English
"Having gained focus" means that, in this way, one has gained an extremely stable focus on the Three-Deity Celestial Mansion. "The wind's scattering gathers, light radiates" means that, after becoming stable in this way, the wind of exhaled breath, accompanied by the light of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hūṃ), radiates, touching the outer vessel and inner essence, transforming into light, dissolving into oneself and transforming into self-light, dissolving into the wisdom hero, that transforming into light dissolves into the moon, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hūṃ) dissolves, thinking that the three thousand worlds are filled with light, one enters into that state. "Previously done, remaining Dharmakāya offering" means, then, if the fruit Dharmakāya of Suchness is offered, wouldn't the Samādhi of All-Appearing and so on become meaningless? The answer is, here, it is not that the fruit Dharmakāya of Suchness is actually offered, but rather the Samādhi of Suchness, the practice of emptiness, the Dharmakāya abiding in emptiness, because it is in accordance with the Dharma, it is said in this way, it is not a matter of forgetting the similar. That's it. "The fruit itself is for the path" means, here, in the secret mantra system, is the fruit taken as the path or not? If not, it contradicts the root tantra: "This is the certainty of the great secret, the fruit has become the path." And in this very text it says, "All are already ripe, there is no traversing, that itself is the nature of the path, entering and then emerging is the division." If the fruit is taken as the path, is the ripened taken as the path? Or is the unripened taken as the path? If it is like the first case, then even after ripening, it must be taken as the path, then it will be endless. If the unripened is taken as the path, then because it is unripened, it will not be the fruit. For example, like a green sprout. There are two answers, the real answer and the answer that diverts the topic. The real answer is, is the fruit taken as the path or not? If it is not taken, then it is not taken, if it is taken, is the ripened taken as the path? Or is the unripened taken as the path? If it is said to be ripened, then no redundancy is added, if it is said to be unripened, then no slander is made, but the nature of the fruit is taken as the path. What is the nature? It is the five: body, speech, mind, qualities, and activities, that itself is inherently present, but one does not recognize it, making that unrecognized recognized, or making the unclear clear, in short, what is to be obtained is the fruit that abides in oneself from now on, merely eliminating the clinging that obscures it is called the path.
Chinese
哦！回答驳斥：如果你们密宗行者将果作为道，或者不作为道？如果你们名相宗行者将般若波罗蜜多作为道，或者不作为道？如果作为道，那么这里也将果作为道。那么是将成熟的作为道，还是将未成熟的作为道呢？你们也是已经到达彼岸后才作为道吗？或者没有到达也作为道？如果已经到达彼岸后才作为道，那么成熟后也必须作为道，这样岂不是没有尽头？如果你们也将般若波罗蜜多作为道，那么岂不是没有尽头？如果将没有到达的作为道，那么这里也将未成熟的作为道。如果因为未成熟就不是果，那么因为没有到达彼岸，就不是般若波罗蜜多。非常相似，这是走向慈氏的教法。出自《道之殊胜光明灯》，第三品的解释。第四品分为两部分，开始写作的支分是：向法身顶礼！也就是，在第三品中，真如的等持和法身在空性上相同，因此那个等持被称为法身，向它顶礼。如果上面的道不应该向下面的道顶礼，因为根器有高低之分。如果这样说，回答是，下面的道的人虽然根器比上面的道高，但是上面的道也是依赖下面的道产生的，因此，下面的道对上面的道恩德很大，这是忆念恩德的顶礼。例如，最初进入佛门的上师恩德很大，即使后来佛法弟子学识渊博，根器超过上师，仍然因为上师恩德很大，而忆念恩德向上师顶礼。第二是立誓：宣说大悲瑜伽。也就是说，为什么是大悲呢？因为下乘的行者，悲悯的对象是具有自性的众生，而悲悯的主体是具有自性的我。悲悯的对象是三界众生被各种痛苦折磨，因此认为这很可怜，带着目的性地唉声叹气。这只是悲悯而已，不是大悲。而这里悲悯的对象、悲悯的主体和悲悯的目的这三者
English
O! The answer to the refutation: If you secret mantra practitioners take the fruit as the path or not? If you characteristic practitioners take Prajnaparamita as the path or not? If you do, then here also the fruit is taken as the path. Then, is the ripened taken as the path or the unripened taken as the path? Do you also take it as the path after having reached the other shore? Or do you take it as the path even without reaching it? If you take it as the path after having reached the other shore, then if it is necessary to take it as the path even after ripening, wouldn't that be endless? If you also take Prajnaparamita as the path, then wouldn't that be endless? If you take the unreached as the path, then here also the unripened is taken as the path. If because it is unripened, it is not the fruit, then because it has not reached the other shore, it is not Prajnaparamita. It is very similar, this is going to the teachings of Maitreya. From "The Lamp Illuminating the Supreme Path", the explanation of the third chapter. The fourth chapter has two parts, the limb of beginning to write is: I prostrate to the Dharmakaya! That is, in the third chapter, the samadhi of Suchness and the Dharmakaya are similar in emptiness, therefore that samadhi is called Dharmakaya, I prostrate to it. If the upper path should not prostrate to the lower path, because there are high and low levels in the lineage. If you say so, the answer is, although the person of the lower path has a higher lineage than the upper path, the upper path also arises relying on the lower path, therefore, the lower path has great kindness to the upper path, this is a prostration of remembering kindness. For example, the lama who first enters the Dharma gate has great kindness, even if later the Dharma student is knowledgeable and the lineage of the student surpasses the lama, still because the lama has great kindness, he prostrates to the lama remembering the kindness. The second is the vow: I will explain the yoga of great compassion. That is, why is it great compassion? Because the practitioners of the lower vehicle, the object of compassion is sentient beings with self-nature, and the subject of compassion is one's own self-nature. The object of compassion is the sentient beings of the three realms tormented by various sufferings, therefore they think this is pitiful, and sigh with purpose. This is just compassion, not great compassion. And here, the object of compassion, the subject of compassion, and the purpose of compassion, these three
Chinese
不成立。因为不把我和众生分别看待。像这样在证悟的境界中，觉性的幻化力量不停止，利益众生就是大悲心。瑜伽不是像那样只安住在共同的处所，而是如其所是地与自己的相续相结合而修持。因此，要宣说像这样的章节。那么，共同法类的道，越来越高和越来越低，是越高越好吗？如果不是，那么向上行道就变得没有意义了。如果越高越好，那么，胜义谛也变得比世俗谛更好吗？因为更高的道是世俗大悲瑜伽。如果这样认为，那么一切宗派也相违，因为如果从梵语（梵文天城体，梵文罗马拟音，汉语字面意思）saṃskṛta（संस्कृत，samskrta，有为法）的词根来理解世俗的行为，就是不好的或者欺骗的状态。一切宗派都一致认为，在胜义谛中，法性是不欺骗的。回答是：一般来说，道有高低之分，认为更高的道更好。那么，胜义谛比世俗谛更好吗？如果这样问，是说胜义谛比殊胜的世俗谛更好呢？还是仅仅是世俗谛更好呢？如果说仅仅是世俗谛更好，为什么因为是更高的道呢？如果这样问，理由不成立。因为在普遍显现的时候，修持的仅仅是世俗谛。如果说殊胜的世俗谛更好，那就认可了。那么，与共同法类不相违，共同法类认为世俗有优劣，指的是仅仅是世俗谛。这里修持的是殊胜的世俗谛，因此认为是比胜义谛更好。那么，为什么认为胜义谛比世俗谛更好呢？按照共同法类，众生执着于认为是我的事物，因此，对此进行断除的对治是空性。如果执着于空性是自性，那么这也是一种束缚。因此，断除它的对治是殊胜的世俗谛，因此比它更好。此外，高低道的胜义谛始终存在于相续中，在此基础上，还能修持殊胜的世俗谛，因此是功德更增上。也就是：因为先前的存在于相续中，所以后面的会逐渐熟悉。像这样，八支如前一样做到。说的是，之前在入定的阶段，八支
English
It is not established. Because one does not differentiate between oneself and sentient beings. In such a state of realization, the magical power of awareness does not cease, and benefiting sentient beings is great compassion. Yoga is not just about staying in a common place, but about applying it to one's own continuum as it is and practicing it. Therefore, this kind of chapter should be explained. So, are the higher and lower paths of the common system better the higher they are? If not, then advancing on the path becomes meaningless. If the higher is better, then does the conventional become better than the ultimate? Because the higher path is the yoga of conventional great compassion. If one thinks so, then all vehicles are contradictory, because if the conventional action is derived from the Sanskrit (Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) word saṃskṛta (संस्कृत, samskrta, conditioned phenomena), it is a bad or deceptive state. All vehicles agree that in the ultimate truth, the nature of reality is not deceptive. The answer is: In general, the higher and lower paths are considered better the higher they are. So, is the conventional better than the ultimate? If you ask, are you saying that the superior conventional is better than the ultimate, or are you just saying that the conventional is better? If you say that only the conventional is better, why is it because it is the higher path? If you ask, the reason is not established. Because in the case of universal appearance, only the conventional is meditated upon. If you say that the superior conventional is better, then it is accepted. Then, it is not contradictory to the common vehicle, the common vehicle considers the conventional to be good or bad, which refers to only the conventional. Here, the superior conventional is meditated upon, so it is considered better than the ultimate. So, why is the ultimate considered better than the conventional? According to the common system, sentient beings are attached to things that are considered to be me, therefore, the antidote to abandon this is emptiness. If one is attached to emptiness as self-nature, then this is also a bondage. Therefore, the antidote to abandon it is the superior conventional, so it is better than it. In addition, the ultimate of the higher and lower paths is always present in the continuum, and on top of that, one can also practice the superior conventional, so the qualities are even more enhanced. That is: Because the previous one exists in the continuum, the later one will gradually become familiar. Like this, the eight branches are done as before. It is said that earlier, in the stage of samadhi, the eight branches
Chinese
这样做之后，念诵三遍“班杂萨玛匝(བཛྲ་ས་མཱ་ཛཿ，Vajra samājaḥ，金刚集合)”，迎请本尊降临于面前的虚空中。向本尊顶礼，献上供品，忏悔罪业，随喜功德，祈请转法轮，祈请不入涅槃，皈依，将善根回向，然后本尊化为光融入自身。之后修习如幻的慈悲。所谓“进入的顺应时机”，是指在修习大慈悲的禅定时，将禅修间隙的长短与五种体验的时机结合起来。在摇动的时候，将一天一夜分为六十四份，修习一份。在获得体验的时候，将一天一夜分为三十二份，修习一份。在体验熟悉的时候，将一天一夜分为十六份，修习一份。在体验稳固的时候，将一天一夜分为八份，修习一份。在体验达到极致的时候，能够将一天一夜分为四份，修习一份。所谓“幻术、眼花、化身等”，是指阐述六种如幻的事物。幻术是没有自性的，是颠倒妄想的例子。眼花是显现而不成立的，是缘起如幻的例子。化身是不确定的，是方便如幻的例子。所谓“如阳焰、彩虹、水月”，阳焰是显现而无法满足的，是支分如幻的例子。彩虹是虽不存在却鲜艳的，是智慧如幻的例子。水月是显现而没有实证的，是手印母的例子。所谓“应度未度一时度”，等等，是密宗的宗规所阐述的四无量心。一般来说，密宗行者的大慈悲包含了下部的所有四无量心，并以伟大的方式来阐述。也就是说，下部的一切实际上是法性离戏的，但对于未能如此证悟的众生，心生怜悯，修习慈悲。心想“要将这些众生从轮回的苦海中救度出来”，修习慈爱。心想“如果这些众生能够脱离痛苦，获得安乐，那该多好啊”，修习喜悦。对于他们，也修习心中不起分别的舍心。现在这里，密宗的宗规是如此看待所调伏的对境和调伏者自身的。