English
The so-called path is established through the pervasion of result-sign and the inverse proof. If so, does the previous general characteristic pervade the necessity or not? If it does not pervade, then the general characteristic of the category will be established in the view. If it pervades, then even in contaminated phenomena, self-character will not be realized. If you say so, it is not the case, because here the distinctions of the category are established, so the general characteristic does not appear. It is said. The faults and merits of realization and non-realization are distinguished by whether or not one can be liberated from samsara. As it is said in the scriptures: Because of entering the excellent path as it is, all greatness is the cause of leakage and bondage. It is also said: Whoever sees and realizes in this way is the essence of supreme accomplishment. Like the Makara's hand seal, the meaning is not seen at the end of the beginning. The characteristic of entering conditions, in samadhi, there are two: aspiration meditation and definitive complete meditation. The first has four: meaning, method of practice, purpose, and refutation of objections. The first is that aspiration takes the object as its object, and consciousness is the aspect of good discrimination. As it is said in the scriptures: After meditating on all paths in an instant, meditate on the wheel of elaboration with aspiration. The method of practice is to take up, within a single session, the completion of aspiration from guarding the wheel from bottom to top to guarding the body from top to bottom. As it is said in the scriptures: In the mandala of inseparable self-appearance, by equally combining the characteristic of entering, from all directions and times, the mind of the Sugatas, completely perfect the mandala of approach, becoming the supreme close vow. The purpose is: for one's own sake, the power to perfect the accumulation of special merit causes the path of definitive completeness to arise in the continuum; for the sake of others, the power of activity manifests without deception. As it is said in the scriptures: It is perfected by the power of blessing. The refutation of objections is: At this time, is one meditating with the image of the deity of the generation stage, taking the general meaning as the object? Or is one meditating in the way of taking the self-character as the object? If it is the former, then meditating on the path becomes meaningless, because the characteristic of the general meaning is an unclear, non-functional fabrication and non-reality, like the consciousness of hearing the history of the Kadampa. If it is the latter, then there is no difference from definitive completeness, and it is also unreasonable to see the face of the deity merely through the generation stage, because the self-character
Chinese
因为它的自性是清晰且具有作用的事物。就像眼睛能直接看到事物一样。如果有人问：答案是，在这里，仅仅是证悟才能将诸神的总相作为对境。因为它们不能发挥作用。这样一来，禅修就变得没有意义了。如果有人问：你是说它的见解本身不能发挥作用吗？还是说能产生见解的事物不能发挥作用？前者，理由不成立；后者，周遍性不成立。完整的确定有三种：意义、生起的方式、所依的差别、各自区分的意义。第一种是道次第圆满的修学，如云：“于如是性见已熟，不执分别相为实，乐与不乐二皆无，一切无别是智慧。”之义。智者次第是，像那样的定，在圆满的体验生起时，持续禅修直至圆满，并将后续的道与智慧幻化结合，然后依次进行。如云：“先以串习瑜伽士，此乃解脱之因先。”生起的方式和所依的差别是：不舍次第而趋向佛地的，是次第生起；舍弃次第而趋向佛地的，是顿超。各自的第一种，次第生起，在有漏的道上有五种：大空性之定、悲心幻化、一相印、显现戏论、无间道中积累资粮。第一种，于如是性之定有八法，附带二种生起，共十种。第一是：与何基础结合、特殊的必要、行为的实践做什么、所修的自性是什么、自性与乘的道位结合、定的分类、信赖的来源、以及自己的果，共八种。第二种是消除疑惑和避免争论。第一，与何基础结合，与死亡光明法性相同，即道次第死亡胜义谛。特殊的必要是：为了使自性的分别清净，建立法身的分别作为同类因，就像黑暗道路逐渐显现变化一样。以证悟转变自在的定，是真实的追求。
English
Because its nature is clear and capable of functioning. Just as the eye directly sees objects. If someone asks: The answer is that here, only realization makes the general aspect of the deities the object. Because they cannot function. In that case, meditation becomes meaningless. If someone asks: Are you saying that its own view cannot function? Or are you saying that the thing that produces the view cannot function? In the former case, the reason is not established; in the latter, the pervasiveness is not established. Complete certainty has three aspects: meaning, the way of arising, the difference of the basis, and the meaning of distinguishing each. The first is the study of the complete Lamrim, as it says: "Having become accustomed to seeing suchness, one does not grasp the aspects of distinctions as real, there is neither pleasure nor displeasure, all is undifferentiated wisdom." The order of intelligence is to continuously meditate on such samadhi as that, when the complete experience arises, until it is complete, and then combine the subsequent path with the illusion of wisdom, and then proceed in order. As it says: "The yogi who is accustomed to sending forth first, this itself is the cause of liberation first." The way of arising and the difference of the basis are: progressing to the Buddha-ground without abandoning the order is gradual arising; progressing to the Buddha-ground abandoning the order is sudden transcendence. The first of each, gradual arising, has five aspects on the contaminated path: the samadhi of great emptiness, compassion illusion, one seal, appearance elaboration, accumulating merit on the uninterrupted path. The first, the samadhi of suchness, has eight dharmas, with two arising as an adjunct, totaling ten. The first is: with what basis to combine, the special need, what to do in the practice of action, what is the nature of what is to be meditated on, combining the nature with the path and bhumi of the vehicle, the classification of samadhi, the source of trust, and one's own fruit, totaling eight. The second is to eliminate doubts and avoid arguments. First, with what basis to combine, it is the same as the clear light of death, namely the Lamrim death ultimate truth. The special need is: in order to purify the distinctions of nature, to establish the distinctions of the Dharmakaya as a cause of the same kind, just as the dark path gradually appears and changes. The samadhi that transforms freely through realization is the true pursuit.
Chinese
所有这些种类，都将由此禅定来实现。如是。行为的实践是，进行无所缘的行为，从无事中做了无事。如是。禅修的体性是心安住于无分别。此道次第也是远离一切概念的殊胜禅定。如是。如果与具相乘的道地相联系，道的最初是资粮道。其中，比这更小的是四念住，与占卜相合。此道次第也是不间断、不执着的二资粮具备。如是。禅定的分类是，如道次第的体性一样进行计数。如是说，自性和，果和，智慧和胜义。或者说，无作任运的真如，或者说，无作的真如，任运成就的真如，平等性的真如。来源是，诸法自身中没有实物，分别念是言思之外的。如是。果是通过获得法身，与先前所作的法身相结合。如是。遣除邪分别有二，一是对于所修的体性产生邪分别，有些人说在这种真如禅定的时候，没有次第的分别修是不合理的。经中说，道次第是所有胜义的因，所以首先修习背后的因。以及，从曼陀罗中也说，在一切形式中看到大空性。这与上述相违。道理是，在这种禅定的时候，修习无分别，然后学习无分别达到极致，或者不学习。如果像第二种情况，摇摆不定成熟融入最终，将通过五种而圆满。这与上述相违。如果像第一种情况，慈悲幻化就变得没有意义了。因为他能够在空性中学习无分别达到极致。就像大手印一样。即使没有意义也修习，道路本身就会变得迷惑，即使没有意义也不修习，就与经文相违背。二是对于果产生邪分别，有些人说一定要通过这个才能获得法身，这是不合理的。因为修习慈悲幻化等就会变得没有意义。经中说，不是说符合一方的类别。这与上述相违。辩论的消除有三，第一是，共同道下者不如上者好，如果那样的话，见
English
All these varieties will be accomplished by this samadhi. Thus it is. The practice of action is to engage in action without an object of focus, doing nothing from nothing. Thus it is. The essence of meditation is the mind abiding in non-conceptualization. This path sequence is also the supreme samadhi free from all concepts. Thus it is. If connected with the grounds and paths of the characteristic vehicle, the first of the paths is the accumulation path. Even smaller than that, it agrees with the four mindfulnesses and divination. This path sequence is also the uninterrupted, non-grasping, two accumulations complete. Thus it is. The divisions of samadhi are counted according to the nature of the path sequence. Thus it says, from self-nature, and from fruit, and from wisdom, and from ultimate meaning. Or, the unmade, spontaneously accomplished suchness, or the unmade suchness, the spontaneously accomplished suchness, the suchness of equality. The source is that in the nature of things themselves, there is no thing, so conceptual thought is beyond speech and thought. Thus it is. The fruit is obtained through the Dharmakaya, and is joined to the Dharmakaya previously made. Thus it is. Eliminating wrong conceptions has two aspects. First, having wrong conceptions about the nature of what is to be meditated upon. Some say that in this state of suchness samadhi, it is not appropriate to meditate without distinguishing the stages of the path. The scripture says, "The path sequence is the cause of all ultimate meanings, therefore, first meditate on the cause behind it." And, from the lower tantra, it is also said, "In all forms, see the great emptiness." This is contradictory. The reasoning is, in this state of samadhi, do you meditate on non-duality and then learn to perfect non-duality, or do you not learn? If it is like the second case, "The wavering, ripening, entering, ultimately perfected, will be completely perfected by the five." This is contradictory. If it is like the first case, compassion and illusion become meaningless. Because he is able to learn to perfect non-duality in emptiness. Just like the single mudra. Even if it is meaningless, if you meditate, the path itself will become confused, and even if it is meaningless, if you do not meditate, it contradicts the scripture. Second, having wrong conceptions about the fruit. Some say that one must obtain the Dharmakaya through this, which is not appropriate. Because meditating on compassion and illusion and so on becomes meaningless. The scripture says, "It is not a category that speaks in accordance with one side." This is contradictory. There are three refutations of arguments. The first is, the lower common path is not better than the upper one, if that were the case, the view
Chinese
因为从那样的角度来看，法性会变得恶劣。虽然以前是无分别地证悟，但在这里除了胜义谛之外，没有显现的缘故。就像放弃好酒而使用劣质水一样。如果承认，那么不是上面的好的东西已经退失了吗？如果这样问，没有那样的过失，因为在那样看的时候，无分别证悟的串习在相续中，具有增上的所依。在这里，因为没有能够完全习惯于确定的真理，所以说是分开来修习的，我的上师是这样说的。我认为，逐渐地以强大的力量来看待，将对总义的证悟转变为对自相的证悟，这本身就是逐渐进入三摩地，这本身就是增上。还有，第二种情况，在法性的三摩地的时候，是修习果位胜义谛，还是不修习？如果按照第一种情况，是修习空性的单方面，还是如实地修习无分别？如果按照第一种情况，会变成单方面的寂灭。如果按照第二种情况，会变成与大手印没有差别，因为是无分别地修习的缘故。如果按照第二种情况，即使不修习，密咒也不会将果位作为道用，而且与经文中说的前面和后面都要修习胜义谛相违背，如果这样问。回答是，修习果位胜义谛，在这里，从语境上来说，是以空性作为主要的目标来修习的。但是，那也不会变成将单方面的寂灭作为道用，因为这里修习的是具足一切相的空性。还有，第三种情况，在这里密咒士是将果位作为道用，因为成熟之后也作为道用。如果承认，那么密咒本身今天就变成了道，遍是最终没有生起的外道。已经成立了，在自续的经文中说是最终道的果位。如果按照第二种情况，会变成不是果位，因为没有成熟的缘故，如果承认，那么自己的话就退失了，凡是没有成熟的，就遍不是最终的果位，就像青苗一样，如果这样问。回答是，虽然所要获得的意义的自性存在于自身，但是，那本身是不明显的。将没有显现的显现出来，就称之为将果位作为道用。如是说：那如次第道，智慧自性住，道与果一切，自性相关联，因为具有联系的缘故，以大方便，显现从自身生。像这样