Chinese
当我的生命中，贪欲等心向外散乱时，要认识到心已散乱，通过修习不净观等方法平息散乱。迅速地让菩提心持续向外延伸。如是说。如果当睡眠和昏沉压迫，以至于对所缘境的执持不清晰，心变得下沉时，通过修习光明想，忆念最令人喜悦的事物，如佛陀等的功德，来消除下沉，并牢牢抓住那个所缘境。如是说。心就像门已关闭一样，没有分别念的风的摇动。这是说，从那（原文）中：当从掉举和沉没二者中解脱出来的时候，安住并且看到心自然而然地生起的时候，就放松努力，保持中舍。如是说。从沉没和掉举中解脱出来后，像门已关闭一样，长时间地安住于心不摇动，这被称为等持，即止观成就。利益是：不会对欲望感到厌倦，通过极度调柔获得安乐。这是说，首先是止观成就的心，其次是身体的更重要。这样就是词的意义。那么，安住心的九种方法和断除的八种作意是什么呢？首先，至尊者的庄严中说：对于所缘境，心要完全地，持续不断地不让它散乱。一旦迅速察觉到散乱，就要再次将它拉回来。有智慧的人从哪里向上，心就要在哪里收摄。然后，为了见到功德，就要调伏心于禅定。为了见到散乱的过患，就要对它不喜而平息。傲慢心、不愉快等，也要像那样平息。然后，对于具有誓言精进的人来说，心要明显地造作。获得自然而然生起的状态，就不要从那个步骤中造作。这些都是从《殊胜法集论》中引用的。什么是止观呢？就像这样：将心安住在内部，持续地安住，再三地安住，靠近地安住，调伏，平息，完全平息，专注一境，平等地安
English
When, in my life, desires and other thoughts wander outwards, recognize that the mind has wandered, and pacify the wandering by meditating on the unattractive, etc. Quickly let the bodhicitta continuously extend outwards. Thus it is said. If, when sleep and drowsiness oppress, so that the grasping of the object is not clear and the mind becomes sinking, then by meditating on the idea of light, remembering the most delightful things, such as the qualities of the Buddha, etc., eliminate the sinking, and firmly grasp that object. Thus it is said. The mind is like a door that has been closed, without the movement of the wind of discursive thoughts. This is to say, from that (original text): When one is free from both agitation and sinking, when one abides and sees the mind arising naturally, then relax the effort and remain in equanimity. Thus it is said. Having become free from sinking and agitation, like a door that has been closed, to abide for a long time with the mind unmoving is called samadhi, that is, śamatha is accomplished. The benefits are: one will not become weary of desires, one will obtain happiness through extreme pliancy. This is to say, first is the mind of accomplished śamatha, and second is the more important of the body. Thus is the meaning of the words. So, what are the nine methods of abiding the mind and the eight applications of abandonment? First, in the Ornament of the Lord it says: For the object of focus, the mind must completely, continuously not be allowed to wander. Once wandering is quickly noticed, one must again draw it back. From wherever the wise person goes upwards, the mind must be gathered there. Then, in order to see the qualities, one must tame the mind in meditation. In order to see the faults of wandering, one must dislike it and pacify it. Arrogance, unpleasantness, etc., must also be pacified in that way. Then, for those who have the diligence of vows, the mind must be manifestly fabricated. Having attained the state of arising naturally, one must not fabricate from that step. These are all quoted from the Compendium of the Supreme Dharma. What is śamatha? It is like this: placing the mind within, abiding continuously, abiding repeatedly, abiding closely, taming, pacifying, completely pacifying, focusing on one point, equally abid
Chinese
是这样的。（以上）这样说。此处的意义是：在《大菩提萨埵莲花之态的修习次第》中，“于彼安住”的意思是：将心系于所缘。“恒常安住”的意思是：恒常安住于该所缘。“返复安住”的意思是：觉知散乱后，舍弃它。“近安住”的意思是：舍弃散乱后，一次又一次地持续安住于该所缘。“调伏”的意思是：生起欢喜。“寂静”的意思是：见到散乱的过患后，极其寂静而不欢喜。“令极寂静”的意思是：遣除昏沉和睡眠等生起。“令成一境”的意思是：由于没有显现的造作而努力进入。“等住”的意思是：在成为心的时候，行舍，是“等持”的同义词。这些词语的这些意义是圣慈氏和以前的堪布们解说的。如是说，首先将心专注于所缘而安住。暂时首先安住的心本身，自然地等住，并且唯独让所缘进入，这是恒常安住。如果心散乱，认识到它之后，再次等住，这是返复安住。为了心不向外散乱，最初就具有正念，从而舍弃散乱而安住，这是近安住。观察禅定等的利益，以及散乱之因的欲妙为过患，从而不让心散乱，这是调伏。由于心烦乱而不安住的原因是观察散乱的过患，从而舍弃对心等住的不欢喜，而等住，这是寂静。忘记所缘，从那上面散乱到其他地方，即使昏沉掉举分别念等显现，也不区分时机而极度寂静。然后，以精进的心，连同显现的造作，遣除多少昏沉掉举，就多少等住，这是令心相续成一。从那上面非常习惯，没有努力的显现造作而自然安住，这是等住。先前所说的教证的词义，是为了举例说明。
English
It is like that. It says (above) like that. The meaning here is: In the "Stages of Practice of the Mahabodhisattva Lotus Posture," "to abide therein" means: to attach the mind to the object of focus. "To abide constantly" means: to constantly abide in that very object of focus. "To repeatedly abide" means: to recognize distraction and abandon it. "To closely abide" means: to abandon distraction and repeatedly continue to abide in that very object of focus. "To tame" means: to generate joy. "To pacify" means: to see the faults of distraction and to pacify greatly without joy. "To make completely pacified" means: to completely eliminate the arising of dullness and sleep, etc. "To make one-pointed" means: to strive to enter without manifest effort. "To abide equally" means: when it has become mind, to practice equanimity; it is a synonym for "equal holding." These meanings of these words were explained by the noble Maitreya and the previous Khenpos. It is said that, first, to focus the mind one-pointedly on the object of focus and abide. For a while, the very mind that was first placed, naturally abides equally, and only allows the object of focus to enter, this is to abide constantly. If the mind is distracted, recognizing it and abiding equally again, this is to repeatedly abide. In order for the mind not to scatter outward, from the very beginning, one possesses mindfulness, thereby abandoning distraction and abiding, this is to closely abide. Observing the benefits of samadhi, etc., and the faults of sensual pleasures, which are the cause of distraction, thereby not allowing the mind to scatter, this is to tame. Because the cause of the mind's agitation and non-abiding is observing the faults of distraction, thereby abandoning the displeasure of the mind abiding equally, and abiding equally, this is to pacify. Forgetting the object of focus, scattering from that to other places, even if dullness, excitement, conceptual thoughts, etc., manifest, without distinguishing the occasion, one makes it extremely pacified. Then, with a diligent mind, together with manifest effort, however much dullness and excitement are abandoned, that much one abides equally, this is to make the mind's continuum one. From that, being extremely accustomed, without effort or manifest effort, it naturally abides, this is to abide equally. The meaning of the words of the previously explained scripture is temporarily for the purpose of giving examples.
Chinese
已完毕。第二，三摩地的五种过患是：懒惰和教诫，遗忘、沉没和掉举，不作意和作意，这些被认为是五种过患。如是说。断除这些的八种作意是：处所和安住于彼，因和果即是。如是最初四种，以及目标未遗忘，沉没和掉举的觉察，断除它们的显现作意，以及寂止时如实安住。如是后面四种。此义是，玛哈拉瓦嘎·嘎玛拉希拉说：总而言之，三摩地的过患有六种，即懒惰、遗忘目标、沉没、掉举、不作意和作意。这些的对治也以断除的八种作意来断除。如下所示：信心、欲乐、精进、极喜、正念、正知、作意和舍。其中，前四者是懒惰的对治。例如，对三摩地的功德完全相信，具足特征的信心的瑜伽士们会生起欲乐。然后发起欲乐的精进。那以精进的力量使身体和心变得堪能。然后，身体和心变得极喜，从而遣除懒惰。因此，为了断除懒惰而修习信心等。正念是遗忘目标的对治。正知是沉没和掉举的对治，因为以此能正确觉察沉没和掉举。沉没和掉举尚未完全寂静之时，不作意是过患，其对治是修习作意。沉没和掉举完全寂静，任何心如实安住者，此时作意是过患，其对治是舍。具足这八种断除作意者，是已极深入三摩地者。如《修习次第》中所说。其中，精进的因是信心，基础或处所是欲乐，安住于彼是精进，精进的果是极喜。应将心安住的最初四种方法与阶段和次第相结合。目标已遗忘，从分别念中散乱的对治是正念，是调伏者。
English
Completed. Secondly, the five faults of samadhi are: laziness and instruction, forgetfulness, sinking and excitement, non-attention and attention, these are considered as five faults. Thus it is said. The eight attentions that eliminate these are: place and abiding therein, cause and effect itself. Thus the first four, and the object is not forgotten, the awareness of sinking and excitement, the manifest attention that eliminates them, and abiding in reality when pacified. Thus the latter four. The meaning of this is, Mahāravaka Kamalasila said: In short, there are six faults of samadhi, namely laziness, forgetting the object, sinking, excitement, non-attention and attention. The antidotes to these are also eliminated by the eight attentions of elimination. As follows: faith, desire, diligence, extreme joy, mindfulness, awareness, attention and equanimity. Among them, the first four are the antidotes to laziness. For example, those yogis of faith who fully believe in the merits of samadhi and possess characteristics will generate desire. Then initiate the diligence of desire. That, by the power of diligence, makes the body and mind capable. Then, the body and mind become extremely joyful, thereby eliminating laziness. Therefore, faith and so on are practiced in order to eliminate laziness. Mindfulness is the antidote to forgetting the object. Awareness is the antidote to sinking and excitement, because it can correctly perceive sinking and excitement. When sinking and excitement have not yet been completely pacified, non-attention is a fault, and its antidote is to practice attention. When sinking and excitement are completely pacified, for anyone whose mind abides in reality, at this time attention is a fault, and its antidote is equanimity. One who possesses these eight attentions of elimination is one who has deeply entered samadhi. As stated in the Stages of Meditation. Among them, the cause of diligence is faith, the basis or place is desire, abiding therein is diligence, and the result of diligence is extreme joy. The first four methods of settling the mind should be combined with the stages and order. The object is forgotten, the antidote to distraction from conceptual thoughts is mindfulness, which is the subduer.
Chinese
，以及在寂止的时候，要觉知。以正知来知晓在任何时候是如何掉举和沉没的。因此，正知是沉没和掉举使得心不堪能的对治。极度寂止，以及心专注于一境的时候要觉知。不作意的对治，为什么心是不作意的对治呢？那也是不作意，在一境上不作意。掉举和沉没的时候是可以获得的。心是，如是说，什么是心呢？就是显现造作，意的作用，对于善、不善和无记的事物，心具有趣入的作用。如是说，此时也如磁铁吸引铁一样，心在一境上趣入于等持。舍是安住于平等的时候，自性的心安住，作意是过患。因此，由于分别念而散乱，为了对治它而应当修习。这些修习的次第已经简略地说完了。现在稍微说一下胜观的修习方式。如是寂止成就之后，从那之后，如《法蕴论》所说：又依于这些寂止和胜观，成为四种道。有些人是获得了寂止，但没有获得胜观，他们依于寂止而勤奋于胜观。有些人是获得了胜观，但没有获得寂止，他们依于胜观而勤奋于寂止。有些人，既没有获得寂止，也没有获得胜观，他们以对于正法辩论而显现摧伏的意乐，勤奋于二者。有些人是既获得了寂止，也获得了胜观，他们的住处和胜观也混合在一起，而平等地双运。如是所说，是就第一种情况而言的。如是之后，从那之后，如大乘经部中所说，如修习般若波罗蜜多的次第所说的那样，以具有口诀而有智慧，菩萨应当修习，这是连接上下文。从那之后，真实的修习是，如是说，什么是胜观呢？例如，对于诸法进行辨别，以及极度地辨别，以及完全地
English
, and in the case of calming, one should be aware. With mindfulness, one knows how agitation and sinking occur at any time. Therefore, mindfulness is the antidote to agitation and sinking, which make the mind incapable. Extreme calming, and when the mind is focused on one object, one should be aware. The antidote of non-effort, why is the mind the antidote of non-effort? That is also non-effort, non-effort on one object. Agitation and sinking can be obtained at that time. The mind is, as it is said, what is the mind? It is the manifest action, the function of the mind, for virtuous, non-virtuous, and neutral things, the mind has the function of entering. As it is said, at this time, just as a magnet attracts iron, the mind enters into samadhi on one object. Equanimity is when one abides in equality, the mind abides in its own nature, effort is a fault. Therefore, one should practice to counteract the disturbance caused by conceptual thoughts. The order of these practices has been briefly explained. Now, I will briefly explain the method of practicing vipassana. After such shamatha is accomplished, from then on, as it is said in the Abhidharma: Again, relying on these shamatha and vipassana, they become four paths. Some have attained shamatha, but have not attained vipassana, they rely on shamatha and strive for vipassana. Some have attained vipassana, but have not attained shamatha, they rely on vipassana and strive for shamatha. Some have not attained shamatha, nor have they attained vipassana, they strive for both with the intention of manifestly subduing those who argue against the Dharma. Some have attained both shamatha and vipassana, their abode and vipassana are also mixed together, and they equally unite them. As it is said, this is in reference to the first case. After that, from then on, as it is said in the Mahayana sutras, as it is said in the order of practicing Prajnaparamita, with wisdom endowed with oral instructions, the Bodhisattva should practice, this is connecting the context. From then on, the actual practice is, as it is said, what is vipassana? For example, to distinguish dharmas, and to extremely distinguish, and to completely