English
So, is it permissible to apply the procedure of the ritual to both the Kama Kagyu and the Terma? First, the meditation on the Samadhi of Suchness is to recite the verse from the text: 'Things are not in themselves.' Regarding how to meditate on this, as it is said in the oral tradition, there are two ways: to place awareness in a general outpouring, and to place it after analysis. The first way is: Since all phenomena that appear in this way are determined by the previous reasoning to be emptiness, invisible and free from elaboration, therefore, one places the mind in the state of unbornness without calculation. The second way is: From the tantra: 'The nature of mind without a basis is neither male nor female nor hermaphrodite, without characteristics, not a lineage, not a color, not a shape, not in a place, not anything.' Therefore, even if one examines the reasons that exist in one's own mind, one finds nothing, whether one examines shape, color, male, female, hermaphrodite, characteristics, or lineages such as royal lineages, or the three states of arising, ceasing, and abiding, nothing is established. From the tantra: 'All phenomena are merely names.' Therefore, apart from being merely designated by names and symbols, one analyzes with the certainty that nothing is truly established by its own nature. Then, one places the mind single-pointedly on the general meaning of emptiness, maintaining focus, relaxation, and balance. Keep awareness relaxed. Do not loosen the grip on grasping and emptiness. If the grip loosens, tighten the mind. If thoughts are turbulent and the object is not clear, relax slightly and tighten the inner mind. If thoughts proliferate greatly, interrupt the meditation and immediately focus the mind on the clarified object. If the object is forgotten from the mind and the content of meditation is not in the mind, but subtle thoughts arise and remain, this is called sinking, and should be cut off immediately. If thoughts run rampant, there will be a big problem, so make a strong vow not to let such a thing happen again. If there are physical disturbances or drowsiness, splash cold water on the face or take a bath, wear thin clothes, and sit in a high and cool place. If awareness is scattered, rely on nutritious food, wear warm clothes, and sit in a dark and low place. If these do not solve the problem, temporarily interrupt the meditation and rest. If laziness arises that makes it impossible to meditate, think about the faults of not striving and the benefits of diligence.
Chinese
忆念诸位尊者的传记。如果贪恋欲妙，就要忆念贪恋欲妙以及轮回果报的过患，从而彻底断除贪执。如果生起特殊清晰的显现，就稍作休息。然后继续修习。有时出现无法清晰的情况，也不要过于勉强，停止修习，暂时休息。再次修习时，就会抓住体验的线索。修习禅定时，无论修习本尊还是其他，如果在未获得前者稳固之前，就转移到其他所缘上修习，这是禅定的极大过失。因此，不要让心散乱到其他地方，而要专注于那个所缘上。这对于初、中、后三个阶段的摄心都非常重要。关于以上的修习方法，法王麦彭仁波切在《总义光明藏》中说，要舍弃五种过失，依靠八种作意，通过九种住心的方法进行修习，这似乎是非常甚深的窍诀。如果那样修习，逐渐地心会越来越安住，在此基础上，五种觉受会依次产生，其方式是：其中，禅定不成就的五种过失是：懈怠、忘失教言、掉举和昏沉、不运用对治、以及掉举和昏沉平息后仍然过于用力地作意。其中，前两种障碍进入禅定的准备阶段，第三种障碍正行，后两种障碍禅定的增长。因此，对治舍弃这些过失的八种方法是：信心、欲乐、精进、轻安、正念、正知、作意、以及舍心。前四种舍弃懈怠，即对获得禅定有信心和欲乐，努力追求，从而获得轻安，舍弃懈怠。不忘失教言的正念，以及生起掉举和昏沉时，运用对治的作意，以及掉举和昏沉平息时，安住于不作意的舍心，这些分别是忘失教言等过失的对治方法。以这样的方式修习禅定，必须具备六种力量，即听闻、思维、正念、正知、精进、以及完全融合的力量。
English
Remember the biographies of all the venerable ones. If the mind is distracted by desirable qualities, remember the faults of attachment to desirable qualities and the results of samsara, and completely cut off attachment. If a particularly clear appearance arises, rest a little. Then continue to practice. Sometimes, if there is a situation where clarity is not achieved, do not force it too much, stop the practice, and rest for a while. When you practice again, you will grasp the thread of experience. When practicing samadhi, whether practicing the deity or something else, if you shift to other objects of focus before gaining stability in the former, it is a great fault of samadhi. Therefore, do not let the mind wander to other places, but focus on that object of focus. This is very important for all three stages of mind-holding: beginning, middle, and end. Regarding the above methods of practice, Dharma Lord Mipham Rinpoche said in the "General Meaning, Clear Light Treasury" that one should abandon the five faults, rely on the eight applications, and practice through the nine methods of abiding in the mind, which seems to be a very profound key instruction. If you practice in that way, gradually the mind will become more and more stable, and on this basis, the five experiences will arise in sequence, and the way of that is: Among them, the five faults that prevent the accomplishment of meditation are: laziness, forgetting the instructions, agitation and dullness, not applying antidotes, and even when agitation and dullness have subsided, still applying too much effort. Among them, the first two hinder the preparatory stage of entering samadhi, the third hinders the main practice, and the last two hinder the growth of samadhi. Therefore, the eight antidotes to abandon these faults are: faith, desire, effort, pliancy, mindfulness, awareness, application, and equanimity. The first four abandon laziness, that is, having faith and desire to attain samadhi, striving to achieve it, thereby attaining pliancy, and abandoning laziness. Mindfulness, which does not forget the instructions, and the application of antidotes when agitation and dullness arise, and abiding in non-application of equanimity when agitation and dullness have subsided, these are the antidotes to faults such as forgetting the instructions in sequence. Practicing samadhi in such a way requires possessing six powers, namely, the power of hearing, thinking, mindfulness, awareness, diligence, and complete integration.
Chinese
因此。为了次第修习具有四种作意状态的九种住心之法，四种作意是： 策励而入之作意，间断而入之作意，无间断而入之作意，无功用而入之作意。 如此通过九种住心之法安住，经中说： 安住，摄集而安住，滋润而安住，近安住，调伏，寂静，近寂静，一续流，等持。 也就是通过听闻而安住，通过思维而相续安住，通过忆念而再次滋润对境而安住和近安住，通过正知而调伏和寂静而安住，通过精进的极寂静，一心一意完全熟悉，心远离沉掉而平等安住和成就，这也是通过四种作意。 最初二心的阶段，主要需要第一种作意，即策励而入之作意。从第三到第七之间需要间断而入之作意。第八的时候需要无间断而入之作意。第九的时候需要无功用而入之作意。 如此这九种状态，动摇的景象如同陡峭山上的流水，获得的景象如同狭窄洞穴中的水，习惯的景象如同河流，稳定的景象如同远离波浪的海洋，究竟的景象如同山，次第产生五种景象。现在为了以符合要点的方式修习这些方法，如果宣说窍诀，未获得等持的过患，获得等持的功德，以及获得住心之法的教言的力量，对修习等持生起信心和意乐，以非常精进的努力断除懈怠等，所缘的对境，对于所选定的对境之义安住，这是第一种方法。那个时候，即使一刹那也不停留，念头如闪电般摇动，也要发起精进，反复串习。如果好像念头增多，也不是过失。因为以前没有看过心，现在才认识到念头。前辈们说，如果好像念头增多，心会更高兴。
English
Therefore. In order to gradually practice the nine methods of abiding in the mind, which have four states of attention, the four attentions are: The attention of striving and entering, the attention of intermittent entering, the attention of uninterrupted entering, and the attention of effortless entering. Thus, through the nine methods of abiding in the mind, it is said in the sutras: Abiding, gathering and abiding, moistening and abiding, near abiding, taming, pacifying, near pacifying, one stream, samadhi. That is, abiding through hearing, continuously abiding through thinking, again moistening the object through mindfulness and near abiding, taming and pacifying through mindfulness, through the extreme tranquility of diligence, wholeheartedly and completely familiar, the mind is separated from sinking and excitement, and equally abiding and accomplishing, which is also through the four attentions. In the stage of the first two minds, the first attention, that is, the attention of striving and entering, is mainly needed. From the third to the seventh, the attention of intermittent entering is needed. At the eighth time, the attention of uninterrupted entering is needed. At the ninth time, the attention of effortless entering is needed. Thus, these nine states, the appearance of shaking is like the flowing water on a steep mountain, the appearance of obtaining is like the water in a narrow cave, the appearance of habit is like a river, the appearance of stability is like an ocean away from waves, and the appearance of ultimate completion is like a mountain, and five appearances are generated in sequence. Now, in order to practice these methods in a way that is in line with the key points, if the key instructions are declared, the fault of not obtaining samadhi, the merit of obtaining samadhi, and the power of obtaining the teachings of the method of abiding in the mind, generate faith and desire for practicing samadhi, and abandon laziness, etc. with very diligent efforts, the object of focus, abide in the meaning of the selected object, this is the first method. At that time, even if it does not stay for a moment, and the thoughts shake like lightning, you must generate diligence and practice repeatedly. If it seems that thoughts increase, it is not a fault. Because I have never looked at the mind before, now I recognize the thoughts. The predecessors said, if it seems that thoughts increase, the mind will be happier.
Chinese
如果我心想我生不起禅定，那时就要生起欢喜心，要知道这是生起禅定的前兆。听闻禅定的诀窍后，以思维的力量，尽力持续安住于先前的所缘，这是第二种方法。这两种最初的方法，虽然难以生起安住的持续，但要努力将专注的意念持续安住于此。当心如流星般散乱时，就像洪水涌入河道一样，要用正念再次将其拉回原位，这是第三种方法。在这三种最初的安住方法中，就像纸鸢被风吹动，或如悬崖上的水般摇摆不定，这是体验的阶段。因此，强烈的分别念难以找到立足之地，要像筑堤防止洪水一样，不要灰心丧气，努力修行。这颗极难调伏的心猿意马，要用正念的绳索紧紧束缚，放入放松的等舍之苑，像有能干的儿子掌舵一样珍惜。当正念比先前稍微增强时，开始让心稍微安住于该所缘境，以专注的方式将心收摄于内，专注于唯一的所缘，这是第四种方法。譬如老鹰盘旋于猎物之上，心稍微盘旋于所缘之上，因此保持正念的持续非常重要。之后，自然而然地对禅定产生些许喜悦，就像蜜蜂不停地飞舞，迅速地吸取花蜜一样，当对安住产生兴趣时，先前那些令人难以忍受的分别念的散乱，会稍微平息，这是第五种方法。近住和调伏这两种状态，比最初的阶段稍微安住，因此被称为获得的体验。即使是开始生起禅定的开端，或者稍微获得暖相，但就像岩洞中的水一样，许多微细的分别念仍然忙碌地涌现。即便如此，这仍然比悬崖上的水稍微缓慢，以此为例。在这个调伏的阶段，就像瓶子里的蜜蜂一样，不要放任它。
English
If I think that I cannot generate Samadhi, then I must generate joy at that time, and I must know that this is the precursor to the arising of Samadhi. After hearing the key instructions of Samadhi, with the power of thought, do your best to continuously abide in the previous object of focus, this is the second method. During these two initial methods, although it is difficult to generate a continuous abiding, you must strive to keep the continuous attention of the mind focused on it. When the mind wanders like a shooting star, like a flood rushing into a channel, you must use mindfulness to pull it back to its original state, this is the third method. During these three initial methods of abiding, it is like a kite being blown by the wind, or like water swaying on a cliff, this is the stage of experience. Therefore, it is difficult for strong conceptual thoughts to find a foothold, and you must strive without discouragement, like building a dam to prevent floods. This wild horse of the mind, which is extremely difficult to tame, must be tightly bound with the rope of mindfulness, placed in the garden of relaxed equanimity, and cherished like a capable son steering a boat. When mindfulness is slightly stronger than before, begin to let the mind abide slightly on that object of focus, gather the mind inward in a focused manner, and focus solely on the object of focus, this is the fourth method. Just as an eagle circles above its prey, the mind circles slightly above the object of focus, therefore it is very important to maintain the continuity of mindfulness. After that, a little joy naturally arises in Samadhi, just as a bee flits about and quickly sips nectar, when interest arises in abiding, the unbearable distractions of previous conceptual thoughts will subside slightly, this is the fifth method. These two states of close abiding and taming are slightly more abiding than the initial stages, so they are called the experience of attainment. Even if it is the beginning of the arising of Samadhi, or a slight attainment of warmth, like water in a cave, many subtle conceptual thoughts still emerge busily. Even so, this is still slightly slower than water on a cliff, as an example. In this stage of taming, like a bee in a bottle, do not let it go.