English
In order to obtain these, and, temporarily, as it is said in the Samadhiraja Sutra: "With the power of calm abiding, one proceeds without wavering, with the power of insight, one becomes like a mountain." And, as it is said in the Sandhinirmocana Sutra: "If a practitioner cultivates calm abiding and insight, they will be liberated from the bonds of bad migrations and the bonds of signs." As it is said, one meditates for those necessities. The order is: "Having known that the afflictions are completely destroyed by insight that is fully endowed with calm abiding, one should first seek calm abiding, which also accomplishes manifestation and negation without hindrance." Although it is like that, in this vehicle, it is not necessary to seek these two separately, but to accomplish them simultaneously. The method of how to cultivate calm abiding is called the nine methods of abiding the mind: placing the mind, continuous placing, replacing, close placing, taming, pacifying, thoroughly pacifying, single-pointedness, and equipoise. These are the nine. The first is to fix the mind on the object of focus. The second is to repeatedly continue that focus. The third is to draw it back and place it on the object of focus. These three are the initial stages, the first stage. The fourth, close placing, is when the mind naturally abides on the object of focus, one repeatedly continues and protects it. The fifth is, when one feels a little weary, one remembers the qualities of samadhi, generates joy, and meditates again. The sixth is, having recognized the faults of distraction and conceptual thought, one does not accept the arising attachment, aversion, and distraction, but abides. If the power of weariness and distraction is strong and lasts for a long time, then those two antidotes are needed. The seventh is, when conceptual thoughts of attachment, aversion, and suffering arise weakly and suddenly, one lets them subside naturally, or cuts them off without liking or disliking. Those are the practices of the intermediate stage, the second stage. The eighth is, if one makes effort, one can protect the abiding of the mind that is not mixed with sinking, excitement, and distraction as one wishes, and if one does not make effort, one will be harmed by distraction, this is the third stage. The ninth is, from then on, even without effort, one can abide without fault, as one wishes.
Chinese
于彼处安住，何时需时能起身，乃是第四阶段。若能如是习惯，则日夜周遭行走亦无困难。于此等时，当断除之五过患为： 懒惰以及教授故， 忘失沉没与掉举， 不作与作即是彼， 此等视为五过患。 如是，以懒惰与于所缘散乱二者，中断第一阶段；以沉没掉举，中断第二阶段；以不作，中断第三阶段；以作，即以勤作，中断第四阶段。故于彼彼阶段，须断除彼等。断除彼等之对治，勤作八者为： 安住以及于彼安住， 因以及果即是也， 所缘未曾成忘失， 沉没以及掉举了知， 彼等断除显现勤作， 寂静之时如实安住。 如是说。信欲勤奋极纯熟，此四乃是懒惰之对治；正念乃是忘失所缘之对治；正知乃是沉没掉举之对治；断除显现勤作者，乃是不勤作之对治；放松勤作之舍，乃是太过勤作之对治。九住心以六力成就，谓以听闻力而安住，以思惟力而持续安住，以正念力而提起安住与近住二者，以正知力而调伏与寂静二者，以精进力而近寂静与一味二者，以串习力而成第九等住。四阶段有四作意，初为策励趣入之作意，二为间断而趣入，三为无间断而趣入，四为任运成就而趣入之作意。此处仅说彼等之名相而已，其义广说当于后说。于所缘屡屡系念，若念头纷纷生起，则立即断除。若散乱如铁链相连，则以鞭策觉性而策励。于烦恼修习对治。若沮丧且觉性微弱，则生起喜悦。于安住于自力之基础上，不作增减，于上
English
Staying there, being able to rise whenever needed, is the fourth stage. If one becomes accustomed to this, there will be no difficulty in walking around day and night. At these times, the five faults to be abandoned are: Laziness and also the instructions, Forgetfulness, sinking, and excitement, Non-application and application, These are considered the five faults. Thus, laziness and distraction from the object of focus interrupt the first stage; sinking and excitement interrupt the second stage; non-application interrupts the third stage; and application, that is, effort, interrupts the fourth stage. Therefore, in each of those stages, those faults must be abandoned. The eight antidotes to abandoning them are: Abiding and abiding in that, Cause and effect itself, The object of focus not becoming forgotten, Knowing sinking and excitement, Manifestly applying effort to abandon them, And abiding naturally when calm. Thus it is said. Faith, aspiration, and diligence are extremely cultivated; these four are the antidotes to laziness; mindfulness is the antidote to forgetting the object of focus; awareness is the antidote to sinking and excitement; manifestly applying effort to abandon is the antidote to non-application; and equanimity of relaxing effort is the antidote to excessive effort. The nine stages of mind-abiding are accomplished by six powers: abiding is accomplished by the power of hearing, continuous abiding by the power of thinking, raising and abiding and near-abiding by the power of mindfulness, taming and pacifying by the power of awareness, near-pacifying and one-pointedness by the power of diligence, and the ninth, equanimity, is accomplished by the power of familiarity. The four stages have four mental engagements: the first is the mental engagement of entering with exertion, the second is entering with interruptions, the third is entering without interruption, and the fourth is the mental engagement of entering with spontaneous accomplishment. Here, only the names of these are mentioned, but their meaning will be explained in detail later. Repeatedly connecting the mind to the object of focus, if thoughts arise suddenly, cut them off immediately. If distraction goes like a chain of iron, then urge on awareness with a whip. Rely on antidotes to afflictions. If discouraged and awareness is weak, then generate joy. Do not make additions or subtractions on the basis of abiding in one's own strength, above
Chinese
所有讲述的住心方法也都包含在实际修持中了。那时，心是明空无执的，不散乱，没有远近亲疏的偏颇，这样的状态就是止。现在实际能做到的也是这样。轻安等等的特征，如果不是仅仅理解字面意思，现在很少出现。有些人即使有相似的体验，也难以产生显著的功德。关于胜观，有世间和解脱道的区分，有分别念的有无，有观察修和安住修等等的多种区分。但在究竟的乘法中，对于空性的色、声、香、味、触、显现，以及身体的感受、语言的感受、心的感受等各种各样的显现，不做作地安住于平等之中，这才是胜观。如《意旨宣说》中也说：“色等内部的法，以见而称为胜观。”这样，如果安住于止观双运的道路上，世间和寂灭的安乐以及一切圆满的善妙都会产生。又，经文中说：“善业的繁杂也大多舍弃”，其意思是说，一般来说，善业不会成为障碍。如果不能安住，或者安住获得了稳固，那么在身语的善业上越精进，就越好。但是，暂时在尚未生起禅定时，为了生起禅定，如果做太多的事情，就会导致散乱和疲劳，从而无法生起禅定。因为此时主要的目标是修持稳固的禅定，如果两者不能兼顾，就应该舍弃其他，专注于禅定。如《入行论》中说：“若力衰及随，为后作故应舍弃，善取已后舍前事，欲后后故当舍前。”就像这样，在很多无法成就的事情上过于努力，是精进的过失。因此，作为对治，要舍弃，意思是说，要舍弃众多的念头，专注于一个目标。像这样，几天内反复练习所缘境，并确定地学习实修方法，也要通过严格的方式进行禅修。之后，当准备就绪时，在进入殊胜的黑关之前，为了获得加持，有时也会举行会供仪轨。除了个别重要的，其他的。
English
All the explained methods of abiding in the mind are also included in the actual practice. At that time, the mind is clear and empty, without grasping, not distracted, and without partiality of near and far. That state is calm abiding. That is what is actually achieved nowadays. The characteristics of pliancy and so on, if not just understanding the literal meaning, are rarely seen nowadays. Even if some similar experiences occur, they do not produce significant merit. Regarding insight, there are distinctions between worldly and liberation paths, whether there is conceptual thought or not, and analytical meditation and settling meditation, and so on. But in this ultimate vehicle, to rest equally, without fabrication, in the appearance of emptiness, form, sound, smell, taste, touch, and the various appearances of bodily sensations, speech sensations, and mind sensations, that alone is insight. As it is said in the Gongpa Lungten, "The inner phenomena such as form, are called insight because of seeing." Thus, if one abides in this path of union of calm abiding and insight, all the happiness and excellence of existence and peace will arise. Furthermore, in the text, it says, "Also, mostly abandon the elaborations of virtuous actions," which means that, in general, virtuous actions do not become obstacles. If one cannot abide in equanimity, or if one has gained stability in equanimity, then the more one strives in the virtuous actions of body and speech, the better. However, for the time being, in this situation of generating samadhi when it has not yet arisen, doing too many things will lead to distraction and fatigue, and thus samadhi will not arise. Because the main goal at this time is to cultivate stable samadhi, if one cannot do both, one should abandon the other and focus on samadhi. As it is said in the Bodhicharyavatara, "If strength is weak and follows, one should abandon it for the sake of later action. Having taken well, abandon the former and, desiring the latter, abandon the former." Like this, putting too much effort into many things that cannot be accomplished is a fault of diligence. Therefore, as an antidote, it is said to abandon, meaning to abandon many thoughts and focus on one goal. In this way, practice the objects of focus repeatedly for a few days, and learn the practical methods with certainty. Also, engage in meditation through strict methods. Then, when ready, before entering the excellent dark retreat, there is also a tradition of performing a tsok offering to receive blessings. Except for a few important ones, others.
Chinese
不做也说，后来不做的情况居多。虽说不可或缺，但也未必如此。因为是上师的行持传统，所以偶尔能成就则更好，这是显而易见的。对此，如果不做朵玛灌顶，那就到此为止。如果做，就做被称为供养身施的这个。那时，学生们聚集，上师坐在高座上。在芥子或花朵等任何东西上，念诵许多遍嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍）、航（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）、啥（藏文：ཀྵཿ，梵文天城体：क्ष，梵文罗马拟音：kṣaḥ，汉语字面意思：啥），然后放置。说“如果想看欧巴日，就从楚日看”。说完“请好好看看我摆出的身姿”，然后把每个身姿都展示给学生看。又这样说，如前所说，身体远离作为，也不是说随便怎么坐卧都可以。需要一个姿势完美的身姿，需要符合佛法所说的要点。对于初学者生起禅定来说，这个身姿是最重要的。许多高僧大德的传记中也有，在某个时候精通了身姿，作为生起特殊功德的一种方式。有些人说，如果修行好，坐姿就无所谓。如果禅定稳固，即使不做身姿也没什么妨碍。但即使那样，要想让功德更上一层楼，也不是不需要身姿。难道你的体验能超过菩提萨埵乔达摩吗？他也不是躺着，也不是倒着，也不是靠着，也不是一会儿这样一会儿那样，也不是心神不定，而是端正身姿，在三寂静中成佛的。现在，除非实在无法适应身姿，否则必须自己结跏趺坐。在《无垢光》中说：“依上师的决定，在禅修时和赞美本尊时，如数地赞颂诸佛的金刚座。”原因是命根之脉行走于腿部中央，脉的顶端位于脚底之间。当两腿互相压紧时，流经该脉的气就会停止，下部的脉就会被束缚。挺直脊椎，中脉才能正直。脉轮一个叠一个，气才能自