Chinese
舍弃我慢是第七。 平息和近平息这二者，是断除掉举过患的方便，此时的串习体验被称为如河流。 如同从远处看缓慢流淌的河流，似乎没有流动，但从近处看，却是不间断地流动。同样，心似乎安住，但仔细观察，会发现有许多细微的动摇。 在那个时候，关键在于通过精进不断提升。 从安住开始到此，由于掉举和沉没的阻碍，需要再次将心投入于所缘境，因此，以正知、心和舍三种方式，尽力调伏是非常重要的。 通过生起精进的力量，比之前更加殊胜，如果不放弃努力，分别念就无法阻断，心一缘安住于所缘境，这被称为有功用或一缘，是第八。 对此，稳定的体验被称为如无波浪的海洋。 如果安住于所缘境并伴随努力，则是无间断地投入于所缘境的意念，此时，对所缘境保持舍心非常重要。 在有功用的阶段，从先前不断提升，无需努力即可自然而然地获得入定，这是九住心的最后一个，也被称为欲心一缘。 这是通过对先前各阶段的串习和完全熟悉的力量而获得的。 达到圆满的体验，如山一般不可动摇，是从这里开始产生的。 如果成就了这样的一缘欲心，心就会毫不费力地融入所缘境，行为上也会自然而然地安住。 如果什么也不想，保持静止，就会出现现象停止，心与虚空融合般的体验。 从那之后，会像身体突然焕发青春一样，之后的贪嗔等烦恼也会减弱，不会持续不断。 在明觉增强时，甚至会觉得可以数清柱子等的微小颗粒。 各种各样的乐、明、无念的状态会自然而然地产生。 睡眠也像融入禅定一样，而且大多数梦境会变得清净。 然而，这样的禅定也必须作为具有真实相或寂静与粗猛相的内外共同道的基础来修持。 还需要修习轻安。
English
Abandoning arrogance is the seventh. Pacifying and near-pacifying, these two are the means to cut off the faults of distraction. At this time, the experience of familiarity is called like a river. Just as a slow-flowing river appears motionless from a distance, but from nearby, it flows continuously, similarly, the mind seems to be abiding, but upon closer inspection, many subtle movements are found. At that time, the key is to continuously improve through diligence. Starting from settling the mind and up to this point, due to the interruption of excitement and sinking, it is necessary to re-engage the mind in the object of focus. Therefore, it is very important to subdue the mind as appropriate with mindfulness, mind, and equanimity. Through the power of generating diligence, it is more excellent than before. If effort is not abandoned, conceptual thoughts cannot interrupt, and the mind abides single-pointedly on the object of focus. This is called with effort or single-pointedness, which is the eighth. For this, the stable experience is called like an ocean without waves. If one abides on the object of focus and is accompanied by effort, it is the thought of engaging in the object of focus without interruption. At this time, it is very important to remain equanimous towards the object of focus. In the stage of with effort, from the previous stages, one continuously improves, and without effort, one naturally attains absorption. This is the last of the nine stages of abiding mind, and is also called single-pointedness of desire. This is attained through the power of familiarity and complete acquaintance with the previous stages. The experience of reaching completion, like a mountain unshakeable, begins to arise from here. If such a single-pointed desire mind is accomplished, the mind will effortlessly merge with the object of focus, and in conduct, it will naturally abide. If one does not think of anything and remains still, experiences such as the cessation of phenomena and the merging of the mind with space will arise. After that, it will be like the body suddenly rejuvenating, and subsequent afflictions such as attachment and aversion will weaken and not continue. When clarity increases, one may even feel that one can count the tiny particles of pillars, etc. Various states of bliss, clarity, and non-thought will naturally arise. Sleep will also be like merging with meditation, and most dreams will become pure. However, such meditation must also be practiced as the basis of the common path of inner and outer, which has the aspect of truth or the aspect of tranquility and violence. One still needs to practice pliancy.
Chinese
如果不能掌握，就不是寂止的自性，更何况是胜观呢？因此，安乐、明晰、无分别也分为两种情况，即是否为于彼如实安住的禅修体验。不要将心安住的微弱体验，视为高深的道，而要精通道的要点。像这样习惯于意念专注一境，使身心堪能，称为轻安。如同心如驯服的马一样获得自在，对于善的所缘，随心所欲地运用。远离忧虑等不适的过患而感到安乐。由于其力量，堪能的风在身上运行，远离身体沉重等不能运用的过患。如同脊椎骨堆积的金刚杵，身体像棉花一样轻盈，温暖的乳汁遍布全身一样，以安乐的姿态，对于善，随心所欲地运用，这是身体的轻安。这样的轻安，最初是粗大的，然后逐渐产生微细的。粗大的也是从最初微细的开始，最终圆满显现。粗大的会使心动摇，所以逐渐耗尽其力量。如影子般稀薄的轻安，微细而不动摇，与三摩地相应而生。这称为寂止。以这种方式，无论修习生起次第还是圆满次第，都会具有尺度。这些方法是广述修习三摩地的方法。如果归纳，就是以对三摩地的欢喜而安住于所缘。不间断地生起其精勤。持续地保持正念。以正知舍弃沉没和掉举。没有过失时，安住于舍。即以欢喜、精勤、正念、正知、舍这五者反复修习，自然远离散乱，善妙地安住不动，就成就了。或者以欢喜安住，生起精勤，以正知守护，安住于舍，即以四种方式修习。或者生起欢喜，安住于所缘，即两种。如果再归纳，就是唯一如其所是地安住于所缘，如教言的多种次第所显示的那样。第四个必要是见
English
If you cannot grasp it, it is not the nature of calm abiding, let alone insight. Therefore, bliss, clarity, and non-discrimination are also divided into two situations, whether or not it is a meditative experience of abiding in suchness. Do not regard the weak experience of the mind abiding as a profound path, but be proficient in the key points of the path. By becoming accustomed to such single-pointedness of mind, the body and mind become workable, which is called pliancy. Just as the mind is like a tamed horse, it becomes free, and one can use it as one wishes for virtuous objects. It is free from the suffering of anxiety and other discomforts and feels at ease. Because of its power, the workable winds run through the body, free from the suffering of heaviness of the body and other unusable conditions. Like a stack of golden vajra pestles in the spine, the body is as light as a cotton petal, and the warm stream of milk spreads throughout the body at once, in a state of bliss. For virtue, one can use it as one wishes, this is the pliancy of the body. Such pliancy is first coarse, and then gradually subtle. The coarse also starts from the subtle at first, and finally manifests completely and clearly. The coarse agitates the mind, so gradually its power is exhausted. The subtle pliancy, as thin as a shadow, is subtle and unwavering, and arises in accordance with samadhi. This is called calm abiding. In this way, whether you practice the generation stage or the completion stage, it will have measure. These methods are the detailed explanation of how to practice samadhi. If summarized, it is to abide in the object with joy in samadhi. Constantly generate its effort. Continuously maintain mindfulness. Abandon sinking and excitement with awareness. When there is no fault, abide in equanimity. That is, by repeatedly practicing with joy, effort, mindfulness, awareness, and equanimity, one naturally becomes free from distraction and abides well and immovably, then it is accomplished. Or abide with joy, generate effort, protect with awareness, and abide in equanimity, that is, practice in four ways. Or generate joy and abide in the object, that is, two ways. If summarized further, it is only to abide in the object as it is, as shown in the various stages of the instructions. The fourth necessity is the view.
Chinese
因此，要使由大平等所确立的意义如实地融入自相续，依赖于禅定的圆满力量。因此，禅定非常重要，是成就事业和悉地的主要因素。因此，必须具备理性和依据。虽然很多人自认为通过空洞的言语就能获得圣道，但在当今时代，即使仅仅成就一心一意的愿望也很困难。因此，密咒的细微事业也很少能如实成就，这是因为缺乏禅定。因此，想要成就事业和悉地的人们，必须努力修持禅定。总之，这个禅定能进入见解的意义，从它的温度中产生行为，不超越它的是誓言。禅定本身也显现为坛城。通过具备禅定，进行灌顶、修持、事业、供养等。它也加持咒语和手印，因此遍及一切。当一切法都对自性清净大平等的意义具有确信时，就超越了修与不修的边际，了知证得了无勤任运的圆满瑜伽大圆满。如本续所说：『完全清净的法界自性，为了自在地运用自性，我与他与分别的相续，完全清净无上的乘。』又如《密集金刚》所说：『无事物则无修，修即非修，如是事物与非事物，修无所缘。』如是宣说。这些阐述了般若波罗蜜多的禅定之品。第三，关于行，有本体、分类、修持之方式、必要四者。第一，瑜伽士、持咒者之悉地，安住于平等圆满任运之状态，行为对任何事物都无有阻碍，一切本来无有分别。如是所说，从“ཙརྱ”之语而有“行”之名，即以方便智慧之殊胜所摄持，对于应行之境如实而行之咒师身语意三门之一切事业。
English
Therefore, to ensure that the meaning established by the Great Equality is properly integrated into one's own mindstream, it depends on the perfection of the power of samadhi. Therefore, samadhi is extremely important, as it is the main cause for accomplishing actions and siddhis. Therefore, one must possess reason and a basis. Although many boast of attaining the noble path through empty words, in this day and age, even achieving a single-pointed desire is difficult. Therefore, even the subtle activities of mantra are rarely accomplished properly, which arises from the lack of samadhi. Therefore, those who desire to accomplish actions and siddhis must diligently cultivate samadhi. In short, this samadhi enters into the meaning of the view, and from its warmth, conduct arises. That which does not transcend it is the samaya. Samadhi itself also appears as the mandala. Through possessing it, one performs empowerment, practice, activities, and offerings. It also blesses mantras and mudras, thus pervading everything. When all dharmas have conviction in the meaning of self-nature purity and Great Equality, one transcends the extremes of meditation and non-meditation, and it is known that one has perfected the effortless, spontaneous Great Perfection of Yoga. As this tantra says: 'The nature of completely pure dharmadhatu, in order to freely use the nature itself, the continuum of self, other, and discrimination, is the supreme, completely pure, unsurpassed vehicle.' And as the Guhyasamaja says: 'Where there is no object, there is no meditation. Meditation is the very non-meditation. Thus, object and non-object, meditation is without an object of focus.' Thus it is said. These explain the chapter on samadhi, the perfection of meditation. Third, regarding conduct, there are four aspects: essence, divisions, the way to accomplish it, and the necessity. First: 'The siddhis of yogis and mantra holders abide in a state of equal perfection and spontaneous accomplishment. Because conduct is unimpeded by anything, everything is primordially without distinction.' As it is said, the word "Carya" means conduct, which refers to all the activities of the three doors of a mantra practitioner who properly engages with objects to be practiced through the special means of skillful wisdom. Second, if divided from the perspective of the basis, there are three types of conduct: body, speech, and mind. If divided by essence, there are the conduct of skillful means and asceticism, and the conduct of liberation and mindfulness.
Chinese
有两种行持。第一种是共同的一般行持，以及特殊的结合解脱的行持。第二种，对于解脱道，以信心和精进等七种是次第的行持，以及没有取舍的顿超行持，也说是八种。此外，行持方面，有在入定时修禅定，以及在后得时，将一切显现视如幻化，从而随意享用欲妙等，区分的方式非常多。但大多数行持都是在后得的阶段确立的。而且，这也会因为内在暖相的获得方式和修持的进步程度而转变为多种行持，如有所缘、无所缘和极度无所缘等。还有，初学者是年轻修行者的行持，克服障碍后是疯行者的行持，获得稳固后是国王统治者的行持等说法。此外，还有昆达里尼和普贤法王遍照的行持等等，名称和区分方式多种多样。从时间角度来说，首先是进入的行持，中间是成就悉地的行持，最后是成就的行持。其中，首先是恭敬上师，接受灌顶，守护誓言，请教如何修持的口诀，不违背教言。第二是属于近修和实修的支分。第三是成就的行持，即成就悉地后，将一切用于事业。这三者也涵盖了金刚乘的所有道。第三个方面分为共同和特殊两种。第一种是：共同的乘中，将欲妙视为道的障碍，而在这里，应该接受什么呢？因为一切法都安住于平等大乐之中，所以没有取舍的执着。以与证悟自性相符的、随意安住的方式，以快乐而迅速的方式，像眼前的幻术一样给予解脱。而苦行等带来的痛苦则不是这样，因为它们会制造障碍。因此，如果密咒士轻贱自己的身体或使其受苦，则被认为是根本堕落。因此，随意享用欲妙，也是因为以方便控制和智慧不迷惑的关键，而超越了共同的乘。