English
The method of cultivation is as follows: There are six powers: the power of hearing, the power of thinking, the power of mindfulness, the power of vigilance, the power of diligence, and the power of familiarity. The way these powers accomplish the mind is as follows: The power of hearing accomplishes the mind of placement, because the key to placing the mind on the object of focus is simply following the teachings of others, and at first, it is only attaching the mind to the object of focus, because one has not repeatedly thought about it and become familiar with it. The power of thinking accomplishes the mind of continuous placement, because by repeatedly thinking about and guarding the mind that was initially attached to the object of focus, one initially gains the ability to continue the continuity slightly. The power of mindfulness accomplishes the two minds of taking back and placing, and placing near, because when the mind wanders away from the object of focus, one remembers the previous object of focus and gathers it inward, and from the beginning, one generates the power of mindfulness so that the mind does not wander away from the object of focus. The power of vigilance accomplishes the two minds of taming and pacifying, because vigilance recognizes the faults of the appearances of discursive thoughts and secondary afflictions, and by seeing them as faults, one does not give them a chance. The power of diligence accomplishes the two minds of completely pacifying and making one-pointed, because even if subtle discursive thoughts and secondary afflictions arise, one abandons them with diligence and does not accept them, and by doing so, dullness and agitation, etc., cannot interrupt the samadhi, thus accomplishing the samadhi that arises continuously. The power of familiarity accomplishes the mind of equanimity, because with the power of extreme familiarity with the previous ones, samadhi arises effortlessly and naturally. These are the actual views of the place of hearing, therefore, even if other explanations appear, one should not trust them lightly. If one obtains the ninth mind, for example, when one is very familiar with reciting scriptures, etc., initially, the intention to recite arises and one recites, and even if the mind wanders to other places in the middle, the recitation itself will not be interrupted, but will proceed effortlessly. Similarly, initially, by placing the mind on the object of focus once with mindfulness, then mindfulness
Chinese
如果不是经常修习，也能生起那种禅定不中断，能够持续很久。所谓的念知恒常，是指不需要修习的努力，所以叫做不现行作意或无勤。它生起需要先前以念和正知努力修习，这样昏沉掉举等不顺品就不能够阻碍，必须生起能够维持长久的禅定。那也是第八识，这第八识和第九识，在昏沉掉举等禅定的不顺品不能够阻碍上是相同的，但是这第八识需要念和正知不间断地修习，所以叫做现行作意或有勤。它生起需要连微细的昏沉掉举等刚一生起，就立即遮止，所以需要第七识。它生起需要了知被分别念和近烦恼所散乱是过患，从而不随顺它们，需要具有防护的强大正知，所以需要第五识和第六识，因为那二者是依靠正知力而成就的缘故。像那样生起，即使心缘于所缘而散乱，也需要迅速忆念所缘，以及从一开始就不让心从所缘上散乱的念，所以需要第三识和第四识，因为那二者是依靠念而成就的缘故。它生起也需要首先心专注于所缘，以及已经专注的相续不散乱，所以首先生起第一识和第二识。这样总而言之，首先跟随所听闻的教言，善巧地安住心。 然后对于那样安住的心，再三地串习，以能够稍微持续的方式来延长相续。然后如果念减弱而散乱，就迅速收摄，迅速忆念所缘，然后也生起强烈的念，生起从一开始就不从所缘上散乱的念力。念力成就后，从见到心从所缘上散乱的昏沉掉举等过患的角度，生起防护的猛利正知。然后即使被细微的忘失所散乱，也立即
English
Even if not constantly practiced, a samadhi can arise that is uninterrupted and can be maintained for a long time. What is called constant mindfulness and awareness means that no effort of practice is needed, so it is called non-manifest effort or effortless. Its arising requires prior practice with mindfulness and awareness, so that dullness, agitation, etc., cannot obstruct it, and a samadhi that can be maintained for a long time must arise. That is also the eighth consciousness. This eighth and ninth consciousness are the same in that dullness, agitation, etc., cannot obstruct the samadhi, but this eighth consciousness requires constant practice of mindfulness and awareness, so it is called manifest effort or effortful. Its arising requires that even subtle dullness, agitation, etc., be immediately prevented as soon as they arise, so the seventh consciousness is needed. Its arising requires knowing that being distracted by conceptual thoughts and near afflictions is a fault, and thus not following them, and needing strong awareness to protect against them, so the fifth and sixth consciousnesses are needed, because those two are accomplished by the power of awareness. For such a thing to arise, even if the mind wanders from the object of focus, it is necessary to quickly remember the object of focus, and to have mindfulness that does not allow the mind to wander from the object of focus from the beginning, so the third and fourth consciousnesses are needed, because those two are accomplished by mindfulness. Its arising also requires that the mind first be focused on the object of focus, and that the continuity of that focus not be scattered, so the first and second consciousnesses arise first. In short, first follow the instructions that have been heard and skillfully settle the mind. Then, repeatedly familiarize yourself with that settled mind, and extend the continuity in a way that allows it to be maintained for a short time. Then, if mindfulness weakens and scatters, quickly gather it back and quickly remember the object of focus, and then also generate strong mindfulness, and generate the power of mindfulness that does not scatter from the object of focus from the beginning. After the power of mindfulness is accomplished, from the perspective of seeing the faults of dullness, agitation, etc., that scatter the mind from the object of focus, generate fierce awareness to protect against them. Then, even if distracted by subtle forgetfulness, immediately
Chinese
从间断处持续，并生起断绝后不被相违品中断，令相续增长的勤奋之力。生起此力后，努力修习，习惯成自然，便成就了不需勤奋即可入定的第九种心。因此，在未获得第九种心之前，瑜伽士必须努力将心安住于禅定，而获得第九种心后，即使不特意进行安住的努力，心也会自然而然地进入禅定。即使获得了这样的第九种心，如果没有获得轻安，如后面所说，仍然不能算是获得了止，更不用说获得胜观了。然而，如果获得了这种以乐、明、无分别装饰的禅定，则认为生起了融入正定和后得的无分别智慧。特别是，从小乘的地上所说的第九种心，很多人认为已经圆满了无上瑜伽的圆满次第，这将在后面进行阐述。关于存在四种作意的方式：在《声闻地》中说：对于那九种心住，应当了知存在四种作意，即：勉力趣入，间断而趣入，无间断而趣入，以及任运而趣入。其中，对于安住和如实安住，存在勉力趣入的作意。对于摄集安住、近安住、调伏、寂静和近寂静，存在间断而趣入的作意。对于一味相续，存在无间断而趣入的作意。对于等持，存在无勤而趣入的作意。意思是说，在最初两种心的阶段，需要努力勉力，因此是勉力趣入。然后，在第五种心的时候，由于掉举和昏沉的阻断，无法维持长时间的禅修，因此是间断而趣入。然后，对于第八种心，掉举和昏沉无法阻断，能够维持长时间的禅修，因此是无间断而趣入。然后，对于第九种心，
English
It cultivates the power of effort to continuously sever from interruptions, and to lengthen the continuity without being interrupted by opposing factors after severance. When this is generated, through diligent meditation, habit becomes ingrained, and the ninth mind, which enters into samadhi without effort, is accomplished. Therefore, before attaining the ninth mind, a yogi must make an effort to place the mind in samadhi, but after attaining the ninth mind, even without deliberately making the effort to settle, the mind will naturally enter into samadhi. Even if such a ninth mind is attained, if pliancy is not attained, as will be explained later, it is still not considered to have attained shamatha, let alone vipassana. However, if one finds such a samadhi adorned with bliss, clarity, and non-conceptuality, it is considered that non-conceptual wisdom, which blends meditative equipoise and subsequent attainment, has arisen. In particular, many seem to think that the complete stage of highest yoga has been fully accomplished with this ninth mind, which is described from the perspective of the Hearers' ground, and this will be discussed below. Regarding the manner in which there are four types of attention: In the Śrāvakabhūmi it says: In that, it should be understood that there are four types of attention for those nine mind-abidings, namely: engaging with effort, engaging with interruption, engaging without interruption, and engaging spontaneously. Among these, for placing and properly placing the mind, there is the attention of engaging with effort. For gathering and placing, closely placing, taming, pacifying, and closely pacifying, there is the attention of engaging with interruption. For making a single stream, there is the attention of engaging without interruption. For making samadhi, there is the attention of engaging without effort. That is to say, in the stage of the first two minds, one must strive with effort, therefore it is engaging with effort. Then, in the case of the five minds, because one is interrupted by sinking and excitement and cannot maintain a long session, it is engaging with interruption. Then, for the eighth mind, sinking and excitement cannot interrupt, and one can maintain a long session, therefore it is engaging without interruption. Then, for the ninth mind,
Chinese
因此，对于中间的阶段，既不放松也不需要持续的努力，因此，要安住于无勤进入的作意。那么，在前两个阶段有放松和进入，在中间五个阶段也有需要精进的时候，为什么说前两个阶段有放松和进入的作意，而不说中间五个阶段有精进进入的作意呢？因为前两个阶段，心进入禅定和不进入禅定，后者非常长，而中间五个阶段，安住于禅定的时间非常长，因此后者被赋予了禅定间隔的名称，而前者没有。因此，虽然两者都有精进进入，但由于在某些时候放松和进入的存在与否不同，所以没有将这五个心放在有精进进入的作意中。这样，如果安住于先前所说的集合，并持续不断地修习成就禅定的精进，就能成就止观。如果只修习一两次，然后又放弃修习，就不会成就。如《摄波罗蜜多》中所说：以不间断的瑜伽，努力修习禅定。如果反复休息，就像摩擦取火却无法点燃一样。瑜伽的修行也是如此，在没有获得特殊成就之前，不要放弃。如是说。通过禅修成就止观的标准有三个：指示止观成就与未成就的界限，一般指示依靠止观的道路行进方式，以及特别指示世间道的行进方式。第一点分为两部分：指示实际意义，以及包含与作意相关的标志的疑问解答。第一点是：如前所述，如果很好地了解并修习了禅定的修习方式，那么九个心依次生起，第九个心远离了细微的沉没和掉举，能够长时间地修习，并且在不依赖于持续不断地忆念和正知的努力的情况下，获得自然而然进入的禅定，那么是否获得了止观呢？将要解释：获得这种禅定有两种情况，即获得和未获得轻安。如果未获得轻安，则只是与止观相似。
English
Therefore, for the intermediate stages, there is neither relaxation nor the need for continuous effort, so one should settle into the mind-set of entering without effort. So, in the case of the first two stages there is relaxation and entry, and in the case of the middle five stages there is also a need for diligence, why is it said that the first two stages have the mind-set of relaxation and entry, and not said that the middle five stages have the mind-set of entering with diligence? Because for the first two stages, the mind entering into samadhi and not entering into samadhi, the latter is very long, while for the middle five stages, abiding in samadhi is very long, so the latter is given the name of interruption of samadhi, while the former is not. Therefore, although both have entering with diligence, since the presence or absence of relaxation and entry differs at times, those five minds are not placed in the mind-set of having entering with diligence. Thus, if one abides in the previously mentioned collection and continuously cultivates the diligence of accomplishing samadhi, one will accomplish tranquility. If one only cultivates once or twice and then abandons the practice, it will not be accomplished. As it is said in the Condensed Perfection of Wisdom: With uninterrupted yoga, strive to cultivate meditation. If you rest again and again, just as rubbing wood will not produce fire. The practice of yoga is also like that, do not give up until you have obtained special accomplishment. So it is said. There are three standards for accomplishing tranquility through meditation: indicating the boundary between accomplishing and not accomplishing tranquility, generally indicating the way to travel the path based on tranquility, and especially indicating the way to travel the mundane path. The first point is divided into two parts: indicating the actual meaning, and including the question and answer of the signs associated with the mind-set. The first point is: As mentioned before, if one knows well and cultivates the way to cultivate samadhi, then the nine minds arise in sequence, and the ninth mind is free from subtle sinking and excitement, able to cultivate for a long time, and obtains a samadhi that enters naturally without relying on the effort of continuous mindfulness and awareness, then has one obtained tranquility? It will be explained: There are two cases of obtaining this samadhi, namely obtaining and not obtaining pliancy. If one has not obtained pliancy, then it is only similar to tranquility.