Chinese
就像没有权力去往别处一样。当心专注于目标时，即使目标没有从心中消失，思绪的波动也不会停止。在那时，重要的是要了知地安住于目标之中而不动摇。像这样了知地安住于彼时，如果出现沉没和掉举，为了消除它们，用心以各自的对治如理作意，平息成为障碍的各种分别念，这是第六个。像这样平息之后，就像没有沉没和掉举过失的浑浊的水澄清一样，不摇动它而安住，像人休息一样，了知地安住于舍的状态。从稍微平息分别念的状态发展，由于分别念成为增长的处所，近分的烦恼也像浑浊的水逐渐澄清一样，以就近寂静的方式舍弃散乱，这是第七个。远离散乱过失的远和近寂静这两个时候，习惯的体验被称为像河流一样。河流缓慢地从远处看似乎没有波动，但从近处看就像不间断地流动一样。虽然看起来心安住，但如果仔细观察，就会发现有很多微细的波动。在那时，重要的是要通过精进不断地提升。从安住开始到这里，由于沉没和掉举的阻碍，是再次进入目标的作意阶段，因此以正念、觉知和舍三种方式适当地调伏非常重要。以生起精进的力量，如果不舍弃比之前更殊胜的努力，分别念就无法阻断，心一缘安住于目标，这就是有作意或称为一缘，是第八个。这被称为像平静无波的大海一样的稳固体验，如果目标安住并且伴随着努力，那就是不间断地进入的作意阶段。在这个时候，重要的是对目标保持舍的状态。从有作意的阶段不断提升，无需努力就能自然而然地获得入定，这是九种住心的最后一个，也被称为如欲一缘。由于先前各种（住心）的习惯和完全熟悉的力量
English
Just as there is no power to go elsewhere. When the mind is focused on the object, even if the object does not disappear from the mind, the fluctuations of thoughts will not cease. At that time, it is important to knowingly abide in the object without wavering. Like this, knowingly abiding there, if sinking and excitement arise, in order to eliminate them, use the mind to apply the respective antidotes with proper attention, pacifying the various conceptual thoughts that become obstacles, this is the sixth. Like this, after pacifying, just like turbid water without the fault of sinking and excitement clearing up, abide without shaking it, like a person resting, knowingly abide in the state of equanimity. Developing from the state of slightly pacifying conceptual thoughts, because conceptual thoughts become the place of increase, the near afflictions also, like turbid water gradually clearing up, abandon distraction in a way that is close to tranquility, this is the seventh. At these two times of far and near tranquility, which are far from the faults of distraction, the experience of habit is called like a river. The river slowly appears to have no fluctuations from a distance, but from close up it is like flowing without interruption. Although it seems that the mind is abiding, if you observe carefully, you will find that there are many subtle fluctuations. At that time, it is important to continuously improve through diligence. Starting from abiding and up to here, due to the obstruction of sinking and excitement, it is the stage of attention to re-enter the object, therefore it is very important to tame appropriately with the three ways of mindfulness, awareness, and equanimity. With the power of generating diligence, if you do not abandon the effort that is more excellent than before, conceptual thoughts will not be able to obstruct, and the mind will abide single-pointedly on the object, this is with effort or called one-pointedness, it is the eighth. This is called a stable experience like a calm, waveless ocean, if the object abides and is accompanied by effort, then it is the stage of attention that enters without interruption. At this time, it is important to maintain a state of equanimity towards the object. Continuously improving from the stage of with effort, naturally attaining samadhi without the need for effort, this is the last of the nine stages of abiding mind, and is also called as desired one-pointedness. Due to the power of the habits and complete familiarity of the previous various (abiding minds)
Chinese
就能获得。究竟的体验就像山一样不动摇，是从这里开始产生的。如果专注的意念成就，心就能毫不费力地安住在所缘境上，一切行为中自然而然地安住，如果什么也不想地放下，显现就会停止，出现心与天空融为一体的体验。从那里面起来的时候，会觉得身体是突然出现的，贪嗔的念头逐渐减少。明觉强烈的时候，会生起能够数清物体微粒般的乐明无念三种体验。睡眠也像与禅定混合一样，大部分梦境都会清净。但是，如果还不能引生身心轻安的快乐，就不是具有特征的止，又怎么会有胜观呢？不要把心安住的微弱体验，当作高深的道地，必须精通道的要点。因此，要习惯于那种专注的意念，这样身心变得堪能，就叫做轻安。就像心变得像驯服的马一样自由自在，可以随意运用在生起次第和圆满次第的所缘境上。心中完全远离焦虑等不适的痛苦，以及凭借那种力量，堪能的风在身体中运行，从而远离身体站立等无法运用的痛苦。身体像棉花一样轻盈，像用温暖的牛奶冲洗一样舒适。那种非常轻安的状态，首先是粗大的，然后逐渐产生微细的。粗大的轻安也是首先从微细的开始，最终完全圆满地显现出来。因为粗大的轻安会动摇心，所以逐渐地，那种力量耗尽，像影子一样稀薄的微细轻安，就会产生与禅定相应的、不摇动的状态。那叫做止。因为用那种方法修习生起次第和圆满次第，都会产生具有标准的成果，所以像这样圆满修习五种体验非常重要。首先结合修习大空性禅定的方法，详细地讲述了修习止的方法。修习大空性禅定的必要是为了显现法身显现色身的缘起。
English
one will obtain it. The ultimate experience, like a mountain, unmoving, arises from this beginning. If that one-pointed intention is accomplished, the mind will effortlessly abide in the object of focus, and naturally abide in all activities. If one lets go without thinking of anything, appearances will cease, and an experience of the mind merging with the sky will arise. When one arises from that, one will feel as if the body has suddenly appeared, and thoughts of attachment and aversion will gradually diminish. When clarity is strong, various experiences of bliss, clarity, and non-thought, like being able to count the particles of matter, will arise. Sleep will also be like a mixture with samadhi, and most dreams will become pure. However, if one is still unable to draw forth the bliss of physical and mental pliancy, then it is not a qualified shamatha, so how could there be vipashyana? One should not regard a weak experience of the mind abiding as a high level of the path, but must be skilled in the key points of the path. Therefore, by becoming accustomed to that kind of one-pointed intention, the body and mind become workable, which is called pliancy. Just as the mind becomes like a very tame horse, free and independent, it can be used as desired on the objects of generation stage and completion stage. The mind is completely free from discomfort such as anxiety, and by the power of that, the workable winds move in the body, freeing it from the suffering of being unable to use the body, such as standing up. The body is as light as a cottonwood petal, and the feeling is as comfortable as being washed with warm milk. That kind of very pliant state arises gradually, first coarse, then subtle. The coarse pliancy also begins with the subtle, and eventually manifests clearly in its entirety. Because the coarse pliancy agitates the mind, gradually that force is exhausted, and a subtle, unwavering pliancy, like a shadow, arises, which is in accordance with samadhi. That is called shamatha. Because whatever generation stage or completion stage one meditates on with that method will produce results that are up to standard, it is very important to cultivate the five experiences to perfection in this way. First, in conjunction with the method of meditating on the great emptiness samadhi, the method of accomplishing shamatha is explained in detail. The necessity of meditating on the great emptiness samadhi is to manifest the interdependent connection of the Dharmakaya manifesting the Rupakaya.
Chinese
并且，此后所有的生起次第都被原始空性大圆满所包含，因此有从执着事物和相的束缚中解脱出来的必要。如果从修持道次第的角度来说，以大空性的等持修持小资粮道，以慈悲幻化的等持修持中资粮道，从根本等持中显现手印本尊，以手印一体的等持修持大资粮道，因此，无论显宗还是密宗，仅仅凭借对胜观的理解，修持一个具有止观特征的禅定，对于修持资粮道来说没有差别。对于加行道，这里说的是有戏论的手印的迁转，如果不加入诀窍圆满次第的口诀，就无法修持，因此必须凭借圆满次第，以风心融入中脉的力量所牵引的胜观譬喻智慧，产生体验才能修持。在见道中，止观双运，产生意义的光明，之后如经中所说，必须确定在自成任运的坛城中升起。首先，对于如是之性的等持，做到五种体验圆满，如果能够修到心性自然进入等持的状态，那么之后这些就没有太大的困难，转移所缘来修持，不久就能成就特殊的等持。二是普照一切的等持。如是之性虽然是无戏论，但还是说出来。对于没有证悟如是之性的如幻众生，修持无执如幻的大悲周遍虚空，对于那个慈悲，以心一境性没有获得稳固之前就修持。那样的必要是，从执着空性一边中解脱出来，一切法显现而无自性，在如幻的状态中，自证自生的智慧光明而无执着，在加行道中显现，这就是它的必要。三是手印一体的等持之前，修持根本等持，说没有事物等等。那也是本体空性，体性大悲，自证显空无二的自性，观想成白色阿字，经中说：阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），极其稳固。
English
And, all the generation stages after this are encompassed by the primordial emptiness of the Great Perfection, so there is a need to be liberated from the bonds of attachment to things and characteristics. Also, from the point of view of practicing the path, the small accumulation path is practiced with the samadhi of great emptiness, the middle one with the samadhi of compassionate illusion, and the great accumulation path must be practiced with the samadhi of one mudra, which manifests the deity of the mudra from the root samadhi. Therefore, whether it is Sutra or Tantra, there is no difference in having to practice the accumulation path by practicing a qualified shamatha meditation based only on the understanding of vipassana. For the path of joining, here it is said that there is a transference of mudra with elaboration. If the instructions of the Completion Stage are not added to it, it cannot be practiced. Therefore, it must be practiced with an experience of the wisdom of example of vipassana, which is drawn by the power of the Completion Stage, in which the wind and mind dissolve into the central channel. In the path of seeing, the union of shamatha and vipassana gives rise to the luminosity of meaning, and after that, as it is said in the scriptures, it must be determined to arise in the spontaneously accomplished mandala. First, the five experiences of the samadhi of suchness are perfected. If one can meditate until the mind naturally enters samadhi, then there will be no great difficulty in these later ones. If one shifts the objects and meditates, one will achieve a special samadhi before long. Second, the samadhi of all-illuminating. Suchness is without elaboration, but it is still expressed. For sentient beings who have not realized suchness and are like illusions, cultivate great compassion that is without grasping and like an illusion, pervading the sky. Meditate on that compassion until it is stable with one-pointedness of mind. The need for that is to be liberated from attachment to one side of emptiness, and all phenomena appear but are without self-nature. In the state of illusion, the self-aware, self-arisen wisdom is clear and without grasping, appearing in the path of joining, that is its need. Third, before the samadhi of one mudra, meditate on the root samadhi, saying there is no thing, etc. That is also the essence of emptiness, the nature of great compassion, the self-aware nature of the inseparability of appearance and emptiness, and should be visualized as the white letter A. In the tantra it says: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), extremely stable.
Chinese
如是宣说了“Ra A Kar las”等。观修此“阿”，直至心极稳固，尚未成就禅定的正行。当它稳固时，从那“阿”中，无数的白色“阿”散布到世间。如果能获得这种特殊的禅定稳固，那么无需依赖下方的生起本尊和念诵咒语等，便能自主成就息增怀诛等不可思议的事业。正如所说： 这是金刚成就之， 稳固生起智慧之因。 之后是观修本尊，观修所依的宫殿和能依的本尊两种，首先是：光明的心性中，宫殿的陈设如何，那便是普贤寂静安住之处，因此在此生起它，即：基界大力的坛城显现，心性白色“阿”等中燃烧。念诵“等”字后，清晰地生起。第二是生起所依的宫殿：从须弥山等，到乐器种种如云聚般之间念诵后，清晰地生起。第三是从座垫到圆满生起本尊之间，一次性地清晰观想。然后，对于显现为手印一致的主尊，清晰观想有三：学习本尊显现，学习我慢，学习清净忆念。第一种又分为二：对本尊的总体形象执持心念，以及对细节执持心念。第一种是：即使一开始就观修完整的坛城，也很难成就清晰的显现，因此先观修单独的主尊，在那上面获得清晰的显现后，再逐渐学习观修坛城等。因此，在自己面前有白色部分的地方，摆放一幅面向自己的本尊唐卡，其相好圆满、体型较大、清晰、面容端正、无有歪斜等过失、庄严。而且，如果能像大掘藏师父子的传统，即敏珠林派的传统那样，制作一幅名为“引导唐卡”的唐卡，上面没有太多的场景布置和众多本尊眷属，而是以主尊为主体，那就更好了。在那唐卡前，摆设象征性的供品。在靠近唐卡的地方铺设自己的坐垫。以具足身要的方式，首先目不转睛地盯着面前的唐卡，务必确定本尊的形象，集中精神，稍作停留。然后闭上眼睛，看看能否清晰地显现出与那唐卡一样的形象。如果不清晰，就再次睁开眼睛，像之前一样，尽可能地持续