Chinese
是通过看到和看不到的差别来区分，显现为二元对立。任何瑜伽士，如果能毫不错误地证悟法性，并具有信心，那他就会从束缚中解脱，并必然显现为解脱。如果不能如实地确定其意义，那就是束缚的本质，那些没有证悟的人，一定会将泄露的元素仅仅视为真实的甘露。因此，由于珍视对意义的证悟，所以必须这样理解：所说的泄露的誓言物，其自性法性，即如是性，不是由因缘所造，不是由名言所安立，而是那样的本性，不加改造，自然成就，从原始以来就没有自性，是空性。在那空性中，如果能无有分别念地证悟到远离对境的无谬之义，那就是所说的五甘露的真实大甘露，与平等性不相违，安住于如实的秘密之如是性中。这是所作的回答。第三部分是从“那些是什么原因？”到“治病起死回生”。所要表达的是，如果思考那些信任的原因是什么，就与意义的词义相关联地进行阐释。如果问，所说的那些自性大空性，为什么被称为甘露呢？瑜伽士修行者们的大病本质是，有意和无意的两种分别念，以及能取和所取的根本分别念和支分分别念。因为它们不能真正地痊愈和解脱。因此，它们总是束缚在轮回的黑暗中，并使众生在有海的深处死亡，所以被称为魔。那么，它们如何转变为甘露呢？分别念产生的处所或根本，包括外在的五种物质和内在的五种烦恼，以及将一切都视为不洁净的观点，以及使轮回泄露的五种形态，从那些形态中产生轮回的能取和所取之显现。如果完全彻底地断定那些完全不留余地的，都是如是性大平等，不混杂，完全圆满的实相，各自的如是性，从有和空两者中解脱的自性，那么，根据根本续部所说：平等空性的这个意义，不会将有意义的空性执着为虚假。不加改造的自性寂静的，
English
It is through distinguishing between seeing and not seeing differences that it appears as duality. Any yogi who realizes the true nature of reality without error and possesses confidence will appear to be liberated from bondage and will certainly be liberated. If the meaning is not ascertained as it is, it is the nature of bondage, and those who have not realized it will surely regard the leaking elements as the true nectar. Therefore, since the realization of meaning is cherished, it is necessary to understand it in this way: the nature of the leaking samaya substances that are spoken of, the true nature of reality, is not made by causes and conditions, not designated by terms, but is the very nature of reality, spontaneously accomplished without modification, and has no essence from the very beginning, so it is emptiness. If one realizes that even in that emptiness, without conceptualization, the meaning that is free from objects is unerring, then it is the true great nectar of the five nectars that are spoken of, and it abides in the suchness of the secret as it is, without contradicting equality. This is the answer that was given. The third part is from "What are those for?" to "Healing the sick and raising the dead." It shows that if one thinks about what the reasons for believing in those things are, it is explained in relation to the etymology of the meaning. If one asks why those natures of great emptiness that are spoken of are called nectar, the nature of the great sickness of the yogis on the path is the two kinds of conceptualization, intentional and unintentional, and the root conceptualization of grasping and the grasped, and the branch conceptualizations. Because they cannot be truly healed and liberated. Therefore, they are always bound in the darkness of samsara and cause beings to die in the depths of existence, so they are called demons. So how do they transform into nectar? The place or root from which conceptualization arises, including the five external substances and the five internal afflictions, and the view that everything is unclean, and the five aspects that cause leakage into samsara, from those aspects the appearance of grasping and the grasped of samsara arises. If it is completely and thoroughly determined that all of those without exception are the suchness, the great equality, the unmixed, completely perfect state of being, the suchness of each of their own, the nature of liberation from both existence and emptiness, then, according to the root tantra: In this meaning of equality and emptiness, one does not attribute meaningful emptiness to falsehood. The unmodified, naturally peaceful,
Chinese
具有远离相之分别的智者，如果连微小的事物都不能见到，又怎么会执着于生起之感受呢？一切不住之菩提，虽然不是通过寻找而成就，但如幻觉醒来般脱离错乱，安住于离戏智慧之精华中。如是说般正确了悟，远离一切执着分别，功德无边无际生起，故能摧毁分别念且不堕轮回，因此甘露之作用是医治分别之疾病，以及从轮回之死亡中救起，以具备二者之方式来成立甘露之定义。前者说：梦幻魔术不可忍受，极其虚弱痛苦之时，似被死主魔所擒获，其他怙主圣者皆无益，应如驱魔之药般，证悟真正殊胜之道。如是说。因此，应具备如此可信可靠之因。第三，从“殊胜之圣者”至“成为伟大之医者”之间所说，如是，楞伽殊胜具方便者如此至上地宣说答案，获得定解之功德是：迦罗等仙人从执着于相之自续执着中解脱，以如实见彼而获得定解，具备见行之殊胜把握，不转变为其他意义，而于自明之法性中证悟，远离视我为常之念，从而见到意义之实相，真正成就了成为伟大殊胜之医王。第三，从“楞伽”至“获得解脱”之间所说，呼唤楞伽之主后，那些应被医治之意义，诸士夫必定在历史中早已听闻，听闻本身即是正确地辨析，应如是确定地知晓所诠释之意义之体性。导师秘密主如是说后，眷属楞伽之主等劣者，因所诠释之功德而了悟自生甘露之义，从而从相之分别念中完全获得解脱。这些在第四十五品之支分中可以见到。品之名称是：于诸佛之密意汇集之大经中，心性自生之甘露。
English
The wise, free from conceptualization of characteristics, if they do not perceive even the slightest thing, how could they grasp arising sensations? Since all-abiding enlightenment is not attained by searching, yet like awakening from an illusion, free from delusion, it abides in the essence of wisdom free from elaboration. As it is said, when one correctly realizes this, being free from all grasping and conceptualization, limitless qualities arise, thus destroying discursive thoughts and not falling into samsara. Therefore, the function of nectar is to cure the disease of conceptualization and to revive from death in samsara, thus establishing the definition of nectar by possessing both. The former says: Dreams and illusions are unbearable, and when one is extremely weak and suffering, it is as if seized by the Lord of Death and demons, and other protectors and nobles are of no help. One should realize the supreme and excellent path like a medicine that dispels demons. Thus it is said. Therefore, one should possess such a cause of faith and certainty. The third is indicated from "That supreme noble one" to "becomes the great physician." Thus, that supreme and skillful noble one of Lanka, in this way, supremely declared the answer. The benefit of gaining certainty is that the sages such as Kāla are liberated from the self-continuum of clinging to characteristics. By seeing that as it is, they gain certainty and possess a special confidence in view and conduct. They do not transform into other meanings but realize it as the nature of self-awareness. They are free from the thought of seeing the self as permanent, and thus seeing the reality of meaning, they truly become the great and supreme king of medicine. The third is indicated from "Lanka" to "became liberated." Having called the lord of Lanka, the meaning of those who should be healed, the gentlemen must have heard in history long ago, and hearing itself is the correct analysis. One should definitely know the nature of the meaning explained in this way. After the teacher, the lord of secrets, spoke thus, the retinue, the lord of Lanka, and other inferior ones, through the qualities of the teaching, understood the meaning of self-arisen nectar, and thus became completely liberated from the conceptualization of characteristics. These can be seen as extending into the branch of the forty-fifth chapter. The title of the chapter is: From the Great Sutra that Gathers the Intentions of All Buddhas, The Self-Arisen Nectar of Mind Itself.
Chinese
名为“意义之诺比迦的禅定开示品”的第六十五品，如是详尽解释。 唉玛，具有七种奇妙之处！ 此乃诸佛意之汇聚的总纲， 是导师五身之心的秘密宝藏， 是所有续部、教言、口诀之精髓。 因此，在此所说的伟大续部， 是教言的决定性秘密，是深奥意义的后世续部。 如同贤哲成就者前辈的言教， 从口诀的可靠途径，于今阐明。 清凉施予者消除了十五之三倍， 显现者国王使赡部洲变为白昼。 以清净的教理阐释了伟大秘密的经义， 是令持教至尊们欢喜的供品。 如是说。 第九卷讲述完毕，第十卷，即最后一卷开始。 现在，关于分别辨析意旨的第二部分，即辨析名称和经部汇集之处，分为二：略示、广说。 第一部分是：从“此后，又”至“应知汇集之处”。 这是说，刚开示完十个类别之后，种姓高贵的眷属楞伽之主等下等身的殊胜菩萨们，向导师秘密主提问： “奇哉，秘密主！导师您所广说十二生起之理的经部大经，此秘密殊胜之经的名称当如何称谓？意义汇集的经部又在何处？” 如此提问后，宣讲的大士秘密主回答说：“奇哉，楞伽之主！” 如此称呼后，秘密主金刚持我如先前所听闻一般，如实无误地为你们辨析开示的此秘密殊胜之经，其续部不共的决定性名称，应知以八种类别称谓。经部应知汇集于十种学处。 ”如是宣说。 第二部分分为二：开示具有理由的名称，宣说经部汇集之处。 第一部分是：从“楞伽之主”至“生起和将生起之故”。 这是说，楞伽之主，其中所说的八种名称类别是什么呢？ 二八
English
This concludes the explanation of the sixty-fifth chapter, entitled "Explanation of the Contemplation of Meaningful Nopi." Ema, possessing seven wonders! This is the general compendium of the convergence of the intentions of all Buddhas, the secret treasury of the mind of the five Kayas of the supreme teacher, the very essence of all tantras, agamas, and instructions. Therefore, this great tantra explained herein is the definitive secret of the teachings, the profound meaning of the later tantra. Just as the instructions of the wise and accomplished forefathers, from the reliable path of oral instructions, are now clarified. The cool giver has dispelled the three times fifteen, the illuminating king has made Jambudvipa into daylight. With pure reasoning, the meaning of the great secret sutra is explained, it is an offering that pleases the supreme holders of the doctrine. Thus it is said. The ninth fascicle is finished, and the tenth fascicle, the last one, begins. Now, the second part concerning the distinct analysis of the intention, namely, the analysis of where the name and the sutra converge, has two parts: a brief explanation and a detailed explanation. The first part is: from "Then again" to "should be known as converging." This indicates that immediately after explaining the ten categories, the noble Bodhisattvas of inferior bodies, such as the lord of Lanka and the retinue of noble lineage, asked the teacher, the lord of secrets: "O lord of secrets! What should be said to be the name of this great sutra of the teachings, this supreme secret sutra, which the teacher himself has extensively discussed the meaning of the twelve origins? Where does the sutra that summarizes the meaning converge?" Having asked this, the great being, the lord of secrets, who expounds, replied: "O lord of Lanka!" Having called out in this way, the lord of secrets, Vajradhara, said, "This supreme secret, which I have explained and revealed to you without error, just as I have heard it before, its name, which expresses the uncommon certainty of the tantra, should be known as being expressed in eight categories. The sutra should be known as converging in the ten limits of learning." Thus he spoke. The second part has two parts: showing the name with reasons, and explaining where the sutra converges. The first part is: from "Lord of Lanka" to "because it arises and will arise." This means, Lord of Lanka, what are the eight categories of names mentioned therein? Two eights
Chinese
应当次第将前后的意义和道理结合起来。又可称为：汇集了所有圆满正觉佛陀心意的、不混杂、完全圆满的经。因所有果都圆满，又可称为：意义的精华。因显示俱生智自然成就，又可称为：金刚布置续。因必定授记四十瑜伽等，又可称为：瑜伽成就或道之事业圆满的预言。因一切因果之教都汇集于此，又可称为：普集明智经。因自现证悟确定一切法之精华的意，又可称为：大乘现观。因世间和出世间的一切见解都圆满于此，又可称为：法之名相善加布置。因在十二生起支之时显示密咒产生，又可称为：大乘生起支显示经。如果问：这些的理由是什么？楞伽主啊，因为那些如来圣者们，必定不具有与三坛城无别的意，因此，能表之名安立于所表之上；以及圆满正觉佛陀和清净续部的行境，不是其他所能及的境；以及从因法界无实有中生出一切果法，如果证悟，则生起一切种智的菩提，因此是秘密的智慧；以及五身佛的至尊导师，其一切智慧都无杂而完全布置；以及像这样，凡是心中确定的，都是对果的瑜伽的授记；以及在此，圣者们的意都聚集或汇集；以及这无上甚深义，是圣者佛陀们现量证悟而成就菩提的；以及凡是身语意的秘密，都无杂地布置于法的体性中；以及在十二生起支的阶段中，先前必定产生，之后也产生。那些的意义的广说，如前所说。第二部分分为二：略说，广说。