Chinese
从燃烧的火炬中，如流星般，在虚空中，奔跑的三刹那，连同化身一起，自溶于本性之中。如是说。最上等的六种功德，以完成事业的三刹那而达到圆满。根器的差别在于刹那有长短，有些需要从一到六天的禅定。圆满是指从解脱的三刹那，不依赖于天数。那是从证悟的力量中产生的。解脱的刹那是指，在显现中生起智慧，并认为安住于此，将觉悟境的时间算作一刹那，在这三个刹那中获得解脱。中等和下等的刹那比这更长。因为以完成事业的刹那来计算，所以现在要讲解。第三，遣除对差别的迷惑之理。迷惑和遣除迷惑两种。对部分的迷惑是指，由于续部和口诀极其繁多，有些说三个刹那，有些说五个，有些说三天，有些说二十一天等等，没有区分清楚，将禅定之天和解脱的刹那二者混为一谈来讲解。遣除迷惑有两种。理证是：如果二者是一体，那么根器最上等的顶峰，作为所立宗，应该在一个刹那中获得解脱，因为在禅定一天中获得解脱。如果承认，那么最上等在三个刹那中获得解脱的说法就清楚了。同样，最上等的下等应该在六个刹那中获得解脱，因为在六天中获得解脱。如果承认，那么任何最上等都在三个刹那中获得解脱就很清楚了。即使在迁识时的原始清净中获得解脱，也必定是三个刹那。因为第一个刹那认识到，第二个刹那生起证悟，第三个刹那获得解脱。教证是，《智慧灯论》中说：因此以刹那的证悟来区分，禅定之天是安住的部分，从具足和不具足的差别，混合相似而不混合具足。这很清楚。这里，自宗的刹那的分类，以认识自性的证悟来周遍，而以证悟的禅定之天不周遍，因为即使不证悟，也有安住于自性禅定的情况，如同任运成就的下等一样。同样，刹那也不被禅定周遍，如同在证悟的刹那于原始清净中获得解脱一样。
English
From a burning torch, like shooting stars, in the sky, three instants running, even with the emanations, self-dissolve into their own nature. Thus it is said. The six superior qualities are perfected by the three instants of completing the action. The difference in faculties is that instants have long and short durations; some take from one to six days of contemplation. Perfection does not depend on days, but on the three instants of liberation. That arises from the power of realization. The instant of liberation is when wisdom arises in appearance, and one thinks of abiding there, considering the duration of realizing the object as one instant, and liberation is attained in these three instants. The intermediate and lowest instants are longer than that. Because they are counted as instants of completing the action, they will now be explained. Third, the way to dispel confusion about the distinctions. There are two: confusion and dispelling it. Confusion about the parts is that because the tantras and instructions are extremely numerous, some say three instants, some say five, some say three days, some say twenty-one days, etc., without distinguishing clearly, they explain by taking the days of contemplation and the instants of liberation as one. Dispelling that has two aspects. The reasoning is: if those two were one, then the peak of the highest faculty, as the subject, should be liberated in one instant, because it is liberated in one day of contemplation. If you accept that, then the statement that the highest is liberated in three instants is clear. Similarly, the lowest of the highest should be liberated in six instants, because it is liberated in six days. If you accept that, then it is clear that any of the highest are liberated in three instants. Even when liberated in the primordial purity at the time of transference, it is definitely three instants. Because in the first instant there is recognition, in the second instant realization arises, and in the third instant there is liberation. The scriptural authority is: In the Lamp of Wisdom it says: Therefore, it is distinguished by the realization of an instant. The day of contemplation is the part of abiding. From the difference of having and not having qualities, mixing and similarity, but not mixing and having. This is clear. Here, the divisions of instants in our own system are pervaded by the realization of knowing one's own nature, but not pervaded by the day of contemplation of realization, because even without realization, there is abiding in the contemplation of one's own nature, like the lowest of spontaneous accomplishment. Similarly, the instant is not pervaded by contemplation, like liberation in primordial purity in the instant of realization.