English
is to subdue. If one is distracted by external circumstances, one should remember the faults of these distractions, such as how they have made my mind unserviceable in the past and present, and thereby generate aversion to distraction. Then, one should place the mind evenly on the object of focus, which is to pacify. If disturbing thoughts such as attachment, sorrow, and regret arise, one should recognize that the place where these arise is without essence, thereby causing them to subside naturally, which is to nearly pacify. Then, when exerting effort, one should not allow agitation and dullness to enter. If they enter when not exerting effort, one should cultivate with effort, which is to make the mind-stream one. Then, even without effort, when abiding single-pointedly in clarity and emptiness, one should relax effort and place the mind in equanimity, which is called equipoise, and is the accomplishment of the ninth stage of mind-abiding. By familiarizing oneself with this, these winds that move internally and externally become beneficial to the body, thereby generating the bliss of extreme pliancy in the body. The mind also becomes extremely serviceable, and thus the bliss of extreme pliancy of mind also arises. Through this, one obtains the actual, distinguished calm abiding. Although there are many things to examine in these, our own system is that actual calm abiding is accomplished when the ninth stage of mind-abiding is accomplished. Second, regarding insight, there are two ways in which it arises: from the Paramita scriptures and treatises, and the uncommon way of mantra. Among these, the first also has two aspects, with analysis and meditation being the main focus. This appears in many sutras such as the Samdhinirmocana Sutra, and the method is to rely on hearing to understand the meaning of emptiness, and to repeatedly generate conviction based on analysis through thought-arisen wisdom. When the perception of emptiness becomes very strong, one temporarily cultivates calm abiding, and whether or not one has attained pliancy, one accomplishes the ninth stage of mind-abiding. Then, from within the state of calm abiding, one focuses on objects such as the internal and external five aggregates, remembering the conclusions previously established through thought-arisen wisdom. Thus, one generates a continuous conviction in the appearance of these things as being without inherent existence, mixing it with calm abiding, and placing it slightly without grasping. Again, repeating this, one cultivates by alternating the conviction of view and calm abiding, and thus on the object
Chinese
在无作意安住的止观（奢摩他）之时，如果空性的明相持续时间变长，就减少观察。如果空性的明相变小，就增加观察。最终，如果空性的明相变得不动摇，除了少数能激发明相的作意之外，就放弃观察，修习止观双运。这包括对一切境作一境性修习，以及如前所述，瑜伽士通过基础次第，先获得前前次第的明相稳固，然后修习后后次第的明相等，循序渐进地修习两种方法。这些详细内容可以从寂护（Śāntarakṣita）的《菩提道次第论》三篇，以及译师益西德（Ye shes sde）的《胜观生起法》等早期可靠的论著中了解。第二种是，以无分别陀罗尼和《大乘经庄严论》等经论的观点，通过对信解的圆满善行，进入寻求究竟意义的经部。依靠听闻，就能很好地理解如来藏的状况，因为理解到佛身对一切所知没有远近地遍布，因此确信导师遍布一切刹土，永远不会与导师分离，从而忆念佛陀。由于视一切众生为具有如来藏，因此生起因与自己同类的理由而产生的慈爱和大悲心。由于了知一切轮涅都是心的显现，因此对作为遮障之真实对治的殊胜智慧生起修习的信心。在修习这些时，遵循经论和上师的教导，首先生起信心，由此产生听闻的智慧，由此生起以慈悲为先导的菩提心，然后安住于无分别禅定的入门。如此安住后，生起修所生智慧的方式是：首先是禅定，如龙树（Nāgārjuna）所说：“以眼和色为缘，生起无垢之智。”六根放松，对所显现的一切无碍地安住，由此禅定的果实会产生两种见解：如同虚空界融入色法一般，以心无分别的禅定所见是：
English
During the practice of Śamatha, which is settling without effort, if the clarity of emptiness lasts longer, reduce investigation. If the clarity of emptiness becomes smaller, increase investigation. Eventually, if the clarity of emptiness becomes unwavering, abandon investigation except for a few mental activities that stimulate clarity, and meditate on the union of Śamatha and Vipaśyanā. This includes meditating on all objects as one-pointedness, and as mentioned above, the yogi, through the basic stages, first obtains stability in the clarity of the earlier stages, and then practices the clarity of the later stages, etc., gradually practicing both methods. These details can be learned from Kamalaśīla's three stages of meditation and the commentary on them, as well as from the early reliable treatises such as the translator Yeshe De's "Method for Generating Vipaśyanā." The second is to engage in seeking the definitive meaning of the sutras with the view of non-conceptual dharani and the Mahāyānottaratantraśāstra, etc., through the perfect virtuous actions of faith. By relying on hearing, one can well understand the state of the Sugatagarbha, because one understands that the Buddha's body pervades all knowable objects without near or far, therefore one is certain that the teacher pervades all realms and will never be separated from the teacher, thereby remembering the Buddha. Because one sees all sentient beings as having the Sugatagarbha, one generates love and great compassion for the reason of being of the same kind as oneself. Because one knows that all saṃsāra and nirvāṇa are manifestations of the mind, one develops confidence in practicing the superior wisdom that is the actual antidote to obscurations. In practicing these, following the teachings of the scriptures and the guru, one first generates faith, from which arises the wisdom of hearing, from which arises bodhicitta preceded by compassion, and then one abides in the entrance to non-conceptual samādhi. Having thus abided, the way in which the wisdom born of meditation arises is: first is samādhi, as Nāgārjuna said, "From the eye and form as conditions, immaculate wisdom arises." The six aggregates are relaxed, and one abides without obstruction in whatever appears, and from the fruit of that samādhi, two kinds of views arise: just as the space element enters into form, what is seen by the non-conceptual samādhi of the mind is:
Chinese
見到心性本自光明，一切分別念只是一剎那，不能連接先後，如同前一顯現後一心識融入，這顯現是最迷惑的。如此就能夠了悟，見到近取煩惱從原始就已止息。像這樣修習禪定，就能夠見到一切外境顯現與心性無別，如實見到二無我。對法身生起堅定不移的信心，並且見到一切法都是無根之根，這就是智慧。對未能如此了悟的眾生生起慈悲心。由此，對於成為救度眾生的方便之法門，以及對於佛陀生起無上的敬仰之心。藉由這樣的敬仰之心，透過修學無量無邊的方便法，就能夠逐漸成佛，所獲得的果位也是超越清淨、我、樂、常的彼岸。修習如來藏的意義，據說這是根器最為敏銳的菩薩才能做到的。如此一來，在觀察和安住這兩種道路上，就會出現無數種僅僅在方向上與之相似，但在廣略和闡述方式上有所不同的方法。第二，關於密咒方面：在方便的方面和智慧的方面，有兩種勝觀。第一種是本尊的明晰顯現，以及大樂智慧及其眷屬等等。如《意趣宣說》中所說：「色等內在之法，見故名為勝觀。」意思是說，見到顯現為色等六境的諸識，其本性即是大樂，這就被稱為勝觀。第二種是智慧的方面，如前所述，共同道中的兩種方法在這裡也會被闡述。然而，在金剛乘中，最主要的是將一切顯現和分別念，安住在其本質、自性、根源皆空性的狀態中，不加任何造作。並且依靠上師的加持力，就像用點金術將鐵變成黃金一樣，將一切分別念轉化為智慧，從而更加清晰地見到它們的實相，這就是勝觀。七種作意等的勝觀，在無上金剛乘中是不需要的，因為這裡是要直接證得功德。
English
Seeing the nature of mind as inherently clear, all conceptual thoughts are just a moment, unable to connect before and after. The appearance of the later mind entering the former appearance is the most deluded. Thus, one will realize that the afflictions of close clinging are seen as ceasing from the very beginning. By meditating on such contemplation, all appearances of objects are seen as inseparable from the nature of mind, and the two selflessnesses are seen as they are. Faith arises in the Dharmakaya, and all dharmas are seen as having rootless roots, which is wisdom. Compassion arises for sentient beings who have not realized this. Thus, one develops unsurpassed devotion to the Buddha and to the Dharma doors that become the means of liberating sentient beings. Through this devotion, by learning infinite methods, one gradually attains Buddhahood, and the result is also the manifestation of the perfection beyond purity, self, bliss, and permanence. Meditating on the meaning of the essence of the Sugata is said to be something that only Bodhisattvas with the sharpest faculties can do. In this way, on the two paths of analysis and placement, countless methods arise that are only similar in direction, but differ in their scope and manner of exposition. Second, regarding mantra: In terms of method and wisdom, there are two kinds of vipassanā (superior seeing). The first is the clear appearance of the deity, and the great bliss wisdom and its retinue, etc. As it is said in the "Declaration of Intentions": "Forms and other internal dharmas, are called vipassanā because of seeing." This means that seeing that the consciousnesses appearing as the six objects, such as forms, are by nature great bliss, is called vipassanā. The second is the wisdom aspect. As mentioned above, both of the common path methods are also taught here. However, in this Vajrayana, the main thing is to settle all appearances and conceptual thoughts in the state where their essence, nature, and root are devoid of emptiness, without any fabrication. And relying on the power of the Guru's blessings, just as alchemy transforms iron into gold, all conceptual thoughts are transformed into wisdom, so that their true nature is seen more clearly, which is vipassanā. Vipassanā such as the seven kinds of attention is not needed in this unsurpassed Vajrayana, because here the qualities are directly attained.
Chinese
一切都只是以欲界的有情为所依，虽然有称为色界的持明者，他们与色界的天神分享福报，并且住在其他地方，但他们的所依与这些不同，因为他们的所依是修持有贪欲的道。此外，如果修持禅定和无色界的道，就好像必须舍弃所有的生起次第和圆满次第，所以不要让较低的道覆盖较高的道。第八，舍弃十不善业：身的三种，语的四种，意的三种。其中的前三种，以及语的妄语，如前所述，杀生则任何其他有情都可以，妄语也不一定非要是关于人的殊胜功德，任何都可以。离间语是想要分离他人而说离间之语并且理解。粗恶语是说他人不悦耳之语并且理解。绮语是除了以上三种之外的所有具有烦恼的语业。身语的七种业中，除了邪淫之外，据说委托他人也可以。意的三种中，贪心是想要将他人的财物变为自己的，对自己的财物产生贪恋等心而贪婪，觊觎他人的财物，希望它变成自己的，被它压倒而没有羞耻和惭愧，这五者齐全才是真正的道。害心是想要对他人造成伤害，即嗔恨和怀恨在心，想要杀害等而怨恨，两者齐全才行。邪见是：否认因果，即对所知的事物真相感到迷惑，喜欢罪恶的强烈习气，以不如法的方式错误地进入正法，否认没有善行等，确定和不确定两者齐全。这些有三种果报：异熟果、等流果和士用果。舍弃这些的十善业是：做出断除杀生的行为并约束自己，最终的身业等，直到邪见，语和意的业，这样念诵是可以改变的。详细来说，以杀生为例，所依是自己以外的有情众生，认知是认知到那是众生，动机是想要杀害，被烦恼三毒中的任何一种所驱使，以嗔恨来完成，行为是自己做或者
English
Everything is based solely on sentient beings of the desire realm. Although there are those called "Vidyadharas of the Form Realm," they share fortune with the gods of the Form Realm and reside in other places. However, their basis is not the same as those, because their basis is the practice of the path with attachment. Furthermore, if one practices the path of dhyana and the formless realms, it is as if one must abandon all the stages of generation and completion. Therefore, the lower paths should not cover the higher paths. Eighth, abandoning the ten non-virtuous actions: three of the body, four of speech, and three of the mind. The first three of these, and the falsehood of speech, are as previously stated. For killing, any other sentient being is sufficient. Falsehood does not necessarily have to be about the superior qualities of humans; anything is acceptable. Slander is speaking divisive words with the intention of separating others, and understanding it. Harsh speech is speaking unpleasant words to others, and understanding it. Frivolous talk is all the afflictive verbal actions other than the above three. Among the seven actions of body and speech, it is said that everything except sexual misconduct can be entrusted to others. Among the three of the mind, covetousness is the desire to make others' possessions one's own, being greedy with attachment to one's own wealth, etc., coveting others' possessions, wishing for them to become one's own, being overwhelmed by it and having no shame or embarrassment; the complete set of five is the actual path. Harmful intent is the desire to harm others, i.e., hatred and resentment, wanting to kill, etc., and being resentful; both must be complete. Wrong view is: denying cause and effect, i.e., being deluded about the true nature of knowable things, a strong habit of delighting in sin, wrongly entering the Dharma in an improper way, denying the absence of good deeds, etc.; both certainty and uncertainty must be complete. These have three results: the fully ripened result, the result similar to the cause, and the dominating result. The ten virtuous actions of abandoning these are: making the effort to abandon killing and restraining oneself, the ultimate action of the body, etc., up to wrong view, the actions of speech and mind; it is permissible to change the recitation. In detail, taking killing as an example, the basis is a sentient being other than oneself, the perception is recognizing that it is a sentient being, the motivation is the desire to kill, being driven by any of the three poisons of affliction, completing it with hatred, the action is doing it oneself or