Chinese
王子们，总是以禅修为重。 也就是说，佛陀的教诲是以禅修为重的。听闻和辩论为重的传承是，伟大的王子阿底峡尊者说：不需要现量和比量，是为了遣除外道的辩论。还说，对于思辨和吠陀，以及《婆罗多》和《龙的十万颂》，以及天神因陀罗的声明等等，听闻得多或少，孩子们，仅仅听闻就自满。总之，王子们舍弃家庭，要成为如所听闻那样禅修的精华。如果王子们以禅修为重，听闻得少可以吗？如果有人问，因为想要成就一切智智，所以必须听闻很多，如经中所说：对听闻永不满足。 就像获得果位之后，也要寻求听闻。 在这里，那些拥有富人姿态，特别轻视无垢听闻的人，除了是魔的加持之外，还能是什么呢？ 因此，菩萨和孩子听闻的需求并非相同，首先是，即使只听闻一个偈颂，也要成为禅修的精华。虽然孩子这个词一般适用于所有的凡夫俗子，但在这里，是指那些进入正道，显现面向圣者，属于圣者种姓的人。孩子是指那些不喜欢正确法性的人，他们仅仅听闻就自以为满足，而不去修持，这就是所要表达的。仅仅听闻就自满，就像生活贫困的人一样衰败。生活贫困的人是一种贫穷的特殊情况，生活贫困的人因为不羡慕种姓的首领，所以不从事好的行为，总是痛苦。这就是它的意思。然后，具有智慧的人，依止善知识，寻求正法。具有口诀精华的人，那些听闻是从哪里听闻的呢？ 是从修持正法之因的主要因素——善知识那里听闻的。依止的方式如至尊者所说：依靠舍弃忧愁，以恭敬供养和服侍，通过修持来依止善知识。 如是依止之后，也要寻求正法。 因此，
English
Princes, always take meditation as the main thing. That is to say, the Buddha's teachings are mainly about meditation. The lineage that emphasizes listening and debate is, the great prince Atisha said: There is no need for direct perception and inference, it is to dispel the debates of the heretics. It is also said that for speculation and the Vedas, as well as the Mahabharata and the Naga's Hundred Thousand Verses, and the statements of the gods Indra, etc., whether they hear a lot or a little, the children are satisfied with just hearing. In short, the princes renounce their families and become the essence of meditation as they have heard. If the princes take meditation as the main thing, is it okay to hear less? If someone asks, because they want to achieve omniscience, they must hear a lot, as the sutra says: Never be satisfied with hearing. Just like after obtaining the fruit, one should also seek hearing. Here, those who have the appearance of rich people and especially despise immaculate hearing, what else could it be other than the blessing of Mara? Therefore, the needs of Bodhisattvas and children for hearing are not the same. First of all, even if they only hear one verse, they should become the essence of meditation. Although the word "child" generally applies to all ordinary people, here it refers to those who have entered the right path, appear to be facing the noble ones, and belong to the noble lineage. Children refer to those who do not like the correct Dharma nature, they are satisfied with just hearing and do not practice, that is what is to be expressed. Being satisfied with just hearing is like a poor person who is decadent. A poor person is a special case of poverty, and a poor person does not engage in good deeds because he does not envy the head of the lineage, and is always in pain. That's what it means. Then, those with wisdom rely on virtuous friends and seek the true Dharma. Those with the essence of oral instructions, where do they hear those hearings from? It is from the virtuous friend, who is the main factor in practicing the true Dharma. The way to rely on them is as the venerable one said: Rely on abandoning sorrow, with respect, offerings and service, rely on the virtuous friend through practice. After relying on them in this way, one should also seek the true Dharma. Therefore,
Chinese
依靠的缘故。例如，在《吉祥生传》中说：“如依止上师之理而学。”又如诺桑依止了一百零八位上师一样，我们自己也应当学习。 “以殊胜口诀而取财”的意思是：像这样寻求正法，广泛听闻之后，也要使一切听闻都具有口诀，从而趋向于修行。是这个意思。 接下来，“在哪里修行的处所坚固呢？ 森林茂密，人迹罕至， 永远不会被扰动的地方。” 就像这样，圣子旃扎果弥说：“何处森林清凉，水流清澈，地势平坦，寂静安乐？ 难道会有天女涂抹香气， 以孔雀翎为饰，佩戴常开鲜花， 美丽胜过天人的景象吗？” 又说：“具备根、果、皮、叶圆满的树木， 不依赖他人的森林，山间清澈流淌、不滞留的溪流处， 宽广河流的岸边，以硕大果实坠落点缀的， 令人愉悦而无边际，如同被诱骗到地狱深渊的家。 宽阔的山谷，没有闲杂人等，极为安乐， 受用广大，周围森林青翠，连绵不断， 河岸优美，源头之水的声音如鼓声般悦耳， 仿佛告诉客人说：‘我们不是烦恼之地。’” 这样说道。第一段偈颂说：天河森林最为殊胜， 因为前者增长烦恼，后者是远离贪欲、心生厌离之处。 树木茂盛直到山和山间溪流的喜悦之间，以及受用广大以下，说明在那里通过饮食等解除疲劳，即使不从事劳作，也能轻易获得无人占有的东西。 此外，在寂静的寺院里修习禅定，具备不会厌倦的受用，而家里的受用， 则是使人散乱的，因此才说无边无际等等。 不依赖他人的森林，是因为不依赖仇人和亲友的事业，没有散乱的因缘。 宽阔的山谷是没有损害自己和贪恋自己的闲杂人等，因为没有人占有，所以要舍弃享用。 因此才说森林茂密，人迹稀少。
English
due to reliance. For example, in the biography of Paljungpa, it says, "Learn according to the way of relying on the lama." Just as Norzang relied on one hundred and eight lamas, we ourselves should also learn. "Taking wealth with the supreme instruction" means: Like this, seeking the sacred Dharma and hearing it extensively, one should also make all that is heard endowed with instructions, thereby turning towards meditation. That is the meaning. Then, "Where is the stable place for meditation? A forest thicket, unvisited by people, a place that is never disturbed." Like that, Prince Chandra Gomi said, "Where is the forest cool, the water clear, the ground flat, the solitude pleasant? Could there be a daughter of the gods, anointed with fragrant perfume, adorned with peacock feathers, with ever-blooming flowers, a beauty surpassing the appearance of the gods?" And, "Endowed with trees whose roots, fruits, bark, and leaves are perfect, a forest independent, a mountain stream clear and flowing without stagnation, the edge of a wide river, adorned with the falling of large fruits, delightful and boundless, like being lured into a hellish abyss as a home. A wide mountain valley, without idle people, is extremely peaceful, with vast resources, the surrounding forest green, a continuous chain, the riverbank beautiful, the sound of the spring water like a pleasant drum, as if announcing to guests, 'We are not a place of afflictions.'" Thus it is said. The first verse says: The heavenly river and forest are the most excellent, because the former increases afflictions, and the latter is a place of detachment and aversion. From the abundance of trees up to the joy of the mountains and mountain streams, and from the vast resources onwards, it explains that one can relieve fatigue with food and drink, and even without engaging in labor, one can easily obtain things that are not possessed by others. Furthermore, in a secluded monastery, practicing meditation, one is endowed with resources that do not cause weariness, while the resources of a home are what cause distraction, therefore it is said to be boundless, etc. A forest that is independent is because it does not depend on the affairs of enemies and friends, and there is no cause for distraction. A wide mountain valley is without idle people who harm oneself or are attached to oneself, and because no one possesses it, one should abandon enjoyment. Therefore, it is said that the forest is thick and the people are few.
Chinese
散乱是指，不约束烦恼的行为而放纵地行事。因此说：庸俗之人，永远无法到达的境地。像这样，如果不加以约束，与在家人等一起居住，自己也会不约束烦恼而行事。显现出非常烦恼的行为，是因为自己也变成了烦恼的力量。因为没有那些，禅定容易增长，所以最为安乐。因此，如鼓般悦耳等意义。森林等寂静之处，应当说：我等烦恼等等。不供养，即前往那里，正直的身体安住。意思是说，在那寂静之处，要具备至尊遍照佛的七法身要。这以上是进入瑜伽的次第前行。其方式也如玛哈阿杂雅莲花生大师的仪轨：如是安住于戒律等寂止之众，在悦意之处，向诸佛菩萨顶礼等，忏悔罪业，随喜功德，唯以大悲为先，强烈生起度脱一切众生的想法，端正身体，坐在舒适的垫子上，结跏趺坐，显现禅定。如是而行。如是安住于戒律等寂止之众，是指寂止之因，戒律为先。如此，家是等等已经说过了。悦意之处是指，森林等等已经说过了。佛等等是指，在那寂静之处，如前所说，行七支供。唯以大悲为先，是为修习。度脱一切众生的想法是，发起菩提心。从那之后，端正身体等等，是显示身要。因此说了正直的身体等等。现在要在这里讲述显现禅定。
English
Scattering refers to acting freely without restraining afflictive emotions. Therefore, it is said: "A vulgar person can never reach that state." Like this, if one does not restrain oneself and lives together with householders, etc., one will also act without restraining afflictive emotions. The appearance of acting with great afflictive emotions is because one's own mind also becomes the power of afflictive emotions. Because there are none of those, it is easiest to increase concentration, so it is most comfortable. Therefore, the meaning of being as pleasant as a drum, etc. Solitary places such as forests, etc., should be said: "We afflictions," etc. Not worshiping, that is, going there, one should abide in an upright posture. This means that in that solitary place, one should possess the seven-fold bodily key points of the venerable Vairocana. This is the preliminary stage for entering yoga. The method is also according to the conduct of the great Acharya Padmasambhava: "Thus, abiding in the gatherings of discipline and calm abiding, in a pleasant place, prostrating to all the Buddhas and Bodhisattvas, etc., confessing sins, rejoicing in merit, and with only great compassion as the foremost, strongly generating the thought of liberating all beings, straightening the body, sitting on a comfortable cushion, sitting in the lotus position, and manifestly accomplishing concentration." One should act accordingly. "Thus, abiding in the gatherings of discipline and calm abiding," means that the cause of calm abiding is to have discipline as the foremost. Thus, "Home is," etc., has already been said. A pleasant place refers to "Forest," etc., has already been said. "Buddha," etc., refers to performing the seven-limbed practice in that solitary place, as previously explained. "With only great compassion as the foremost" is for practice. The thought of liberating all beings is to generate Bodhicitta. From then on, straightening the body, etc., shows the bodily key points. Therefore, it is said, "Upright body," etc. Now, it is to be explained here how to manifestly accomplish concentration. "The mind of the mind is to be grasped," that is, the yogi who abides in the state of his own inner mind, focusing only on the mind.
Chinese
无作意地安住，并且持续那个状态，就是安住和持续安住。这里，收摄诸根是指，从一开始就断除掉举和掉沉，断除分别念的因，将诸根收摄于内，平等安住，这就是近住。如果众多分别念生起，像海浪一样平息，就是安置而住，即众多分别念生起时，认识到它，然后再次平等安住。如果心散乱，那时要用正念调伏，这就是寂静和极寂静，即使分别念生起也不接受，如果忘记而散乱，就用正念抓住，并看到它的过患，舍弃对平等安住的不乐意而安住。如格西卡玛拉希拉大菩萨在《修次第》中所说：“当看到对它不乐意的时候，就观察三摩地的功德，并修习对它的欢喜，通过观察散乱的过患，使不乐意完全寂静。”这样说了。忆念受用欲妙等，那时对财富和身体的贪求，有为法如短暂的舞者，如同季节的云和闪电的移动。如果轮回像蛇抓住尸体，唉呀！我就是散乱之处。这样通过欲望的过患，以及舍弃它，忆念寂静和禅定的利益，这就是调伏。那里面说：“如果当忆念起以前的掉举和嬉戏等，并且间或看到心掉举的时候，就通过忆念无常等令人厌恶的事物来平息掉举。”这样说了。此外，贪欲、嗔恨、愚痴，这些大盗、大贼、大敌，要用慈爱和缘起，以及不净观禅定的军队来摧毁。要知道，愚痴多的时候会掉沉，贪欲多的时候会掉举，嗔恨也与此同类。对它们分别修习缘起、慈爱和不净观来消除。那里简而言之，断除掉举和掉沉，为了成就心相续专注一境，对掉沉生起欢喜，对掉举用不净观等来消除。如
English
To abide without conceptualization and to prolong that state, is to abide and to abide continuously. Here, gathering the senses means, from the beginning, abandoning sinking and excitement, abandoning the cause of discursive thoughts, gathering the senses inward, and abiding equally, this is near abiding. If many discursive thoughts arise, pacifying them like waves of the ocean, is placing and abiding, that is, when many discursive thoughts arise, recognizing them, and then again abiding equally. If the mind becomes distracted, then it should be tamed with mindfulness, this is pacifying and completely pacifying, even if discursive thoughts arise, not accepting them, and if forgetting and becoming distracted, grasping it with mindfulness, and seeing its faults, abandoning the dislike of abiding equally and abiding. As it is said, Kamalaśīla Mahāpuruṣa in the Stages of Meditation said, "When you see dislike for it, then look at the qualities of samādhi and cultivate joy in it, and by looking at the faults of distraction, completely pacify the dislike." Thus it is said. Remembering the enjoyment of desirable qualities, at that time, the desire for wealth and body, conditioned things are like a momentary dancer, like the clouds of the season and the movement of lightning. If samsara is like a snake grasping a corpse, alas! I am the place of distraction. Thus, through the faults of desire, and abandoning it, remembering the benefits of solitude and meditation, this is taming. In that it says, "If when remembering past excitement and play, and seeing the mind excited from time to time, then pacify the excitement by remembering impermanence and other things that cause aversion." Thus it is said. Furthermore, desire, hatred, delusion, these great thieves, great robbers, great enemies, should be destroyed with the army of loving-kindness and dependent arising, and the meditation on ugliness. Know that when delusion is great, there is sinking, and when desire is great, there is excitement, and hatred is also similar to this. Eliminate them by cultivating dependent arising, loving-kindness, and ugliness respectively. There, in brief, abandoning sinking and excitement, in order to accomplish the continuity of mind focused on one object, generate joy in sinking, and eliminate excitement with the contemplation of ugliness and so on. As