Chinese
这是关于介绍使安住稳固的方法的心之寻觅。首先分为两种：有相的安住方法和无相的安住方法。首先，有相的安住方法是：在蓝色底上用银写出“阿”字，并固定在木头上。在前方一拃的地方放置所观之境。身体的毗卢七法是：双腿跏趺坐，双手结禅定印，脊椎正直如秤，颈部稍微弯曲，嘴唇和牙齿保持自然，眼睛下视鼻尖，舌尖轻触上颚和牙齿。然后，双眼注视着“阿”字。逐渐地，不要分散地看，而是一次性地看；不要看局部，而是看整体。就像把线穿入针孔一样。不要追忆过去，用先前形成的细长习气来断除。不要迎接未来。不要依赖现在。因为现在的迷惑很容易增长。身体不要摇动，眼睛不要眨动，不要吞口水，不要说话，大小便也保持自然。然后，会出现获得觉受的征兆：身体颤抖，打嗝，突然哭泣，失去意识，念头中断，像山和天空一样静止不动，像小孩被冰雹击中一样，像乌龟被放在容器中一样。如果出现这些征兆，就表示已经获得了觉受。稍微放松，休息一下，擦拭大小便，伸展手脚，放松上半身，发出“哈”、“啪”的声音。对于所专注的目标，不要转移到其他地方，而是专注地安住，这就是有相的摄心不散乱的程度。第二种是无相的安住方法。玛吉拉尊说：“修习安住实相的放置方法，就像神殿内的柱子一样。保持端坐的姿势，面带微笑。不要修，不要想，不要散乱。让自己的身体舒适地坐着。不要思，不要不思，不要散乱。让它自然而然地安住。正如她所说，身体的关键姿势与之前相同。眼睛注视着虚空。不要太高，不要太低，不要太远。将觉知放在一拃远的地方。不要摇动，像火花一样静止。不要进行分别念，而是茫然地安住。身体像尸体一样放置。像没有主人一样放置。心像天空一样放置。像虚空一样。不要对心进行任何分别念的活动。让觉知茫然地、呆呆地安住。智者们
English
This is about introducing the mind-seeking of the method for making abiding stable. First, there are two: abiding with characteristics and abiding without characteristics. First, abiding with characteristics is: writing the letter "A" in silver on a blue background and fixing it to a piece of wood. Place the object of focus at a distance of one span in front. The seven-point posture of Vairochana for the body is: legs crossed in the vajra posture, hands in meditative equipoise, spine straight like a balance, neck slightly bent, lips and teeth in their natural state, eyes lowered to the tip of the nose, and tongue touching the palate and teeth slightly. Then, fix both eyes on the letter "A". Gradually, do not look separately, but look all at once; do not look at details, but look at the whole. Do it like threading a thread through the eye of a needle. Do not follow after the past, cut it off with the long habit of previous actions. Do not welcome the future. Do not rely on the present. Because the delusion of the present is easy to increase. Do not move the body. Do not blink the eyes. Do not swallow saliva. Do not speak. Keep the three excretions in their natural state. Then, signs of grasping awareness will arise: trembling of the body, hiccupping, suddenly crying out, loss of consciousness, cessation of thoughts, immobility like a mountain and the absence of the sky, like a child being struck by hail, like a turtle being placed in a container. If these arise, it is a sign of having grasped it. Relax slowly and rest, wipe away the three excretions, stretch out the legs and arms, loosen the upper body, and say "Ha" and "Phat". Do not stray from the object of focus, but remain attentively, that is the measure of undistracted mind-holding with characteristics. The second is the method of abiding without characteristics. Machig said: "The method of placing for meditating on the nature of reality is like the pillars inside a temple. Maintain a seated posture with a smiling face. Do not meditate, do not think, do not be distracted. Sit comfortably in whatever way your body feels comfortable. Do not think, do not not-think, do not be distracted. Let it rest naturally and spontaneously." As she said, the key points of the body are the same as before. The eyes are fixed on space. Not too high, not too low, not too far. Place awareness at a distance of one span. Remain motionless like a spark. Do not engage in conceptual analysis, but remain blankly. The body is placed like a corpse. Placed as if without an owner. The mind is placed like the sky. Like the expanse of empty space. Do not engage in any activity of conceptual thought in the mind. Let awareness rest blankly and dazedly. The wise
Chinese
如同照看牛羊一般，不要压迫挤压觉知，放松、松软、蓬松地安住。犹如不被风扰动的油灯，以专注之心，明亮、清晰地安住。无论生起怎样的念头和显现怎样的相状，都不要改造，而是放松地安住于其本然状态。总之，对于任何显现之物的自性，不要抛弃，不要否定，而是任其自然，保持觉知和当下。对此，要分段和计数。长时间的禅修是疲劳的原因。在禅修舒适的时候，可以中断休息。要学习短时多次的禅修。之后的时段，修习虔诚心，对众生生起慈悲心，观修众生的痛苦和过患，减弱对迷惑行为的执着，以无常和死亡来鞭策自己，观修显现为无实和如幻。在禅修时，保持专注，不要散乱，以正念抓住要点，这非常重要。这样，就能生起清晰且无分别的自性。如果生起清晰且无分别的自性，会产生什么功德呢？念头会清澈地融入本来的心中，虚假的念头也会在本然状态中清净，安住于寂止的状态中，从观的明光中自然显现。如果出现昏沉和掉举的障碍，消除这些障碍的方法是：道路上的三种障碍是：昏沉、掉举、沉没是第一种障碍，松懈的障碍是第二种障碍，舍弃的障碍是第三种障碍。如果昏沉，身体的姿势是：观想高大、明亮、广阔。口中念诵哈、啪（ཧ་ཕཊ，ha phaṭ，ha phat，哈，啪），唱诵歌曲，做出凶猛忿怒的姿态，觉知要清晰、明亮、锐利，修持高耸的胜幢的等持。如果掉举，调整身体的姿势，将视线移向下方，收摄感官，从内心深处认识到没有真正认识的过失，无意义的修持和困惑的修持不会产生觉受。对此，上师的教言是：你自身所具有的心性，要像手掌中的水晶球一样对待，认识它就能获得解脱。此外，还有许多零散的障碍消除方法，因为篇幅有限，这里就不写了。第二，消除松懈的障碍。对于反复出现的松懈，要依靠不松懈的教言，持续保持正念，抓住要点，不要放纵，要加以实践。松懈之后
English
Like tending to cattle and sheep, do not oppress or squeeze awareness, but relax and rest loosely and fluffily. Like a butter lamp undisturbed by the wind, rest clearly and purely with single-pointedness. Whatever thoughts of memory arise and whatever appearances of signs appear, leave them uncorrected in their own place. In short, do not abandon or reject the nature of whatever arises, but leave it as it is, maintaining awareness and presence. Divide this into sessions and count them. Long sessions are the cause of fatigue. When the meditative equipoise is comfortable, take breaks. Train in short, frequent sessions. Afterwards, cultivate devotion, generate compassion for all beings, contemplate the suffering and faults of beings, weaken attachment to deluded actions, and urge yourself on with the reminder of impermanence and death. Meditate on appearances as unreal and illusory. During meditative equipoise, it is important to maintain awareness without distraction, holding onto the point with single-pointedness. This will cause the nature of clarity and non-conceptuality to arise. If the nature of clarity and non-conceptuality arises, what qualities will result? Thoughts will be purified into the original mind, and false thoughts will be purified in their own place. Having rested in the state of calm abiding, luminosity will naturally arise from the state of insight. If the obstacles of sinking and excitement occur, the methods for removing them are: The three obstacles on the path are: sinking, excitement, and laxity are the first obstacle; the obstacle of losing focus is the second obstacle; and the obstacle of indifference is the third obstacle. If sinking occurs, the bodily posture is: meditate on being tall, clear, and expansive. Recite "ha phat" (ཧ་ཕཊ，ha phaṭ，ha phat，ha, phat) with the voice, sing songs, adopt a fierce and wrathful gaze, and make awareness clear, bright, and sharp. Meditate on the samadhi of a tall victory banner. If excitement occurs, adjust the bodily posture, direct the gaze downwards, restrain the senses, and meditate on recognizing the fault of not truly knowing from the depths of your heart. Meaningless meditation and confused meditation will not produce experience. Regarding this, the guru's instruction is: treat the mind essence that you possess like a crystal ball in the palm of your hand. Recognizing it will lead to liberation. Furthermore, there are many scattered methods for removing obstacles, but due to limited space, they are not written here. Second, removing the obstacle of losing focus. For repeated loss of focus, rely on the instruction of non-distraction, continuously maintain mindfulness, grasp the point, do not indulge in distraction, and put it into practice. After distraction
Chinese
可悲啊！ 显现广大依靠诀窍， 念头不遮任其飘扬， 念起不追随， 觉知不执著，安住于广阔处， 智慧安住于广大之中。 第三，遣除舍弃身体的歧途， 大要在于舍弃词句， 不散乱，一心一意地修持， 不放纵自相续， 务必在相续中生起体验。 大乘衰败时， 无论生起何种乐明体验， 若未生起分别之智慧， 终不解脱轮回之束缚， 体验纵高亦成束缚。 是故莫轻视体验， 以无间断之修持， 令体验与证悟融为一体， 将体验之念头云雾， 于证悟之虚空中净化， 将体验之念头波涛， 于证悟之大海中平息， 将体验之念头垢染， 于证悟之自性中净化， 将体验之念头束缚， 于证悟之意界中解脱， 如离云之日， 需证悟现前。 如是，桑结年敦之教言中云。 如是，不令心安住之方法已逝，第二，令安住稳固之方法，乃心之寻觅与认识。依靠专注觉性而寻觅心至关重要，若未决断心之根本，则不知所修之对境，亦不生信解。譬如，未诊视病人脉搏而投药，或如未见目标而射箭，需修持者需认识所修之自性。如《现观庄严论》云： “一切相智性，当于心中觅。” 故寻觅心之方式有三：于外境上寻觅，于中脉上寻觅，于内心上寻觅。第一，于外境上寻觅：即以六识之觉知进行专注。当眼识见色境显现时，心即投入于对境。虽欲阻挡对境，然对境与心皆为刹那之念相。无论何者，皆应确信对境与心同时存在于刹那之间，并取而持之。如是行之。其取舍为：心之执取尚未发生
English
Alas, be compassionate! Manifestation is vast, relying on pith instructions, Thoughts are not suppressed, but allowed to roam freely, When thoughts arise, leave them without pursuit, Awareness is not grasped, but left in its open space, Consciousness dwells in the vast expanse. Third, clearing the path of abandoning the body in equanimity, The great point is to abandon attachment to words, Without distraction, practice with one-pointedness, Without letting the self-stream go astray, Definitely generate experience in the stream. When the Great Vehicle declines, Whatever bliss and clarity experiences may arise, If the wisdom of discernment does not arise, One will never be liberated from the bonds of samsara, Even high experiences become bonds. Therefore, do not belittle experience, Through continuous practice without interruption, Melt experience and realization into one, Let the clouds of experiential thoughts, Clear into the sky of realization, Let the waves of experiential thoughts, Subside into the ocean of realization, Let the stains of experiential thoughts, Clear into the nature of realization, Let the bonds of experiential thoughts, Liberate into the expanse of realization, Like the sun free from clouds, Realization must become manifest. Thus, it is said in the instructions of Sangye Nyenton. Thus, the method of not letting the mind abide has passed. Second, the method of making abiding stable is to search for and recognize the mind. It is crucial to search for the mind by relying on focused awareness. If the root of the mind is not determined, the object of meditation will not be known, and faith will not arise. For example, it is like giving medicine without examining the patient's pulse, or like shooting an arrow without seeing the target. The practitioner needs to recognize the nature of what is to be meditated upon. As it is said in the Ornament of Clear Realization: "The nature of all-knowingness should be sought in the mind." Therefore, there are three ways to search for the mind: searching on external objects, searching on the central channel, and searching on the inner mind. First, searching on external objects: that is, focusing with the awareness of the six consciousnesses. When the eye consciousness sees the appearance of a form object, the mind enters into the object. Although one wants to block the object, both the object and the mind are momentary thought-forms. Whatever they are, one should be certain that the object and the mind exist simultaneously in that moment, and take and hold them. Thus, it is done. Its taking and holding is: the mind's grasping has not yet occurred.