Chinese
因此，禅定的次第也是如此。现在开始，保持稳固非常重要。如果不能真正理解，那么在中阴界，会像梦一样出现摇摆不定的前半部分的景象，以及后半部分处所和地方的景象。最好是认识到这些景象是虚假的；中等的人则观想生起次第和圆满次第如幻如化；最下等的人则通过皈依等方式从中有界的恐惧中解脱，往生到天界，从而在来世获得解脱。总而言之，已经讲述了通过四种光明相来行道的方法。对于下等根器的人，通过习惯于安排禅修次第的方法，有三种成就持明的方法。关于禅修的次第，也有简要的开示，即止、观、双运。简要的开示是：现在，下等根器者禅修的次第是：首先，分别修习止和观，一旦稳固，就修习无二双运。此外，还要学习无数的方法和途径。关于止的三个方面，这里讲述如何调伏分别念：那么，如何做呢？首先，寻求止的次第是：在僻静的地方，舒适地坐在座位上，通过呼气和吸气的颜色和次数，在几天内调伏分别念，并安住其中。也就是说，在没有禅修的障碍，如众生的伤害、喧嚣和争吵等的地方，自然而然地专注于内心，舒适地坐在座位上，结跏趺坐，双手放在膝盖上。从清晰的三脉中的白色罗玛脉，将气从右鼻孔呼出，像从火房里冒出的烟一样，净化所有的疾病、邪魔、罪恶和障碍。当吸气时，观想佛陀等的禅定变成光，从左鼻孔进入红色江玛脉，融入中脉。稍微屏住呼吸，使上下之气相合。然后缓慢地像之前一样呼出，稍微屏住剩余的气。关于气的颜色，春天三个月是地气和痰增盛的季节，为了对治它，观想绿色的气。夏天三个月是为了消除火的热量，观想白色的水气。秋天三个月是为了消除胆汁的扰动，观想黄色的地气。冬天三个月是为了对治寒冷的水，观想红色的火气。形状方面，观想在心脏中，气和心的精华像弓一样，或者三角形，或者圆形，或者正方形。
English
Therefore, the stages of meditation are also like that. From now on, it is very important to maintain stability. If you do not truly understand this, then in the bardo of existence, the appearances of the first half, which seem to waver like a dream, and the appearances of places and locations in the second half will arise. The best is to recognize that these appearances are false; those of middling ability should contemplate the generation and completion stages as illusory; the lowest should turn away from the fears of the bardo through refuge and the like, and be reborn in the higher realms, thus attaining liberation in the future. In short, the method of traversing the path through the four aspects of clear light has been explained. For those of the lowest faculties, there are three ways to accomplish the vidyadhara by familiarizing themselves with the method of arranging the stages of meditation. Regarding the stages of meditation, there is also a brief explanation of shamatha, vipashyana, and union. The brief explanation is: Now, the stages of meditation for those of the lowest faculties are: First, train separately in shamatha and vipashyana, and once stabilized, meditate on indivisible union. Furthermore, learn countless methods and approaches. Regarding the three aspects of shamatha, here it is explained how to subdue conceptual thoughts: So, how is it done? First, the stages of seeking shamatha are: In a secluded place, sit comfortably on a seat, and through the color and number of breaths, subdue conceptual thoughts for several days and abide in that state. That is, in a place free from the thorns of meditation, such as harm from beings, noise, and quarrels, naturally focus the mind, sit comfortably on a seat, sit in the lotus position, and place the hands on the knees. From the clear three channels, from the white Roma channel, exhale air from the right nostril, purifying all illnesses, evil spirits, sins, and obscurations like smoke leaving a furnace. When inhaling, visualize the samadhi of the Buddhas and others transforming into light, entering the red Jiangma channel from the left nostril, and dissolving into the central channel. Hold the breath for a moment, joining the upper and lower airs. Then slowly exhale as before, holding back a little of the remaining air. Regarding the color of the air, in the three months of spring, when earth-air and phlegm are abundant, visualize green air as a remedy. In the three months of summer, to dispel the heat of fire, visualize white water-air. In the three months of autumn, to dispel the agitation of bile, visualize yellow earth-air. In the three months of winter, to counteract the cold of water, visualize red fire-air. As for the shape, visualize the essence of air and mind in the heart as being like a bow, or triangular, or round, or square.
Chinese
那是与之相应的触觉。数量以七次呼吸为限，用心来计数。对于初学者来说，从鼻孔呼出的气息，从四指宽开始，逐渐增大加长，直到三千世界。除此之外，不要让心有任何散乱。当身体不适时，用强烈的“哈”声将气息完全呼出，以此来消除不适。在感到快乐和生起信心等时候，将气息保持在体内。通过数日练习呼吸，心会变得清明澄澈，生起无任何分别念的止。那时，粗大的气息不再流动，心无杂念，任运的明点，红白日月的部分不会动摇。其中，气息不再在下部流动，而是安住在中脉不分别的境界中，从而认识到俱生智。如多哈中所说：气息和心识不再流动的地方，日月无法进入的地方，无知者啊，在那里将心识的气息呼出。专注一点：从那以后，粗大的分别念被克服，那是如此修习的结果。之后，慈爱等四无量心和二种菩提心，生起次第和绘画佛像、经书等，在任何善的对境上，专注一点，不散乱地安住。也就是修习慈爱等四无量心，或者发愿菩提心和行菩提心。《入行论》中说：当分别念止息时，应当修习菩提心。或者，将心专注于生起次第，或者经书，或者绘画等佛像上。《三摩地王经》中说：如黄金般颜色的身体，世间怙主一切都无比庄严，谁的心专注于此对境，那位菩萨就是等持。总之，因为先前没有习惯于无相，所以要专注于任何一个善的对境，不散乱地修习。《经庄严论》中说：将心专注于对境，不要让它持续散乱。真正的止禅定：方法：如此安住，心变得堪能，不会散乱到其他地方，而是专注于所缘境。安住多久，就能保持多久的等持。当身体、语言和心充满喜乐时，就成就了专注不动的止。
English
That is the tactile sensation that corresponds to it. The number should be limited to seven breaths, counted mentally. For beginners, the breath exhaled from the nostrils, starting from four fingers' width, should be gradually increased and lengthened, up to three thousand worlds. Apart from that, do not let the mind wander to anything else. When the body is uncomfortable, eliminate it by exhaling the breath completely with a strong "Ha" sound. During times of happiness and the arising of faith, keep the breath within the body. By practicing breathing for several days, the mind becomes clear and limpid, and a state of calm abiding arises, free from any conceptualization. At that time, the coarse breath no longer flows, and when the mind is without distraction, the spontaneous bindu, the red and white parts of the sun and moon, do not move. Within that, the breath no longer flows in the lower part, but abides in the non-conceptual state of the central channel, thereby recognizing the co-emergent wisdom. As the Doha says: Where breath and mind do not move, where the sun and moon cannot enter, ignorant ones, exhale the breath of mind there. Single-pointed focus: From then on, gross conceptualizations are overcome, and that is the result of such practice. Then, the four immeasurables such as love, and the two bodhicittas, the generation stage and painted images, scriptures, etc., on any virtuous object, focus single-pointedly, without distraction, and abide in equanimity. That is, practice the four immeasurables such as love, or aspire to bodhicitta and engage in bodhicitta. The Bodhicaryavatara says: When conceptualizations subside, one should meditate on bodhicitta. Or, focus the mind on the deity's form in the generation stage, or on scriptures, or on paintings, etc. The Samadhiraja Sutra says: With a body like the color of gold, the protector of the world is completely adorned, whoever's mind enters into this object, that bodhisattva is in equanimity. In short, because one has not previously been accustomed to the absence of objects, one should meditate without distraction on any virtuous object. The Ornament of the Sutras says: Focus the mind on the object, do not let it continuously wander. The actual samadhi of calm abiding: Method: By abiding in this way, the mind becomes workable, it does not scatter elsewhere, but focuses on the object of focus. As long as one abides, one can maintain equanimity. When the body, speech, and mind are filled with joy and bliss, one achieves unwavering calm abiding.
Chinese
长时间不散乱，念头不飘散，内心安乐身体安乐，说话少而语言柔和，面色润泽，这是成就止观一心的时候。经中说：比丘瑜伽行者，我的身心堪能，饮食知量，说话少而语言柔和，皮肤的颜色也非常润泽等等。关于胜观也有两种。修习的方法是：止观堪能。之后修习胜观之义是：外境显有轮回涅槃这些法，以各种显现如梦如幻，如影像、化身、声音、乾闼婆城，如眼翳、阳焰一样，没有实义。显现是空性，自性是空性的状态中，本来就无有，如幻化八喻一样修习。圣者三摩地王经中说：这些法如水泡、水上的树木一样，如幻术一样，如天空的闪电一样，如水中的月亮一样，如阳焰一样。如同乾闼婆城、阳焰和幻术一样，如同梦境一样，所有诸法都应如是了知，观想名相，本体是空性。虚空藏经中说：以一法，一切法如幻如阳焰，不可执取，不可积聚，虚假不真实，如果能如是了知，不久即可趋向菩提心要。如此，在迷乱的显现中，所显现的不清净器情世间一切，以及清净诸佛的显现一切，都如梦一样，在实义上不成立。在迷乱的显现中，以习气或积累的力量而显现，在那显现中，所显现的一切似乎清净，但在具有二元对立的显现中所显现的都是虚假的。经中说：涅槃也如梦如幻。在迷乱的显现中所显现的佛是虚假的，是化身的自性，如水中的月亮一样，从法界法身和报身中没有移动而显现是虚假的。清净佛的自性不在色究竟天安住的虚假则不是。这也是因为迷乱分别念而使轮回和轮回的安乐痛苦一个接着一个地延续，经历了无数世。
English
For a long time without distraction, thoughts do not wander, the mind is at ease, the body is at ease, speech is minimal and the language is gentle, and the complexion is radiant – this is the time when single-pointed quiescence is accomplished. The Sutra says: "A monastic practitioner, my body and mind are workable, knows the measure of food, speaks little and the language is gentle, and the color of the skin is also very radiant," and so on. There are also two aspects to insight. The method of training is: quiescence is workable. Then, training in the meaning of insight is: outer appearances, existence, samsara, nirvana, all these dharmas, with various appearances, are like dreams and illusions, like images, emanations, sounds, cities of gandharvas, like cataracts and mirages, without essence. Appearance is emptiness, in the state of self-nature emptiness, from the very beginning, they are non-existent, so one should meditate on them like the eight similes of illusion. The Noble Samadhi King Sutra says: "These dharmas are like bubbles and water plants, like illusions, like lightning in the sky, like the moon in water, like mirages." And: "Just as a city of gandharvas is a mirage, like an illusion, like a dream, all dharmas should be known in the same way, meditating on the characteristics, the essence is emptiness." The Akashagarbha Sutra says: "Through one dharma, all dharmas are like illusions and mirages, cannot be grasped, cannot be accumulated, are false and not real, if one understands this, one will soon go to the heart of enlightenment." Thus, in the appearance of delusion, all the impure environment and beings that appear, and all the appearances of the pure Three Jewels, are like dreams and are not established in reality. In the appearance of delusion, they appear due to the power of habits or accumulation. In that appearance, everything that appears seems pure, but what appears in the appearance of duality is false. The Sutra says: "Nirvana is also like a dream, like an illusion." The Buddha who appears in the appearance of delusion is false, is the nature of emanation, like the moon in water. The appearance of not moving from the Dharmadhatu Dharmakaya and Sambhogakaya is false. The falsehood that the nature of the pure Buddha does not reside in Akanishta is not so. This is because delusion and conceptualization cause samsara and its happiness and suffering to pass from one to another, and countless lifetimes are experienced.
Chinese
即使相似，从那时起，如果观察心性无生的状态，轮回与非轮回如梦一般虚幻，从习气的睡眠中显现时，就说从未有过错觉。如圣者近护所问经中说：我已显示心之地狱恐怖，即使无数众生感到厌倦，那些死亡并转生恶趣的众生，那些众生也从未存在过。那些挥舞刀剑、巨箭、兵器的，进行伤害的也并不存在，看到落在身上，那里没有武器。各种令人愉悦的花朵绽放，金色的殊胜宫殿燃烧，令人心旷神怡，这里对它们也没有任何作用，那些都是由分别念所安立的。由分别念安立世界，以执着认识来区分孩童。能执与所执也未曾生起，完全的分别念如幻术、阳焰一般。总之，这些显现安立的法，如同幻术的八种比喻一样，在不存在中观修显现，应努力修习空明晃荡。显现的方式是：像那样仅仅执着于幻术也无法确定，因此像虚空一样观修。法，一切都如虚空一般，无我，在无生、离戏中平等安住。因此，在外境法上无我，了知能取与所取无自性。那也是显现而无真实，那也仅仅是安立，实际上并非自性存在与不存在的戏论之境中平等安住。因此，对外境真实或不真实、执着于幻术的分别念也会消失，那时，在所取境无法确定时，了知那时对它的执着，能取分别的念头没有成立，因此顺带能执也知道没有成立。应了知并观修在任何事物的自性中都不存在，并超越了目标之法性。如经中所说。《圣妙吉祥根本续》云：“于过去无量无数劫，我忆曾为人之主宰，大仙善逝作舟楫，名曰无物所生者。才生已住于虚空中，示现诸法皆无物，尔时随顺彼名者，其声普闻于世间。诸天悉皆大欣悦