English
Increasing the activities of attaining liberation and so forth, passing the days and nights solely with virtuous deeds; with the discipline of benefiting sentient beings, encouraging those who come there to engage in virtue, satisfying those who desire the Dharma and those who have violated the precepts with the Dharma that suits them; even towards sentient beings such as birds, wild animals, insects, ants, and so forth, not harming them, giving them food and so forth, and reciting the names of the Tathāgata; proclaiming the sound of the Three Jewels. Thinking, 'When will these beings also surely become Buddhas?' and 'When will I liberate these beings from samsara?' and also thinking that these beings may also be emanations, thereby generating respect, engaging in love and respect, and pure perception; contemplating that even though they exist now, they will be separated in an instant, and contemplating impermanence; not passing even a moment in ordinary activity, but passing the time solely with virtuous thoughts. How to practice, within the limbs of skillful means, there are two: the actual method of cultivating calm-abiding and insight, and the separate explanations. There are also three methods for cultivating calm-abiding and insight: explaining what to abandon and what to cultivate. The second meaning: How to practice the limbs of skillful means: The five obscurations of sleep, drowsiness, excitement, regret, and doubt, having abandoned them, cultivate in the manner of the union of calm-abiding and insight. Sleep and drowsiness greatly obscure calm-abiding. Excitement and regret completely distract insight. Doubt is the opposing side that harms both. Here, the practitioners of Yoga consider that there are five obscurations to meditation: Sleep and drowsiness obscure the clarity of true calm-abiding. Excitement and regret disturb the one-pointedness of clear insight. Doubt is the cause of non-achievement at both times. Sleep is involuntarily entering and withdrawing the mind inward. Drowsiness is the unspecified consciousness of unclear objects. Excitement is the mind scattering outward towards objects. Regret is the consciousness of displeasure due to dwelling on some action in the mind. Doubt is indecisiveness due to a mind with dualistic grasping, hindering the accomplishment of activities. These must be abandoned. The Letter to a Friend says: Excitement, regret, harmful thoughts, drowsiness, and sleep, as well as desire and doubt, these five are obscurations.
Chinese
是善妙之财，要知道是抢夺的强盗。如是。所谓的掉举和后悔二者为一，睡眠和昏沉二者为一，贪欲，害心，怀疑，这五种。遣除障碍是：所谓的睡眠昏沉等等，如是五者可以归纳为沉和掉举二者。沉时应提起，掉举时应专注一境而修。其中，睡眠和昏沉二者是沉没，因此应提起并修持十一意念。其他是掉举，因此应努力修持九住心的方法。依靠对治双运是：是这样的，没有止观的双观是散乱和掉举，没有观的止只是无记。双运是遮盖的对治，是殊胜之道。没有以止滋润的智慧只是语言的理解而已，没有以观摄持的止只是无记，不能超越轮回的种子，因此要努力双运。亲友书云：无慧则无禅定，无禅定亦无慧，何者具足此二者，当如黑迹于海中。如是。分别解说止观二者。止的四种，成就之因是：其中第一，止由身语意心放松而成就。其乃诸法自性平等之状态，所缘极寂静是主要的支分，于一所缘境系心乃如轮之相。如此，不作意的等持是由身语意三门极度放松而成就的。身体放松则脉搏放松，脉搏放松则气息放松，气息放松则界放松，四轮之莲花等安住于自位，心住之止自然成就。因为心的所依清净之界不摇动而安住于一处。如是放松而修时，心无散乱和收摄的自性即是止的体性和主要部分，为了稳固它，于一所缘境系心，稍微不作意而安住于轮之相。实际上，此心的自性无论从何处来，不去往未来，不安住，其自性是平庸的，一直都有的。从明清的部分是胜观，从安住的部分是止，无二
English
They are the treasures of virtue. Know that they are robbers who steal. Thus it is. The two, excitement and regret, are one. Sleep and drowsiness are one. Desire, malice, and doubt are the five. Eliminating obstacles: Sleep, drowsiness, and so on, these five are included in sinking and excitement. If sinking, then uplift; if excitement, then meditate with one-pointedness. Of these, sleep and drowsiness are sinking, so uplift and meditate on the eleven objects of mindfulness. The others are excitement, so strive to meditate on the nine ways of abiding the mind. Relying on the union of antidotes: It is like this: insight without calm abiding is scattered and excited. Calm abiding without insight is neutral. Union is the supreme path of the antidote to obscuration. Wisdom not moistened by calm abiding is only the understanding of words. Calm abiding not grasped by insight is neutral and cannot transcend the seeds of samsara, so strive for union. The Letter to a Friend says: Without wisdom, there is no meditation; without meditation, there is no wisdom. Whoever has both of these should be sought like a black mark in the ocean. Thus it is. Explaining separately the two, calm abiding and insight. Of the four calm abidings, the cause of accomplishment is: First, calm abiding is accomplished by relaxing the body, speech, mind, and heart. That is, the nature of all dharmas is equal. A very peaceful object is the main limb. Holding the mind on one object is like a wheel. Thus, non-conceptual samadhi is accomplished by the three doors being very relaxed. When the body is relaxed, the pulse is relaxed. When the pulse is relaxed, the breath is relaxed. When the breath is relaxed, the elements are relaxed. The petals of the four chakras and so on remain in their own place, and calm abiding of mind naturally arises. Because the pure element, the support of the mind, does not move and remains in one place. Thus, when meditating in a relaxed way, the nature of the mind without scattering or gathering is the essence and main part of calm abiding. To stabilize it, holding the mind on one object, slightly without concept, remains in the form of a wheel. In reality, the nature of this mind, from wherever it comes, does not go to the future, does not stay, its nature is ordinary, and it always exists. From the clear and bright part is insight, from the abiding part is calm abiding, non-dual.
Chinese
被称为“地基结合”。存在是指对一切众生恒常存在。显现是指在自然不动的休息等时候容易认识。瑜伽士通过了知各自的处所，无有矫饰的寂止和胜观而解脱。所缘的执持方式是：于一所缘执持心的方式，即有相和无相两种。内外两种，总共被四种方式所包含。有相是色等五根的对境。无相是无分别的专注状态。外是石头、树木、佛像等。内是心间的莲花舒展等。最初有相的执持心的方式是：对色、声、香、味、触任何一种，心不散乱地专注于此，而安住于专注一境的状态。在此稳固之后，执持无相的心，即于任何都不分别的状态中执持心。于身体内部，观想本尊的身像，或者文字，或者心间的莲花舒展和轮等手印，观想光明等，平息了戏论，生起安乐增上的寂止。于外部，不散乱地执持石头、树木或佛像等所依，也能生起明 தெளி的寂止。因为戏论偏重，所以向外执持会散乱，因此向内执持。因为分别念少，所以向内执持容易昏沉，因此向外执持。最初对任何一个有相的事物执持心，之后无相会自然生起。不了解的人，如果对佛像等对境执持心，就会陷入戏论，说什么安住在什么都没有的无戏论状态，这是不了解要点且缺乏经验的说法。像这样，无论你将自己的心专注于何处，都是一样的。专注于某处时，最初会有一个念头先产生。然后，当那个对境显现时，心不参与执着的那个状态中，心无有收放，清澈明亮，空旷开阔，像秋天的天空没有云朵一样，不住不存。于无相的状态中执持心，也不会由此产生额外的过失。如果出现过失，也不会被昏沉或掉举所困扰。总而言之，我认为，在对境显现时，心不参与执着的那个状态中，心安住于无有收放的状态，这就是禅定。无论执持有相或无相的心
English
It is called "ground-union." Existence means that it is always present for all sentient beings. Manifestation means that it is easy to recognize during times of natural stillness, rest, and so on. Yogis are liberated by knowing the peace and insight of their respective places, without artificiality or corruption. The method of holding the object of focus is: the method of holding the mind on one object of focus. That is, there are two types: with-image and without-image. There are two types: outer and inner, which are encompassed by four types. With-image refers to the objects of the five senses, such as forms. Without-image refers to the state of non-conceptual single-pointedness. Outer refers to stones, trees, statues, and so on. Inner refers to the lotus blossoming in the heart center, and so on. The initial method of holding the mind with-image is: to focus the mind without distraction on any of the forms, sounds, smells, tastes, or textures, and to abide in a state of single-pointedness. Once that is stable, holding the mind without-image means holding the mind in a state of non-conceptualization. Also, within the body, visualizing the form of a deity, or a letter, or a lotus blossoming in the heart center, or the hand gestures of a wheel, and so on, and meditating on light, and so on, pacifies elaboration and generates a state of peaceful abiding with increased bliss. Externally, holding onto a support such as a stone, tree, or statue without distraction also generates a state of peaceful abiding with clarity. Because elaboration is dominant, holding outward leads to distraction, so hold inward. Because conceptualization is minimal, holding inward leads to dullness, so hold outward. Initially, holding the mind on any object with-image, the without-image will naturally arise later. Those who do not understand, if they hold the mind on objects such as statues, will go into elaboration, saying that they are abiding in a state of non-elaboration where there is nothing. This is a statement of not understanding the key point and lacking experience. Like this, it does not matter where you focus your mind. When focusing on something, initially a thought will arise first. Then, when that object appears, in that state where the mind does not engage in grasping, the mind is without gathering or scattering, clear and bright, vast and open, like an autumn sky without clouds, not abiding or existing. Holding the mind in a state of without-image will not cause additional faults. If there are faults, one will not be afflicted by dullness or agitation. In short, I believe that when an object appears, in that state where the mind does not engage in grasping, the mind abides in a state without gathering or scattering, that is meditation. Whether holding the mind with-image or without-image
Chinese
此外，还必须生起以乐、明、无分别的体验，远离边际、无执著的伟大证悟所庄严的觉受。如果它没有生起，则有缺失；如果生起了，则认为在相续中生起了正确的禅定，即方便与智慧无二的双运定。方便的支分是：总而言之，将心专注于一个目标上，是修习止的方便支分。想要专注于哪个目标，就将心专注于它。然后，用九种安住心的方法来稳固它，即：将心安住在目标上，持续安住，如果向外散乱，则将心收回并安住，一次又一次地努力趋近安住，对它生起欢喜而调伏，平息掉散乱的过患，遣除睡眠昏沉等而令其完全寂静，不向外散乱而专注于一境，不作功用地平等安住，这即是九种。在《母续》中间说：使心安住，持续安住，收回安住，趋近安住，调伏，寂静，完全寂静，专注于一境，平等安住，就是这个意思。成就的方法是：方式。以此生起专注一境的止时，为了增长和稳固，应施展胜观智慧。珍爱将提升的行住坐卧一切行为都与之混合。如果身体和心感到沉闷，则像以前一样修习。这样就能迅速成就。仅仅是心专注于一境，无法抵挡外缘，也不能与任何胜观混合。所以在专注一境的时候，要将显现如幻等胜观与之混合，并将行住等与止混合而修习。如果没有增益，则在心散乱、身语放逸之后，像先前一样修习。之后，对于想要专注于哪个目标，想要在何时专注于它，想要持续多久专注于它，想要以何种方式专注于它，都能获得自主，从而生起进入和退出的能力。在《经庄严论》中说：以此令其增长后，由于增长长久持续，必定获得实事之安住。如此等等。胜观也有八种。支分主次的方式是：像这样精通止后，胜观