Chinese
例如，以三摩地修持，犹如从大海中获得珍宝；如象入水，以行持舍弃；如王子登基，以次第权位渐进；如炼金术，以窍诀成就意义；如农夫务农，将要义汇集一处，专心致志。以大智慧的火供：意思是，以无分别证悟的广大智慧火供，焚烧三有的一切，救度一切众生于无二的境界中，从而圆满利他。那么，仅仅一位瑜伽士证悟见地，就能使一切众生解脱，这不合理，如果这样合理，那么一切众生在过去就已经解脱了，因为过去佛陀薄伽梵已经证悟了法性。对此的回答是：在证悟瑜伽士的眷属中，对有缘分的弟子，生起证悟的加持而解脱也是有可能的，对无缘分者则无益处，所以没有过失。或者说，因为种姓中有执着三有的分别念，因此以智慧如火般燃烧，焚烧执着分别念，并不是说其他人不能解脱。又有人问，对见地的执着已经出现了三次，这难道不是重复了吗？不是重复，第一次是以理证确定见地的执着，第二次是辨别谬误和遮蔽，是不错误的执着，第三次是分别名相，是意义的执着。出自《道之精要明灯论》第二章的注释。第三章的写作入门是：以证悟自性大乐而信解。如是说，其中自性是轮回涅槃一切法的主宰，自己的心，心性即是所知真谛无别的法身之体性，如是信解并通过证悟之门而顶礼。之后将要宣说串习之法。意思是，在证悟见地之后，为了延续证悟，将要宣说以三摩地串习的方法。
English
For example, practicing with samadhi is like obtaining a jewel from the ocean; like an elephant entering water, abandoning through conduct; like a prince ascending the throne, progressing gradually through sequential authority; like alchemy, accomplishing meaning through key instructions; like a farmer farming, gathering the essential points into one place, focusing intently. With the great wisdom of fire offering: This means, with the great wisdom fire offering of realizing non-duality, burning all of the three realms, liberating all sentient beings into the state of non-duality, thereby perfecting benefiting others. Then, it is unreasonable that merely one yogi realizing the view can liberate all sentient beings. If this were reasonable, then all sentient beings would have already been liberated in the past, because the Buddha, the Bhagavan, had already realized the nature of reality in the past. The answer to this is: Among the retinue of an accomplished yogi, it is possible that the blessing of realization arises for a fortunate disciple and they are liberated, but it is of no benefit to the unfortunate, so there is no fault. Or, because there is conceptual thought clinging to the three realms in the lineage, therefore, with wisdom blazing like fire, that clinging conceptual thought is burned, it is not said that others cannot be liberated. Again, someone asks, the clinging to the view has already appeared three times, is this not a repetition? It is not a repetition, the first time is the clinging to the view that establishes the view with reasoning, the second time is distinguishing error and obscuration, it is a non-erroneous clinging, the third time is distinguishing names, it is the clinging to meaning. From the commentary on the second chapter of "The Lamp Illuminating the Quintessence of the Path." The introduction to the writing of the third chapter is: With faith and understanding through realizing the great bliss of self-nature. Thus it is said, wherein self-nature is the master of all phenomena of samsara and nirvana, one's own mind, the nature of mind is the dharmakaya, the essence of knowable truth without difference, thus paying homage through faith and the gate of realization. Afterwards, the method of familiarization will be explained. This means, after realizing the view, in order to continue the realization, the method of familiarizing with samadhi will be explained.
Chinese
那么为什么要修习禅定呢？因为众生长期以来都在颠倒错乱中行事，所以无法安住于证悟的意义上，因此要修习并持续不断。那么，在见解的时候已经证悟了真谛无别，为什么还要将三摩地分开来修习呢？这有两种情况：智慧高超的人能够无别地证悟，并且无别地修行，这是一蹴而就的道路。智慧低下的人虽然能够无别地证悟，却无法习惯，所以首先将真谛分开来使其习惯，最后修习无别。所谓“前前如何如何”，指的是所有前行的道或心。所谓“后后方便与因”，指的是前行的道是生起后行相续的方便或因。同样，所谓“后后如何如何”，指的是所有后行的道。所谓“前前所生果”，指的是后行的道是从前行所生的，所以是暂时的果。所谓“如是因果方便联”，指的是所有更高的道都是因，所有的数量都是方便，所有后行的道都是果。这样，因与果相联，或者方便与方便所生相联。所谓“有轮如理而转”，指的是有轮指的是生处，这又分为顿生的，类似于化生的方式；以及渐生的，类似于从胎中出生。那么，为什么会出现这两种情况呢？所谓“根器精进善恶力”，指的是根器指的是智慧的根器，分为锐利和迟钝两种，以及精进和智慧的善恶，这些区分显示了两种身体。也就是说，根器锐利且精进者是顿生的，根器迟钝且精进小者是渐生的。那么，顿生和渐生两者有什么区别呢？对此有不同的观点。杰梅嘎说：先证悟见解，然后转移三摩地来修习是渐生的；先证悟见解，不转移三摩地来修习是顿生的。但这种说法不合理，将手印带入道用的顿生是一蹴而就的。
English
Then, why is it necessary to practice meditation? Because sentient beings have long acted in a reversed and confused manner, they are unable to abide in the meaning of realization. Therefore, one must practice and continuously cultivate it. Then, when one has already realized the truth as non-dual during the time of view, why is it necessary to separate samadhi and practice? There are two situations: those with great intelligence can realize non-duality and practice non-duality, which is an instantaneous path. Those with lesser intelligence, although able to realize non-duality, are unable to become accustomed to it. Therefore, they first separate the truth to become accustomed to it, and finally practice non-duality. The phrase "earlier and earlier, whatever and whatever" refers to all the earlier paths or minds. The phrase "later and later, means and cause" means that the earlier path is the means or cause for generating the later continuum. Similarly, the phrase "later and later, whatever and whatever" refers to all the later paths. The phrase "fruit born from earlier and earlier" means that the later path is born from the earlier one, so it is a temporary fruit. The phrase "thus, cause and effect, means connected" means that all higher paths are causes, all numbers are means, and all later paths are fruits. In this way, cause and effect are connected, or means and what is born from means are connected. The phrase "the wheel of existence turns according to reason" refers to the wheel of existence, which refers to the place of birth. This is divided into instantaneous, similar to the way of emanation, and gradual, similar to being born from a womb. Then, why do these two situations arise? The phrase "power of faculties, diligence, good and bad" refers to the faculties, which are the faculties of wisdom, divided into sharp and dull, as well as diligence and the good and bad of intelligence. These distinctions show the two bodies. That is, those with sharp faculties and great diligence are instantaneous, and those with dull faculties and little diligence are gradual. Then, what is the difference between instantaneous and gradual? There are different views on this. Jeme Gak says: first realizing the view, and then transferring samadhi to practice is gradual; first realizing the view, and practicing without transferring samadhi is instantaneous. But this statement is unreasonable. The instantaneous of bringing the mudra into the path is instantaneous.
Chinese
因为不是。在观的时候不观想本尊，在禅定中观想本尊，因为是矛盾的缘故。还有学派大师严旭说：为了快速在佛的境界中结合，道路是顿悟的；为了缓慢地结合，道路是渐悟的。这样说也是不合理的，因为顿超也是顿悟的，相对于渐悟来说是快速的缘故。卡若巴的口中说：五种心识快速生起是顿悟道，如果不是从缓慢中生起就是渐悟道。过失和前面一样。那么应该怎样呢？无分别地一下子证悟，一下子串习，一下子达到究竟就是顿悟。无分别地逐渐证悟，逐渐串习，逐渐达到究竟就是渐悟道。拉杰霍波这样说，很好。那么顿悟中生起五种心识吗？不生起吗？如果不生起，那么五种心识就不是道的体性。如果承认，那是不行的，因为说是体性五种心识生起了。如果生起，是逐渐生起还是顿悟生起？如果逐渐生起，那么就不是顿悟，因为是次第生起的缘故。如果是顿悟生起，那么有情就成了具有五种心识相续。这样承认是不行的，因为说有情不具有两种心识相续。如果这样问，回答有两种，真实回答和转移话题。真实回答是生生的生，有生起的方式。怎样有呢？相对于渐悟来说，生起的时间非常快。转移话题的回答是，心是逐渐生起还是顿悟生起呢？用一支箭同时射穿五朵莲花的时候，是逐渐射穿还是顿悟射穿？如果是顿悟射穿，那么这里也是五种心识顿悟生起。如果说有情具有五种心识相续，那么五朵莲花就成了安住在同一个地方。如果是逐渐射穿，那么这里也是心逐渐生起。如果说不是顿悟，那么你就不是同时射穿的。慈氏的教法啊。顿悟就是理解意义而已。死亡是胜义谛，这是说，意义是禅定的比喻和教导两种，死亡的时候内外的觉受停止，安住在无戏论的状态，和禅定远离戏论的观修一样。
English
Because it is not. During the view, one does not contemplate the deity, but in Samadhi, one contemplates the deity, because it is contradictory. Also, the teacher Yamshud said: To quickly unite in the realm of the Buddha, the path is sudden; to unite slowly, the path is gradual. This is also unreasonable, because Tögal (Thöd-rgal) is also sudden, because it is faster compared to the gradual. From the mouth of Kharagpa: The five minds arise quickly, which is the sudden path; if they do not arise from slowness, it is the gradual path. The fault is the same as before. So how should it be? Realize non-dually and decisively. Habituate decisively. Reach the end decisively, which is sudden. Realize non-dually and gradually. Habituate gradually. Reach the end gradually, which is the gradual path. Lhaje Horpo said this, which is good. So, do the five minds arise in the sudden path or not? If they do not arise, then the five minds are not the nature of the path. If you accept, it is not right, because it is said that the nature is that the five minds have arisen. If they arise, do they arise gradually or suddenly? If they arise gradually, then it is not sudden, because they arise in sequence. If they arise suddenly, then sentient beings would have five mind streams. It is not right to accept this, because it is said that sentient beings do not have two mind streams. If you ask, there are two answers: the direct answer and the diversion. The direct answer is that there is arising of arising, there is a way of arising. How is it? Compared to the gradual, the time of arising is very fast. The answer of diversion is, does the mind arise gradually or suddenly? When five lotuses are pierced with one arrow at the same time, are they pierced gradually or suddenly? If they are pierced suddenly, then here also the five minds arise suddenly. If you say that sentient beings have five mind streams, then the five lotuses would be staying in the same place. If they are pierced gradually, then here also the mind arises gradually. If you say it is not sudden, then you have not pierced them at the same time. The teachings of Maitreya! The sudden is just understanding the meaning. Death is ultimate truth, which means that the meaning is both an example and a teaching of Samadhi. At the time of death, the inner and outer perceptions cease, and one abides in a state free from elaboration, which is the same as meditating on Samadhi free from elaboration.
Chinese
这也是，认识到这一点也是教导的基础。 “中阴生是世俗谛”的意思是：中有，即中阴，是普遍现象的例子和共同的教导。因为在中阴时期，一切所用之处都显现为幻象，所以这也是修持幻象慈悲的例子，因为它是以幻象显现，所以也是教导。“出生的三个阶段是无二的意义”的意思是：中阴的意识进入母亲的子宫后出生的阶段是手印合一、扩展和积累的例子和教导。如果详细解释，有六个阶段，其中“意识进入子宫”相对应。据说，人的种子以字母“ནྲི”的形状进入母亲的子宫，这与声音的字母相符。据说，精子具有金刚杵般的形状，种子被风吹动，通过腰部的狭窄部分，形状类似于金刚杵。出生而未受阻碍是圆满的身体，是手印合一的例子，教导也是如此。然后，身体圆满，子孙繁茂，这与扩展相符。第六个阶段说：“有能力的孩子等会增长，种姓等会扩展。”这是扩展的例子和教导。然后，子孙繁茂，从事土地财富的生产和利润等活动，这是积累的例子和教导。也就是说，从事土地神、食物和财富的生产，沉溺于酒等事物。 “不要拥有享乐的明妃”的意思是：前面说“像狮子一样行走”，并解释说安住于唯一。这里完全解释了需要明妃，这难道不矛盾吗？并不矛盾。说“像狮子一样行走”是因为狮子强大且远离恶友。这里指的是远离那些不会成为道路之友的恶友。具有特征的明妃不是恶友，因为她是道路的朋友，所以不矛盾。“从共同普遍的现证”的意思是：首先圆满共同的道路征兆，或者圆满皈依、发菩提心、修持四无量心等。供养的意义是近处的形象，即寂静与忿怒本尊的身像或绘画等。