English
That is, conforming to sound and conforming to meaning. The first is, single-pointed concentration on the meaning of what is heard is calm abiding, and understanding the meaning from that is insight. The second is, through practice, initially just attaining single-pointed concentration is calm abiding, and later realizing that it is also without self-nature is insight. As the "Cloud of Jewels Sutra" says: "Calm abiding is single-pointed concentration. Insight is accurately and individually examining the Dharma as it is." The "Sandhinirmocana Sutra" says: "Calm abiding and insight are two, namely, arising from wisdom and arising from instructions. Arising from wisdom is contemplating the words of the twelve scriptures, which is calm abiding. Understanding their meaning is insight. Arising from instructions is using oral instructions to make the mind unmoving, which is calm abiding. Understanding its meaning is insight." Explaining the reason for this is: The reason is, therefore, the superior one transforms bad thoughts into the Dharmakaya, and if there is no good or bad, there is no need to practice antidotes. The intermediate one, through practicing the union of clarity and emptiness, good and bad thoughts dissolve into the Dharmadhatu, and the realization of union appears like the sky. The inferior one first seeks calm abiding, so it is easy to gain stability on the object of focus. Then, practicing insight to individually examine, outer and inner appearances and mind appear as great liberation. Therefore, it is important to know the sequence of faculties. Like this, when a superior faculty person goes to the Golden Island, just as one cannot find earth and stones by searching, whatever arises is liberated into Dharmata, antidotes are purified in the Dharmadhatu, and there is no need to practice in meditation sessions. As the "All-Creating King Tantra" says: "Without artificiality, in the intention of the Victorious Ones, whatever thoughts arise in the mind and mental events, knowing that they abide in unbornness, one is free from all actions, searches, and conceptualizations of signs." The intermediate one, through understanding the view, abides in the state of unbornness, in a clear state free from dullness and agitation, unmoving like a pond free from turbidity. Therefore, calm abiding and insight are united, and thoughts dissolve into the Dharmadhatu, and a realization like the sky appears. As the "Samadhiraja Sutra" says: "The Dharmata of suchness, abiding the mind in suchness, without establishing names, experiences arise, therefore it is called Samadhi." The inferior one's mind is scattered and unruly, like a monkey.
Chinese
当稍微的念头都不存在的那个，以专注一境的止观滋润而修习完成时，为了对治它，修习通达一切法无自性的空性，以及显现的一切如幻等各自的观，从而了悟不生的意义。慈氏菩萨请教说，成就止观后，应当修习胜观。对于中等根器者，有修习方式、安住方法、道路行进方式三种。修习方式也有五种，其中劝诫安住于不分别： 如此与根器结合，修习方式也有三个次第。 首先，现在宣说中等根器的修习。 犹如水中波浪浑浊时，清澈的影像不清晰而摇动一样，心不调顺，分别念飘动摇曳，对于各种戏论到处攀缘时，心性光明清澈的智慧，以及天眼和神通等星辰不显现，因此珍视于一境不动地安住。 就像水中波浪摇动时，即使生起能够映现影像的条件，也无法映现影像一样。心也是，虽然神通等功德自然具足，但由于分别念摇动的波浪所扰，功德无法显现，因此珍视于一境安住。如《多哈》中所说： 此为心专注时，风的波浪，摇动飘扬，极其不调顺。一旦证悟俱生本性，便能以此使自性稳固。 如是。 如何安住呢？当分别念的波浪浑浊消失时，心性光明的明灯自然明亮，让心的水不动摇吧。其中也说： 无波浪的自在胜，无浑浊的禅定生。水与明灯，独自明亮安住。来去我皆不取不舍。 如是。 身体要点和安住方法已宣说。 详细宣说安住的方式： 安住于远离三种边和三种不动的自性中。 也就是： 身体如七法山王，根门离边如池塘的星辰，心性空明如清澈的虚空，安住于无沉掉二取、远离戏论中。 身体不动摇的七法是： 双足跏趺坐，双手等印
English
When that, where even a slight thought does not abide, is moistened by calm abiding that holds to one point and is cultivated to completion, as an antidote to that, by cultivating insight that individually discerns emptiness, the absence of inherent existence of all phenomena, and all appearances as illusion, etc., one realizes the meaning of unborn. Requested by Maitreya, it is said that once calm abiding is accomplished, one should train in special insight. For those of middling faculties, there are three: the way of meditating, the method of settling, and the way of traversing the path. Of the ways of meditating, there are also five. The instruction on settling without conceptualization: Thus, in conjunction with the faculties, there are also three stages of the way of meditating. First of all, now the meditation of middling faculties is shown. Just as when water is turbulent with waves and turbidity, the clear reflection is unclear and wavering, so too, when the mind is untamed, with thoughts fluttering and wavering, clinging everywhere to various elaborations, the mind's own clear light of pristine awareness, and eyes and direct cognition, the planets and stars, do not appear. Therefore, it is precious to settle evenly, unmoving in one point. Just as when the waves of water are turbulent, even if the condition for holding a reflection arises, the reflection is not held, so too, although the qualities of mind, such as direct cognition, are spontaneously present, because one is busy with the waves of turbulent thoughts, the qualities do not appear. Therefore, it is precious to settle evenly in one point. As it says in the Doha: This, when the mind is gathered, the waves of wind, flutter and wave, becoming extremely untamed. Once the co-emergent nature is realized, by that, one's own being becomes stable. Thus. How to settle? When the turbulence of conceptual waves is gone, the mind's own clear light of the butter lamp is self-illuminating, let the water of the mind not waver. It also says: The supreme lord without waves, the meditation without turbidity arises. Water and butter lamp, settle alone, self-illuminating. Coming and going, I neither take nor abandon. Thus. The essential points of the body and the method of settling have been shown. The way of settling evenly is shown in detail: Settling in the nature of being free from the three extremes and the three immovables. That is: The body is like the king of mountains with seven dharmas, the faculties are like the planets and stars of a pond, the mind itself is like the clear sky, settle free from sinking and excitement, free from elaboration. The seven dharmas of the unmoving body are: Legs in vajra posture, hands in equipoise,
Chinese
下颚放松，呼吸缓慢，眼睛注视鼻尖，稍微弯曲颈部，保持平等。诸根不摇动是指：眼睛不移动，耳朵、鼻子、舌头、身体和意念也不阻止，但也不不阻止，无论出现什么，如色、声、香、味、触、法，都不阻止它们的入口。不随其后。如果关闭入口，就无法获得天眼等五眼和意的六种神通，这些都是保持诸根清明的功德。如果随其后，念头连续不断，就与普通人没有区别。因此，诸根就像池塘里不流动的水，各自的显现处就像星辰的影像显现一样，保持平等。而且，如果不对各个对境进行执着，就不会有害，反而会显现出各自的功德。在显现时不去执着，这被称为无分别智。如果没有显现，就没有对境的智慧，因为没有分别和不分别的观察场所，所以也就不存在无分别智了。因此，当诸根显现对境时，保持在不分别的状态中，各自的自性上师会明白地说，念头的来往断绝就是气息停止。明显地觉察到，即使口鼻的气息流动，念头也不会动摇，当戏论停止时，就被称为念头死亡。当没有戏论时，就不需要修持它的对治法，因为戏论的对治法就是无戏论的瑜伽，还需要智慧做什么呢？不需要。多哈中说：眼睛不闭合，心也不阻止，气息停止是具德上师所证悟的。当气息流动时，它不会动摇，死亡时瑜伽母做什么呢？就是这样。当要点到达那个位置时，就被称为六识放松或不做作。由于对境显现在诸根上，所以根识不对对境进行执着。诸根沉溺于对境，虽然清晰，但不会损害禅定光明，反而会成为帮助，所以被称为增长。就像那里面所说：只要诸根沉溺于对境的城市，那么自己就会无所事事地增长。就是这样。心不摇动，安住在远离戏论的边际，这在身体和诸根不摇动时自然发生。那也就是没有收放的清明而光明的心的自性。
English
Relax the jaw, slow the breath, focus the eyes on the tip of the nose, and slightly bend the neck to maintain equanimity. The immobility of the senses means: the eyes do not move, and the ears, nose, tongue, body, and mind are neither blocked nor unblocked. Whatever arises, such as forms, sounds, smells, tastes, textures, and thoughts, do not block their entry. Do not follow after them. If the entrances are blocked, one will not attain the five eyes, such as the divine eye, and the six superknowledges of the mind, which are the merits of keeping the senses clear. If one follows after them, the stream of thoughts will not cease, and there will be no difference from ordinary people. Therefore, the senses should be like the water in a pond that does not move, where the reflections of the stars and planets appear without obstruction, maintaining equanimity. Moreover, if one does not grasp at the various objects with conceptual thought, they will not be harmful, but will instead manifest their respective qualities. To perceive the appearances without grasping at them is called non-conceptual wisdom. If there were no appearances, there would be no wisdom of objects, and because there would be no place for examining conceptual and non-conceptual thought, there would also be no non-conceptual wisdom. Therefore, when objects appear to the senses, by remaining in a state of non-conceptualization, one's own master of awareness will clearly realize that the cessation of the coming and going of thoughts is said to be the cessation of breath. It is directly realized that even when the breath moves in the nostrils, the thoughts do not waver, and when elaboration ceases, it is labeled as the death of thought. When there is no elaboration, there is no need to meditate on its antidote, because the antidote to elaboration is non-elaboration yoga. What need is there for wisdom? There is no need. The Doha says: The eyes do not close, nor does the mind block, the cessation of breath is realized by the glorious master. When the breath flows, it does not waver, what does the yogini do at the time of death? So it is. When the key point is reached, it is called the release or uncorrectedness of the six aggregates. Because objects appear to the senses, the sense consciousness does not grasp at the objects. The senses are immersed in the objects, and although it is clear, it does not harm the luminous clarity of samadhi, but rather helps it, so it is called expansion. As it says there: As long as the senses are immersed in the city of objects, one's own self will increase greatly without effort. So it is. The immobility of the mind, resting in the absence of the extremes of elaboration, naturally occurs when the body and senses are immobile. That is, the nature of the clear and luminous mind without contraction or expansion.
Chinese
安住于不动摇的状态，正如经中所说： “事物和非事物是善逝的束缚， 不要将存在和等性视为不同。 瑜伽士啊，将本初的心安住于一， 就像水倒入水中一样去认识。” 也就是说，在那个时候，如果将事物，即外显的境，和非事物，即内在的觉知之心，执着于分别念，那么心性与生俱来的善逝藏就会被束缚和遮蔽，无论是轮回还是涅槃，好还是坏，甚至对自己的禅定，也不要产生丝毫的执着。 这样，当对事物和非事物都不分别，也不去想除此之外的任何事物时，所有的分别念都会融入心性之基中，当心不动摇且稳固时，就会从轮回中解脱，因为没有了二元执着，没有了对自他的执着，就会获得无上的法身，超越了戏论、思想和言语。 正如经中所说： “通过完全分析事物和非事物， 所有的行都会融入其中。 当心不动摇，安住于自身时， 那时，就会从轮回的事物中自然解脱。 当完全没有自他的知觉时， 那时，就会获得无上的身。” 《普作王》中说： “唉！在如实无勤的大乐中， 三门不勤作，不做作，不设定目标。 心中不作意，不追随相， 安住于自生智慧的乐义中。 这是自生光明之见， 是普作王之见的行持。” 接下来是关于功德显现方式的阐述：像这样安住时，会完全脱离戏论。 那时，自性唯一，处于原始状态。 不执着能取和所取，是法身。 无垢光明，是太阳的精华。 显现乐明无念，无边无际。 也就是说，由于目标和思想已经超越了法性，所有的分别念都融入了法界，与法身成为一体，大圆满的光明，伴随着乐明无念的体验，显现为超越比喻、意义和象征的伟大境界。 《普作王》中说： “三时合一，没有差别。 无始无终，本来存在。 因为法身遍布一切， 自性安住于伟大的伟大之中。” 以及，奇妙稀有