English
And it is necessary to have the power of complete integration of hearing, thinking, mindfulness, awareness, and diligence. Since the nine methods of abiding the mind with the four mental engagements must be practiced in sequence, the four mental engagements are: the mental engagement of striving to enter, the mental engagement of entering intermittently, the mental engagement of entering without interruption, and the mental engagement of entering without effort. Thus, to settle the mind through the nine methods of abiding the mind, the sutra says: to settle, to settle by gathering, to settle by moistening, to settle closely, to tame, to pacify, to pacify closely, to make one stream, to make samadhi. That is, to settle through hearing, to settle into a stream through thinking, to settle and settle closely by moistening the object again through mindfulness, to settle by taming and pacifying through awareness, and to completely integrate with one-pointedness through the aspect of pacification of diligence, so that the mind is free from sinking and excitement, and to settle and accomplish equally. This is also through the four mental engagements. In the stage of the first two minds, the first mental engagement, that is, the mental engagement of striving to enter, is mainly needed. From the third to the seventh, the mental engagement of entering intermittently is needed. In the eighth stage, the mental engagement of entering without interruption is needed. In the ninth stage, the mental engagement of entering without effort is needed. In this way, these nine stages also have the appearance of movement like the flowing water of a steep cliff, the appearance of attainment like the water of a narrow cave, the appearance of habituation like a river, the appearance of stability like an ocean without waves, and the appearance of completion like a mountain, these five appearances arise in sequence. Now, in order to practice these methods in a way that is in accordance with the key points, now I will explain the pith instructions: with the power of the faults of not having attained samadhi, the merits of having attained samadhi, and the pith instructions for obtaining the means of abiding the mind, generate faith and aspiration for practicing samadhi, abandon laziness and so on with extremely diligent effort, and settle the mind on the object of focus, which is the first method. At that time, even if it does not stay for a moment and thoughts move like lightning, generate effort and practice repeatedly. It is not a fault if thoughts increase, because you have never observed the mind before.
Chinese
萨。现在如果认识到分别念，以前的上师们说：如果分别念增多，好像心都烦死了，心想我生不起禅定了。那个时候就要生起欢喜心。要知道，就像他们说的是生起禅定的前兆一样。听闻禅定的诀窍后，以思维的力量，尽力持续安住于之前的所缘，这是第二种方法。这两种方法的期间，虽然难以生起安住的持续，但要安住于紧而又紧的作意之流。心如流星般摇动，从之前的所缘之流散乱到其他地方的时候，就像洪水进入河道一样，以正念再次拉回原来的位置，这是第三种方法。这三种安住方法期间，就像纸鸢被风吹走，或者像悬崖上的水一样摇摆不定的时候，强烈的分别念难以找到安住的机会。譬如像用堤坝阻挡洪水一样，不要灰心，要努力。这颗极难调伏的心之烈马，要用正念的绳索紧紧束缚，放入放松的行作、舍弃的围栏中，像能干的儿子驾驭马车一样爱护它。再次，如果比之前正念稍微增强的时候，开始让心稍微安住在那个所缘上，以专注的方式，将心收摄于内，仅仅安住在所缘上，这是第四种方法。譬如像老鹰盘旋于猎物之上，心稍微盘旋于所缘之上，所以稳固正念之流非常重要。之后，自然而然地对禅定生起少许欢喜，就像蜜蜂不住在一个地方，迅速飞舞着吸取花蜜一样，当生起对安住的意乐时，像之前一样，那些难以忍受的分别念的摇动，获得少许调伏，这是第五种方法。亲近和调伏这两种，比最初的阶段稍微安住，所以叫做获得的体验。虽然是开始生起禅定，或者稍微获得暖相，但就像洞穴里的水一样，许多微细的分别念匆忙而杂乱地持续不断。
English
Sa. Now, if one recognizes the conceptual thoughts, the previous masters said: If conceptual thoughts increase, it seems like the mind is extremely annoyed, thinking that I cannot generate samadhi. At that time, one should generate joy. Know that it is like they said, it is a precursor to generating samadhi. After hearing the key points of samadhi, with the power of thought, do as much as possible to continuously abide in the previous object of focus, this is the second method. During these two methods, although it is difficult to generate a continuous abiding, one should abide in the stream of tight and tighter attention. When the mind moves like a shooting star, distracted from the stream of the previous object of focus to other places, like a flood entering a river channel, with mindfulness, pull it back to its original position again, this is the third method. During these three methods of abiding, it is like a kite being blown away by the wind, or like water on a cliff swaying uncertainly, so it is difficult for strong conceptual thoughts to find an opportunity to abide. For example, like using a dam to block a flood, do not be discouraged, but strive. This extremely difficult to tame wild horse of the mind, one should tightly bind it with the rope of mindfulness, put it in the fence of relaxed actions and abandonment, and cherish it like a capable son driving a chariot. Again, if mindfulness is slightly stronger than before, start to let the mind slightly abide on that object of focus, in a focused manner, gather the mind inward, and only abide on the object of focus, this is the fourth method. For example, like an eagle circling above its prey, the mind slightly circles above the object of focus, so it is very important to stabilize the stream of mindfulness. Afterwards, naturally, a little joy arises towards samadhi, like a bee not staying in one place, quickly flying and sucking nectar, when the desire to abide arises, like before, those unbearable movements of conceptual thoughts, obtain a little taming, this is the fifth method. These two, closeness and taming, are slightly abiding than the initial stages, so it is called the experience of attainment. Although it is the beginning of generating samadhi, or slightly obtaining warmth, like water in a cave, many subtle conceptual thoughts continue busily and chaotically.
Chinese
这比喻为稍微缓慢的水流。在这个调伏的阶段，就像困在瓶子里的蜜蜂无法被放出，无法去往其他地方一样，当心专注于目标时，虽然目标不会从心中消失，但念头的波动不会停止。在那时，重要的是要知道，不要动摇地安住在那个目标的状态中。像这样以正念安住于彼时，如果出现沉没和掉举，为了消除它们，用心以各自的对治如理作意，平息成为障碍的各种分别念自然而然的生起，这是第六个阶段。像这样平息之后，就像没有沉没和掉举过失的浑浊的水变得清澈一样，不要动摇它，保持不动，就像人休息一样，以舍的状态安住于正念中。当念头稍微平静的状态得到提升时，那些成为念头增长之地的近烦恼，也像浑浊的水逐渐变得清澈一样，以逐渐平息的方式舍弃散乱，这是第七个阶段。在远离散乱过失的止息和近止息这两个阶段，习惯的体验被称为像河流一样，就像缓慢的河流从远处看似乎没有波动，但从近处看却 непрерывно 流动一样，虽然看起来心安住，但仔细观察，会发现有很多微小的波动。在那个时候，重要的是要通过精进不断地提升。从专注开始到这里，因为沉没和掉举中断，然后再次进入目标的作意阶段，所以重要的是要以正念、用心和舍这三者来适当地调伏。如果通过生起精进的力量，不放弃比以前更殊胜的努力，那么念头就无法中断，而心一缘安住于目标，这就是有功用或一缘，被称为第八个阶段。这被称为像平静无波的大海一样的稳定体验，如果目标安住并且伴随着努力，那么这就是 непрерывный 进入的作意阶段，在这个时候，重要的是要对目标保持舍。当有功用的阶段从一个阶段提升到另一个阶段，并且不需要努力就能自然而然地进入等持时，这就是九住心的最后一个阶段。
English
This is likened to a slightly slow stream of water. In this stage of taming, just as a bee trapped in a bottle cannot be released and has no power to go elsewhere, when the mind is focused on the object, although the object does not disappear from the mind, the fluctuations of thoughts do not cease. At that time, it is important to know that one should remain steadfastly in the state of that object without wavering. When one remains there with mindfulness in this way, if sinking and excitement arise, in order to eliminate them, one should apply the appropriate antidotes with mindful attention, and pacify the various kinds of conceptual thoughts that arise naturally as obstacles; this is the sixth stage. When it has become peaceful in this way, just as muddy water without the faults of sinking and excitement becomes clear, one should leave it undisturbed, and like a person resting, abide in mindfulness in a state of equanimity. When the state of slightly pacified thoughts is elevated, the near afflictions that become the place of increasing thoughts also gradually subside, like muddy water gradually becoming clear, and abandoning distraction in a way that gradually subsides, this is the seventh stage. In these two stages of pacification and near-pacification, where the faults of distraction have been distanced, the experience of habituation is called like a river, just as a slow river appears to have no waves from a distance, but when viewed from nearby, it flows continuously, although the mind appears to be abiding, upon closer inspection, there are many subtle fluctuations. At that time, it is important to continuously increase effort. From the beginning of placement until here, because sinking and excitement interrupt and then one re-enters the stage of focusing on the object, it is important to tame appropriately with mindfulness, attention, and equanimity. If, through the power of generating effort, one does not abandon the effort that is more excellent than before, then thoughts cannot interrupt, and the mind abides one-pointedly on the object; this is with effort or one-pointedness, which is called the eighth stage. This is called a stable experience like a calm, waveless ocean; if the object abides and is accompanied by effort, then this is the stage of continuous entering attention, and at this time, it is important to maintain equanimity towards the object. When the stage of being with effort progresses from one stage to the next, and one attains samadhi that enters naturally without the need for effort, this is the last of the nine stages of mental abiding.
Chinese
诶！也叫做专注一境。先前那些是由于习惯和完全熟悉的力量而获得的。最终圆满的体验，如山一般不可动摇，是从这里开始产生的。如果专注一境成就，心便能毫不费力地安住于所缘境上，一切行为中自然而然地安住，如果什么也不想，任其自然，就会出现景象消失，心与虚空融合一般的体验。从那之中起来时，会觉得身体是突然出现的，贪嗔的念头逐渐减少。明觉强烈时，会生起能够数清事物微尘一般的乐、明、无念三种体验。睡眠也像与禅定融合一般，梦境大多清净。但如果仍然无法引生身心轻安的快乐，就不是真正的止，又怎么会有胜观呢？不要将心安住的些微体验，视为高深的道地，而要精通道的要点。因此，在这种专注一境的状态中习惯之后，身心变得堪能，这叫做轻安。心就像一匹驯服的马，变得自在，可以随意运用在生起次第和圆满次第的所缘境上，远离心中的焦虑等不适，获得安乐。并且，由于其力量，堪能的风在身体中运行，从而远离身体僵硬等无法运用的不适。身体像棉花一样轻盈，像被温暖的牛奶冲洗一样舒适。这种轻安，最初是粗大的，然后逐渐产生微细的。粗大的也是从最初微细的开始，最终圆满显现。粗大的会扰动心，所以逐渐地，它的力量耗尽，像影子一样稀薄的微细轻安，与禅定相合而产生。这叫做止。以这种方式，无论修习生起次第还是圆满次第，都会具有效验。因此，像这样圆满修习五种体验非常重要。首先，结合修习大空性禅定的方法，详细地阐述了修习止的方法。大空性禅定。
English
E! It is also called single-pointed concentration. The previous ones are obtained through the power of habit and complete familiarity. The ultimate perfect experience, like a mountain, unmoving, arises starting from here. If single-pointed concentration is achieved, the mind will abide effortlessly on the object of focus, and will naturally abide in all activities. If one does not think of anything and leaves it as it is, experiences such as the disappearance of appearances and the merging of the mind with the sky will arise. When rising from that, one will feel as if the body has suddenly appeared, and thoughts of attachment and aversion will gradually decrease. When clarity is strong, various experiences of bliss, clarity, and non-thought will arise, such as being able to count the atoms of objects. Sleep will also be like merging with samadhi, and dreams will mostly be pure. However, if one is still unable to draw forth the bliss of physical and mental pliancy, it is not a true shamatha, so how could there be vipashyana? One should not regard a slight experience of the mind abiding as a high level of the path, but should be skilled in the key points of the path. Therefore, having become accustomed to such a state of single-pointed concentration, the body and mind become workable, which is called pliancy. The mind, like a very tame horse, becomes free, and can be used as desired on the objects of generation stage and completion stage. It is separated from discomfort such as anxiety in the mind, and obtains bliss. And, due to its power, the workable winds flow in the body, thus being separated from discomfort such as stiffness of the body that cannot be used. The body is as light as a cotton flower, and as comfortable as being washed with warm milk. Such pliancy is initially coarse, and then gradually fine. The coarse also starts from the initially fine, and eventually manifests completely and clearly. The coarse agitates the mind, so gradually, its power is exhausted, and a subtle pliancy, as thin as a shadow, arises in accordance with samadhi. This is called shamatha. In this way, whether one practices generation stage or completion stage, it will be effective. Therefore, it is very important to practice the five experiences to perfection in this way. First, combining the method of practicing the samadhi of great emptiness, the method of practicing shamatha is explained in detail. The samadhi of great emptiness.