English
From the sound of "dhyana" comes the equal mind, that is, by making the mind capable, one abides single-pointedly on the object of focus, or abides in accordance with or identically with the object, that is, without sinking, agitation, etc. that are unequal. Secondly, there are two types: the difference of essence and the difference of time. The first has two types: the generation stage samadhi and the completion stage samadhi. The first, when practicing the generation stage, also has the self-generation, other-generation, manifest generation, and clear generation, which purify the imprints of the four birth places; the four generation Vajra rituals; extensive generation, etc.; the medium has three ritual generations; the concise is like Anuyoga, with only mantra generation; the very concise is like Atiyoga, contemplating the instantaneous recollection completion, four types; or corresponding to the two types of womb-born and miraculous birth, there are also the gradual and sudden generation stage practices. Or, there are five types divided by the order of the five yogas such as the great emptiness. In addition, there are many ways to distinguish samadhi, etc., which focus on the meaning of the four mudras of body, speech, mind, and action, but in essence, all that belongs to the category of the generation stage is called the samadhi of the generation stage. The second completion stage includes relying on the upper and lower gates of the path of means, etc., and the path of liberation, union, non-conceptual yoga, gradually or suddenly gathered. The second is the yoga of blessing, the yoga of complete investigation, and the yoga of completion, three types: the essence and wisdom are non-dual, the deity of meaning, and the form body marks of the deity that appear due to it. When focusing on such a deity, if one blesses and cultivates the suchness of oneself with the suchness of the deity, knowing that it is like iron being coated with a paint that turns it into gold, and cultivating with faith is the first; like making a statue from melted gold, etc., knowing that the form body arises from the purification of the bodhicitta, and cultivating in a capable manner is the second; like an image appearing in clear water without effort, the yogi who realizes the purity of self-nature completes with a momentary samadhi is the third. These three encompass all mantras, and not only that, but also encompass the characteristic vehicle of the Hearers, Mind-Only, and Madhyamaka, as stated in the Net of Illusion.
Chinese
第三，修习三摩地的方法是，依赖于密咒的特殊方法而获得的止观，意义重大且容易成就，除此之外，修习的方法与显宗相同。无论如何，为了获得能够随心所欲的心的稳固性，必须逐步修习。也就是说，通过舍弃五种过失，依靠八种对治，以六种力量，次第熟悉具有四种作意状态的九种住心方法，次第生起五种禅定体验，从而成就具有极度调柔的止观。其中，不能成就禅定的五种过失是：懈怠、忘失教授、沉掉、不作对治、沉掉平息后仍然过于用力。其中，前两种障碍进入三摩地的准备阶段，第三种障碍正行，后两种障碍三摩地的增长，因此，舍弃这些过失的八种对治是：信心、欲求、精进、轻安、正念、正知、作意、舍。前四种舍弃懈怠，即为了获得三摩地，以信心欲求，努力精进，从而获得轻安，舍弃懈怠。不忘失教授的正念，觉察沉掉生起的正知，生起时作对治的作意，沉掉平息时，不作分别念而安住于舍，这些分别是忘失教授等的对治。以这样的方式修习三摩地，必须具备六种力量，即听闻、思维、正念、正知、精进、串习的力量。因此，必须次第修习具有四种作意状态的九种住心方法，四种作意是：勉强进入的作意、间断进入的作意、不间断进入的作意、无勤进入的作意。九种住心方法是：安住、续住、还住、近住、调伏、寂静、近寂静、专注一境、平等安住。对于这些，经部中说：安置，如实安置，摄集安置
English
Third, the method of cultivating Samadhi is that the Shamatha obtained by relying on the special methods of mantra is of great significance and easy to accomplish. Apart from this, the method of cultivation is the same as that of Sutra. In any case, in order to obtain the stability of the mind that can be manipulated at will, it must be practiced gradually. That is to say, by abandoning the five faults and relying on the eight antidotes, with the six powers, gradually familiarizing oneself with the nine methods of abiding the mind with four states of attention, gradually generating five experiences of meditation, thereby accomplishing Shamatha with extreme pliancy. Among them, the five faults that cannot accomplish meditation are: laziness, forgetting the instructions, sinking and excitement, not applying antidotes, and still being too forceful even after sinking and excitement have subsided. Among them, the first two hinder the preparation 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, diligence, pliancy, mindfulness, awareness, attention, and equanimity. The first four abandon laziness, that is, in order to obtain Samadhi, with faith and desire, striving diligently, thereby obtaining pliancy and abandoning laziness. Mindfulness of not forgetting the instructions, awareness of perceiving the arising of sinking and excitement, attention of applying antidotes when they arise, and abiding in equanimity without making discriminating thoughts when sinking and excitement subside, these are respectively the antidotes to forgetting the instructions and so on. To cultivate Samadhi in this way, one must have six powers, namely the powers of hearing, thinking, mindfulness, awareness, diligence, and familiarity. Therefore, one must gradually cultivate the nine methods of abiding the mind with four states of attention. The four attentions are: the attention of entering with effort, the attention of entering intermittently, the attention of entering without interruption, and the attention of entering without effort. The nine methods of abiding the mind are: placement, continuous placement, replacement, close placement, taming, pacifying, close pacifying, single-pointed concentration, and equanimous placement. Regarding these, the Sutra says: placing, truly placing, gathering and placing.
Chinese
使安住，令近安住，调伏，寂静，令近寂静，成一续流，入于等持。如是说。又，由听闻而安住，由思惟而令续流安住，由忆念而令取还安住及令近安住，由正知而调伏寂静，由精进而令寂灭一境性，由完全串习而令等持成就。其中，于最初二心之时，为第一作意，自此至第七之间为第二，第八为第三，第九有第四作意。此等九种阶段，其动摇如陡坡之流水，获得如狭窄孔穴之水，习惯如河流，稳固如无浪之大海，究竟如山王之相，以五种相状而行进。现在，若宣说彼等行相与要诀相合而修持之口诀：未得等持之过患与已得等持之功德，以及系心之方便口诀，由听闻之力而生起信欲，以极精进之勤奋而舍弃懈怠等，于所缘之境为何，以及生起次第与圆满次第之义而安住，是为第一方便。于彼时，纵然刹那亦不住留，如电般摇动，亦当生起欢喜勤奋而屡屡修习。由听闻等持之口诀，以思惟之力，尽力相续安住于先前之所缘，是为第二。于此二方便之时，虽难安住于相续，然当以精进又精进之作意而安住于彼相续。心如流星般摇动，若从先前所缘之相续而散乱时，如引猛水入水道般，由忆念而 पुनः取还安住于自处，是为第三。于此最初三种安住方便之时，犹如风吹纸鸢，或如陡坡之水般，是动摇之相。以寻伺猛利难以获得安住之机会，譬如于猛水之上筑堤般，当不屈不挠而极力努力。实难调伏之心如野马，以忆念之绳索紧紧系缚，置于宽缓之舍念围栏中，以勤奋之缰绳而珍爱地调正方向。较先前忆念稍强
English
It causes to abide, causes to closely abide, tames, pacifies, causes to closely pacify, becomes a single stream, enters into samadhi. Thus it is said. Moreover, by hearing, it abides; by thinking, it causes the stream to abide; by mindfulness, it causes to take back and abide and to closely abide; by vigilance, it tames and pacifies; by diligence, it makes pacified and one-pointed; by complete familiarity, it accomplishes equipoise. Among these, in the case of the first two minds, it is the first attention, from then until the seventh, it is the second, the eighth is the third, and the ninth has the fourth attention. These nine stages are also like a waterfall on a steep mountain, attainment is like water in a narrow hole, habituation is like a river, stability is like a waveless ocean, and completion is like the aspect of a mountain king, proceeding in the manner of five experiences. Now, if we explain the oral instructions for practicing those methods in accordance with the key points: the faults of not attaining samadhi and the merits of attaining samadhi, and the oral instructions for the method of fixing the mind, by the power of hearing, generate faith and desire, and by extremely diligent effort, abandon laziness and so on, and abide in the meaning of the generation stage and completion stage of whatever the object of focus is, this is the first method. At that time, even for a moment, do not stay still, but even if it moves like lightning, generate joy and effort and practice again and again. By hearing the oral instructions of samadhi, by the power of thinking, continue to abide in the previous object as much as possible, this is the second. At the time of these two methods, although it is difficult to abide in the stream, one should abide in that stream with diligent and diligent attention. When the mind, moving like a shooting star, is distracted from the previous stream of the object, just as leading strong water into a channel, by mindfulness, one should again take it back and abide in its own place, this is the third. At the time of these first three methods of abiding, it is the time of the experience of moving like a kite carried by the wind, or like water on a steep slope. Because it is difficult to find an opportunity to abide in the intense force of conceptualization, one should make great effort without being discouraged, just like building a dam on strong water. That wild horse of the mind, which is very difficult to tame, should be tightly bound with the rope of mindfulness, placed in the fence of equanimity of letting go, and cherished to steer the direction with the reins of effort. Mindfulness is slightly stronger than before.
Chinese
当处于那种状态时，如果只是让目标在意识中不清晰地呈现，稍微努力使心稳定，以专注的方式向内收摄，专注于目标，这是第四个阶段。在这个阶段，就像鸟儿围绕着诱饵在空中盘旋，既不离开诱饵，也无法落在诱饵上，只是互相飞舞着围绕诱饵一样，心也只是稍微围绕着目标，所以最重要的是保持正直的持续。然后，当自然而然地对禅定产生一些兴趣，就像蜜蜂不会长时间停留在同一个地方，而是迅速移动着吸取花蜜一样，当对保持这种状态产生兴趣时，像之前那样难以忍受的念头稍微平息，这是第五个阶段。近住和调伏这两个阶段比最初的阶段稍微容易保持，所以被称为“获得的体验”，也就是开始进入禅定的第一个阶段，或者说是稍微获得了温暖。但这就像洞穴里的水一样，许多细微的念头匆忙地涌动着。尽管如此，这就像用洞穴里的水比山上的水稍微平静一些一样。在调伏的这个阶段，就像把蜜蜂关在瓶子里，在没有放出来之前，它没有权力去其他地方，但它不会停留在瓶子里，而是不断地移动一样，当把心放在目标上时，目标不会从意识中消失，但念头的移动不会停止。在那时，重要的是保持觉知，不要动摇地安住在目标的状态中。像这样觉知地安住于目标时，如果出现昏沉和掉举，为了消除它们，通过以各自的对治法如理作意，使成为障碍的各种念头自然平息，这是第六个阶段。像这样平息之后，就像没有昏沉和掉举过失的浑浊的水变得清澈一样，不要动摇地保持这种状态，就像一个人休息一样，在舍的状态中保持觉知。如果稍微平息念头的状态得到提升，那么作为增长念头之地的近烦恼，也像浑浊的水逐渐变得清澈一样，以逐渐平息的方式...
English
When in that state, if one merely allows the object to remain indistinctly in the mind, and makes a slight effort to stabilize the mind, gathering it inward in a focused manner and closely attending to the object alone, this is the fourth stage. During this time, it is like birds circling around a lure in the sky, neither leaving the lure nor being able to land on it, but flying around it, so the mind is only slightly circling the object. Therefore, it is most important to maintain a straight continuity. Then, when a slight interest naturally arises in that samadhi, like a bee that does not stay in one place for long but quickly moves around to drink nectar, when interest arises in maintaining this state, the unbearable movements of thoughts like before are slightly subdued, this is the fifth stage. These two, close placement and taming, are slightly easier to maintain than the initial stages, so it is called "the experience of attainment," which is the first stage of entering samadhi, or slightly gaining warmth. However, like water in a cave, many subtle thoughts rush and surge. Nevertheless, it is exemplified by the water in a cave being slightly calmer than the water on a steep mountain. In this stage of taming, it is like a bee trapped in a bottle, unable to go elsewhere until released, but not staying still inside the bottle, but constantly moving. When the mind is focused on the object, the object does not disappear from consciousness, but the movement of thoughts does not cease. At that time, it is important to remain aware and unwavering in the state of the object. When one remains aware in this way, if dullness and agitation arise, in order to eliminate them, by applying the appropriate antidotes with proper attention, the various thoughts that have become obstacles are naturally pacified, this is the sixth stage. After being pacified in this way, like muddy water without the faults of dullness and agitation becoming clear, one should maintain this state without wavering, remaining aware in a state of equanimity, like a person resting. If the state of slightly pacifying thoughts is enhanced, then the afflictions that are close by, which are the place for increasing thoughts, also gradually subside, like muddy water gradually becoming clear...