English
The characteristic of Samadhi is twofold: faith-practice and definitive completion. The first is practicing faith as the path even without having attained stability in Samadhi. As it says in the Lamrim, "Meditate with faith on the wheel of elaboration." The second, definitive completion, is training to perfect the five experiences of movement, attainment, habituation, stability, and finality on each path. As it says in the Mudra Samadhi of the Vimalakirti Sutra, "Movement, attainment, habituation, stability, and finality are the ways in which Samadhi experiences arise." Therefore, if we divide the path of definitive completion, as it says in the Lamrim, "By the manner in which existence matures in stages, the five limbs of entry are established." Thus, there are five paths of accumulation and preparation: the Great Emptiness, Compassionate Illusion, the One Seal, and the Seal with Elaboration, these four are the yogas of the path of accumulation, and the yoga of the cluster of the path of preparation. Here, each of these is taught to be received and practiced according to the Dharma. First, the Samadhi of the Great Emptiness or Suchness of the path of accumulation, its characteristic is the potential of the part of liberation that is conducive to accomplishing the realization of the Dharmakaya. That is, effort is successful in making the mind abide in the emptiness of non-objectification. As it says in the core text, "If you wish to quickly accomplish siddhis, meditate on the realm of utter non-objectification." Second, its categories are the Suchness of non-duality of appearance and emptiness, spontaneously accomplished, and equality. As it says in the Lamrim, "Non-dual, spontaneous, equal Suchness." Second, the path of Compassionate Illusion or Universal Appearance of the path of accumulation has three aspects. First, its characteristic is the part of liberation that dispels the bondage of clinging to emptiness and is conducive to accomplishing the realization of the Rupakaya. That is, generating compassion that is clear like self-aware illusion. As it says in the Lamrim, "Self-aware wisdom sees with compassion." Second, in terms of categories, in relation to the phenomena of samsara, there are three: wrong conception, dependent origination, entities, and illusion. In relation to the transcendent phenomena, there are three divisions: means, wisdom, and Mudra Illusion, thus there are six. Third, the One Seal has three aspects. First, its characteristic is the part of liberation that refutes attachment to the difference between appearance and emptiness and clarifies the aggregates of thought as body and wisdom. The body endowed with the four seals is clear as the indivisibility of appearance and emptiness, that is, in this itself.
Chinese
如虚空清净之界，观想日月智慧之王。如此说。第三，分类方面：意义的广大相同，表相的广大相同。第一是：真谛无别圆满于自性。第二方面有粗细两种，细的是：学习字句，广说中：内外情器皆摄于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如此说。粗的是：观想本尊身形手印相同，即寂静尊饰物相同，忿怒尊饰物相同。第四，有戏论手印三种，第一，体性是：有戏论能成办事业，是积聚资粮之实因，能成为解脱分。即观想一切分别念皆明现为无二智慧的本尊坛城。六次第中说：因此真二无别，内外情器本自清净。如此说。第三，分类方面：自性果，道手印戏论三种，第一是：一切分别念本自安住于本尊坛城中。第二是：在色究竟天有众多大集轮的佛陀安住。第三方面：寂静尊和忿怒尊两种。这两种都分：坛城戏论，眷属戏论，面手戏论，名相戏论四种。第一种分广、中、略三种。第二种分一、三、五种。第三种分一面二手，三面六手，特别是忿怒尊从九头十八手，到头手无数。第四是：寂静尊有千佛，二万四千，桑耶不变任运成三种。忿怒尊有一千四百五十，七万六千八百五十，桑耶不变任运成三种。第五，加行道无间道，眷属积聚资粮两种，第一，体性是：不被其他道所隔断，直接与见法性自性相结合的决择分，此中说：瑜伽众的坛城，必定成就殊胜之义。如此说。即一切分别念皆明现为空性无二的本尊坛城，且安住于稳固之上。此中说：以幻化网而现证的坛城。
English
Like the clear expanse of the sky, contemplate the sun and moon, the king of wisdom. So it is said. Third, in terms of
Chinese
如是的等持。因为这样说了。第三是种类，寂静和忿怒的会供修法两种。在那两者都修持的时候，以五圆满为基础，以四近修为主干，在成就持明的三个时际中，束缚而修持。顺便说一下，驳斥会供结合的五道上的争论是：表达意愿和回答两种。有些人说：大空性的道，比知晓原因的见解更差，因为修持单单的胜义谛的缘故。并且，在慈悲幻化的阶段，向上行进道路变得没有意义，因为前者是胜义谛，后者是世俗谛，转换后变得更差的缘故。在幻化六法中，如果修持邪分别，缘起事物幻化三者而解脱，那么一切众生都会毫不费力地解脱，因为习惯了那些并且不间断地行持。如果这样说，那么驳斥第二种观点，有教证和理证两种。首先是教证，在《显扬经》中说：以如是宣说三种方式，所见为何是智慧眼，那也是现量其他开阔，不是声音词语缘起的执着，不是境而是自证无有真假分别，智慧深处领悟是现量境。如是。理证是：安住在资粮道大空性上的补特伽罗，你闻思的见解，通达总义，那不是获得密咒的资粮道后，以现量体验而使其成为明现所依，因为已经承认以现量体验总义道比以前更差。那种情况下的教证是：前者前者具有传承，后者后者变得明亮。因此，因为那自身具有传承的空遍显现的功德。理证是：安住在资粮道慈悲幻化上的那个，你是将二谛交替使用的补特伽罗，因为你从前者胜义谛，向后者世俗谛转换后变得更差的缘故。立宗已承许。如果承认，那么那个法，你的相续中的显现，世俗谛，那不是清净显现为天尊的世俗，因为想要成为遮蔽胜义谛的世俗的缘故。如《入中论》中说：愚昧自性是遮蔽，因此是世俗。因为想要这样说的缘故。还有幻化六法
English
Such is the samadhi. Because it is said so. Third is the types, the two assemblies and practices of peaceful and wrathful ones. At the time of practicing both of them, the foundation is laid with the five perfections, the main structure is straightened with the four approaches and accomplishments, and in the three times of achieving vidyadhara, it is practiced by binding. Incidentally, refuting the disputes on the five paths of the assembly and union is: expressing the desire and answering are two. Some say: That path of great emptiness is worse than the view of knowing the cause, because of practicing only the ultimate truth. And, in the stage of compassionate illusion, it becomes meaningless to advance on the path, because the former is the ultimate truth, and the latter is the conventional truth, and it becomes worse after the conversion. Among the six dharmas of illusion, if one is liberated by meditating on the three: wrong conception, dependent arising, and illusory object, then all sentient beings will be liberated effortlessly, because they are accustomed to those and practice them without interruption. If it is said so, then refuting the second view, there are two: scriptural authority and reasoning. First is the scriptural authority, in the Vyavasthāna it says: By thus explaining the three ways, whatever is seen is the eye of wisdom, that is also direct perception, other open, not just clinging to sound words dependent arising, not an object but self-awareness without true and false distinctions, the depths of wisdom understand is the object of direct perception. Thus. The reasoning is: The person who abides in the great emptiness of the accumulation path, the subject, your view of hearing and thinking, understanding the general meaning, that is not having obtained the accumulation path of mantra, and then experiencing it directly and making it a clear support, because it has been admitted that experiencing the general meaning path directly is worse than before. In that kind of situation, the scriptural authority is: The former former has the lineage, the latter latter becomes brighter. Therefore, because that itself has the qualities of emptiness and all-appearance that have the lineage. The reasoning is: That which abides in the accumulation path of compassionate illusion, the subject, you are a person who uses the two truths alternately, because you have become worse after converting from the former ultimate truth to the latter conventional truth. The sign is admitted. If admitted, then that dharma, the appearance in your continuum, the conventional truth, that is not the pure conventional truth of appearing as a deity, because it is desired to be the conventional that obscures the ultimate truth. As it is said in the Madhyamakāvatāra: Ignorance is the nature of obscuration, therefore it is conventional. Because it is desired to say so. Also the six dharmas of illusion.
Chinese
关于修习的教证。出自《般若经》：轮回也如幻如梦，涅槃也如幻如梦。等等。因此，将一切法视为无自性而修习，是未理解的邪分别念。理路是：安住于慈悲幻化的资粮道者，你具有邪分别念。因为你是执著缘起和幻化事物为真实的补特伽罗。因为你对这三者的行持与普通众生的行持没有差别。承许这个理由。如果承认，那么，这个法不是这样的，因为你对这三者的行持是无执著的，如幻化一般。此外，遣除资粮道和加行道五道的果位的邪分别念是：在彼定的时候，《道次第》中说：显空无别瑜伽之究竟，现证殊胜法身。因此是法身。在慈悲幻化的时候，如果在此道上圆满具足顺缘，那么，具足一切相好，无疑会显现于大自在的境界中。因此是报身。手印唯一。在断除戏论积聚和三成就的时候，此经中说：对于堪能瑜伽士来说，大手印将会圆满，因为明晰且无犹豫，所以大坛城将会炽燃。因此是化身。绝对不能说通过那个禅定就能真实地获得三身。如果通过那个禅定获得法身，那么修习慈悲幻化等就没有意义了。而且也与《道次第》中说的：以相似之语并非同类相违背。因此，这些应当被承认为仅仅是与法相符的三身的传承因。第三，道之果是无漏道的分类，以及确定它。二者中的第一个是：见道、修道、究竟道持明。见道又可以分为两种：有余涅槃异熟和无余涅槃寿命自在。因为可以确定这两种。道次第中说：以无余和有余的涅槃来结束。因此，这两种持明被说成在见道中是相同的。第二个是：异熟持明，寿命自在。
English
Instructions on Meditation: From the Prajnaparamita Sutra: Samsara is like an illusion, like a dream; Nirvana is also like an illusion, like a dream, etc. Therefore, meditating by viewing all phenomena as devoid of inherent existence is a mistaken concept arising from misunderstanding. The reasoning is: A practitioner on the accumulation path who abides in compassion and illusion, you have mistaken concepts. Because you are a person who clings to dependent origination and illusory things as real. Because your conduct towards these three is no different from the conduct of ordinary beings. The reason is accepted. If you admit that, then, that dharma is not so, because your conduct towards these three is without attachment, like an illusion. Furthermore, dispelling the mistaken concepts about the results of the five paths of accumulation and junction is: At the time of that samadhi, the Lamrim says: The ultimate yoga of indivisible appearance and emptiness, actualizes the superior Dharmakaya. Therefore, it is the Dharmakaya. At the time of compassion and illusion, if the favorable conditions are fully accomplished on this path, then, endowed with all marks and signs, there is no doubt that it will manifest in the state of great power. Therefore, it is the Sambhogakaya. Mudra is unique. At the time of eliminating the accumulation of elaboration and the three accomplishments, this sutra says: For those yogis who are capable, the Mahamudra will be perfected, and because it is clear and without doubt, the great mandala will blaze. Therefore, it is the Nirmanakaya. It is absolutely not acceptable to say that one can truly attain the three kayas separately through that particular samadhi. If one attains the Dharmakaya through that samadhi, then meditating on compassion and illusion, etc., becomes meaningless. Moreover, it also contradicts what is said in the Lamrim: It is not a valid reason to use similar words. Therefore, these should be acknowledged as merely the lineage causes of the three kayas, which are considered to be in accordance with the Dharma. Third, the result of the path is the classification of the uncontaminated path, and the determination of it. The first of the two is: the path of seeing, the path of meditation, and the ultimate path of vidyadhara. The path of seeing can also be divided into two