Chinese
关于禅修：如果昏沉浓重且反复出现，就暂停禅修，采取各种对治方法，待昏沉消散后再继续禅修。如果心中所缘的目标不清晰，心中出现如同黑暗降临般的景象，无论浓淡，都应以灯、火、阳光等光明之相作为对治，反复练习，就能生起极大的心之明晰。掉举是指由于贪执，心向外驰于色、声等境。对此，应忆念能将心收摄于内的厌离之事物。如此一来，掉举一旦平息，就再次安住于平等舍中。《中观心髓》中说：“掉举无常等，以作意而息。”又说：“于散乱之相，观过患而摄。”如果掉举强烈或持续时间长，就暂时放下禅修，修习厌离心是关键，而不是让心随意游荡。如果掉举不太严重，就把散乱的心收回来，安住在所缘上。《摄波罗蜜多论》中说：“掉举于何时，以止住之法，令其返回。”对于心掉举，不要忆念可爱和令人愉悦的境，因为那是向外散乱的原因。第二，昏沉和掉举的共同原因是：不守护根门，饮食不知节制，不勤于在夜晚的上半夜和下半夜不睡眠的瑜伽，以及不住于正知。昏沉的原因是嗜睡，对心所缘的目标过于放松，止观不平衡而过度修习止，心如黑暗般，不乐于专注于所缘。掉举的原因是厌离心不足，对心所缘的目标过于紧绷，不习惯于精进，以及因对亲友的思念等而使心散乱。因此，即使是细微的昏沉和掉举，也要以正知觉察，并尽力断除。对于掉举和散乱等细微之处，即使在最初时断除不了，也不要认为无法断除而放弃。如果它们不是非常强烈或持续时间非常长，只是短暂的
English
Regarding meditation: If dullness is thick and occurs repeatedly, suspend the meditation and apply various antidotes as appropriate. Once the dullness has cleared, then meditate. If the object on which the mind is held is not clear, and a state like darkness descending on the mind occurs, whether faint or strong, then as an antidote, take the sign of light such as a lamp, fire, or sunlight, and cultivate familiarity with it again and again. This will give rise to great clarity of mind. Excitement is when the mind runs after objects such as forms and sounds due to attachment. For that, contemplate objects of disenchantment, which are the cause of gathering the mind inward. As soon as the excitement subsides, again settle in equanimity. The Essence of the Middle Way says: "Excitement, impermanence, and so forth, are pacified by applying the mind." And: "On the signs of distraction, gather by looking at the faults." If excitement is strong or lasts a long time, then release the meditation for a while and meditating on weariness is key, rather than letting the mind wander at will. If the excitement is not so great, then gather the straying mind and fix it on the object. The Condensed Perfection of Wisdom says: "Whenever the mind becomes excited, turn it back by the method of calm abiding." For an excited mind, do not contemplate pleasant and delightful objects, for that is the cause of outward distraction. Secondly, the common causes of both dullness and excitement are: not guarding the doors of the senses, not knowing moderation in food, not striving in the yoga of not sleeping in the upper and lower parts of the night, and abiding without mindfulness. The causes of dullness are excessive sleep, being too relaxed in holding the mind on the object, cultivating calm abiding too much without balancing it with insight, the mind being like darkness, and not enjoying focusing on the object. The causes of excitement are little weariness, being too tight on the object of the mind, not cultivating familiarity with diligence, and the mind being distracted by thoughts of relatives and so forth. Therefore, even subtle aspects of dullness and excitement should be recognized with mindfulness and completely eliminated. For subtle excitement and distraction, even if they cannot be cut off at the beginning, do not abandon them thinking they cannot be cut off. If they are not very strong or have a very long duration, but are only short
Chinese
因为懒惰和力量薄弱而不积累善业，认为不需要断除，这样就不能修成清净的等持。因为远离了至尊弥勒等所确立的修习等持之法。因此，要从散乱中收摄心，安住在内部的所缘境上，寻找安住之处。一旦找到安住之处，就要交替地进行沉掉和掉举的防护，并保持清晰的觉性。通过交替地进行这二者，可以修成无过失的等持。不要信任仅仅具有执持的觉性，而没有清晰觉知的澄明状态。第二点是，如前所述，即使是细微的沉掉和掉举也要断除，通过这样修习，要么会陷入沉没，要么会陷入掉举，当心进入平等的状态，没有任何不平等时，如果进行造作或努力，那就是等持的过失，因此要修习舍弃作为对治。造作或努力会成为过失的方式是，如果心向内收或沉没，就要提升它，通过这样修习，在每个禅修时段都获得不会出现沉掉和掉举的把握时，就要像最初一样，进行大的沉掉防护和掉举防护并加以守护。如果这样做，心就会散乱，因此那时需要知道放松。这里所说的放松是放松努力，而不是放弃执持的觉性。因此，修习舍弃不是在没有出现沉掉和掉举的所有时候都进行，而是在沉掉和掉举的力量变得强大时才进行。因为在沉掉和掉举的力量没有变得强大时，就没有舍弃本身。那么，什么是舍弃呢？在感受、无量和行舍三种舍弃中，这是最后一种。它的体性如《声闻地》中所说，是对止观方面的所缘境，心平等、自然而然地安住、自然而然地进入，并且获得堪能性。当获得这样的舍弃时，在修习等持时，在没有出现沉掉和掉举的时候，就要显现出那种舍弃，并且不要过于用力地安住。这些在《中边分别论》中说： “于彼安住堪能性，一切义成皆获得， 五过失除八作行，依因生起故当知。 懈怠及与教授语，忘失及与沉掉等， 不作行
English
Because of laziness and weak strength, one does not accumulate virtuous deeds, thinking that there is no need to cut off [distractions]. In this way, one cannot accomplish pure samadhi. This is because it is far from the way to accomplish samadhi established by venerable Maitreya and others. Therefore, one should withdraw the mind from scattering and fix it on the internal object of focus, seeking a place of stability. Once a place of stability is found, one should alternately guard against sinking and excitement, and maintain clear awareness. By alternately doing these two, one can accomplish flawless samadhi. One should not trust mere clarity that has the strength of grasping but lacks clear awareness. The second point is that, as previously explained, even subtle sinking and excitement should be cut off. By meditating in this way, one will either sink or become excited. When the mind enters a state of equanimity without any unevenness, if one engages in fabrication or effort, it is a fault of samadhi. Therefore, one should meditate on equanimity as an antidote. The way in which fabrication or effort becomes a fault is that if the mind turns inward or sinks, one should uplift it. By meditating in this way, when one gains confidence that sinking and excitement will not arise in each meditation session, one should, as in the beginning, engage in great guarding against sinking and excitement and protect it. If one does so, the mind will become distracted, so at that time one needs to know how to relax. What is meant by relaxing here is relaxing effort, not abandoning the strength of grasping. Therefore, this meditation on equanimity is not done at all times when sinking and excitement have not arisen, but only when the power of sinking and excitement has become strong. Because when the power of sinking and excitement has not become strong, there is no equanimity itself. So, what is equanimity? Among the three kinds of equanimity—feeling, immeasurable, and equanimity of action—this is the last one. Its nature is as explained in the *Hearer's Ground*: it is the mind's equanimity, natural abiding, natural entering, and attainment of fitness with regard to the object of focus in the aspects of *śamatha* and *vipaśyanā*. When such equanimity is attained, when meditating on samadhi, one should manifest that equanimity when sinking and excitement have not arisen, and one should abide without exerting too much effort. These are from the *Madhyāntavibhāga*: “Abiding therein, fitness, all meanings are attained. Abandoning five faults, eight activities, know that it arises from the cause of reliance. Laziness, instructions, forgetfulness, sinking, and excitement, Non-activity.”
Tibetan
དང་འདུ་བྱེད་དེ། །འདི་དག་ཉེས་པ་ལྔར་འདོད་དོ། །གནས་དང་དེ་ལ་གནས་པ་དང༌། །རྒྱུ་དང་འབྲས་བུ་ཉིད་དུ་འོ། །དམིགས་པ་བརྗེད་པར་མ་གྱུར་དང༌། །བྱིང་དང་རྒོད་པ་རྟོགས་པ་དང༌། །དེ་སྤོང་མངོན་པར་འདུ་བྱེད་དང༌། །ཞི་ཚེ་རྣལ་དུ་འཇུག་པ་འོ། །ཞེས་གསུངས་པ་ལྟར་ཡིན་ཏེ། །དེ་ལ་དེར་གནས་ནི། མི་མཐུན་ཕྱོགས་བསལ་བའི་དོན་དུ་བརྩོན་འགྲུས་རྩོམ་པ་དེར་གནས་པ་སྟེ་དེ་ལས་སེམས་ལས་རུང་གི་ཏིང་ངེ་འཛིན་སྐྱེའོ། །དེ་ཡང་མངོན་ཤེས་ལ་སོགས་པའི་དོན་ཐམས་ཅད་འགྲུབ་པར་བྱེད་པའི་རྫུ་འཕྲུལ་གྱི་རྐང་པའམ་གནས་ཡིན་པས་དོན་རྣམས་འབྱོར་པར་བྱེད་པའོ། །དེ་འདྲ་བའི་ཏིང་ངེ་འཛིན་ནི་ཉེས་པ་ལྔ་སྤོང་ བ་དང་འདུ་བྱེད་བརྒྱད་བསྟེན་པའི་རྒྱུ་ལས་སྐྱེའོ། །ཉེས་པ་ལྔ་ནི། སྦྱོར་བའི་ཚེ་ན་ལེ་ལོ་ཉེས་པ་ཡིན་ཏེ་ཏིང་ངེ་འཛིན་ལ་མི་སྦྱོར་བའི་ཕྱིར་རོ། །ཏིང་ངེ་འཛིན་ལ་བརྩོན་པའི་ཚེ་གདམས་ངག་བརྗེད་པ་ཉེས་པ་ཡིན་ཏེ། དམིགས་པ་བརྗེད་ན་སེམས་དམིགས་པ་ལ་མཉམ་པ་བཞག་པ་མེད་པའི་ཕྱིར་རོ། །མཉམ་པར་བཞག་པ་ལ་བྱིང་རྒོད་ཉེས་པ་སྟེ། དེ་གཉིས་ཀྱིས་སེམས་ལས་རུང་མེད་པར་བྱེད་པའི་ཕྱིར་རོ། །བྱིང་རྒོད་བྱུང་བའི་ཚེ་མི་རྩོལ་བ་ཉེས་པ་སྟེ། དེས་དེ་གཉིས་ཞི་བར་མི་བྱེད་པས་སོ། །བྱིང་རྒོད་དང་བྲལ་བའི་ཚེ་འདུ་བྱེད་པའི་སེམས་པ་ཉེས་པ་སྟེ། བྱིང་རྒོད་གཉིས་གཅིག་ཏུ་བྱས་ན་ལྔ་ཡིན་ལ་སོ་སོར་ཕྱེ་ནས་དྲུག་ཏུ་ཡང་སྒོམ་རིམ་རྣམས་ལས་གསུངས་སོ། །དེ་དག་གི་གཉེན་པོ་སྤོང་བའི་འདུ་བྱེད་བརྒྱད་ལས། ལེ་ལོའི་གཉེན་པོ་བཞི་སྟེ། དད་པ་དང་འདུན་པ་དང་རྩོལ་བ་དང་ཤིན་སྦྱངས་སོ། །དེ་ནས་བརྗེད་ངས་དང་བྱིང་རྒོད་དང་འདུ་མི་བྱེད་པ་དང་འདུ་བྱེད་པའི་གཉེན་པོར་རིམ་པ་ལྟར། དྲན་པ་དང་ཤེས་བཞིན་དང་འདུ་བྱེད་པའི་སེམས་པ་དང་རྣལ་དུ་འཇོག་པའི་བཏང་སྙོམས་ཏེ་དེ་དག་ནི་སྔར་བཤད་ཟིན་ཏོ། །འདི་ནི་སེམས་རྩེ་གཅིག་པའི་ཏིང་ངེ་འཛིན་དྲན་པ་དང་ཤེས་བཞིན་གྱིས་བྱིང་རྒོད་དང་བྲལ་བར་བྱས་ཏེ་སྐྱོང་བའི་གདམས་ངག་ཐམས་ཅད་ཀྱི་ཐུན་མོང་བ་ཡིན་པས། མཚན་ཉིད་ཐེག་པའི་སྒོས་ཆོས་ཡིན་གྱི་སྔགས་ལ་མི་དགོས་སོ་སྙམ་དུ་མི་གཟུང་སྟེ། རྣལ་འབྱོར་བླ་མེད་ཀྱི་རྒྱུད་སྡེ་དུ་མར་ཡང་གསུངས་པའི་ཕྱིར་རོ། །གཉིས་པ་ལ་གསུམ། སེམས་ གནས་སྐྱེ་བའི་རིམ་པ་དངོས། དེ་སྟོབས་དྲུག་གིས་འགྲུབ་ལུགས། དེ་ལ་ཡིད་བྱེད་བཞི་ཡོད་ཚུལ་ལོ། །དང་པོ་ལ་དགུ་ལས། དེ་དང་དེ་ལ་སེམས་འཇོག་པ་ནི། ཕྱི་རོལ་གྱི་དམིགས་
Chinese
以及作意。这些被认为是五种过患。即是处所和于彼处安住，原因和结果本身。不要忘记所缘，觉了沉没和掉举，以及舍弃它们的现行作意，寂止时如实安住。如是所说。其中，于彼处安住是指，为了遣除不顺品而发起精进，即是安住于彼处，由此生起身堪能的等持。而且，它也是成就现证等一切义的神通之足或处所，因此能成办诸义。如此的等持，是从舍弃五种过患和依止八种作意的因所生。五种过患是：在修习时，懈怠是过患，因为不修习等持的缘故。在精进于等持时，忘失教诫是过患，因为如果忘记所缘，心就无法安住于所缘的缘故。在安住时，沉没和掉举是过患，因为这二者会使心不调柔的缘故。在沉没和掉举生起时，不努力是过患，因为这样不会使它们寂灭的缘故。在远离沉没和掉举时，作意的作意是过患，如果将沉没和掉举二者合为一体，就是五种，如果分开，在各派修法次第中也说是六种。对于这些的对治，即是舍弃的八种作意中，懈怠的对治有四种，即是：信心、欲乐、精进和轻安。之后，对于忘失、沉没掉举、不作意和作意的对治，依次是：正念、正知、作意的作意和如实安住的舍，这些之前已经说过了。这是以正念和正知使一缘专注的等持远离沉没和掉举，从而修持的共通一切教诫，因此，不要认为这是唯有相乘的特殊法，而咒乘不需要，因为在无上瑜伽续部中也有宣说的缘故。第二，分三：心安住生起的次第，以六力成就的方式，以及对此有四种作意之理。第一，分九，于此于彼安住心，即是外境的所缘。
English
And the mental activities. These are considered as five faults. Namely, the place and abiding therein, the cause and the result itself. Do not forget the object of focus, recognize dullness and excitement, and the manifest mental activity of abandoning them, and abiding in equanimity when pacified. As it is said. Among them, abiding therein means that, in order to eliminate unfavorable factors, exerting effort is abiding therein, and from this arises a pliant samadhi. Moreover, it is also the basis or place for accomplishing all meanings such as clairvoyance, so it accomplishes all meanings. Such a samadhi arises from the cause of abandoning the five faults and relying on the eight mental activities. The five faults are: during the practice, laziness is a fault, because one does not practice samadhi. When striving in samadhi, forgetting the instructions is a fault, because if one forgets the object of focus, the mind cannot abide on the object of focus. When abiding, dullness and excitement are faults, because these two make the mind unpliant. When dullness and excitement arise, not making effort is a fault, because this does not pacify them. When free from dullness and excitement, the mental activity of mental activity is a fault. If dullness and excitement are combined into one, there are five, but if separated, it is also said to be six in various stages of practice. The antidotes to these, among the eight mental activities of abandonment, the antidotes to laziness are four, namely: faith, aspiration, effort, and pliancy. Then, the antidotes to forgetfulness, dullness and excitement, non-mental activity, and mental activity are, in order: mindfulness, awareness, the mental activity of mental activity, and equanimity of abiding as it is, these have been explained before. This is the common instruction for all practices of cultivating single-pointed samadhi, making it free from dullness and excitement through mindfulness and awareness. Therefore, do not think that this is a special Dharma only for the Characteristic Vehicle and not needed for Mantra, because it is also taught in many tantras of the Unsurpassed Yoga. Second, there are three parts: the actual sequence of the arising of the mind's abiding, the way it is accomplished by the six powers, and the way there are four mental activities for it. First, there are nine parts. Abiding the mind on this and that, namely, the external object of focus.