English
And, combine the subsequent path with compassion and illusion. Therefore, as the Lamrim says: "Previously, the yogi who is skilled in emptiness, in order to hold the three realms with compassion, after performing the eight branches as before, cultivates the compassion of wisdom illusion." It should be combined in this order. Third, as the Lamrim says: "With the manner of gradually ripening existence, establish the five branches of entry." Therefore, the contaminated path has five yogas: great emptiness, compassion illusion, one seal, and the seal with elaboration, which are the four yogas of the accumulation path, and the yoga of the accumulation of the heat of the joining path. Regarding these, although the former people explain them through the gate of seven sevens, the basis on which they rely and the respective practices have already been explained, and the source of trust will appear incidentally. Therefore, here each one is explained with four dharmas. Among them, first, in that samadhi, the special necessity, the nature of what is to be cultivated, the names of samadhi, and its own fruit. First, it purifies the conceptualization of clinging to appearances as self-nature, and accomplishes the similar cause of the conceptualization of the Dharmakaya. As the Lamrim says: "Like the manner of dark appearance and poison, the mastery of conceptualization is samadhi. Whoever seeks meaning, all will be accomplished by this samadhi." Second, the nature is to make the mind abide in the emptiness of non-attainment. As the pith instruction says: "If you wish to quickly achieve siddhis, then cultivate in the extremely unattainable space." Third, the name is the suchness of equality that is spontaneously accomplished without the duality of appearance and emptiness. As the Lamrim says: "Non-dual, spontaneous, equal suchness." Fourth, the fruit is to realize the ultimate truth, thereby liberating from the conceptualization of signs. An incidental debate rebuttal is: Some say, is there good or bad in the upper and lower paths? Answer: The nature of the dharma to be cultivated has no good or bad, but in terms of enhancing the mind of the path practitioner, it is thought that the later path is better than the former path. There someone says, this is not reasonable, because at the time of knowing the cause, one has realized non-duality, therefore here one only cultivates the ultimate truth. Like throwing away the fruit and enjoying the vegetable of leaves, it is clear that it has become worse. The answer is, Lhaje Nyeton said: View is non-dual.
Chinese
因为珍视空性法性，所以，据说从那定中生起智慧是好的，没有过失。自宗次第的观视，将普遍意义理解为自相的方便，依次进入禅定，必须依靠串习，所以没有更高超的过失。第二，关于如幻的慈悲有四法。第一，必要是：解脱空执的束缚，不舍弃真谛的任何一面，并且不阻止唯一因和有情之义。如《道次第》所说：摧毁空性的结，将所化置于地，行持唯一印之因，修持此瑜伽，不舍弃二谛。第二，体性是：生起如幻般明朗的自知慈悲。如《道次第》所说：自知智慧以慈悲观照。第三，分类是：相对于轮回之法，有错觉、缘起、事物如幻三种；相对于已逝之法，有方便、智慧、手印如幻三种，分为六种。第四，果是：在世俗智慧中显现，从而从执着中解脱。附带的辩论消除是：这里也是，因为从先前的胜义谛转变为后面的世俗谛，所以变得恶劣。如果说向上行进的道路变得没有意义，那么，仅仅就世俗而言是真实的。但是，这里是因为是殊胜的世俗，所以没有过失。如果这样说，就与共同乘的规矩相违背了。不是的，因为共同乘的众生认为，断除执着自我的实执的对治是胜义空性，所以认为是好的。但是，这里因为摧毁空性一面的缘起分别的是殊胜的世俗，所以比那更好。不仅如此，因为那定能在具有传承的基础上修习一切显现，所以是更高超的。因为先前的具有先前的传承，所以后面的会更加明朗。如所说：先前具有先前的传承，所以后面的会更加明朗。还有，在如幻的六法中，修不修错觉和缘起如幻？如果不修，就与所说的修习如幻的六法相违背，
English
Because of cherishing emptiness and the nature of reality, it is said that arising wisdom from that Samadhi is good, without fault. The self-tradition's gradual view, understanding the general meaning as the means to realize the self-characteristic, gradually entering into Samadhi, must rely on familiarity, so there is no fault of being superior. Second, regarding illusory compassion, there are four dharmas. First, the necessity is: to liberate the bonds of emptiness clinging, not abandoning any aspect of the truth, and not preventing the single cause and the meaning of sentient beings. As the "Stages of the Path" says: Destroy the knot of emptiness, place the trainable on the ground, practice the cause of the single seal, cultivate this yoga, do not abandon the two truths. Second, the nature is: generating self-awareness compassion that is clear like an illusion. As the "Stages of the Path" says: Self-awareness wisdom sees with compassion. Third, the classification is: relative to the Dharma of Samsara, there are three types: delusion, dependent origination, and things as illusion; relative to the past Dharma, there are three types: means, wisdom, and mudra as illusion, divided into six types. Fourth, the result is: appearing in conventional wisdom, thereby liberating from clinging. An incidental debate elimination is: Here also, because the earlier path of ultimate truth is shifted to the later conventional truth, it becomes worse. If it is said that progressing on the path becomes meaningless, then it is true only in terms of convention. However, here, because it is a superior convention, there is no fault. If it is said that this contradicts the general vehicle's rules, it is not so. Because the beings of the general vehicle consider that the antidote to abandoning the substantial clinging to self is the ultimate emptiness, so it is considered good. However, here, because destroying the dependent origination distinctions of one-sided emptiness is a superior convention, it is even better than that. Moreover, because that Samadhi can cultivate all appearances on the basis of having a lineage, it is superior. Because the former has the former lineage, the latter becomes clearer. As it is said: The former has the former lineage, so the latter becomes clearer. Also, among the six illusory dharmas, do you cultivate delusion and dependent origination as illusion or not? If you do not cultivate, it contradicts the statement of cultivating the six illusory dharmas,
Chinese
也可能变成不是幻化的对境。如果修习，那么由此解脱还是不解脱？如果不解脱，那么修习就变得没有意义；如果解脱，那么一切心都将毫不费力地解脱。如果说为了修习邪见和缘起，那么是为了在自相续中修习呢？还是为了修习幻化？前者，因不成；后者，无有周遍。又，如果先前在修习禅定的基础上修习幻化的大悲，因为同一个相续中同时存在两种禅定，就像水和牛奶混合一样，有什么差别呢？答：在此，虽然没有舍弃那个禅定，但主要是以一切显现为对境来学习，因此，通过直接和间接的串习，不会现前证悟无分别，仅仅如此，也不会变成与大手印无别，因为还没有将分别念生起为天尊。又，在此修习大手印幻化还是不修习？如果修习，那么就成了与大手印无别；如果不修习，那么就与所说的修习幻化六法相违，并且成了不是增上世俗的行境。答：因为无间断地修习为天尊显现，所以没有后一个过失。而且，因为还不能修习为二无别的天尊身，所以不会变成与大手印无别。第三，大手印一味法有四种。第一，必要：是为了遮止执著显空为异体，而成为无二，以及为了转变分别念的集合，而成为有戏论之因。如《道次第》中说：『圆满成就果，以戏论之因获得，幻空执著自在，分别之蕴等转变，其他令成熟之故。』第二，体性：是具足四印的身，显空无别地明现。如其自身中说：『虚空清净之界日月，智慧国王姿势修。』第三，
Chinese
观修身手印一，即寂静尊身饰一，忿怒尊身饰一。第四果为，于明现为念聚身与智慧上获得稳固。顺带破斥争论为，于手印一之时，是否观修其余九尊，若不观修，则与《道次第》所说相违： “于一处观修智慧勇识，于顶喉心三处，观修加持三金刚，于头五处观修五智慧，以五智慧圆满自在而庄严。”若观修，则会变成非手印一，因为观修其余九尊及根本尊共十尊。答曰：观修其余九尊。若云：如是则成非手印一。答曰：此不遍，虽观修支分之九尊，然仅观修根本尊一尊故，如树之树干。又，若知一法之真如，则知一切法之扼要与广说耶？抑或不知？若不知，则与《母经》所说相违：“若知色之真如，则知一切法之扼要与广说。”及与《道次第》所说相违：“为知故，一切亦如是知。”若知，则以知一印之本尊身为空显无别，而知其他本尊耶？抑或不知？若如后者，则坏一知一切之立誓。若如前者，则繁复观修变成无义。答曰：以知一本尊之体性，而以定解一切本尊体性之智而知。如是，繁复观修亦不成无义，虽以定解体性之智而知，然以知之量未遍于串习故。是故须以定解事物之智而观修，譬如金之自性与工艺之差别。又，彼手印一之本尊身，观修为显现耶？抑或观修为显现而无自性？若如前者，则与世俗无别，若如后者，则成与观修本尊身之顿入派无别。无过失，于此处虽观修为无别，然先学衡量三摩地，而顿入派不学其他，故差别甚大。第四，以手印有繁复，有四，初、必要为，执着于一本尊之
English
Meditating on the single mudra body, that is, the peaceful deity with single adornment, and the wrathful deity with single adornment. The fourth, the result, is to gain stability in the clarity of conceptual aggregates as body and wisdom. An incidental refutation of debate is: At the time of the single mudra, do you meditate on the remaining nine deities, or not? If you do not meditate, then it contradicts what is said in the Lamrim: "Meditate on the wisdom being in one place, in the three places of the crown, throat, and heart, meditate on the three vajras of blessing, in the five places of the head, the five wisdoms, adorned with the complete empowerment of the five wisdoms." If you meditate, then it will become not a single mudra, because you are meditating on the remaining nine deities and the ten root deities. The answer is: You do meditate on the remaining nine deities. If you say: Then it follows that it is not a single mudra. The answer is: This is not pervasive, because even though you meditate on the nine branch deities, you only meditate on the one root deity, like the trunk of a tree. Furthermore, if you know the suchness of one dharma, do you know the essence and elaboration of all dharmas, or do you not know? If you do not know, then it contradicts what is said in the Mother Sutra: "If you know the suchness of form, then you will know the essence and elaboration of all dharmas." And it contradicts what is said in the Lamrim: "For the sake of knowing, know all in this way." If you know, then by knowing the deity body of one mudra as appearance and emptiness inseparable, do you know the other deities, or do you not know? If it is the latter, then the vow to know all by knowing one is broken. If it is the former, then elaborate meditation becomes meaningless. The answer is: By knowing the characteristic of one deity, you know with the intelligence that ascertains the characteristic of all deities. Even so, elaborate meditation does not become meaningless, because even though you know with the intelligence that ascertains the characteristic, the amount of knowledge does not pervade familiarity. Therefore, you must meditate with the intelligence that ascertains the entity, like the nature of gold and the differences in craftsmanship. Furthermore, is the deity body of the single mudra meditated on as appearance, or is it meditated on as appearance without inherent existence? If it is the former, then it becomes no different from conventional reality, and if it is the latter, then it follows that it is no different from the sudden school of meditating on the deity body. There is no fault, because even though you meditate on inseparability here, you first learn to measure samadhi, while the sudden school does not learn others, so the difference is very great. Fourth, with mudra there is elaboration, there are four, first, the necessity is, clinging to one deity,
Chinese
遣除分别念，遣除个别的分别念，由于具有能行广大手印的作用，成为积聚资粮的因，并且能成就两种悉地。如《道次第》中所说：圆满一切福德，加持受用境，将轮安置于边地，为于众会修持时，勾招施舍束缚解脱杀与诛，胜败皆由此定成。第二，本体：观想一切分别念汇集显现为无二智慧的本尊坛城。如《六次第》中所说：因此二谛无有分别，外内情器本自清净。第三，
English
Dispelling discursive thoughts, reversing individual discursive thoughts, and because it is capable of performing the expansive mudra, it becomes the cause for accumulating merit and accomplishes the two types of siddhis. As stated in the Lamrim: "Perfecting all merits, blessing the objects of enjoyment, placing the wheel at the borderland, meditating for the sake of accomplishing the gathering at the time, summoning, giving, binding, liberating, killing, and slaying, victory and defeat are all accomplished by this samadhi." Second, the essence: Meditating on all collections of discursive thoughts as clearly appearing as the mandala of deities of non-dual wisdom. As stated in the Six Successive Stages: "Therefore, the two truths are without distinction, outer and inner, vessel and essence, are primordially pure." Third, the