English
As a support, avoid the faults of being too tight and too loose, without falling to either side, maintain balance. Fourteen sessions. If that still doesn't work, rely on the wind to hold, there are vase-like and number-relying two, the first is: with nine breaths, tightly grasp the rear wind. While swallowing saliva, press it below the navel, and grasp as much as possible. When exhaling, coordinate with exhaling, and temporarily return the lower wind to its original position. After becoming well-versed in this, slightly tighten the lower wind upwards. Learn the vase-like. Then also do small retraction, and focus the mind on the emptiness four fingers below the navel. Occasionally look at the space between the eyebrows and then relax. Do not hold when too full or hungry. Try to hold as much as possible in the early morning, etc. Similarly, if not accustomed, then hold by counting: count the three of wind entering, staying, and exhaling as one, initially count about twenty-one, or eventually count to one hundred, one thousand, etc. with the mind. Do not be distracted to anywhere other than the path of the nostrils. Focusing on one of those objects, one must definitely grasp one. Because people's faculties are sudden, transcendent, and gradual, the ease and difficulty of their appearance also vary, but do not be discouraged, persevere, it is impossible not to arise. Together with an experienced lama, Through guidance, the first abiding is like a waterfall on a steep mountain, the second is like a slowly flowing river, and the third is like an unmoving vast ocean, these three appear in sequence. Although from the previous ones, it seems like there are coarse discriminations, but it was not felt before. This is because it can only be felt when abiding, so do not be annoyed, persevere, and eventually no discriminations can shake, and it will naturally appear. Like this, even if these three abidings have not arisen, generate diligence. Through alternating practice of tight and loose, it can arise. When tight, the body, mind, consciousness, and views are all tightened, like walking on a single-plank bridge, do not practice carelessly, take it seriously, and shorten the time. Relaxation is relaxing the posture, etc. Let the mind relax naturally. Without fabrication, without self, relax freely. Like a child with nothing to do, without effort or action, relax.
Chinese
放下，不要散乱，稍微忆念。除此之外，什么也不要想。禅修时间稍微长一点。回遮修法是，无论生起什么分别念，就认定它，看作是恩人。抛弃一切取舍、希望和疑虑，去认识它。无论它如何变化，都不要紧。还要让它尽量地变动。不要跟随它，也要认识它，什么也不要否定或肯定。即使生起疾病、痛苦、强烈的烦恼，也同样地去看待，它们自然会平息。第十五座。接下来是生起和介绍止观的方法：通过专注的力量，心稍微安住和完全安住，就叫做止观。如果身体没有遇到干扰的因素，就不能称之为止观。止观是心远离烦恼、分别念、执着相、散乱的戏论，在善良的本质中，远离沉没和掉举，明朗而专注地安住。以前的努力和现在的努力相结合，努力变得容易、宽广、舒适。从禅修中起身时，心也不要游移到任何地方，稍微停留一下。在一切四种行为中，觉知缓慢而自然。显现黯淡无光，如果不是特别用心去关注，就无法捕捉到外境的细节。似乎健忘症变得严重，会看到各种各样的乐、明、无念的体验。还会出现许多体验、神通、神变，以及十种征相等。如果这些在相续中生起，那么胜观等一切功德都会生起。这个时候，也会出现疾病、疼痛、痛苦等不愉快的事情，还会出现各种各样的梦境、好坏、神通、神变、乐、明、无念的体验等。无论生起什么，都要舍弃贪嗔，在没有执着和依恋的状态中，从精进的灰烬中取出，进行禅修，功德是不可思议的。像这样禅修，就能获得远离昏沉、掉举等过患的止观。一定要在相续中努力修持，并认真地将它作为核心。这是对止观的单独认识。第十六座。第二，观察胜观和介绍胜观，分为两部分。第一部分包括从安住的角度观察，从游移的角度观察，从显现的角度观察，以及观察身心是一还是异。观察安住、游移、显现这三者的自性是空性。
English
Put down, don't be distracted, and remember slightly. Don't think about anything else. Meditate for a slightly longer time. The reversing meditation is to identify whatever discursive thoughts arise and see them as benefactors. Abandon all acceptance, rejection, hope, and doubt, and recognize it. No matter how it changes, it doesn't matter. Let it change as much as possible. Don't follow it, but also recognize it, and don't negate or affirm anything. Even if illness, suffering, or strong afflictions arise, look at them in the same way, and they will naturally subside. Session fifteen. Next is the method of generating and introducing calm abiding and insight: Through the power of concentration, the mind slightly abides and completely abides, which is called calm abiding. If the body does not encounter disturbing factors, it cannot be called calm abiding. Calm abiding is when the mind is far from afflictions, discursive thoughts, clinging to signs, and the elaborations of distraction. In the essence of virtue, it is free from sinking and excitement, and abides clearly and attentively. The previous effort is combined with the present effort, and the effort becomes easy, broad, and comfortable. When getting up from meditation, the mind should not wander anywhere, but stay for a while. In all four activities, awareness is slow and natural. Appearances are dim and dull, and if you don't pay special attention, you can't capture the details of the external world. It seems that forgetfulness has become serious, and you will see various experiences of bliss, clarity, and non-thought. Many experiences, clairvoyance, and miracles will also appear, as well as the ten signs and so on. If these arise in the continuum, then all the qualities such as insight will arise. At this time, unpleasant things such as illness, pain, and suffering will also appear, as well as various dreams, good and bad, clairvoyance, miracles, experiences of bliss, clarity, and non-thought, etc. Whatever arises, abandon attachment and aversion, and in a state without clinging and attachment, take it out from the ashes of diligence and meditate. The merit is inconceivable. By meditating in this way, you can obtain calm abiding that is free from faults such as lethargy and excitement. You must strive to practice this calm abiding in the continuum and earnestly take it as the core. This is the separate recognition of calm abiding. Session sixteen. Second, observing insight and introducing insight, divided into two parts. The first part includes observing from the perspective of abiding, observing from the perspective of movement, observing from the perspective of appearance, and observing whether body and mind are one or different. Observing that the nature of abiding, movement, and appearance is emptiness.
Chinese
五种观察方式。第一种是：身体姿势保持不变。观察方式在此处非常重要，所以要比之前稍微高一些，或者在中间的道路上，直接地、不收缩、不摇晃、不倾斜地仔细观察。粗略地说明一下前行。然后让心自然放松。之后，在心安住于无过失、清晰明了的状态中，稍微集中注意力，在止观修得好的时候，观察心的本体、颜色、形状、生灭、住三者是否存在，以及安住的心在身体的内外是什么样的。观察它是以什么样的颜色和形状存在的。1、安住的那个除了口之外，还有其他可以单独了解的吗？2、是像什么也无法识别的空无所有的山岩一样吗？3、在安住的状态中，是否有一种无法识别的、清晰明亮、舒适放松、无法用语言表达的认知？4、安住的本体也是一种无法预测的、黑暗的、什么也记不起来的、没有清晰度的意识吗？5、是否安住于清晰、赤裸、坦然的状态？6、这里存在着安住方式的缺陷，所以理解起来很枯燥，而且佛法术语很高深，即使没有出生，也被世间八法所束缚，那是自己欺骗自己，忘恩负义，所以要像石头和骨头一样坚硬，从内心生起不造作的禅定力量所体验到的，不是用分别念来弥补的体验。7、还要休息一下再观察，一定要在相续中确定下来再观察。十七座。第二种是从流动中观察：身体姿势从前行到安住的观察，粗略地说明一下，然后让心在安住的无所作为的状态中放松。然后，生起或者让生起一个突然的分别念，观察那个生起的分别念的本体是什么样的，是以什么样的颜色和形状流动的。观察这个生起、灭去、安住的流动的念头的本体，不要在意。1、生起或者让生起各种各样的分别念和烦恼、三毒等的念头，也像之前一样观察。2、观察念头本身和念头流动的对象，以及之前的念头的心有什么不同。3、在观察那个念头的时候，所有的念头都是空性、离戏、生灭
English
The five ways of observing. The first is: Keep the body posture as before. The way of observing is very important here, so it should be slightly higher than before, or on the middle path, directly, without shrinking, shaking, or tilting, observe carefully. Briefly explain the preliminaries. Then let the mind relax naturally. After that, in the state where the mind abides without fault, clearly and distinctly, focus your attention slightly, and when the calm abiding is well cultivated, observe whether the essence, color, shape, arising, ceasing, and abiding of the mind exist, and what the abiding mind is like inside and outside the body. Observe what kind of color and shape it exists in. 1. Is there anything else to know separately from the mouth? 2. Is it like an empty and nothing-like mountain rock that cannot be recognized? 3. In the state of abiding, is there a kind of unrecognizable, clear and bright, comfortable and relaxed, cognitive awareness that cannot be expressed in words? 4. Is the essence of abiding also an unpredictable, dark, unconsciousness that cannot remember anything and has no clarity? 5. Does it abide in a clear, naked, and frank state? 6. There are flaws in the way of abiding here, so it is very boring to understand, and the Buddhist terminology is very profound. Even if one is not born, one is bound by the eight worldly dharmas, which is deceiving oneself and being ungrateful. Therefore, one must be as firm as stone and bone, and the experience gained from the power of meditation that arises genuinely from within is not an experience that is patched up with conceptual thoughts. 7. You should also rest and then observe, and you must be sure to fix it in the continuum before observing. Seventeen sessions. The second is to observe from the flow: The body posture, from the preliminaries to the observation of abiding, is briefly explained, and then the mind is relaxed in the state of abiding in non-action. Then, arise or let arise a sudden conceptual thought, and observe what the essence of that arising conceptual thought is like, and in what color and shape it flows. Observe the essence of the flowing thought that arises, ceases, and abides, and don't pay attention to it. 1. Arise or let arise various conceptual thoughts and afflictions, the three poisons, etc., and observe them as before. 2. Observe what is the difference between the thought itself and the object of the flowing thought, and the mind of the previous thought. 3. When observing that thought, all thoughts are emptiness, free from elaboration, arising and ceasing.