Chinese
修习的所缘，智者的所缘，烦恼调伏的所缘等虽然说了无边，但此诀窍的上师们大多以心为所缘而作介绍，所以这里也是同样的规矩。也就是，对上师从眼中流出眼泪，身体的汗毛竖立，以极强的虔诚心从内心深处，从骨髓深处以强烈的悲切之情长久地祈祷，最终上师融入自身，心想受到加持，安住在显现模糊的状态中，希望暂时和究竟的意义能够如此成就，对于暂时和究竟不希望出现如此这般的疑虑等念头，什么也不做作。不追断过去，不迎接未来，安住在当下没有任何流动的状态中。如此安住时，并不是要阻止像昏厥和睡眠一样的所有作意，而是要使心安住于不动的状态，不散乱，也就是树立起毫不忘记的忆念的哨所。如此以忆念的绳索系住所缘，如果忆念减弱，心生流动的分别念的几率就大，所以忆念的力量减弱而心向他处流动或不流动时，需要像智慧的正知守卫者一样靠近而安住，如《中观心髓》中所说：心之象，离去者，于稳固之所缘柱，以忆念之绳索系缚，以正知之铁钩次第调伏。总之，无过失地修成三摩地，没有超出忆念和正知的守护方式，而其中忆念是主要的，如果忆念生起，那么正知作为忆念的果实自然而然就会到来。那时，如果其他的分别念止息，确定生起了心的觉性和明性，那么就对那个当下的自性，收紧忆念，全神贯注地赤裸裸地观看。如此观看后，无论生起什么流动或分别念，都要认识到那个当下，如此行持依赖于正知。或者如《律藏》中所说，像弓箭手和挥剑者战斗的方式一样，忆念和正知增长力量后，立即
English
The object of practice, the object of the wise, the object of taming afflictions, etc., although countless have been spoken of, most of the previous masters of this instruction introduce it by focusing on the mind as the object, so here too, it is the same rule. That is, tears flow from the eyes towards the lama, the body's hairs stand on end, with intense devotion from the depths of the heart, from the depths of the bones, with intense sorrow, pray for a long time, and finally the lama merges into oneself, thinking of being blessed, and abiding in the state where appearances are blurred, hoping that temporary and ultimate meanings can be accomplished in this way, and not wanting such doubts to arise in the temporary and ultimate, etc., without doing anything artificial. Do not cut off the past, do not welcome the future, abide in the state where there is no movement in the present. When abiding in this way, it is not to prevent all intentions such as fainting and sleeping, but to keep the mind in a state of immobility, without distraction, that is, to establish a sentinel of mindfulness without forgetting even a little. Thus, although the object is bound by the rope of mindfulness, if mindfulness weakens, the chances of the mind generating flowing thoughts are high, so when the power of mindfulness weakens and the mind flows elsewhere or does not flow, it is necessary to approach and abide like a wise guard of awareness, as it is said in the Heart Essence of Madhyamaka: The elephant of the mind, the one who leaves, is bound to the stable pillar of the object, with the rope of mindfulness, and gradually tamed with the iron hook of awareness. In short, accomplishing samadhi without fault does not go beyond the way of guarding mindfulness and awareness, and among them, mindfulness is the main thing, and if mindfulness arises, then awareness as the fruit of mindfulness will naturally come. At that time, if other thoughts cease, and it is certain that the awareness and clarity of the mind have arisen, then tighten the mindfulness on the nature of that moment, and look nakedly with single-pointed attention. After looking in this way, whatever movement or thought arises, recognize that moment, and acting in this way depends on awareness. Or, as it is said in the Vinaya Sutra, like the way archers and swordsmen fight, after mindfulness and awareness increase their power, immediately
Chinese
不要让它连续不断。当念头的延续被切断，安住于无有动摇的境界时，不要失去觉知，稍微放松身体的紧张，然后在等持的状态中放松。如玛吉（藏文：མ་གཅིག）所说：“用‘ཧྲིམ་’（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，意为：惭愧）收紧，用放松来释放，心的安住之处就在那里。”此外，正如婆罗门所说：“被绳索束缚的心，如果放松，毫无疑问就会解脱。”因此，稍微放松身体的紧张，心想：“如果比这更紧，就会产生掉举。”稍微放松；心想：“如果比这更放松，就会产生昏沉。”稍微收紧，这样就会恰到好处。在那两者之间，让心远离念头的动摇，交替地进行安住和观察昏沉与掉举。正如导师旃陀罗·瞿弥（Candragomin）所说：“如果努力，就会产生掉举；如果放弃，就会产生萎靡。很难找到这种智慧的平衡点，我为什么要搅乱我的心呢？”就像这样。在那些时候，对念头进行压制，观察任何生起的念头的本质，那些念头就会自然消失，显现空明。同样，当心安住于不动摇的状态时，也要进行观察，何时没有被遮蔽，空明澄澈。如果看到前后两者没有区别，那就是安住与动摇混合在一起，这是禅修者们所熟知的，并如此称呼它。或者，可以这样培养心的安住：无论生起什么样的念头，不要阻止它，要认识到它在哪里动摇，动摇到哪里，观察那个念头的本质并安住。这样安住，最终动摇停止并安住，就像将大海长时间保存在水池中，就像鸟儿从笼子里飞向大海一样。如《多哈》（Doha）所说：“就像从船上飞起的乌鸦，绕着各个方向飞翔，然后又回到那里一样。”应该像这样练习。此外，贡巴（藏文：དགོན་པ）说：“不要把念头看作是过错，不要特意修不作意，让心自然而然地安住，保持警觉，进入禅定止观的状态。”
English
Do not allow it to be continuous. When the continuation of thoughts is cut off, and one abides in a state without wavering, without losing awareness, slightly relax the tension in the body, and then release into a state of equanimity. As Machik said, "Tighten with 'hrīḥ' (Sanskrit: ह्रीः, meaning: shame), release with relaxation, the place of the mind's abiding is there." Furthermore, as the Brahmin said, "The mind bound by ropes, if released, will undoubtedly be liberated." Therefore, slightly relax the tension in the body, thinking, "If it is tighter than this, agitation will arise." Relax slightly; thinking, "If it is more relaxed than this, dullness will arise." Tighten slightly, and it will be just right. In between those two, let the mind be free from the movement of thoughts, alternately abiding and observing dullness and agitation. As the teacher Candragomin said, "If you strive, agitation will arise; if you abandon it, lethargy will arise. It is difficult to find this wisdom of balance, why should I disturb my mind?" Just like that. At those times, suppress thoughts, observe the essence of whatever thoughts arise, and those thoughts will naturally disappear, revealing emptiness and clarity. Similarly, when the mind abides in an unwavering state, also observe when it is not obscured, empty, clear, and bright. If you see no difference between the before and after, that is the mixing of abiding and movement, which is well known to meditators and is called that. Alternatively, one can cultivate the abiding of the mind in this way: no matter what kind of thought arises, do not block it, recognize where it moves and to where it moves, observe the essence of that thought and abide. By abiding in this way, eventually the movement ceases and one abides, just like keeping a great ocean in a pool for a long time, like a bird flying from a cage into the ocean. As the Doha says, "Just like a crow flying from a ship, circling in all directions, and then returning there." One should practice in this way. Furthermore, Gonpa said, "Do not regard thoughts as faults, do not deliberately meditate on non-thought, let the mind abide naturally, remain vigilant, and enter the state of meditative quiescence and insight."