English
I am saddened by suffering, and through attention, I elevate and clarify the body and so on. If scattering distraction arises outwardly, generate aversion to samsara, thereby generating joy in nirvana, and thus abide within the mind. Alternatively, suppress distraction with its antidote, equanimity. When meditating in this way, if you wonder whether this appearance of objects will cease, as previously stated, even if it does not cease, not obstructing appearance is a method, because knowing that it is merely appearance becomes a collection of merit, and it also cannot bind, since attachment to it is what binds. Even if appearance does not cease, things and cognition must be transformed, therefore, not grasping appearance as true and not dwelling on it with attachment is wisdom. During investigation, it is cutting elaboration on the basis of appearance with view, not negating appearance, because it is like the formless realm. As it is said: The fool is bound by it, the wise is completely liberated by it. Until familiar with the nature of reality, also train the mind with signs, so-called training the mind with virtuous signs seems to be like this. As asked by Lodro Gyatso: Body, speech, and mind combined, train in the ten paths of completely pure actions. With love, truly regard all sentient beings, this is the mind training of the all-knowing one. With compassion, strive for the benefit of others, with joy, connect others to the Dharma, with equanimity, the supreme Dharma is without harm, this is the mind conduct of the all-knowing one. And so on, as it is said much. Like training the mind with signs, it is now being trained at times. Mainly contemplate the meaning of the nature of reality, also do taking and sending, or observe the nature of mind with mind. Or the objects of the five senses, such as forms, appear but are without inherent existence, contemplate emptiness, and abide in clarity without conceptual thoughts of signs. The fourth is, mindfulness and so on. 3 When abiding correctly within, mindfulness and awareness that do not forget are like wisdom. As previously stated, if sinking, know it is sinking, if distracted, know it is distracted, etc., guarding and protecting like a watchman. If faults of sinking and distraction arise like dullness, strive with various methods such as diligence and attention, again and again abide in equanimity. Beginner
Chinese
如果是这样，那么心所生起的正念就非常重要，因为以正念把握住实相和无明妄念的止息是同时的。如《入行论·精进品》中所说：“如人捧持满油钵，持剑立于彼人前，若稍动摇即遭杀，修持律仪亦如是。”应当如是行持。最终，正念和妄念融入智慧，融入法界觉性的光明中，没有昼夜之分，也没有行蕴的正念。如《般若经》云：“善现，般若波罗蜜犹如无念无作的虚空。”如是说。又，如果突然对六根的对境产生执着实有的妄念，那么就用智慧分析、观察那个对境，使其成为无实有。如此，错觉消失，心便寂止于三摩地。这样解释也可以。第五，如是等等。4 这样持续不断地修习，心中也会生起三种体验：第一种是动摇的体验，就像陡峭山崖上湍急的瀑布，难以用水坝阻挡一般。心的自性止息，妄念难以抑制，据说这是心安住的开始。第二种是稍微习惯的体验，就像在非常缓慢流淌的河流中看到小石子一样。能看到细微妄念的觉知变得清晰而清澈。第三种是稳固的体验，不被分别念所动摇，并且非常清晰，就像没有波浪的海洋深处一样。之后，三种舍也依次生起。一般来说，舍是指心平等安住，舍弃了肯定和否定两方面的执着，心自然安住。特别是，不让心受到掉举和昏沉的影响，任运自成，烦恼无法乘虚而入的具有作用的舍。对此进行区分，可以解释为行舍、受舍和无量舍三种，因为一切法都视为无二无别平等，安住于大舍之中。然而，从根本上“依次生起”的字面意思来看，似乎有小、中、大三种舍。在根本的旧释中，通过努力克服掉举和昏沉，使心不摇动，自然安住，并且昏
English
If so, the mindfulness arising from the mind is very important, because grasping reality with mindfulness and the cessation of ignorance and delusion are simultaneous. As it is said in the "Engagement in Practice" chapter of the *Bodhicaryāvatāra*: "Like a person holding a vessel full of oil, with a sword held by someone standing before him, threatening to kill him if he moves even slightly, so should the disciplined one be diligent." One should act accordingly. Ultimately, mindfulness and delusion merge into wisdom, merging into the clear light of the awareness of the Dharmadhatu, without distinction between day and night, and without mindfulness of conditioned existence. As it says in the *Mother Sutra*: "Subhuti, the Perfection of Wisdom is like the sky, without thought or action." So it is said. Furthermore, if suddenly a delusion arises, clinging to objects as real to the objects of the six senses, then analyze and examine that object with wisdom, making it unreal. In this way, illusion vanishes, and the mind becomes peaceful in samadhi. It seems acceptable to explain it this way as well. Fifth, like that, etc. 4 By continuing to meditate in this way, three kinds of experiences of the mind will arise: The first is the experience of agitation, like a powerful waterfall on a steep cliff that is difficult to dam. The nature of the mind ceases, and it is difficult to reverse conceptual thoughts; it is said that this is the beginning of the mind abiding. The second is the experience of becoming somewhat accustomed, like seeing small pebbles in a very slow-flowing river. The awareness that sees subtle conceptual thoughts becomes clear and pure. The third is the experience of stability, unwavering by conceptual thoughts and very clear, like the depths of an ocean without waves. Then, the three kinds of equanimity also arise in sequence. Generally, equanimity is when the mind abides equally, abandoning the two aspects of affirmation and negation, and the mind abides naturally. In particular, it is the equanimity that does not allow the mind to be influenced by excitement and dullness, arising spontaneously, and having the function of not allowing afflictions to find an opportunity. Differentiating this, it can be explained as three types: equanimity of action, equanimity of feeling, and immeasurable equanimity, because all phenomena are viewed as non-dual and equal, abiding in great equanimity. However, from the literal meaning of "arising in sequence" in the root text, it seems that there are three types of equanimity: small, medium, and large. In the old commentary on the root text, by diligently overcoming excitement and dullness, the mind does not waver, abides naturally, and dullness
Chinese
似乎在说，无勤任运而住有三种。这里，根据《中边分别论》所说，禅定的修习的障碍有两种：懈怠和忘失教言。正行的障碍是掉举和昏沉。禅定的障碍也是掉举和昏沉等。当出现这些障碍时，需要像对治品那样去对治，如果不那样做，或者即使掉举和昏沉平息了，但仍然过于用力，这不会显示出动摇的心。这两种是禅定进步的障碍。因此，懈怠、忘失教言、掉举和昏沉、不作为和作为，这五种是障碍。对于这些，以信、欲、精进、轻安四者来对治懈怠。同样，以忆念、正知、作意、舍四者，忆念能不忘失地抓住教言的所缘境，正知能觉察到掉举和昏沉的生起，作意是将境的相状摄入内心，因此能显现对治掉举和昏沉过患的对治品，舍能使掉举和昏沉平息时，心安住。当心平等安住时，如果用力，就会散乱；如果昏沉时用力，因为没有胜观，就会像盲人一样。这些似乎很重要，所以写了下来。像这样，努力于禅定的所断和对治品，当习惯时，就能获得身心堪能的轻安，即根识之乐和意识之乐，能摧毁身心的一切恶劣处境，并引来巨大的快乐。在《念住经》中说：心和诸根完全寂静，瑜伽士心中欢喜，那样的欢喜，即使百千个帝释天也无法使之更加欢喜。第六是，空性等。10 像这样，如果长时间习惯于空性，那么智慧体验的增减和非时突然出现的障碍，不是魔的征兆。确定的征兆也会这样出现：对一切事物执着于相，并且分别的邪分别念的意识减小和平息。贪嗔等根本烦恼和近烦恼逐渐减少。善恶、自他、轮回和涅槃等一切二取。
English
It seems that there are three ways of abiding in effortless spontaneity. Here, according to the Madhyāntavibhāga, the obscurations to the practice of samādhi are two: laziness and forgetting the instructions. The obscurations to the main practice are sinking and excitement. The obscurations to dhyāna are also sinking and excitement, etc. When these occur, one needs to apply the appropriate antidotes. If one does not do so, or even if sinking and excitement subside but one still applies too much effort, this will not reveal a wavering mind. These two are obscurations to the progress of samādhi. Therefore, laziness, forgetting the instructions, sinking and excitement, non-application and application, these five are obscurations. For these, laziness is overcome by faith, aspiration, effort, and pliancy. Similarly, with mindfulness, awareness, attention, and equanimity, mindfulness holds the objects of the instructions without forgetting them, awareness recognizes the arising of sinking and excitement, and attention is directing the mind inward to the nature of the object, thus manifesting the antidote to overcome the faults of sinking and excitement. Equanimity allows the mind to rest naturally when sinking and excitement subside. When the mind rests equally, effort leads to distraction, and effort during sinking, without vipassanā, is like being blind. These seem important, so I have written them down. In this way, by striving with the faults to be abandoned and the antidotes of samādhi, when one becomes accustomed to it, one obtains the pliancy of body and mind, that is, the bliss of the sense consciousnesses and the bliss of the mind consciousness, destroying all the bad states of body and mind and bringing great bliss. In the Smṛtyupasthāna Sūtra it says: 'When the mind and senses are completely pacified, whatever joy the yogi has in his heart, even a thousand Indras cannot make it more joyful.' Sixth is, emptiness, etc. 10 In this way, if one becomes accustomed to emptiness for a long time, the increase and decrease of wisdom experiences and the sudden occurrence of untimely obstacles are not signs of Māra. Definite signs also appear in this way: the consciousness of false discriminations that clings to characteristics in all things and differentiates them diminishes and subsides. The root and near afflictions such as attachment and hatred gradually decrease. All dualistic appearances such as good and evil, self and other, saṃsāra and nirvāṇa,
Chinese
越来越平等地证悟，对于情况平等却未能如此证悟，具有突发污垢的现象，慈悲和利益他人的心越来越增长。所见之境皆是心识分别的习气，因此，心识的分别越来越微弱，所见虚幻之物也随之消失。五种神通和五眼等作为道相的功德，也从相应的因缘中逐渐产生。《释量论》中说：从随行和退还中，谁见谁的随行，互相自他皆为此因，因此不会从不一致中产生。如是因和果，互相自他皆是确定的。在未生起不欺骗的功德之前，必须尽力与上述的征兆相符，因为禅定和神通等可能会突然出现，但并不确定。在《宝积经》中多有记载。圣者龙树说：如此空性，瑜伽士修习之后，对于他人之事执着的智慧，将会生起，毫无疑问。第三，后得有三：成办共同的善行，舍弃自赞毁他的魔业，如此行持则显示了二资粮圆满。第一是：安住等。如此将心安住在空性中，是能取之分别和所取之相寂灭，以及心和心所的戏论全部断除的力量，从而被安立为证见真谛，但并非以遍计所执而成就，所谓证见，是未见任何法的言语上的尊称。在《维摩诘经》中说：证见真谛者若未见真谛，又怎能见虚妄？《母经》中说：此义为何？请观虚空。因此，在无有能见所见，如虚空般的境界中，从后得位起身时，应如此行持：虽然了知一切法自性为空性，但譬如在梦中，因果不虚假般显现。在未断除错觉分别之前，因为有感受业和业果的缘故，所以对于善恶之业应当时常取舍。
English
Becoming more and more equal in realization, and for those phenomena with sudden stains who are equal in situation but have not realized it as such, compassion and the mind to benefit others increase more and more. Since the objects of perception are merely the imprints of mental discrimination, the discrimination of the mind becomes more subtle, and the objects of illusory perception disappear. The five clairvoyances and five eyes, etc., as qualities of the path's signs, also gradually arise from corresponding causes. In the Commentary on Valid Cognition, it says: 'From following and reversing, whoever sees the following of whom, mutually self and other are the cause of that, therefore it does not arise from disagreement.' And: 'Thus, cause and effect, mutually self and other are definitely certain.' Until the quality of non-deception arises, one must strive to be consistent with the signs mentioned above, because samadhi and clairvoyance, etc., may arise suddenly, but are not certain. Much is found in the Jewel Heap Sutra. The noble Nagarjuna said: 'Thus, after this emptiness is meditated upon by the yogi, the mind attached to the benefit of others will arise, without doubt.' Third, post-meditation has three aspects: accomplishing common virtues, abandoning the demonic activity of self-praise and disparaging others, and thus showing the completion of the two accumulations. The first is: abiding equally, etc. Thus, abiding the mind equally in emptiness is the pacification of the discrimination of grasping and the characteristics of what is grasped, and by the power of completely cutting off all the elaborations of mind and mental objects, it is labeled as seeing the truth, but it is not accomplished by exhaustive determination. Seeing is a respectful term for not seeing any dharma. In the Vimalakirti Sutra, it says: 'Those who see the truth, if they do not see the truth itself, how can they see falsehood?' And in the Mother Sutra, it says: 'What is the meaning of this? Please look at the pure sky.' Therefore, in the state of no seer and nothing to be seen, like the sky, when rising from post-meditation, one should practice in this way: Although all phenomena are understood to be empty in nature, just as in a dream, cause and effect appear to be infallible. Until delusion and discrimination are exhausted, because there is the experience of actions and their results, one should always adopt and abandon virtuous and non-virtuous actions.