Chinese
是从见解的方面来开示的。这十种学处见解是从道之所学的方面安立的。这样开示道。章节的名称是：在汇集一切佛陀密意的伟大经中，名为对于见解获得定解，断除希望与疑惑以及是与非的犹豫的章节，是第七十二品，已经清楚地阐述了。第八，以三摩地摄取修持，如贤明的商人获得海中珍宝一样宣说，共有四部分：略示、广说、珍爱教诲、收摄结尾。第一部分是：从“此后，又”到“例如这样”之间进行开示，此章节虽然显示了不了义和了义两种，但了义是主要的。因为见解的意义可以实行，所以与正确的地相结合。之后，导师秘密主再次对低劣的同伴眷属说：“喂，朋友们”，这样呼唤后，凡是以三摩地摄取修持，从而获得密意体验的方法，就是像这样略示。第二部分有五点：开示三摩地的必要性，宣说顿悟的无分别三摩地，开示修行的征相，宣说有相三摩地，开示汇集于经和心。第一部分有两点：追求意义的必要性和排除其他的必要性。第一点是：从“殊胜的密意”到“修持殊胜的禅定”之间进行开示，这是解释修行的必要性，即对于成为一切胜者密意心髓的殊胜究竟的证悟，不二地进入这自成任运的意义之中的事业和方法中最殊胜或最重要的，就是稳固的甚深禅定三摩地。这就像转轮王的四军集合一样，如转轮王自在地行进一样，对于所有因和果的法，在所有如实决定的意义上，不散乱地安住于三摩地而获得自在，因为没有比这更接近的途径，所以必须修持禅定。十种学处中，最主要的是禅定，其他九种就像眷属一样。因此，修持的
English
It is shown from the aspect of views. These ten disciplines of views are established from the aspect of the path's disciplines. Thus, it was taught. The title of the chapter is: In the Great Sutra of the Gathering of All Buddhas' Intentions, it is called the chapter on gaining certainty in view, cutting off hope and doubt, and hesitation about yes and no, which is the seventy-second chapter, which has been clearly explained. Eighth, taking practice with samadhi is explained like a skilled merchant obtaining jewels from the ocean, which has four parts: brief explanation, extensive explanation, cherished advice, and concluding summary. The first part is: From "Then again" to "Like this" is shown, this chapter shows both provisional and definitive meanings, but the definitive meaning is the main one. Because the meaning of the view is workable, it is combined with the correct ground. Afterwards, the teacher, the Lord of Secrets, again said to the inferior companions and retinue: "Hey, friends," after calling out like this, whatever is taken into practice with samadhi to gain the experience of realization is shown briefly like this. The second part has five points: showing the purpose of samadhi, explaining the non-conceptual samadhi of simultaneous occurrence, showing the signs of meditation, explaining the samadhi with signs, and showing the gathering into sutra and mind. The first part has two points: the necessity of seeking meaning and the necessity of eliminating others. The first point is: From "supreme intention" to "practice supreme contemplation" is shown, which explains the necessity of meditation, that is, for the supreme ultimate realization that has become the heart essence of the intention of all victors, the most supreme or most important of the activities and methods of entering non-dually into this spontaneously accomplished meaning is only stable profound contemplation samadhi. This is like the gathering of the four armies of a wheel-turning king, just as a wheel-turning king goes freely, for all the phenomena of cause and effect, in all the meanings that are truly determined, without distraction, abiding in samadhi and gaining freedom, because there is no closer path than this, therefore contemplation itself must be practiced. Among the ten disciplines, the main one is contemplation, and the other nine are like retinues. Therefore, the practice of
Chinese
功德是这样的：一切法如实本然之状态中，证悟无二之义而显现的士夫，安住和作为二者皆是禅定的功德。如实之自性，从所缘境中分离，自然不动的，与无为相应的意念，也是念流不息且无动摇，因此获得“极胜”之名，所以对此义极为亲近。像这样，不舍断遮障而解脱，譬如不去除毒药、黑暗和铜铁，就用药物、灯和炼金术来利用它们一样。三门的一切粗细遮障未去除之前，就将它们自在地转变为大智慧的果，这种作用是禅定的作用，因此舍弃对外对内都无法舍弃的心。因为它具有伟大的意义，所以应该非常努力地进行圣意的禅定。第二，从“如果禅定”到“心髓枯竭”之间进行了阐述。那么，不修禅定的过患是什么呢？对于这个问题，一些懈怠者断章取义地说，如果未修习此伟大意义的禅定，没有证悟之义稳固的把握，譬如大海的深处或海底的岩石，即使没有脱离潮湿，也处于心髓枯竭的状态。像以努力而清净的行为如大海般，运用在无数的门径上，即使努力进入，也仅仅是世俗的安乐，没有成就无上果位的意义，菩提之苗也枯竭了，所以比喻和方式是相同的。然而，并非不想要仅仅是因。第二部分有八点：阐述三摩地的体性，完整阐述其中的三种三摩地，阐述该三摩地的自性，阐述共同的歧途和障碍，阐述纠正它们的方法，阐述次第和顿悟的差别，共同阐述该三摩地的特殊过患和纠正方法，以及顺便阐述功德的决断。第一点，从“大瑜伽士的”到“法性即是它”之间进行了阐述。因此，对于如此伟大的意义进行应用的定
English
The qualities are as follows: The person who realizes the meaning of non-duality in the naturally pure state of all dharmas is one who abides, and both actions are the qualities of meditation. The very nature of suchness, being separate from objects, naturally unmoving, and the thought that accords with the unconditioned, is also a continuous stream of thought that is unwavering, and thus it obtains the name "supremely great," so this meaning is held very closely. In this way, liberation without abandoning obscurations is like using medicine, a lamp, and alchemy to transform poison, darkness, and copper and iron without removing them. Without removing all the gross and subtle obscurations of the three doors, the act of freely transforming them into the fruit of great wisdom is the action of meditation, so abandon the mind that cannot be abandoned externally or internally. Because it possesses great meaning, one should diligently engage in the meditation of the holy intention. Second, it is explained from "If meditation" to "the essence is dried up." So, what is the fault of not meditating? To this question, some lazy people extract meaning from words, saying that if one does not meditate on this meditation of great meaning and does not have the confidence of stable realization, it is like the bedrock at the bottom of the ocean, or the depths of the sea, even if it is not separated from moisture, it remains in a state of dried-up essence. Like the ocean of effort and purified actions, even if one strives to enter through countless doors, it is only worldly happiness, without the meaning of achieving the supreme state of unsurpassed fruit, and the sprout of bodhi is dried up, so the metaphor and manner are the same. However, it is not that one does not want it to be merely a cause. The second part has eight points: explaining the nature of samadhi, fully explaining the three samadhis within it, explaining the nature of that samadhi, explaining the common wrong paths and obstacles, explaining the certainty of the methods to correct them, explaining the difference between gradual and sudden, jointly explaining the particular faults of that samadhi and the methods of correction, and incidentally explaining the ascertainment of qualities. The first point, from "Of the great yogi" to "the nature of reality is it," is explained. Therefore, the samadhi that applies to such a great meaning
Chinese
我思忖什么是禅定的自性呢？于如实之状态中安住，以不涉入任何概念之差别而得大之名。如是之禅定的自性即是：诸法之法性如实之真如，不混淆、不改变之秘密要义，远离边与始，于彼亦不可言说之义，以自证智如是了悟，并以如实之彼而决断之因，于彼义之间，自证智显现而不生任何概念，于未造作之自显现状态中，自心不作任何安立而安住，不离自明之状态而澄明。因此，我宣说，无论如何努力思辨，若执着于目标则不得要义，即是散乱。格努钦如是教诲。于如是之状态中，若无显现与希求明晰之心，则因未被边执之生灭所染污，故是无过之正见。因此，即使于变动之总体姿态中，其心要亦是菩提，故无于彼退失之虞，亦不忧虑生起分别念之流，故于任何时间，皆自然无有掉举与昏沉，亦无有阻止与觉性之义不合者，于义之二边皆远离而自明。为了近示禅定之根本，修习之自性，即是禅定之殊胜，殊胜瑜伽士之如实之真如，未造作，即是心之法性，自证智之坛城，光明，仅是彼，故禅定之门百千亦由此而生。第二是，如是性。从“如是性”至“生起之因”之间所示。为了生起瑜伽士们宣说三种修习之义圆满于自身，我思忖，首先，所谓如是性之禅定，即是不缘任何事物或不作意之修习，亦非他者，乃是二者之基础与根本之阿赖耶识，即是菩提心之自性。为何如此？以何种理由而令人信服呢？以无有因缘故无造作，以远离堪布故无修饰，以自性不灭而生起故为自生，以此三者而远离戏论。
English
I wonder, what is the nature of samadhi? Abiding in the state of suchness, it attains the name of "great" by the distinction of not entering into any concepts. The nature of such meditation is: the suchness of the dharmata of all dharmas, the secret essence of suchness that is uncorrupted and unchanged, being free from extremes and beginnings, and the meaning that cannot be expressed even in that, is realized by self-awareness, and by the cause of deciding on that very suchness. In between that meaning, self-awareness appears without giving rise to any concepts. In that uncreated self-appearance, the mind does not establish anything but abides, and is clearly purified without straying from the state of self-illumination. Therefore, I say that no matter how much one strives to contemplate, if one clings to the object, one will not grasp the meaning, which is distraction. Gnubs-chen taught thus. In such a state, if there is no mind to manifest and hope for clarity, then because it is not defiled by the arising and ceasing of clinging to extremes, it is faultless right view. Therefore, even if one expresses it in the overall posture of change, its essence is bodhi, so there is no fear of falling away from it, nor is there worry about the arising of a stream of conceptual thoughts, so at any time, there is naturally no agitation or dullness, nor is there any prevention of what is incompatible with the meaning of awareness, and the two extremes of meaning are free and self-illuminating. In order to closely show the root of samadhi, the nature of meditation, which is the supreme of samadhi, the suchness of the noble yogi, uncreated, is the dharmata of the mind, the mandala of self-awareness, luminosity, is only that, so hundreds of thousands of doors of samadhi arise from this. The second is, suchness. From "suchness" to "the cause of arising" is shown. In order for the yogis of generation stage to perfect in themselves the meaning of the three meditations, I wonder, first, the so-called samadhi of suchness, which is the meditation of not focusing on anything or not thinking, is not other than the alaya-consciousness, which is the basis and root of the two objects, which is the nature of bodhicitta. Why is that? By what reason should one be convinced? Because it is uncreated because there is no cause, it is unadorned because it is separated from the khenpo, it is self-arisen because it arises without the nature ceasing, and by these three it is free from elaboration.
Chinese
由于成就了名为“离的真如”之名，因此宣说与思考者相符，并如此教导。即使认为符合正法，阿赖耶识的对境和形象也不会断绝，并且真如的等持也遍及一切法，形象也不会中断。因此，阐释自性，遮止寻求的执着，以及解释安住于实事之义，也应随后结合。圆满一切法普遍显现的等持，即是能进入一切境的意之识，于刹那间迅速生起。那是什么原因，理由是什么呢？因为意的识能清晰地进入共同和特殊的境，以及一切内外显现，所以普遍显现共同和自性的内外之意的自性，显现为大智慧的体性，因此以大悲周遍显现。如此宣说并教导。认为符合正法，也是因为意是多种多样的，如同随顺烦恼意和五根一样，普遍的等持也显现多种多样，并且那也随顺等持。对因的等持的分类是，进入自境的识，即是五根。那是什么原因呢？因为五根所截断的境的习气，是阿赖耶识积聚习气，也是作为任何名称的因，因此也说是内外高低一切生起的因，并如此教导。因此，也符合正法。那即是于修习者显现为文字之相，修习者的觉性显现为文字，也是于知者之境显现习气。确立唯有三种识，并非是想要以符合所说三种意义和正法来限制言说。第三是，从“其意”至“也超越有无”之间所阐释的，对于等持的自性如何思索呢？殊胜大乘的等持，其殊胜的意，特殊的自性是，如其本然的觉性，如虚空之光般，并非空性而是明亮自显，即是于一切处普遍明亮。由于本体不可指定，因此也不是恒常，而是唯有超越常断二边。