English
Now, by controlling the key points of the channels, energies, etc., and generating objects of focus such as bliss, clarity, and non-conceptuality, the mind, without being disturbed by discursive thoughts, remains one-pointedly in these states, which is quiescence. The objects that appear are not established as being other than the mind, and the nature of the mind itself is not real, so it is without inherent existence. The very nature of the mind in which these appearances arise is unborn and unceasing from the beginning, and is naturally the essence of the union of luminosity. Knowing this, and without clinging to anything, is the characteristic of superior insight. As stated in the *All-Creating King Tantra*: "Duality and non-duality are both pure; these are names given to meditation and non-meditation." If you do not generate a heartfelt enthusiasm for meditating on the meaning of such quiescence and insight, you will remain distracted and procrastinating, and the time for meditation will never come. Therefore, you should think like this: From beginningless time, I have been under the control of these sudden waves of illusory appearances and discursive thoughts, and I have suffered so much. Now, I am still under the control of this habit of mental laxity, like a scroll of bad habits, not cherishing my own mind, creating all kinds of suffering, so that in the future I must wander endlessly in the terrifying abyss of samsara. How frightening! The root of all suffering lies in being under the control of discursive thoughts. Therefore, even if it means giving up my life, I must not abandon this stream of mindfulness that tames the mind. You should repeatedly make this vow. Furthermore, if you put into practice the instructions that benefit the mind, even if you do not have extensive learning, even if you are not clever, even if you are not skilled in speech, the nature of the mind will become clearer and clearer like the ocean, and the waves of discursive thoughts will become calmer and calmer like the ocean. Just as the stars shine on the ocean, all the qualities of the paths and bhumis will naturally arise in your being. Therefore, you should generate a strong desire for the meaning, like a hungry person longing for food, thinking that there is no more supreme meaning to accomplish than this. Having generated this, you should also strive to tame your mind with respectful and constant diligence. If you do not do this, but are distracted by worldly affairs of this life, such as business and farming, there is no need to say anything more. Even if you pretend to be diligent in study and contemplation that is not combined with the mind, and in requesting instructions
Chinese
数量众多以及在外表上行为端庄等，没有任何益处。即使获得了贤者的名声，成为了众人尊敬的对象，但当遭遇不幸时，也会发现他们与普通人没有区别。考虑到这些，应将心念收回内心，将所有教言的锋芒，都指向这颗心。第三，总结止观双运的意义：简而言之，众生的心通过次第修习止观瑜伽，从而使能取所取的分别念解脱的方式有三种。对于根器上等者而言，无需次第修习止观，通过认识自心并对此确信不疑，所有恶劣的分别念，不如理作意以及烦恼的分别念，都在生起的那一刻无有后续地解脱，如此一来，所有显现都融入法身。那时，无需善良的分别念，如信心等来帮助，因为想要通过善行获得的果——法身，安住于其自身之中。即使生起恶劣的分别念，烦恼的分别念，也融入清净的法身之中，不会积聚将人抛向轮回的业，因此不会带来损害。无论生起哪一种，都能达到平等，无需对治，因为未曾迷失于对境的觉性，在觉性的状态中生起和解脱同时发生。如《普作王经》所说：『如实不作意，胜者之意中，心与心所生，无论何念起，彼即生无生，安住知其性，勤作名相执，一切皆远离。』对于根器中等者而言，在未失去将见解认知为无生的状态中，通过远离沉掉和掉举，习惯于止观双运之道，在如虚空般的禅定中，所有心和心所产生的善恶分别念，都如天空中的云彩消散般消失，因此需要精进修持。如《三昧耶经》所说：『如实之法性，如实安住心，不可言说之，体验即转变，是故名为定。』对于禅定的障碍
English
Having a large number [of followers] and behaving virtuously in appearance are of no benefit. Even those who have gained the reputation of being wise and have become objects of respect for all, when a misfortune befalls them, they are seen to be no different from ordinary people. Considering this, one should turn one's mind inward and direct all the sharpness of the instructions to this very mind. Third, summarizing the meaning of the union of calm abiding and insight: In short, there are three ways in which the minds of beings, through gradually practicing the yoga of calm abiding and insight, liberate from the conceptual thoughts of grasping and being grasped. For those with superior faculties, there is no need to gradually cultivate calm abiding and insight. By recognizing the nature of awareness and becoming confident in it, all negative thoughts, improper attention, and afflictive thoughts are liberated without any continuation at the very moment they arise. Thus, whatever arises is absorbed into the Dharmakaya. At that time, there is no need for virtuous thoughts such as faith to help, because the result that one wishes to achieve through virtue—the Dharmakaya—remains in its own state. Even if negative thoughts, afflictive thoughts, arise, they are absorbed into the clear Dharmakaya and do not accumulate karma that throws one into samsara, so they do not cause harm. When both arise equally, there is no need to apply antidotes, because the knowledge that has never been lost to objects arises and liberates simultaneously in the state of awareness. As the Kunjed Gyalpo says: 'In the intention of the Victorious Ones, which is not contrived as it is, whatever thoughts, mental events, or concepts arise, knowing that they abide in the unborn state itself, one is free from all notions of effort, seeking, and signs.' For those with middling faculties, by not losing the state of recognizing the view as unborn, and by being free from dullness, agitation, and excitement, one becomes accustomed to the path of the union of calm abiding and insight. In the space-like expanse of samadhi, all good and bad thoughts that arise from the mind and mental factors disappear like clouds dissolving in the sky. Therefore, one must cultivate diligence and meditate. As the Dampe Tingdzin Do says: 'In the suchness of reality, when the mind is placed in suchness, inexpressible experience transforms; therefore, it is called samadhi.' Obstacles to samadhi
Chinese
关于掉举和昏沉的辨识：总的来说，有昏沉和掉举两种。关于昏沉，《俱舍论》的解释是：什么是昏沉？即身体沉重，心沉重，身体不适于活动，心不适于活动。这里说的是，昏沉属于无记或不善，是痴的一部分。关于掉举，《迦湿弥罗禅定次第》中说：如果被昏沉和睡眠压迫，看到心昏沉或有昏沉的危险。这是说，从昏沉产生的，像心被黑暗笼罩一样，对境不清晰，心的执持力下降而昏沉，或者因为过于收缩而称为萎靡。《入行论》中说：以胜观精进力，若心萎靡当策举。这是说，对于所缘境，执持力松懈而不清晰，或者不牢固执持，即使有清明的部分也会陷入昏沉。这指的是仅仅修习止的情况。还有，如“依于所缘而，不缘则生起”所说，在修习具相胜观之前，首先要稳固串习诸法无自性的定解，这一点非常重要。因为无论是什么善的所缘境，都要让心的显现清晰地呈现，并习惯于此。然而，这只是针对所有带有所缘境的摄心禅修而言。对于中观的实际禅修，以及无相圆满次第的特殊情况，如果所有心识分别念都融入法界，并且具有明澈的智慧，那么就成了无过失的等持，因此执持力松懈不会导致昏沉，这是自宗的观点。关于掉举，《摄抉择分》中说：什么是掉举？即随逐可爱相的贪欲部分，心不寂静，是断绝止的业。因此，即使心散乱于其他烦恼或其他的善所缘境，也不称为掉举。无论是恶的、无记的，还是与所缘境不同的其他善法，如果心像被风吹动的羽毛一样，稍微也不安住，那么就应视为禅定的障碍。
English
Regarding the identification of agitation and lethargy: Generally, there are two types: lethargy and agitation. Regarding lethargy, the explanation in the Treasury of Knowledge is: What is lethargy? It is the heaviness of the body, the heaviness of the mind, the unsuitability of the body for activity, and the unsuitability of the mind for activity. It is said that lethargy belongs to either obscured, unspecified, or unwholesome states, and is a part of ignorance. Regarding agitation, the Kashmirian Stages of Meditation states: If one is oppressed by lethargy and sleep, and sees that the mind is lethargic or suspects lethargy. This means that from lethargy, the mind is like being covered by darkness, the object is not clear, and the mind's grasping power decreases, resulting in lethargy. Or, because it is too contracted, it is also called dejection. The Compendium of Perfections states: By the power of the effort of higher vision, if it becomes dejected, then also praise elevation. This means that regarding the object of focus, if the grasping is loose and unclear, or if one does not firmly grasp it, even if there is clarity, one will fall into lethargy. This refers to practicing only calm abiding. Also, as it says, "Relying on the object, non-objectification arises," it seems very important to first stabilize the certainty of the absence of inherent existence of phenomena before practicing qualified higher vision. Because whatever wholesome object of focus there is, the appearance of the mind should clearly arise there, and one must become accustomed to that continuity. However, this is only said for all mind-holding meditations with an object of focus. In the case of the actual meditation on Madhyamaka, and the unique stages of completion without characteristics, if all mental thoughts dissolve into the expanse and are endowed with the clarity and intensity of wisdom, then it becomes a flawless samadhi, so loosening the grasping does not lead to lethargy, which is our own system's view. Regarding agitation, the Compendium of Determinations states: What is agitation? It is the part of desire that follows attractive signs, the mind is not pacified, and it is the action that cuts off calm abiding. Therefore, even if the mind is distracted by other afflictions or other wholesome objects of focus, it is not called agitation. Whether it is evil, unspecified, or another wholesome dharma that is different from the object of focus, if the mind is like a feather blown by the wind, and does not remain in place even slightly, then it should be regarded as an obstacle to meditation.
Chinese
我这个下等根器者，通过闻思的辨析，对无我获得少许定解，或者特别是依靠上师的口诀，对觉性稍有领悟，但胡思乱想的分别念极多，如海浪翻滚，或者不得自在，如木棉被风吹走，或者不能安住于胜观之义，且心力羸弱，如置于风中的酥油灯。因此，首先应寻求寂止作为胜观的基础，即应将心专注于任何所缘境上，刹那也不散乱。《入行论》云：心之狂象为所缚，念持正法妙好柱，如是系念不稍纵，以坚精进恒时系。如是等等。仅偶尔为之或短暂为之不能成办，故应修习直至五种体验圆满。五种体验是：在比玛拉的《手印禅定释》中说：动、得、习、稳、极，是禅定体验的生起方式。因此，持续专注于一心不乱的状态而修习时，首先生起名为“动”的体验，此时所有分别念和烦恼如山涧瀑布般涌现，虽说此时已抓住修行的开端，但极其难以忍受，且极易为分别念所转，故称此为分别念如敌般涌现之时。如是，由于分别念比以前增多，甚至会生起不想修行的念头，但应以欲、勤、信、安四种足支撑，忍耐并持续修习，此时会生起名为“得”的体验，如狭窄岩洞中的流水般，分别念间断性地止息，并能于无念中稍住片刻。持续修习此状态，则会生起“习”的体验，或称分别念疲惫的体验，譬如无力多动的年迈老者，或如被老鹰抓住的鸟儿般，大多安住于无念状态，仅偶尔生起微弱的分别念。此等时候，称作分别念气力衰竭之时，由于不必受偶尔生起的分别念所控制，故会生起修行的喜悦，从而精进修习，此时会生起名为“稳”的体验，如微风吹拂小湖