English
One should meditate in a way that does not involve mental fabrication. In this, from being able to cultivate the clarity of appearances such as impermanence and mix it with freedom from elaboration, it is considered the beginning of generating the complete stage in one's mindstream. All other aspects are also cultivated one by one in sequence, and gradually arise in the state of freedom from elaboration. Finally, when all aspects arise simultaneously in a single moment of awareness, it is the completion of the complete stage, which is reasonable as it is believed to exist from the path of accumulation to the wisdom of the limit of existence. This is called the yoga of combined meditation on the aspects of the three knowledges. As mentioned above, the aspects of the three knowledges are the aspects of the dharmadhatu to be realized, which is the object of the truth of the path. In reality, the number of aspects cannot be fixed, but because the main meanings are summarized, and considering the inclinations of the disciples to be tamed, it is known as one hundred and seventy-three aspects. The meaning of combined meditation is: for example, contemplating conditioned phenomena as impermanent, and also training in their lack of inherent existence, when clarity is attained, then contemplate the aspect of suffering of contaminated aggregates, and also cultivate its lack of inherent existence. When that is also attained, then contemplate both impermanence and suffering at the same time, and also cultivate the clarity of non-inherent existence simultaneously. Therefore, in that single moment of equipoise, that single awareness knows that all appearances of conditioned phenomena have the aspect of impermanence, and also knows that all appearances of contaminated phenomena have the aspect of suffering. When the basis, the two, conditioned and contaminated phenomena, and the characteristics, impermanence and suffering, are seen as mere appearances, and empty of inherent existence, it is called combined meditation because the aspects of impermanence and suffering are gathered together and meditated upon. It is necessary that the aspects of impermanence and suffering are uninterrupted, because without them, it would not be possible to meditate by combining them, and the many categories of aspects that have been explained would also become meaningless. Even if one does not know how to place the appearance on freedom from elaboration, one cannot meditate on the Prajnaparamita merely with the aspects of impermanence and suffering, and one cannot touch the reality, therefore, one must meditate on all aspects, both general and specific.
Chinese
道理就是这样。这里所说的“结合”是指修习禅定的瑜伽，这样说来，这些对于其他也是可以类推的。第五个事物是顶峰的结合，称为圆满的禅定。圆满的意思是非常纯熟和增上。其中，圆满是指从两种相的禅定到一切相的禅定之间，使未获得的禅定得以获得，已获得的禅定不退失。而这个顶峰结合，是从两种相到一切相之间分别结合，使那个禅定得以获得且不退失，这是先前就做过的。因为非常纯熟，所以进入自然生起，并且为了成就那个时候的功德，也为了通过如无常等一个法门，以多种不同的理解方式，增进智慧的光明而禅修。这样禅修后，在那些时候显现出那样的情况，就称为获得了顶峰的结合，从加行道的暖位到世第一法之间的智慧都有。第六个事物是渐次的结合，是指那个禅定不退失的情况下，学习多种不同的次第，使增长的相续变得纯熟且非常稳固。例如，如果以前的那个禅定，要禅修一个小时，那么在四分之一多一点的时间里，心离戏论的显现，无常痛苦等同时生起。对于没有如此证悟的众生，以慈悲布施的心来引导而禅修，之后在同样的时间里，以戒律出离心来引导而禅修等等。与六度，六随念，以及无实有自性这十三种法结合。习惯之后，就像在十三口气的时间里，结合十三种法来禅修一样；或者像以智慧（藏文：རིག་，梵文天城体：विद्या，梵文罗马拟音：vidyā，汉语字面意思：明）《藏文：ཛཾ，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：藏文种子字》次第，结合最后时刻的十三个刹那一样；最终结合到无边无际。这是修习前两个结合的根本，而前两个结合是将多种不同的相，汇集在一起禅修，而这是将已经汇集的那些，一个一个地在每一个刹那间...
English
The reason is like that. Here, "union" refers to the yoga of practicing meditation. In this way, these can be applied to others as well. The fifth element, the union of the peak, is called the perfection of meditative concentration. The meaning of perfection is to become very skilled and to increase. In this case, perfection means that from the meditative concentration of two aspects to all aspects, one causes the unobtained meditative concentration to be obtained, and the obtained meditative concentration does not decline. And this peak union is to separately combine from two aspects to all aspects, so that the meditative concentration is obtained and does not decline, which was done before. Because it is very pure, it enters into spontaneous arising, and in order to accomplish the qualities of that time, and also in order to cultivate the light of wisdom through many different ways of understanding, such as impermanence, one meditates. Having meditated in this way, when such a situation manifests at those times, it is called obtaining the union of the peak, which exists from the heat of the path of joining to the wisdom of the highest mundane quality. The sixth element, the gradual union, is to train in various different stages while that meditative concentration does not decline, so that the continuum of growth becomes pure and very stable. For example, if that previous meditative concentration is to be meditated for an hour, then for a little more than a quarter of an hour, the appearance of mind free from elaboration, impermanence, suffering, etc., arises simultaneously. For sentient beings who have not realized this, one meditates by guiding with compassion and the mind of giving, and then for the same amount of time, one meditates by guiding with the mind of discipline and renunciation, and so on. Combine with the six perfections, the six recollections, and the thirteen aspects of non-substantiality. After becoming accustomed to that, it is like meditating by combining thirteen dharmas in the duration of thirteen breaths; or like combining the thirteen moments of the final moment with wisdom (Tibetan: རིག་，梵文天城体：विद्या，梵文罗马拟音：vidyā，汉语字面意思：明) 《Tibetan: ཛཾ, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal meaning: Tibetan seed syllable》sequence; finally, combine to infinity. This is the root of training the first two unions, and the first two unions are to gather many different aspects into one and meditate, while this is to take each of those already gathered, one by one, in each moment...
Chinese
因为学习显现为多种不同的形象，所以要将形象一一分开来修习。如果有人认为因为分开的缘故，形象就会减少，那不是的，会比之前的更多。例如，已经证实一个意识能同时显现十六种形象，那么，这十六种形象各自不消失的同时，又显现为一切皆无常的一个形象，一切皆痛苦的一个形象，一切皆空性（藏文：སྟོང་པ་，梵文天城体：शून्यता，梵文罗马拟音：shunyata，汉语字面意思：空性）的一个形象等等，一个刹那一个刹那地转移并修习。之前众多的形象，也会一个一个地学习两种形象的结合。即使之前众多的形象仅仅以空性（藏文：སྟོང་ཉིད་，梵文天城体：शून्यता，梵文罗马拟音：shunyata，汉语字面意思：空性）作为遍及一切的因素，但在这里，为了证实一切形象都被无常的形象所遍及，一切形象都被痛苦的形象所遍及等，一切形象都被各自的形象所遍及。然而，在此处，虽然总摄修的形象是之前同时已经成就的相续，但扩展者们不是同时成就的，所以必须有先后次第。因此，称为渐次修行，即修习一个法就能修习一切法，一个刹那也能生起并进入多种禅定（藏文：ཏིང་ངེ་འཛིན་，梵文天城体：समाधि，梵文罗马拟音：samadhi，汉语字面意思：禅定），这是无上的因。关于此处的界限，有许多不同的观点，但如所说，从加行道到世间法尽头的最前边之间都有。我认为，我的分别念是加行道也必须是忍位。这里说十三法只是一个例子，法的形象是无边无际的。这样，这三个加行，依靠前前而生起后后，以互相增上的方式在相续中生起。例如，获得二十七种形象的圆满加行的总摄修时，就要学习以这二十七种形象本身的顶峰加行来清净和增长。然后，为了使这二十七种形象各自显现为所有这二十七种形象，就要对这二十七种形象以各自的形象来扩展的渐次加
English
Because it is learning to appear in many different forms, it is necessary to separate the forms one by one and practice them. If someone thinks that because of the separation, the forms will be reduced, that is not the case, they will become even more than before. For example, it has been proven that one consciousness can simultaneously manifest sixteen forms. Then, while these sixteen forms each do not disappear, they also manifest as one form of all impermanent, one form of all suffering, one form of all emptiness (Tibetan: སྟོང་པ་, Sanskrit Devanagari: शून्यता, Sanskrit Romanization: shunyata, Chinese literal meaning: emptiness), and so on, transferring and practicing one moment at a time. The many previous forms will also be learned one by one as a combination of two forms. Even if the many previous forms only use emptiness (Tibetan: སྟོང་ཉིད་, Sanskrit Devanagari: शून्यता, Sanskrit Romanization: shunyata, Chinese literal meaning: emptiness) as the factor that pervades everything, here, in order to prove that all forms are pervaded by the form of impermanence, all forms are pervaded by the form of suffering, etc., all forms are pervaded by each of their respective forms. However, in this case, although the forms of the condensed practice are the same continuum that was previously accomplished simultaneously, the expanders are not accomplished simultaneously, so there must be a sequence. Therefore, it is called gradual practice, that is, practicing one dharma can practice all dharmas, and one moment can also arise and enter into many samadhis (Tibetan: ཏིང་ངེ་འཛིན་, Sanskrit Devanagari: समाधि, Sanskrit Romanization: samadhi, Chinese literal meaning: samadhi), which is the supreme cause. Regarding the boundary here, there are many different views, but as it is said, it exists from the path of application to the very beginning of the end of worldly phenomena. I think that my discrimination is that the path of application must also be the stage of forbearance. Here, saying thirteen dharmas is just an example, the forms of dharma are infinite and boundless. In this way, these three applications, relying on the former and giving rise to the latter, arise in the continuum in a mutually increasing manner. For example, when obtaining the condensed practice of the complete application of twenty-seven forms, one must learn to purify and increase with the peak application of these twenty-seven forms themselves. Then, in order for each of these twenty-seven forms to appear in all of these twenty-seven forms, one must gradually apply the expansion of these twenty-seven forms with each of their respective forms.
Chinese
应当修习加行，由此能对所有多寡之相进行类推。然而，这三种加行最初获得的界限并不相同：集聚加行在资粮道中也有，但集聚加行得到纯熟和增长，在那时是没有的。资粮道中有圆满次第，但没有顶位。纯熟和增长在加行道的暖位和顶位二者中都有，但以众多之相增益众多之相在那时是没有的，所以有顶加行，但没有渐次。从忍位开始，因为有增益之理，所以也有渐次，从那之后，三者交替出现。在未获得顶加行之前，认为有渐次是不合理的，因为那是顶加行的集聚加行增长的相续，实际上是作为次第修习的缘故。有些人认为，七地以下有三智的现观，八地以上有四加行的现观。其中有些人甚至对这些各自也作加行、见、修三者的区分等，我认为是不合理的。噶当派的一些人说：圣者们对现观的意义，只是在高位上反复修习，这对我们现在的人来说恩德太小了，说所有这些现在就必须修习。如果从随顺的角度来说，这是真实的，从最初的业者开始，就可以修习八事的一切因缘。此外，按照加行和现观的区分，对于圆满次第等这三种加行，在凡夫的阶段只是加行，而在圣道的那个和那个则是现观。第七事刹那加行是：以离戏论、极寂静、极远离的智慧一刹那间同时了知所有如是如是之法。其理由是，这成为了以道所摄的智慧、功德和善法一切的自性，并且以果位佛地所摄的法的一切显现都以影像的方式显现，因此，能够以一刹那了知一切法，并且能够立即获得佛陀的菩提。