and without obstruction. It does not stop understanding anything that is to be known, but enters into omniscience without hindrance. It enables those who did not previously understand the profound secret meaning to understand, thereby cutting off the defilements of ignorance and doubt, and giving them the confidence of faith. Seventh, it is explained from "All aggregates" to "Immeasurable wisdom." The result of true great wisdom is: clear wisdom arises and develops through correct speculation, and thus increases universally.
Chinese
通过成为广大的自性之门，对于何者领悟密咒之上的意义的明智或智慧，在任何教诲的边际都精通的智慧，于法性不可分割的意义之界中，成为无二地进入者，因此获得一切智的果实，以及无所缘的智慧无杂圆满地获得，沉浸于觉知的境界中，对于何者精通且确信无上密咒之上的意义，其智慧无量地增长，成为无边无际地发展者。第八（品）分为二：略说、广说。第一，从“于何颠倒”至“当观彼”，此间作了阐述。那智慧为了何种神圣的目的而阐述呢？为了使任何道路和行者处于颠倒的见解中而未证悟者得以完全清净，为了使那无上的大乘之义确信且达到卓越。因为驱散无明的翳障，所以凭借目标正确的智慧极度明亮的明灯，如实地、无误地观察法性，即密咒的真如。第二（部分）分为二：阐述遣除他者的必要性，以及阐述寻求意义的必要性。第一，从“明灯之光”至“前往大城市”，此间作了阐述。那么，如果没有它，会有什么过失呢？如果不知道正见智慧之灯的光明，那些因无知而愚昧的人，对于一切应知应见之事，无论共同或不共同，都被自己的无明黑暗所遮蔽，因此无法见到真实的意义，无论何时都无法显现和理解密咒的深奥意义。他们会堕入愚昧或盲人的大城市，因此会在三界中流转，因此才考虑到这一点而作了阐述。第二，从“明灯燃烧”至“以目标而得见”，此间作了阐述。拥有大智慧的功德是：因此，那闪耀着光芒的殊胜智慧之灯被很好地点燃，拥有神圣智慧者，对于一切应知应见之法，无明的黑暗得以清除和消散，
English
Through the gateway of becoming vast in nature, the intelligence or wisdom that realizes the meaning of the supreme mantra, with the wisdom that is expert in all the boundaries of any teaching, having entered indivisibly into the realm of the meaning of inseparable Dharmata, thereby attaining the fruit of omniscience, and the non-objective wisdom is attained completely without mixture, immersed in the realm of awareness, for whomever is skilled and confident in the supreme meaning of the unsurpassed mantra, their wisdom expands immeasurably, becoming an infinitely developing one. The eighth (chapter) has two parts: A brief explanation, and a detailed explanation. The first is from "In what is inverted" to "One should look at that," which is explained in between. What is the purpose for which that wisdom is taught? It is so that anyone on the path or any traveler who dwells in an inverted view and has not realized it may be completely purified, so that the supreme meaning of the Great Vehicle may be ascertained and brought to excellence. Because it dispels the cataract of ignorance, therefore, with the lamp of supremely clear, accurate wisdom, one should look without error at the Dharmata as it is, the suchness of the mantra. The second (part) has two parts: Explaining the necessity of dispelling others, and explaining the necessity of seeking meaning. The first is from "The light of the lamp" to "Go to the big city," which is explained in between. So, what is the fault if it is not there? If one does not know the light of the lamp of correct wisdom, those who are deluded by ignorance are obscured by their own darkness of ignorance in all things to be known and seen, whether common or uncommon, and therefore cannot see the true meaning, and the profound meaning of the mantra will not appear or be understood at any time. They will fall into the great city of the deluded or blind, and therefore wander in the three realms, and therefore it was taught with that in mind. The second is from "The lamp is burning" to "Will be seen by the target," which is explained in between. The merit of having great wisdom is: Therefore, that lamp of supreme wisdom, which shines with light, is well kindled, and one who possesses sacred wisdom, for all things to be known and seen, the darkness of ignorance is cleared and dispelled,
Chinese
哦，通过最卓越的清晰之门，如实地，不错误、不篡改地领会胜者的意旨，那究竟的真如之义，也要用明灯的标靶来引导，从而真实地见到和证悟，为了这样的必要，才如此教导。第三，总结部分是：从“如是圣者”到“应当知晓”之间所讲的，无上智慧的道理，如前所述那样确定无疑，因此，楞伽等圣友们，你们也要将真实的智慧宝珠、珍宝之最的明灯，那极其炽燃的火焰光明，作为照亮心中黑暗的标靶，不要让愚昧所胜。如果这样，又怎能不错谬地见到和证悟如实之义的真如实相，那自显智慧的殊胜黄金呢？这是不可能的，因此要特别努力，这是像用刀斩断一样确定的。朋友们！这些讲述是，为了很好地衡量先前所立誓的“应当点燃圣灯”的意旨，圣者的体性真实无误地被阐述，应当知晓。此品之名为：于诸佛意总集大经中，以瑜伽之最胜显现眼之明灯，使具足智慧之眼之理所宣说之品，即第六十品圆满宣说，此为释。第六，特别趋入上师有三：略说、广说、总结。第一是：从“此后又”到“高低次第尽”之间所讲的，此品既阐述了不了义，也阐述了了义。刚刚开示明灯之后，楞伽的君主等下等的圣者大菩萨们，完全提问了必要之义的问题：“秘密主啊！您在第四十五品中，特别承诺了要趋入上师。如何才能完全知晓那个意旨呢？”如此祈请，提出了第六种法类的问题。讲经者秘密主回答说：“朋友们，特别趋入
English
Oh, through the most excellent clear door, just as it is, without error or alteration, to understand the intention of the victors, the ultimate meaning of suchness, also use the target of the lamp to guide, so as to truly see and realize, for such a necessity, it is taught in this way. Third, the summary part is: from "Thus the holy one" to "should be known" is taught, the principle of unsurpassed wisdom is as stated above, so it is certain, therefore, you holy friends such as Lanka, also take the true wisdom jewel, the most precious lamp, that extremely blazing flame of light, as the target to illuminate the darkness of the mind, do not let ignorance overcome it. If so, how can you not mistakenly see and realize the true reality of suchness, that wonderful gold of self-manifesting wisdom? This is impossible, so make a special effort, this is as certain as cutting with a knife. Friends! These explanations are, in order to measure well the intention of the previously vowed "should light the holy lamp", the nature of the holy one is truly and accurately expounded, it should be known. The name of this chapter is: In the Great Sutra of the Collection of All Buddhas' Intentions, the chapter on the explanation of the principle of making the eye of wisdom complete with the lamp of the eye that manifests the best of yoga, that is, the sixtieth chapter is fully explained, this is the commentary. Sixth, there are three special ways to enter the guru: brief explanation, detailed explanation, and summary. The first is: from "Then again" to "High and low order ends" is taught, this chapter explains both the provisional meaning and the definitive meaning. Immediately after the lamp was taught, the lower holy great bodhisattvas such as the lord of Lanka, completely asked the question of the necessary meaning: "Lord of Secrets! In the forty-fifth chapter, you especially promised to enter the guru. How can we fully know that intention?" Thus they requested, and raised the question of the sixth category of Dharma. The expounder, the Lord of Secrets, answered: "Friends, especially enter into
Chinese
如果请求加持，那对自己的利益是好的。对其他人的利益也非常好。因此，真正的答案是什么呢？从下往上提升地的差别是这样的。例如，就像依靠大地而显现庄稼一样。因为依靠前者而使后者成熟，所以获得地的名称。而且，导师、圣地师、圆满正等觉的佛陀们，为了瑜伽士行者们能够完全显现和明了地的差别，善巧地安排了名为“象征方便之灯”的教言，毫无隐瞒地依次详细地展示，那是什么呢？是这样的：上地的差别和下地的差别，产生高低的因是：地的数量和见行上的差别，都在这无上的大乘中完全成为法性一体，意义上没有差别。当以大乘意义的知识来确定，以智慧来断除增益时，以如何证悟的方式，根据智慧能力的大小差别，与自己觉悟的智慧能力大小相符，而显现高低的次第而已，除此之外没有其他的。第二部分分为两点：总的说明地的差别产生的方式，分别解释如何产生的各个细节。第一部分分为四点：以国王的宝库为例说明存在差别，以梯子的横木为例说明存在差别，以多门房屋为例说明存在差别，以山和人为例说明存在差别。第一点是：例如国王的，从“……”到“从各个门进入使用”之间说明。也就是，地的差别近似的象征是：例如，无论谁，想要从大国王的宝库中，以方便法取出并使用多少大小的财物。四种人中被统治的那些人是：依靠国王的法律守护财物等，根据能够忍受和不能忍受困难的权力，以及有效和无效的臣民，就像我们自己外围和内围高低的差别一样，使用财物，以及从各个门进入的福分、行为和方法的次第，权力大小和地位高低的差
English
If requesting blessings, it is good for one's own benefit. It is also extremely good for the benefit of others. Therefore, what is the real answer? The way to progress from the lower to the higher ground is like this. For example, just as crops appear dependent on the great earth. Because the latter matures dependent on the former, the name 'ground' is obtained. Moreover, the teachers, the holy land experts, the perfectly complete Buddhas, in order for the yogi practitioners to fully manifest and clarify the differences of the grounds, skillfully arranged the instruction called "The Lamp of Symbolic Means," and without concealment, sequentially and closely showed what it is. It is like this: the cause of the difference between the higher ground and the lower ground, the occurrence of high and low, is: the number of grounds and the differences in view and conduct, all are completely one in nature in this unsurpassed Great Vehicle, and there is no difference in meaning. When determining the knowledge of the meaning of the Great Vehicle, when cutting off superimpositions with wisdom, according to how one realizes it, according to the difference in the size of intellectual ability, in accordance with the size of the wisdom of one's own realization, it only appears as a sequence of high and low, and there is nothing else besides that. The second part has two points: a general explanation of how the differences of the grounds arise, and a separate explanation of each detail of how they arise. The first part has four points: using the example of a king's treasury to show that there are differences, using the example of the rungs of a ladder to show that there are differences, using the example of a house with many doors to show that there are differences, and using the example of a mountain and a person to show that there are differences. The first point is: for example, the king's, from "..." to "use from all entrances" is explained. That is, the approximate symbol of the difference of the grounds is: for example, anyone who wants to take and use any amount of wealth, large or small, from the treasury of a great king by means of skillful methods. Those who are ruled among the four classes of people are: relying on the king's laws to protect wealth, etc., according to the power to endure and not endure difficulties, and the effective and ineffective subjects, just like the difference between the high and low of our own outer and inner circles, using wealth, and the merit, actions, and methods of entering through each door, the difference in the size of power and the height of status.