English
It is. In the fifth chapter of "Showing Eighty Illusions," the classification of the eight lineages is as follows: Among the eight lineages, the first is the lineage of Dharmata (nature of reality). In "Extensive Illusion," it says: All things are universally present, just as space is universally present. Although the lineage of Dharmata and space are universally present, if the meaning of liberation is not realized, it is like a mirror being covered, unable to function to display images. Thus it is said. The second is the lineage of the Unsurpassed Vehicle. As it says there: Like the king of self-awareness who realizes the meaning, all rivers flow into the great ocean. In these vast means of realizing the unsurpassed meaning, all immeasurable vehicles of liberation are included. Thus it is said. The third is the lineage of the Bodhisattva Vehicle. As it says there: Realizing the two selflessnesses, practicing the perfections, the yogi who gradually cultivates the ten bhumis (grounds), the path to reach the Buddha-ground and attain the fruit, can be fully attained through the two truths. Thus it is said. The fourth is the lineage of the Pratyekabuddha (Solitary Realizer) Vehicle. As it says there: By understanding the way that internal and external dependent origination is like illusion and mirage, one can enter into the form of things without obstruction. Through the wise person realizing by their own wisdom without being taught, one approaches the peak of wish-fulfilling bliss on the path to enlightenment. Thus it is said. The fifth is the lineage of the Shravaka (Hearer) Vehicle. As it says there: Realizing the meaning of the Four Noble Truths, completely abandoning afflictions, cultivating the sixteen wisdoms, being completely peaceful, gradually cultivating from stream-enterer onwards, pacifying the enemies of afflictions, one goes to the place of peace. Thus it is said. The sixth is the lineage of the undetermined. As it says there: It is not determined in which vehicle it is taught, or it harmonizes with all and enters gently, or it cannot be determined and indicated as this, this is the undetermined, as spoken by Vajradhara. Thus it is said. The seventh is the lineage of the Vehicle of Gods and Humans. As it says there: Practicing the ten virtues and abandoning non-virtue is the cause of being born as gods and humans in the desire realm. Practicing the four immeasurables and cultivating unwavering meditation is the cause of being born in the Brahma realm and so on. Thus it is said. The eighth is the lineage of the extinct. As it says there: Although the Dharmadhatu (sphere of reality) is universally pervasive, if one does not have the fortune to realize one's own lineage, it is like showing colors to a blind person, this is the lineage of the unfortunate and extinct. Thus it is said.
Chinese
在所说的各种见解的差别中，无上瑜伽是最好的。仅仅知道其见解中的“三清净”、“四平等”、“无二”等等词语的名称，就认为这是殊胜见解的意义，并追随文字，这是偏离了自生密咒的见解。偏离的方式是，仅仅依靠清净、平等之类的词语进行推测和研究，就像一个穷人知道富人的财产名称，但自己却一无所有一样。由于不理解密咒轮回涅槃无别的见解的意义，仅仅偏离于肤浅的文字见解。如《道次第》中所说：“若心未悟平等性，语词平等无解脱。”又说：“言思于词何所喜，彼之密意不能测，词句如海非获得，闻一词句闻中胜。”又如《险隘》中所说：“若谁通达诀窍源，文句之外大发声，八万劫中受痛苦。”第四，未证悟的过患。正。第四，过患如《幻化网续》中所说：“若于方便行，不精通意义之见解，虽于道之所依，行持修积十善，然于果，生于天界人中，不得无生死之边际果位佛陀。”《真实意集经》云：“自心若未悟，十善等诸法，纵经千劫中，积资净诸障，然非生果位，三身之佛陀。”第五，证悟的功德。正。数字的第五个功德，如经中所说，什么是共同成就和殊胜成就的精华呢？就是见解。首先，证悟了那个见解的意义，直到最终没有获得果位之前，都不离开那个见解。中间不会浪费，也不会堕入恶趣和轮回。比如水兽的印章，抓住后就不会放开一样。此外，内外一切所行之处，都显现为身和智慧的功德，是无法估量的。第二，在其之后是修习。
English
Among the differences in views that are spoken of, Anuttarayoga is the supreme. Merely knowing the names of terms such as "three purities," "four equalities," and "non-duality" in its view, and considering this to be the meaning of the supreme view, and following after the words, is deviating from the view of spontaneous mantra. The way of deviating is that merely relying on the sound of purity, equality, and so on, and engaging in speculation and investigation, is like a poor person who knows the names of a rich person's possessions but has nothing himself. Because one does not understand the meaning of the view of the inseparability of samsara and nirvana in mantra, one deviates into the superficial view of words alone. As it says in the Lamrim: "If the mind does not realize equality, verbal equality will not liberate." And: "What delight is there in speech and thought? One cannot fathom its meaning. A sea of words is not attainment. Hearing one word is the best of hearing." And as it says in the Gechen Trang: "Whoever understands the source of the instructions, but utters great words outside the meaning, will suffer for eighty thousand eons." Fourth, the fault of non-realization. Correct. Fourth, the fault is as stated in the words of the Extensive Illusion: "If one is not skilled in the meaning of the view of the methods of practice, even if one practices and accumulates the ten virtues as a basis for the path, as a result, one will be born as a god or human in the higher realms, but one will not attain the ultimate fruit of Buddhahood, which is free from birth and death." The Definitive Meaning Gathering says: "If one's own mind is not realized, even if one accumulates merit and purifies obscurations for thousands of eons through the ten virtues and so on, the result will not be the arising of the three-bodied Buddha." Fifth, the qualities of realization. Correct. The fifth quality in number, as it appears in the tantra, is: What is the essence of common and supreme accomplishments? It is the view. First, having realized the meaning of that view, until one ultimately attains the result, one does not separate from that view. In the meantime, one will not be wasted, nor will one be sent to the lower realms or samsara. It is like the seal of a water monster, which, once grasped, does not let go. Furthermore, the qualities of all outer and inner experiences appearing as body and wisdom are immeasurable. Second, after that is meditation.
Chinese
专注有两种：一是讲说。二是，以总体方式理解见解之后，以道之主要——专注，逐渐熟悉殊胜见解之义的方法如下。二是解释，这有六种：一是如是之专注。二是，由地、水、火、风四种元素和心识聚合的缘起而形成身体的生处中阴。临终中阴时，身心分离的方式是元素依次消融。也就是，地融入水，水融入火，火融入风，风融入虚空，虚空融入阿赖耶识。对于不认识法性真面目的中阴，觉性如无分别念一般存在。道次第中说：“死亡是胜义谛。”因此，既是例子，也是修习的基础，也是应该学习的。对此，通过逐渐的思维，首先，如是之专注，自己修习的方法是什么支分？如道次第中所说，有十五个要点：先是必要、本体，不共对治、修习行为、誓言，暖相、征兆、功德、超越，以及从自己的果圆满的角度进行修习。特别是，专注自身的本体是对六识的显现，对境和有境都不执着，在自明自显的同时，不散乱于空性的意义而修习。也就是，无论是哪个修行的瑜伽士，都应按照道次第，具备修习动摇、获得、习惯、稳固、究竟五种，以及暖相、征兆、表相、如镜、神通五种，共十种究竟的功德。凭借这种力量，从先前修习如是之专注，也能转变为安住于后来的普现专注。正如经庄严论中所说：“依赖于前者，产生后者。”二是普现专注。二是，例如太阳无有变动而显现光芒，种子生出苗芽，水流冲击河岸，声音和岩石发出响声一样。对于如是之专注无有变动，无有间断地修习普现专注。它的支分也如上述一样宣说了十五个要点。因此，首先要获得如是之专注的稳固，然后
English
There are two types of Samadhi: First, teaching. Second, after understanding the view in a general way, the method by which the main path, Samadhi, gradually becomes familiar with the meaning of the supreme view is as follows. Second, explanation, which has six aspects: First, Suchness Samadhi. Second, the birth-place Bardo where the body is formed from the elements of earth, water, fire, and air, and the interdependence of the mind. At the time of death Bardo, the way the body and mind separate is that the elements dissolve in sequence. That is, earth dissolves into water, water dissolves into fire, fire dissolves into wind, wind dissolves into space, and space dissolves into the Alaya consciousness. For the Bardo that does not recognize the true nature of reality, awareness exists as if it were non-conceptual. As it is said in the Stages of the Path, "Death is the ultimate truth." Therefore, it is both an example, a basis for practice, and something to be learned. Also, through gradual thought, first, Suchness Samadhi, what are the branches of one's own meditation method? As explained in the Stages of the Path, there are fifteen points: first, necessity, essence, uncommon remedies, practice behavior, vows, warmth signs, indications, qualities, transcendence, and practice from the perspective of one's own complete result. In particular, the essence of Samadhi itself is the appearance of the six aggregates, without clinging to either object or subject, while being self-aware and clear, one must meditate without being distracted from the meaning of emptiness. That is, whichever meditating yogi should, according to the Stages of the Path, possess the power of having completed the five: experience wavering, attainment, habituation, stability, and consummation, and the five: warmth signs, indications, characteristics, mirror-like wisdom, and miraculous powers, totaling ten consummations. Through this power, from previously meditating on Suchness, one can also transform into abiding in the later All-Appearing Samadhi. As it is said in the Ornament of the Sutras, "Relying on the former, the latter arises." Second, All-Appearing Samadhi. Second, for example, just as the sun appears as light without changing, a seed sprouts, water rises on the bank of a river, and sound and hail resound, so too, without changing from Suchness Samadhi, one meditates on All-Appearing Samadhi without interruption. Its branches are also explained as the fifteen points as above. Therefore, first one must gain stability in Suchness Samadhi, and then
Chinese
自性本具的智慧，无碍显现，普周一切，修持此乃其体性。即外观慈悲，动摇生起之境，内观生起之本师，皆无差别，于智慧幻化中修持自显现。五种体验及暖相，如道次第中所述，其威力皆应圆满。第三，唯一手印之等持，以及，正直，周遍显现之等持圆满后，由彼力所生唯一手印之等持，有次第与顿成两种。初，胎生者，如十二缘起之譬喻，从第四支之名色等，身体次第生起。二者，顿生者，如六处一时顿生一般，修持唯一手印亦然。寂静唯一手印与，忿怒唯一手印二者，随所化各自倾向，修持寂静或忿怒之一。依智慧大小之别，初从微细字门学起，继而心手印，乃至圆满身相，次第生起，此为次第生起。初从粗大之本尊身修起，此为顿成。以二者之方式修持本尊。于彼大印身之心间，观想自部或自之种子字（藏文：ས་བོན་，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子），此为语法印。于心间观想手印，此为心手印三昧耶手印。放光收光等，施放迎请事业手印，与此四者相应之身。头饰五部佛，身语意三部本尊。心间观想智慧勇识，即观想九本尊。于此，唯一手印之自之顺缘，如道次第中所述，以圆满十五义之门径修持之必要是：如是，于真如之等持中有空执，于周遍等持中有显现执，为使二者解脱之方便，故修持无别唯一手印之本尊，并具足四手印，及体验动摇获得串习稳固圆满五者，由此从上道广大手印之等持中起座。