English
Just as all dharmas are symbolized by the seven ground appearances, and it is also said that they are meditated upon through the four gates of non-conceit. By meditating in this way, temporarily, all the types of realization of the three vehicles arise in one's own mindstream without exception. Ultimately, all of these are also purified in the single expanse of emptiness, free from elaboration, and without attachment, the union of appearance and emptiness, skillful means and wisdom, and the two accumulations. This alone is the supreme and unsurpassed path that pleases the Buddhas, and those with intelligence should realize this. At this time, some aspects of the wisdom unique to the Buddhas, such as powers and fearlessness, although they cannot be directly meditated upon now, are meditated upon in the manner of wishing and aspiring to generate them in one's own mindstream in the future. After attaining a bhumi, it is said that even though these are not real, similar types can be generated in one's own mindstream. Second, gradual meditation is: In this way, all the aspects of the three wisdoms are condensed into one hundred and three aspects, and when meditating, they are meditated upon by combining conceptual thoughts in the manner of the union of the two truths. All the meditations that have arisen in one's own mindstream are meditated upon in order, faster and faster, connecting them one after the other, and they are also meditated upon in such a way that they are all contained within each other, thereby stabilizing the realizations that have arisen in one's own mindstream at the time of the completion stage. For example, taking the case of meditating on the aspect of the truth of suffering of the first wisdom, first, focusing on each of impermanence and suffering, etc., in the relative truth, a firm understanding arises that all conditioned phenomena are impermanent. And, in the ultimate truth, knowing that it is emptiness, therefore there is no pride or attachment to it, meditating on these two arising again and again in union in the mindstream is the meditation of the completion stage. In this way, when various aspects arise in the mindstream, impermanence, suffering, emptiness, selflessness, etc., are repeatedly practiced in such a way that they are clearly illuminated in one's own mindstream moment by moment in order. And, the other three aspects are also condensed into impermanence alone, because it is said that impermanence itself is suffering. And, because conditioned phenomena are a continuous chain, it is itself emptiness, and
Chinese
也就是将万法皆摄于一一法中之理铭记于心并加以串习。如果有人认为，经论中说次第道是忆念佛陀等十三种，那么观修无常等行相如何成为次第道呢？这十三种是次第道修行的支分，而不是真正的修行。因为三宝是皈依处，是所有道的所依，所以是所依；忆念天尊是修行道的见证者；观修每一个行相时，都圆满了六度，并且以通达空性的方式来修持，所以后面的七种是修持的方式；忆念布施和戒律，安住于这二者，生生世世都能获得天界的身体、受用圆满，从而具足修道的顺缘，因此也能转生到其他世间，所以也能成为串习其他世间的助伴。因此，真正的所修是，在中等现观的阶段中，“彼之体性之加行，彼胜彼之次第”等语句中的“彼”字，如果都与三智的行相相联系，那么次第道的所修就成为三智的行相。如果后面的“彼”字指示前面的“彼”字，那么也必须解释为，由圆满加行转为殊胜，并由此而次第渐进。无论如何，可以确定的是，在圆满加行阶段的所修之外，没有其他的次第道所修。如果圆满加行的所修之外没有其他的次第道所修，那么为何要安立这两种现观呢？这二者有主次等差别。圆满加行主要是以三智的行相为代表，观修一切法为空性、离戏；而次第道主要是以大悲心为根本，修习一切相的等持之力。此外，圆满加行是入定的修行，而次第道是出定的修行，这是主要的差别。那么，这两种加行同时宣说的意义是什么呢？
English
That is, to keep in mind and familiarize oneself with the principle that all dharmas are included in each and every dharma. If someone thinks, "The scriptures say that the gradual path consists of the thirteen aspects such as mindfulness of the Buddha, so how can contemplating impermanence and other aspects become a gradual path?" These thirteen are limbs of the gradual path practice, not the actual practice itself. Because the Three Jewels are the refuge, the basis of all paths, they are the basis; mindfulness of the deities is the witness of the path practice; when contemplating each aspect, the six perfections are completed, and it is practiced in a way that understands emptiness, so the latter seven are the way of practicing; mindfulness of generosity and ethics, and abiding in these two, in all lifetimes one can obtain a heavenly body and perfect enjoyment, thereby having all the favorable conditions for practicing the path, so one can also be reborn in other realms, thus it can also become a helper for familiarizing oneself with other realms. Therefore, the actual object of meditation is, in the stage of the intermediate realization, if the word "that" in the phrases "the application of that nature, that is superior, the order of that" is related to the aspects of the three wisdoms, then the object of meditation of the gradual path becomes the aspects of the three wisdoms. If the latter "that" indicates the former "that", then it must also be explained as transforming from complete application to superior, and thereby gradually progressing. In any case, it can be determined that there is no other gradual path object of meditation apart from the object of meditation in the stage of complete application. If there is no other gradual path object of meditation apart from the object of meditation of complete application, then why establish these two realizations? These two have differences such as primary and secondary. Complete application mainly takes the aspects of the three wisdoms as representative, contemplating all dharmas as emptiness and free from elaboration; while the gradual path mainly arises from great compassion, cultivating the power of samadhi of all aspects. In addition, complete application is the meditation of meditative equipoise, while the gradual path is mainly the meditation of post-meditation. So, what is the meaning of these two applications being taught simultaneously?
Chinese
现在，将心安住在禅定中的状态称为入定，从禅定中起身并进行行为的状态称为后得，这并非如此。圣者获得果位者的无分别智慧，安住于离相的法界是入定，之后修习一切相的禅定是后得。而且，现在初学者在修习时，即使修习圆满次第，诸如无常等显现在心识中，并确定其为空性后进行修习；在渐次修习的阶段，也在不离空性的状态下，依次清晰地显现诸相并加以净化。因此，修习方式上，存在着分别修习每个相，以及将多个相联系起来修习的差别，以及空性和相的主次差别。虽然看起来没有入定和后得的差别，但在获得圣道后修习圆满次第时，不需要将每个相都确定为空性并修习无生。如同盐溶于水一般，所有境和有境二取分别念都消融于无分别智慧的境界中，远离一切心识的戏论，证悟了胜义谛，因此是入定。圣者们，例如《华严经》中功德贤善知识们各自展示自己的禅定解脱神力一般，布施等菩萨的伟大行持也仅仅依靠禅定的力量来成就，因此依靠渐次的修习而证悟具相的禅定，这被认为是后得。而且，圣者的入定是所有戏论寂灭的状态，因此虽然没有分别修习诸相，但也不是完全没有相。例如，在见道顶峰时，对于布施等每一项，以及它们相互包含的内容，以一刹那的忍位包含，这在此处被称为见道。如是所说，如同见道的自性是六度各自包含六度，总共三十六种功德一般，所有三智的相也都是入定无分别智慧的
English
Now, it is not the case that the state of mind being placed in meditative equipoise is called equipoise, and the state of rising from that and engaging in activities is called post-meditation. Rather, for noble beings who have attained the grounds, placing the non-conceptual wisdom in the sphere free from characteristics is equipoise, and subsequently training in all aspects of samadhi is what is placed as post-meditation. Moreover, now, when beginners meditate, even when meditating on the complete form, impermanence and so forth appear in the mind, and after ascertaining that very thing as emptiness, they meditate. And in the gradual stages, even while not separated from emptiness, they clarify and purify the forms in order. Therefore, in the way of meditation, there is a difference between meditating on each form individually and connecting many forms to meditate, and the difference between the primary and secondary importance of emptiness and form. Although it seems that there is no difference between equipoise and post-meditation, when meditating on the complete form after attaining the noble path, it is not necessary to ascertain each form as emptiness and meditate on non-arising. Like salt dissolving in water, all dualistic thoughts of object and subject are purified into the realm of one non-conceptual wisdom, and because the ultimate truth is realized, free from all mental elaborations, it is equipoise. The noble beings, for example, as in the Gandavyuha Sutra, the virtuous friends of Noble Virtue each demonstrate the power of their own samadhi liberation, and the great bodhisattva practices such as generosity are also accomplished solely through the power of samadhi, so relying on gradual meditation to realize samadhi with form is what is placed as post-meditation. Moreover, the equipoise of the noble ones is the pacification of all elaborations, so although there is no separate meditation on forms, it is not that there are no forms at all. For example, at the peak of the path of seeing, for each of the perfections such as generosity, and whatever includes those mutually, is included by a single moment of forbearance, that is seen here as the path. As it is said that the nature of the path of seeing is the six perfections each including six, totaling thirty-six, similarly, all the aspects of the three knowledges are also the non-conceptual wisdom of equipoise.
Chinese
于自性中戏论寂灭之理而圆满，因此，与“现证一切种智大圆满”之名意义相同。此名称之意义亦成立。于不清净之七地中，后得诸佛子之行，一切如海，皆依于一切种之三摩地而修，然不能以于无相之法界中，以一味之理而修，且于第七地，虽仅有无相之三摩地，然亦为有勤作，故有顿悟与渐修之修法各别存在。八地以上，依于一切种殊胜具足之空性三摩地，于无漏之法界中，次第获得如来一切功德，以及无量、不可思议之功德，故依于无相无勤作之道，自性之二利任运成就，且为修学轮涅平等之结合之时，故顿悟与渐修之修二者，开始无别融合，且于相续之尽头，于无间道中，烦恼于法界中清净之殊胜功德至究竟，断除执着二谛差别之十六诤论者无余，于等持与后得，顿悟与渐修二者成为无别，智慧与三摩地等分，现证刹那之智慧。此外，于《贤劫经》与《三摩地王经》等众多经典中，宣说了众多菩萨行之门，彼等皆为于平等性戏论等三摩地中所说，然彼等皆摄于此渐次之三摩地中。此二者之修习必要为，若无修习于一切法修为空性之顿悟，则不能断除二障及其习气，且不能证得通达一切法平等性之佛果。若无于后得调伏一切所知之渐修，则不能仅现证一无漏法，便能使一切法现证之遍智。如《宝性论》云：“ 忽然烦恼净， 略则是无念， 若无彼则无得， 无彼勤作亦无义。”如是，已宣说了顿悟与渐修二者之差别与必要。
English
It is perfected in the manner of pacifying elaborations in its own nature, therefore, it is synonymous with the name "Perfect Enlightenment of All Aspects, the Great Perfection." The meaning of this name is also established. In the seven impure grounds, all the oceans of the subsequent conduct of the bodhisattvas are accomplished by relying on the samadhi of all aspects, but one cannot meditate in the manner of being of one taste in the realm free from signs, and even in the seventh ground, there is only a samadhi free from signs, but that is also with effort, so there are separate meditations of complete and gradual stages. From the eighth ground onwards, by relying on the samadhi of emptiness that possesses all supreme aspects, in the realm of the uncontaminated, all the qualities of the Thus-Gone Ones, as well as the immeasurable and inconceivable qualities, are obtained in sequence, so by relying on the path free from signs and effort, the two benefits of self-nature are spontaneously accomplished, and it is the time to learn the union of samsara and nirvana as equality, so the two meditations of complete and gradual stages begin to merge inseparably, and at the end of the continuum, on the uninterrupted path, the supreme qualities of the complete purification of defilements in the realm reach their ultimate end, and having abandoned the sixteen opponents who hold the two truths as different without remainder, in equipoise and subsequent attainment, the two meditations of complete and gradual stages become inseparable, and wisdom and samadhi are equal, and the wisdom of a moment is manifested. Furthermore, in many sutras such as the Bhadrakalpa Sutra and the Samadhiraja Sutra, many doors of bodhisattva conduct are enumerated, and those that are taught as samadhis such as equality and elaboration are all included in this gradual samadhi. The necessity of meditating on these two is that if there is no complete meditation on meditating on all phenomena as emptiness, then one cannot abandon the two obscurations together with their imprints, and one cannot attain Buddhahood that understands the equality of all phenomena. If there is no gradual meditation on mastering all knowable objects in subsequent attainment, then one cannot attain omniscience by manifesting one uncontaminated dharma, so that all dharmas become manifest. As the Uttaratantra says: "The purification of sudden afflictions is, in brief, non-conceptual wisdom. If that is not present, then that is not attained. Without that, even effort becomes meaningless." Thus, the difference and necessity of the two meditations of complete and gradual stages have been shown.