English
As for those who denigrate oral instructions, they despise all the great oral instructions, as well as all the great accomplished ones, including the authors of treatises such as the seven classes of accomplished ones and the six core practices. From the earlier and later Kadampa texts, they also do not understand the meaning of these words: "Gradual practice is a great medicine, sudden realization is a great poison. Sudden realization is a great medicine, gradual practice becomes a poison." Similarly, they are attached to the sutra teachings that one cannot attain shamatha without having attained physical and mental pliancy; without having attained shamatha, one cannot attain vipashyana (265); without having attained these two, one cannot realize suchness. They determine that these attainments have neither occurred nor will occur nowadays. Therefore, they say that now is not the time to practice, causing themselves and others to turn away from practice, which is very inappropriate. Because the Buddha, according to the different faculties of beings, has proclaimed many different Dharma gates, to say this is to deny all these Dharma gates. Moreover, they will accumulate the evil karma of abandoning the Dharma by despising those great oral instructions that are effortless and meaningful, and the many shortcuts that the great accomplished ones have obtained through practice. Therefore, for the Dagpo Kagyu lineage, there is both the guidance that is suitable for those of sudden realization, cutting off the doubts at the root from the beginning and showing the method of practice; and the tradition that is suitable for those of gradual realization, first seeking the (266) abiding place of the mind and then gradually guiding to vipashyana. Nowadays, for those who are very intelligent and whose minds are scattered, the former method of guidance is more appropriate. But here, we will temporarily explain according to the latter method, which is more famous. The second part includes: the initial method of guidance, the order of introducing virtuous actions, the method of cultivating practice, and the way in which realization arises through practice. The first aspect includes: guiding through shamatha and guiding through vipashyana. The first method includes: relying on the preliminaries of shamatha, the bodily posture for practicing meditation, the way of settling the mind on the object of focus, the actual object of focus for practicing shamatha, the way of cultivating the abiding of the mind through these methods, the order of attaining the abiding of the mind, and the practice of shamatha.
Chinese
寂止的七种必要中，第一是：依止能成办寂止的因缘聚合，（267）特别是认识到沉掉和掉举生起的原因并加以断除等，如前寂止和胜观总说时所说的那样，了解后必须修习。特别是在此时，白天没有其他人来往，夜晚声音的喧嚣很小，水和树木等顺缘具足的非常寂静的地方，断除身心散乱生起的所有原因，进行闭关，像病人一样行为柔和缓慢。如上所说的守护根门、以正知而行和饮食知量等必须修习。如果与这些相违，则难以成就心住，因为阿底峡尊者说：“寂止支分若衰损，纵然勤奋而修习，纵经千百万年岁，亦终不能成等持。”就像这样说的。第二是，那若巴说：“身体安住之方便，乃禅修之要诀。”（268）而且噶举派的教言中说：“若欲心安住，当调伏身之轮。”说依靠身体的缘起而调整，证悟便会在心中显现，因此身体的要诀非常重要。也就是通常所说的禅定七法：在非常柔软舒适的坐垫上，双腿结金刚跏趺坐，如果不能，则结菩萨跏趺坐。双手手心向上，右手放在左手上，两拇指指尖相接，结等持印，放在肚脐下四指处。脊椎骨叠起并挺直，全身端正。双臂和手肘不弯曲，伸展开，在肩膀的正上方伸直。喉咙稍微弯曲，使喉结压住喉咙。舌尖抵住上颚，牙齿之间稍微留有空隙，嘴唇稍微闭合。眼睛以平和的姿势注视鼻尖前方的虚空，眼珠不动，（269）也不眨眼。这些就是了。这种姿势与佛陀毗卢遮那的坐姿相符，因此也称为毗卢遮那七法。有些人说嘴唇和牙齿保持自然状态，但这种方式更好。在莲花戒的《修习次第》第二篇中，对这些
English
Among the seven necessities of calm abiding, the first is: Relying on the collection of causes that accomplish calm abiding, (267) especially recognizing the causes of sinking and excitement arising and abandoning them, etc., as explained in the general discussion of calm abiding and insight, understand and then practice. Especially at this time, in a very secluded place where there is no traffic of other people during the day, little noise at night, and complete favorable conditions such as water and trees, abandon all the causes of mental and physical distraction. Retreat and act gently and slowly like a sick person. You must practice guarding the doors of the senses, acting with mindfulness, and knowing the measure of food, etc., as mentioned above. If you act contrary to these, it will be difficult to achieve abiding in the mind, because Lord Atisha said: "If the limbs of calm abiding are impaired, even if you strive diligently in meditation, even after thousands of years, you will not achieve samadhi." It is as it is said. The second is, Naropa said: "The method of bodily posture is the key to meditation." (268) Moreover, the teachings of the Kagyu lineage say: "If you want the mind to abide, subdue the wheel of the body." It is said that by arranging the interdependence on the body, realization will arise in the mind, therefore the key to the body is very important. That is, the seven dharmas of meditation that are generally known are: On a very soft and comfortable cushion, sit in the vajra posture with legs crossed, or if you cannot, sit in the bodhisattva posture. Place the palms of your hands upward, with the right hand on top of the left, and the tips of the thumbs touching, forming the mudra of equipoise, four fingers below the navel. Stack the vertebrae and straighten them, keeping the whole body upright. Extend the arms and elbows without bending them, stretching them directly above the shoulders. Bend the neck slightly so that the Adam's apple presses against the throat. Touch the tip of the tongue to the upper palate, leaving a slight gap between the teeth, and close the lips slightly. With a peaceful gaze, look at the space directly in front of the tip of the nose, without moving the eyeballs, (269) and without blinking. These are the ones. This posture is in accordance with the posture of Buddha Vairocana, so it is also called the seven dharmas of Vairocana. Some say that the lips and teeth should be kept in their natural state, but this method is better. In the second part of Kamalashila's Stages of Meditation, regarding these
Chinese
呼吸时，不要让气息进出发出声音、粗重或急促，要缓慢而无为地进行，不要感觉到气息的进出。关于身体的八种行为举止，也显得非常完美。此外，金刚鬘续中说：“双肩平齐，舌抵上颚，牙齿和嘴唇舒适地放置，双眼注视鼻尖。”而且，导师无量金刚说：“安乐的坐垫上金刚跏趺坐，双手结等印，身体正直，颈部微屈。”等等。那若巴说：“关于身体的（270）要点，就像用珍贵的线串联起来一样，要非常正直并略微弯曲，像磨刀石一样收紧腹部，保持像中国结一样的姿势，充分地伸展，用等持印压迫，像篱笆的眼睛一样交错。”其中，像篱笆的眼睛一样交错是其他情况的特殊之处。挺直脊椎、弯曲颈部、收紧身体、伸展双臂以及用等持印束缚都被展示了。如此调整身体姿势的利益或必要性是：跏趺坐能控制下泄风，同样，等持印压迫肚脐下方能控制火伴风，挺直脊椎并收紧身体能控制遍行风，不弯曲手臂和肘部，直接伸展肩膀能控制命勤风，弯曲颈部并将舌头抵住上颚能控制上行风。控制了这些根本风，四肢自然会被控制。（271）特别是，保持视线不动摇，就能控制四肢的风。这些能使脉、风、菩提心都安住并稳固。依靠这些，身体的元素变得平衡，外形良好，意识不会散乱于外境，因此禅定自然而生。认为心识的沉没和掉举减少，觉性变得清晰明朗，这些都会出现。身体姿势不正确的过患是：向右倾斜，最初清晰，但会产生许多所取的分别念；向左倾斜，最初舒适，但会产生许多能取的分别念；向前弯曲，最初清晰强烈，但之后心会变得烦躁；向后仰，最初清澈宽敞，但之后散乱的成分会增加。视线
English
When breathing, do not let the breath go in and out with sound, roughness, or haste. It should be done slowly and effortlessly, without feeling the breath going in and out. The eight kinds of physical conduct are also seen as very perfect. Furthermore, the Vajramala Tantra says, "Keep the shoulders level and the tongue against the palate. Place the teeth and lips comfortably. Fix both eyes on the tip of the nose." Moreover, the teacher Inexhaustible Vajra says, "On a comfortable seat, in the vajra posture, with hands in the mudra of equipoise, the body straight and the neck slightly bent." And so on. Naropa says, "Regarding the (270) key points of the body, like being strung on a precious thread, be very straight and slightly bent. Tighten the abdomen like a whetstone. Remain in the manner of a Chinese knot. Extend fully. Press down with the mudra of equipoise. Intertwine like the eyes of a fence." Among these, intertwining like the eyes of a fence is a special feature of other situations. Straightening the spine, bending the neck, tightening the body, extending the arms, and binding with the mudra of equipoise are all shown. The benefit or necessity of adjusting the body posture in this way is that the lotus posture controls the downward-clearing wind. Similarly, the mudra of equipoise pressing below the navel controls the fire-accompanying wind. Straightening the spine and tightening the body controls the pervasive wind. Extending the shoulders directly without bending the arms and elbows controls the life-sustaining wind. Bending the neck and placing the tongue against the palate controls the upward-moving wind. By controlling these root winds, the limbs are naturally controlled. (271) In particular, keeping the gaze unwavering controls the winds of the limbs. These cause the channels, winds, and bodhicitta to abide in their own places and become stable. Relying on these, the elements of the body become balanced, the form is good, and consciousness does not stray into external objects, so meditation arises naturally. It is believed that the sinking and excitement of the mind are reduced, and clear and pure awareness arises. The faults of incorrect body posture are: leaning to the right, initially clear, but many apprehended thoughts arise; leaning to the left, initially comfortable, but many apprehending thoughts arise; bending forward, initially clear and intense, but later the mind becomes agitated; leaning backward, initially clear and spacious, but later the element of distraction increases. The gaze