Chinese
总而言之，首先修习住心，依靠外境作为所缘，即：在自己面前放置一个黑色的木头之类的所缘，用眼睛看着它，并且集中精神，保持一段距离。在那时，如果出现昏沉和分别念等，则像通常一样进行断除等。又稍微保持一段距离，不专注于所缘，而是无所思地放置。像这样的方式交替修习。或者，第二个所缘是：在自己面前的一块小石板上，用朱砂画上雍仲符号，将眼睛和心专注于此，雍仲符号纹丝不动地保持笔直。然后，放松意识，眼睛也稍微放松，观想雍仲符号旋转。或者，第三个所缘是：在自己面前用青稞粒或小石子堆积成一个类似支提的坛城。与其保持一段距离，也像先前一样堆积成一个类似支提的坛城，并在其间用类似茅草的东西架设一个小桥。然后，将心和眼睛专注于自己面前的支提的顶部，绕行大约七圈。然后，将心和眼睛专注于桥上，也绕行外面的支提的顶部大约七圈。然后，再次通过桥，绕行里面的支提的顶部，从而系缚心。关于安住于内在所缘的五种方式中，第一种是系缚心于明点：观想在自己的脐部有一个黑蓝色的明点，并将心专注于此，并且将其安住在无所缘的状态中。第二种系缚心是：观想自己处于虚空之中，然后从自己身体的边缘逐渐消融，最终观想身体消失不见，安住在无所缘的状态中。第三种系缚心是：观想从自己的右边出现一个黑色的人头，从左边也出现一个黑色的人头，这两个人头从左右两边跑来，观想这两个人头在自己面前搏斗，像这样多次进行，从而系缚心，最终安住在无所缘的状态中。第四种系缚心是：将心专注于东方的天空，像这样，专注于东方的更东方，以及更更东方等，将心专注于东方无边无际的天空。同样地，专注于十方所有无边无际的天空。
English
In short, first practice settling the mind, relying on external objects as supports, that is: place a black object like a piece of wood in front of you, look at it with your eyes, and concentrate your mind, keeping a certain distance. At that time, if dullness and discursive thoughts arise, then cut them off as usual. Also, keep a certain distance, not focusing on the object, but placing it without thinking. Practice alternating in this way. Or, the second object is: on a small stone slab in front of you, draw a Yungdrung symbol with vermilion, focus your eyes and mind on it, so that the Yungdrung symbol remains motionless and straight. Then, relax your awareness and slightly relax your eyes, and visualize the Yungdrung symbol rotating. Or, the third object is: in front of you, build a mandala like a stupa with barley grains or pebbles. Keep a certain distance from it, and also build a mandala like a stupa as before, and build a small bridge between them with something like thatch. Then, focus your mind and eyes on the top of the stupa in front of you, and circumambulate it about seven times. Then, focus your mind and eyes on the bridge, and also circumambulate the top of the outer stupa about seven times. Then, pass through the bridge again, and circumambulate the top of the inner stupa, thereby binding the mind. Among the five ways of abiding in internal objects, the first is to bind the mind to a bindu: visualize a black-blue bindu in your navel, and focus your mind on it, and place it in a state of no object. The second binding of the mind is: imagine yourself in the middle of empty space, and then gradually dissolve from the edge of your body, and finally imagine the body disappearing, abiding in a state of no object. The third binding of the mind is: imagine a black human head appearing from your right side, and a black human head appearing from your left side, these two human heads running from the left and right sides, imagine these two human heads fighting in front of you, do this many times, thereby binding the mind, and finally abide in a state of no object. The fourth binding of the mind is: focus your mind on the eastern sky, like this, focus on the further east of the east, and the further east of the further east, etc., focus your mind on the endless eastern sky. Similarly, focus on all the endless skies in the ten directions.
Chinese
然后，将心安住，最后置于无所缘的状态。第五个摄心是：自己的心，对于任何自己曾经去过的地方，依次沿着道路前行，到达那个地方后，再次依次沿着道路返回，观想回到自己所处的座垫之上。像这样反复进行，最后放松并安住于无所缘的状态。像这样，依靠那些有缘之法，生起各种各样的心的安住方式时，然后以无所缘的方式，不做作地安住，既不是刻意收紧心，也不是刻意放松心，而是不做作地松缓安住。然后，对于外境的色、声、香、味、触等任何境，当生起见闻等时，例如，眼睛看到色时，不要否定那个显现，也不要对它进行思辨，而是在那个当下，不做作地放松安住。然后，不只是对外境，对于心中生起的苦乐、境相等任何显现，不要让那个显现稍微消失，而是对它不做作地松缓安住。像这样，对于任何生起的念头，不做作地松缓安住，它就会自然消散寂灭。第二，介绍。介绍有八个方面，第一，介绍心的自性为光明：当用自己的心来观察和分析自己的心时，因为它没有颜色、形状，也没有任何处所，所以是不可捉摸的，但是，仅仅是明觉，存在于自证的体验中，这就是自性的光明，这样介绍是第一个介绍方面。第二是：心中生起的各种各样的分别念，前一刹那灭，后一刹那生，刚刚生起就消失，所以说客尘是暂时的，这样介绍是第二个介绍方面。第三是：这些外境的各种显现，以及心中生起的各种分别念，在没有经过观察分析的情况下显现，所以不能说没有，但是，由于在那个当下没有成立，所以也不能说有，因此是超越有无二者的。这个自己的心，无论在内在外都无法找到，而且由于不可捉摸，所以也不能说有。
English
Then, settle the mind and finally leave it in a state of non-objectification. The fifth way to hold the mind is: one's own mind gradually goes along the path of any place that one has been to before. When one arrives at that place, one thinks of returning again gradually along the path to arrive at the seat where one is staying. One does this repeatedly, and finally relaxes and rests in a state of non-objectification. Like that, when various kinds of mental abidings arise based on those objectified things, then to settle without fabrication in a way that is without objectification: it is not tightening the mind intentionally, nor is it intentionally loosening the mind, but settling loosely without fabrication. Then, when seeing, hearing, and so on arise for any external objects such as forms, sounds, smells, tastes, tactile objects, and so on, for example, when the eye sees a form, one does not deny its appearance, nor does one analyze it, but one relaxes and rests without fabrication in that very moment. Then, not only in relation to external objects, but whatever arises in the mind, such as happiness, suffering, object-appearances, and so on, one does not let that appearance disappear even a little, but one relaxes and rests without fabrication on it. Like that, by resting loosely without fabrication on whatever thoughts arise, they will naturally dissolve and pacify. Second, introduction. There are eight aspects of introduction. First, introducing the nature of mind as luminosity: When one examines and analyzes one's own mind with one's own mind, because it has no color, shape, and no place anywhere, it is free from being grasped, but just the clarity and awareness, existing as an experience of self-knowing, that is the luminosity of the nature, introducing it like that is the first aspect of introduction. Second is: The various kinds of thoughts that arise in the mind cease in each previous moment and arise in each subsequent moment, and since they disappear as soon as they arise, the defilements are temporary, introducing it like that is the second aspect of introduction. Third is: These various appearances of external objects, and these various thoughts that arise in the mind, appear without being examined or analyzed, so one should not say that they do not exist, but since they are not established in that very moment, one should not say that they do exist, therefore they are beyond both existence and non-existence. This own mind of ours cannot be found by searching anywhere, inside or outside, and since it is free from being grasped, one should not say that it exists either.
Chinese
因此，因为它似乎仅仅是清晰和觉知的，所以我们不能说它不存在。它超越了存在和不存在。因为一切法都不是一体的，所以它超越了存在。例如，前面的瓶子实际上是不存在的，膨胀的腹部和塌陷的底部实际上也是不存在的。这两者不是一体的。因此，膨胀的腹部也不可能是瓶子。瓶子这个词实际上是不存在的，柱子这个词也是不存在的，它们仅仅是概念上的指定。这两者也不是不同的。因此，瓶子也不可能不是柱子。因此，它远离了一切戏论，如存在、不存在、是、非等。这个介绍是第三个介绍循环。 第四个是，在禅定冥想的状态中，如果身心体验到快乐，不要执着于它，认为这是体验的快乐，而不是究竟的快乐。也不要否定它。同样，如果有时出现空虚感等，不要执着于它，认为这不是实相的空性，而是空性的体验。同样，如果有时出现清晰的觉知，清澈的元素等，不要执着于它，认为这是体验的清晰，而不是实相的清晰。不要执着于任何出现的事物，也不要否定它。这是不执着于体验的价值而进行的介绍，是第四个介绍循环。 第五个是，这个心在任何地方都无法确定，它远离一切戏论。这就是法身。虽然无法确定，但它以各种形式显现。这就是色身。因此，这个心本身从一开始就存在于两个身的本质中。这个介绍是第五个介绍循环。 第六个是，这个心本身在基础、道路和结果的所有阶段都是不变的。例如，就像前一刻的心和后一刻的心没有区别一样。这是对学生的介绍，是第六个介绍循环。 第七个是，生起念头时的心和没有生起念头时的心没有区别。同样，看到事物时和没有看到事物时，站立时和坐着时，简而言之，身体的行为，语言的说话
English
Therefore, since it seems to be merely clear and aware, we cannot say that it does not exist. It transcends both existence and non-existence. Because all dharmas are not one, it transcends being. For example, the vase in front is actually non-existent, and the bulging belly and collapsed bottom are also actually non-existent. These two are not one. Therefore, the bulging belly cannot be a vase either. The word 'vase' is actually non-existent, and the word 'pillar' is also non-existent; they are merely conceptual designations. These two are also not different. Therefore, the vase cannot be not a pillar either. Thus, it is free from all elaborations such as existence, non-existence, being, non-being, etc. This introduction is the third cycle of introductions. The fourth is, in the state of samadhi meditation, if happiness arises in the body and mind, do not cling to it, thinking that this is the happiness of experience, but not the ultimate happiness. Nor should you negate it. Similarly, if emptiness or the like sometimes arises, do not cling to it, thinking that this is not the emptiness of reality, but the experience of emptiness. Similarly, if clear awareness, clear elements, etc., sometimes arise, do not cling to it, thinking that this is the clarity of experience, but not the clarity of reality. Do not cling to anything that arises, nor negate it. This is the introduction without clinging to the value of experience, the fourth cycle of introductions. The fifth is, this mind is not established anywhere, and it is free from all elaborations. That is the Dharmakaya. Although it cannot be established, it appears in various forms. That is the Rupakaya. Therefore, this mind itself exists from the beginning in the essence of the two Kayas. This introduction is the fifth cycle of introductions. The sixth is, this mind itself is unchanging in all stages of the ground, path, and fruition. For example, just as there is no difference between the mind of the previous moment and the mind of the next moment. This is the introduction to the student, the sixth cycle of introductions. The seventh is, there is no difference between the mind when thoughts arise and the mind when thoughts do not arise. Similarly, when seeing objects and when not seeing objects, when standing and when sitting, in short, the actions of the body, the speech of the tongue
Chinese
说：无论对心做什么样的思考，如果能介绍说，与心的自性失去确定是等性，这就是介绍的第七部分。第八部分是：心安住的时候，也要不作修饰地、不做作地安住；心动摇的时候，也不要特意禁止动摇，只要认识到动摇的自性，就那样不做作地安住。这样的话，吃饭、说话、行走、睡觉、坐卧，无论做什么，都以不作修饰、不做作的方式安住。比如到了珍宝洲，除了珍宝之外，找不到石头一样。身体的行动、语言的表达、心的思考等等，无论做什么，都会变成纯粹的修行，这样介绍就是介绍的第八部分。道路的支分是遣除违缘和增进功德，即遣除违缘和增进功德。第一部分包括：遣除沉没、遣除掉举、遣除分别念持续不断的违缘。第一点是：在自己的肚脐处，观想一个白色、闪闪发光的明点，逐渐向上移动，最后从头顶出去，想象它到达越来越高的虚空，眼睛向上看，集中注意力。然后想象它逐渐下降，最后回到肚脐。像这样反复做，就能遣除沉没的违缘。第二点是：在自己的肚脐处，观想一个发出黑色光芒的明点，它从肛门伸出，想象它到达遥远的地下，一片漆黑，眼睛向下看，放松心情。然后想象这个明点再次回来，到达肚脐。像这样反复做，就能遣除掉举的违缘。第三点是：想象自己身体内的无数风暴从九个窍穴中涌出，身体外的一切都被风暴、灰尘带走，最后想象这些灰尘和风暴向四面八方散去。像这样多次修习，就能平息持续不断的分别念。第二部分是增进功德，包括增进乐、明、无分别这三种功德。首先是增进无分别的功德：在寂静的地方，身体端正，想着“我要记住这个分别念之后的事情”，重复十