English
Just as the moon, where rabbits dwell, And the sun, are not the abode of Vajradhara. The syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) itself is the sign, and completely transformed, not desiring other colors and forms. Born from the immutable, and endowed with the supreme masters who have declined into change. This is the lord of all forms, the perfect bindu, the master of the Buddhas, holding various illusions. Therefore, with contrived meditation of conceptualization, the supreme immutable state is not attained. As quoted above from the tantra of Guhyasamaja. As it says in the Ornament of Clear Realization: "With the characterized, the excellent accomplishment, the noble Buddhas are pleased. Abiding in the uncharacterized, even the characterized accomplishment can be achieved." Therefore, with yoga free from conceptual signs, what need is there to mention the supreme uncharacterized accomplishment? Even the common characterized accomplishment can be achieved. Nāgārjuna says: "For all phenomena that are dominated by mind, completely abandoning conceptualization and examination, the very nature of all phenomena, should be meditated upon in the realm of Dharma." As it says in the Four Seals Sequence of the Hero Vajra: "If the direct, non-conceptual is continuously maintained, it is labeled as 'meditation'." Also, the oral instructions of the lineage of gurus, spoken by Vajrapāṇi, translated by Drogmi, say: "Then, there is no meditator, nor is there anything to be meditated upon. There is no deity, nor is there mantra. From the nature of non-elaboration, the deity and mantra also truly exist." As it is said, the non-conceptual nature of Mahāmudrā itself does not desire special attachment to contrived meditation. Also, there is no meditator, nor is there anything to be meditated upon, nor is there an object to be meditated upon, one should meditate on its very nature. As it is said, there is no meditator, no object to be meditated upon, and nothing to be done for the sake of meditation, one should abide on that without distraction. Meditating on that without distraction, all conceptualizations arise suddenly, relying on other conditions. The nature of the essence is unborn, and where the conditions for conceptualization are not gathered, then the uncorrupted, unadulterated original wisdom, free from addition and subtraction, is Mahāmudrā. And so on, it is extensively explained with scriptures. The profound sutras also similarly proclaim this. Signs
Chinese
《贤善经》中说：不对已逝去的追忆，不对未到来的期盼。已逝去的已经止灭，未到来的尚未到达。对于当下生起的法，也要善加观察，不被分别念所夺，全部纳入心中。又如《慧海经》中说：过去的意识是已灭的，未来的意识是未到的，现在生起的意识是没有住处的，何时对三时没有执着，就是完全了解意识。等等很多，都是作为衡量标准的缘故。那么，是否一开始就进入本来的、无造作的修行呢？如果能以个人的根器次第进入，那是最好不过的。如果不能进入，就要像密诀典籍中所说的，用正念的绳索将心识的象拴在所缘的柱子上。因此，向外摄心和向内摄心，以及各自的粗细两种，同样地，将这些与佛像、明点、字形、风等结合起来，随顺因缘，在适当的时候，按照上师的教导进行修持，就不会有过失。如龙树菩萨所说：依靠对境，才能生起无所缘。就是这个原因。第三，最终的修行方式是：像这样，对于心性的修持，要精通密诀的要点，善于消除沉掉等过失，断除歧途，提升境界等方法，直到证得如实的果位大手印为止。正如所说：如河流奔腾不息，如灯焰燃烧向上，咒语的真谛紧随其后，获得 непрерывный 的禅定。要像这样修行。这是为了教导而发的愿。第二，详细解说，包括止观瑜伽、由此产生的证悟方式、空性与慈悲双运的修持等三部分。首先，在宣说止观瑜伽中，又分为止、观、止观双运瑜伽的名称解释三部分。第一部分是：粗细分别念。
English
From the Sutra of the Wise and Excellent: Do not recall what has passed, do not hope for what is to come. What has passed has ceased, what is to come has not yet arrived. For the Dharma that arises in the present, one must also observe it well, not be robbed by discursive thoughts, and include it all in one's heart. Also, as it says in the Sutra of the Ocean of Wisdom: Past consciousness is exhausted, future consciousness is not yet arrived, present consciousness has no abiding place; when there is no clinging to the three times, then one has completely understood consciousness. And so on, many are used as a standard. So, does one enter into the original, uncreated practice from the very beginning? If one can enter according to the order of individual capacity, that is best. If one cannot enter, then, as the esoteric texts say, one must tie the elephant of the mind to the pillar of the object of focus with the rope of mindfulness. Therefore, holding the mind outwards and holding the mind inwards, and the two coarse and subtle aspects of each, similarly, combining these with deity images, bindus, letters, winds, etc., according to circumstances, at the appropriate time, practicing according to the instructions of the guru will not be a fault. As Nagarjuna said: By relying on objects, non-objectivity is born. That is the reason. Third, the final way to cultivate it is: Like this, for the practice of the essence of mind, one must be skilled in the key points of the esoteric instructions, be good at eliminating faults such as sinking and excitement, cutting off wrong paths, and improving the state, until the fruit of the great seal is realized as it is. As it is said: Like a river flowing continuously, like a lamp flame burning upwards, the truth of mantra follows closely, attaining uninterrupted meditation. One must practice like this. This is the aspiration made for the sake of instruction. Second, the detailed explanation includes three parts: the yoga of calm abiding and insight, the way in which realization arises from it, and the practice of the union of emptiness and compassion. First, in explaining the yoga of calm abiding and insight, there are three parts: calm abiding, insight, and the explanation of the names of the yoga of the union of calm abiding and insight. The first part is: coarse and subtle discursive thoughts.
Chinese
思绪波涛自息灭， 无动心之河流自然住。 离沉没昏昧垢染之， 止住之海无动愿稳固。 如是，如上所说，以根识次第修持有缘、无缘之等持，或从一开始就进入无缘，无论以何种方式修习，最初都会获得止住之等持。所谓止住的词义，是指心念烦恼的分别念寂静，安住于善的体性中。其体性如燃灯佛（梵文：Dīpaṃkara）：观察世间诸事时，所作一切皆是无意义痛苦之因。无论怎么思考都无益处，应习惯于观察自心。以及《现观庄严论》中说：分别念乃大无明，是堕入轮回之海的因。安住于无分别之等持中，如虚空般无有垢染。如是，舍弃世间诸事是先前，无分别之等持即是。其中，分别念可分为粗大和微细两种。粗大是指心识对境的分别念，微细是指再次对该分别念进行观察。如《俱舍论》所说：分别与观察，即是粗与细。然而，在此处，就诀窍而言，显现感受到进入对境的分别观察是粗大，没有感受到真实进入对境是微细。因此，微细和粗大的心所产生的分别念波涛，不是特意阻止，而是自然停止，从而平息于自身。阿赖耶识，也就是心之河流的相续，也自然安住不动。祈愿远离沉没、昏昧等一切垢染的止住之海，能够无动摇地稳固。这是一种有形之物的庄严。此处以“沉没、昏昧”为例，指出了止住的障碍，并表明需要消除这些障碍。如《亲友书》中所说：掉举、后悔与害心，昏沉、睡眠与贪欲，以及怀疑，这五者是能仁所说，夺取禅定善财之盗贼。如是所说，障碍即是掉举、后悔、害心。
English
May the waves of thoughts subside on their own, May the river of unwavering mind naturally abide. May the ocean of calm abiding, free from the stains of sinking and dullness, Be unmoving and stable. As mentioned above, one should gradually practice samadhi with or without an object through the sequence of faculties, or enter into objectlessness from the beginning. By meditating in any of these ways, one will initially attain the samadhi of calm abiding. The meaning of the term "calm abiding" is that the mind's conceptual thoughts of afflictions are pacified, and it abides single-pointedly in the nature of virtue. Its essence is as stated by Dīpaṃkara: "Looking at worldly affairs, all actions are the cause of meaningless suffering. No matter how much you think, it will not be beneficial. Get used to looking at your own mind." And as stated in the Manifestation of Enlightenment: "Conceptual thought is great ignorance; it is what causes one to fall into the ocean of samsara. If you abide in non-conceptual samadhi, you will become stainless like the sky." Thus, having abandoned worldly activities beforehand, it is precisely non-conceptual samadhi. Conceptual thought can be divided into two types: coarse and subtle. Coarse is merely the mind's conceptualizing of an object, and subtle is further analyzing that conceptualization. As stated in the Treasury of Knowledge: "Conceptualization and analysis are coarse and subtle." However, here, in terms of the oral instructions, perceiving the manifest conceptual analysis that engages with an object is considered coarse, and not perceiving actual engagement with an object is considered subtle. Therefore, the waves of coarse and subtle mental events are not intentionally stopped, but naturally cease, thus subsiding on their own. The stream of the alaya consciousness, the river of mind, also naturally abides without wavering. May the ocean of calm abiding, free from all stains of sinking, dullness, and so forth, be unmoving and stable. This is a prayer, and it is an ornament of form. In this context, "sinking and dullness" are representative, indicating the obstacles to calm abiding and showing that they need to be eliminated. As stated in the Letter to a Friend: "Excitement, regret, and harmful thoughts, dullness, sleep, desire, longing, and doubt—the Thus-Gone One has said that these five are thieves who steal the wealth of virtuous meditation." As such, the obstacles are excitement, regret, and harmful thoughts.