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如果理解了意义，那么，谁能知道戒律的自性呢？对于他来说，永远不会有破戒的行为。等等这样说了。《月灯经》中说：如果具备一种法，那么一切功德之法都会圆满。《法王经》中说：如果能够了解一种法，那么没有不了解的法。以及，《月亮酥油灯经》中说：通过习惯一种法，所有这些都会变得习惯。这样说，任何禅定的功德都是如此。这些经中广说了。理解之后修行的功德是：如果见到意义之后修行，能够与一切智智的果位结合。在《三摩地王经》中说：如果分别理解法的无我，如果分别考察它，如果修行它，那本身就是获得涅槃果的因。凭借其他什么因不能成佛，凭借它不会成为基础。这样说。还有，不理解而修行，就像没有学会游泳就进入水中，或者像盲人进入道路一样。因此，在那部经中说：对于不可思议的智慧，谁以不可思议的方式安住，那个孩子是愚蠢的，会变成黑暗的来源。这样说。功德也在那部经中说：谁在了解不可思议的意义之后，以不可思议的方式安住，那本身就是一切智智，会变成不可估量的功德。等等这样说了。密咒的见解，即使在内道者和极瑜伽的场合，仅仅理解的功德也是不可思议的。在《金刚萨埵幻化网》中说：这个殊胜成就的精华，首先理解意义，最后不放弃。这样说了。决定的方法是：应当通过教证、窍诀和理证这三者来理解。详细地从其他论典中阐述。在《金刚布置》中说：以具备三种量度的智慧，断除分别念的后患。这样说。堪布吉祥的修行教言中说：通过教证、窍诀和理证来决定，对法的自性真实地相信。这样说。成就瑜伽的教言中说：从真如中如何观察这里，那本身是显现还是不显现？或者，是佛还是非佛？从那之
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If the meaning is understood, then, who knows the nature of discipline? For him, there will never be any violation of discipline. And so on. The Sutra of the Moon Lamp says: If one possesses one dharma, then all qualities of dharma will be perfected. The Sutra of the King of Dharma says: If one is able to understand one dharma, then there is no dharma that is not understood. And, the Sutra of the Moon Butter Lamp says: By becoming accustomed to one dharma, all of these will become accustomed. Thus it is said, any quality of samadhi is like that. These sutras extensively explain it. The benefit of meditating after understanding is: if one meditates after seeing the meaning, one can connect with the state of omniscience. The Samadhiraja Sutra says: If one individually understands the selflessness of dharmas, if one individually examines it, if one meditates on it, that itself is the cause of obtaining the fruit of nirvana. By what other cause does one not become a Buddha? By it, it does not become the basis. Thus it says. Furthermore, meditating without understanding is like entering the water without learning to swim, or like a blind person entering a road. Therefore, in that sutra it says: For the inconceivable wisdom, whoever abides in an inconceivable way, that child is foolish, and will become a source of darkness. Thus it says. The benefit is also stated in that sutra: Whoever, after understanding the inconceivable meaning, abides in an inconceivable way, that itself is omniscience, and will become immeasurable merit. And so on. The view of mantra, even in the case of inner practitioners and extreme yoga, the benefit of understanding alone is inconceivable. In the Vajrasattva Mayajala Tantra it says: This essence of supreme accomplishment, first understand the meaning, and finally do not abandon it. Thus it is said. The method of determination is: it should be understood through the three, scripture, instruction, and reasoning. It is explained in detail from other treatises. In the Vajra Arrangement it says: With the mind endowed with three valid cognitions, cut off the aftermath of conceptual thought. Thus it says. The meditation instructions of Khenpo Pal Yang say: Determine through scripture, instruction, and reasoning, and truly believe in the nature of dharma. Thus it says. The instructions of Yoga Accomplishment say: How does one view this here from Suchness? Is that itself appearance or non-appearance? Or, is it Buddha or non-Buddha? From that,
Chinese
贤那有佛还是没有佛？ 像这样以何种方式安立，以讨论来决定。 如是说，从许多真言中广为出现。 观想功德的， 诀是： 从大虚空中， 在领悟的境地有大乐。 那本身是清净的世界。 这样，在每个行境中都显现为大智慧。 从大威力中： 平等了知是诸佛之主。 如是说。 从瑜伽成就的教证中： 如果确定如是性， 即使安住于世间也是法身。 即使确定为殊胜，也安住于世间。 对于轮回的边际没有厌倦。 无边的事业也圆满为一。 不会从魔的界域中衰退。 不会对不悦意的界域感到厌烦。 将欲妙融入法界。 如果当下见到确定的意义， 逐渐的修持就像欺骗。 如是说。 以正确的见解来修学一个真实的意义， 就是修学不可思议的一切法。 同样，精通一个， 就是精通不可思议的一切法。 习惯于真如的意义， 就是习惯于成千上万的等持。 不超出真如的意义， 就是守护一切誓言。 如果心投入于无错谬的意义， 就是进入不可思议的法之门。 如果开示真如无错谬的意义， 就是开示不可思议的一切法。 如果不颠倒地依靠耳根听闻那本身， 就是听闻不可思议的法。 如果现见那本身，就是见到一切佛的容颜。 如是等等广为宣说。 过患和功德也是， 从安住于大遍一切处， 观修不重要，证悟重要。 如果证悟没有成为把握， 观修就在相的状况中观修。 努力以烦恼执着而努力。 如是说。 还有， 在证悟的深处运用意义， 自生智慧从中显现。 如是说。 从甘露续中： 谁熟悉证悟的深处？ 称为人者即是佛。 如是说。 从幻化网中： 清净三处生起， 五蕴， 八识成为智慧， 无错谬。 自明智王通过串习， 将会获得这殊胜菩提。 如是说。 宣说了证悟之后唯有观修，
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Whether or not there is a Buddha in Xianna? How to establish this, let's decide through discussion. Thus it is said, it appears extensively from many mantras. Regarding the merit of meditation, the key is: From the great sky, In the realm of understanding, there is great bliss. That itself is the pure world. Thus, in each field of experience, it is revealed as great wisdom. From great skill: Knowing equality is the lord of all Buddhas. Thus it is said. From the prophecy of yoga accomplishment: If one is certain of suchness, Even if one dwells in the world, it is the Dharmakaya. Even if one is certain of the sacred, one still engages in the world. There is no weariness at the edge of samsara. Even endless actions are perfected as one. One will not degenerate from the realm of demons. One will not be disgusted with the unpleasant realm. One unites desirable objects into the expanse. If one sees the meaning of certainty all at once, Gradual purification is like deception. Thus it is said. By studying one ultimate meaning of correct view, one studies all the inconceivable dharmas. Likewise, being skilled in one, one is skilled in all the inconceivable dharmas. By being accustomed to the meaning of suchness, one becomes accustomed to hundreds of thousands of samadhis. If one does not stray from the meaning of suchness, one has kept all vows. If the mind enters the meaning without error, one has entered the gate of inconceivable dharmas. If one shows the meaning of suchness without error, one has shown all the inconceivable dharmas. If one hears that very thing without turning it upside down, relying on the sense of hearing, one has heard the inconceivable dharmas. If one directly sees that very thing, one sees the faces of all the Victorious Ones. Thus and so on, it is extensively spoken. Faults and qualities too, from abiding in the great Samantabhadra, Meditation is not important, realization is important. If realization does not become confidence, meditation is meditated in the state of signs. Effort is exerted with afflictive emotions and attachment. Thus it is said. Also, In the depths of realization, meaning is used, and self-arisen wisdom arises from it. Thus it is said. From the Nectar Tantra: Who is familiar with the depths of realization? The one called a person is a Buddha. Thus it is said. From the Net of Illusion: The three pure ones arise, the aggregates, the eight consciousnesses become wisdom, without error. The self-aware king, through habituation, will attain this supreme enlightenment. Thus it is said. It is said that after realization, only meditation is taught.
Chinese
还有不听闻仪轨、方便和口耳传承的禅修。因此，独居一处的例子是：如猛兽之王般安住。狮子无惧，远离伴侣。同样，瑜伽士也应远离散乱的同伴。如前述第一品所说：‘咒士如狮子般行走。’这里为何要远离分别念？因为思考意义是为了了解过失。虽然事物本身没有堕落，但为了了解堕落之处，所以宣说第二尊胜大圆满的不分别念。共有四种。其中，不分别念有三种：通过认识超越世间的上师之念，更容易把握不分别念。为了分离念头，首先解释念头：对显现产生念头，对不显现和无念执着为无。对显现产生念头有三种：对自性产生念头，对相状产生念头，以及对自性和相状无分别产生念头。对显现的自性产生念头有四种：对事物自性的念头，即有无、显空如何存在。以及，舍弃对治烦恼等。对境产生念头，执着于宗派，对真如产生念头，执着于获得果位。这是对境产生念头。对相状产生念头是：在世俗中产生念头的见解。对自性和相状无分别，对显现产生念头是：对胜义谛产生念头的见解，即各自辨别的智慧。另外，顺便说一下，自性之念无论显现为何。以及，执着于自身传承，依赖的念头，以及对各自宗派，确定认定的念头，以及回忆前前后的念头。如果这些念头各自平息，则各自有不分别念。应根据情况组合。不分别念有世间的不分别念，超越世间的不分别念，以及上师的不分别念。其中，世间的不分别念是进入四禅和四无色定。超越世间的是声闻的灭尽定和独觉寂静的等持，这也被称为孩童近行的禅定。上师的不分别念是
English
There are also meditations without listening to the ritual, means, and oral transmission. Therefore, the example of staying alone in a place is: abiding like the king of wild animals. The lion is fearless and abandons companions. Similarly, the yogi should also abandon distracting companions. As mentioned in the first chapter: 'The mantra practitioner walks like a lion.' Why is it necessary to abandon conceptualization here? Because thinking about the meaning is to understand faults. Although things themselves do not fall, in order to understand the places of falling, the second Victorious Great Perfection's non-conceptualization is taught. There are four kinds. Among them, there are three kinds of non-conceptualization: By recognizing the thought of the guru who transcends the world, it is easier to grasp non-conceptualization. In order to separate thoughts, first explain thoughts: generating thoughts on appearance, and clinging to non-appearance and non-thought as non-existent. There are three kinds of generating thoughts on appearance: generating thoughts on essence, generating thoughts on characteristics, and generating thoughts on the inseparability of essence and characteristics. There are four kinds of generating thoughts on the essence of appearance: thoughts on the nature of things, that is, how existence and non-existence, appearance and emptiness exist. And, abandoning antidotes to afflictions, etc. Generating thoughts on objects, clinging to tenets, generating thoughts on suchness, clinging to obtaining results. This is generating thoughts on objects. Generating thoughts on characteristics is: the view of generating thoughts in conventional truth. Non-differentiation of essence and characteristics, generating thoughts on appearance is: the view of generating thoughts on ultimate truth, that is, the wisdom of individually distinguishing. In addition, incidentally, the thought of self-nature arises in any way. And, clinging to one's own lineage, the thought of dependence, and the thought of definitely establishing on each of their own tenets, and the thought of remembering the previous and previous ones. If each of these thoughts subsides, then there is non-conceptualization for each. It should be combined according to the situation. Non-conceptualization includes worldly non-conceptualization, transcendental non-conceptualization, and guru's non-conceptualization. Among them, worldly non-conceptualization is entering the four dhyanas and the four formless absorptions. Transcendental is the cessation of the Hearers and the samadhi of the solitary realizer's peace, which is also called the dhyana of the child's near attainment. The guru's non-conceptualization is
Chinese
是大乘。其中，分辨意义的禅定是胜观，是从个别领悟的智慧之因产生的。如是性之所缘的禅定是无相的止观。如来之禅定是止观双运。这些也有从最初的信解产生的无缘，以及极无缘，和随无缘，因为容易理解所以没有添加。还有不分别，显现而不分别和不显现而不分别两种。显现而不分别有两种：于相而显现不分别，以及最初于自性而显现不分别。眼等感官与境相依，于根而缘的识，是无分别的执着，与无分别相离的那些。于自性而显现不分别也有三种：于有之自性而显现不分别，瑜伽行派的他之自在是依缘起而生，如幻，因此没有自续的分别。根于意而作意的识，以及外道徒的于我而作意的识，没有其他，意也无缘于此。于空性之自性而显现不分别，是瑜伽行派的圆成实性修习。修习中观之道的智慧是胜观，其中具足上述的无缘。从此更殊胜的是无二之不分别，是玛哈瑜伽。任运成就之大不分别是阿底瑜伽。这些是为了确定歧途而依次排列的。其中，禅门次第进入是，对自性而分别的相，以及对治分别，以及对如是性而分别，以及对获得而分别，这四者次第断除后，进入不分别。这又从不分别的陀罗尼中说，如意宝珠，想要的人在非常坚硬的岩石下用心雕刻。这个宝珠是这样的，在那岩石下，有白银宝珠，黄金和石之精华。对于那些，有三种宝珠之岩，非常坚硬的岩石和四种之下，从那里雕刻，如意宝珠，自他一切利益圆满生起获得，如同那样，想要无分别者，对自性而分别