Chinese
是近分定，因为依止无漏道相违的缘故。彼寂止不依止无漏道，而依止名称善巧等时，于仅断除下地的烦恼而获得正行。第二，分为体性、分类、作用、安立四者，其中第一是：为第一禅正行之故，能令所缘行相完全清净，具有寂静和粗猛之相的善根所摄。第二，分为：第一禅近分名称善巧作意、胜解作意、极寂静作意、摄集喜乐作意、观察作意、加行边际作意、加行边际果作意七者。其中后者属于正行，因此不是近分。第一禅近分六者的体性依次是：等持地所摄的作意，以闻思混合之门，于欲界见为粗猛，于第一禅见为寂静之相；以及超越闻思，一心专注修习寂静和粗猛之相的作意；成为断除三种大欲烦恼的加行；以及彼者，实际断除三种大欲烦恼；断除三种大欲烦恼后，以微小的欢喜安乐触及自相续，并且对于断除烦恼见为功德而清净的作意；实际断除三种中欲烦恼；以及彼者，断除中欲烦恼后，因为稳固地串习善法，故而不会现前一切缠缚之时，对于是否断除欲界烦恼进行观察的作意；以及了知尚未断除剩余的欲界烦恼，为了断除彼等，一心专注修习寂静和粗猛之相的作意；实际断除三种小欲烦恼。如是亦于《圣子经》中云：如何成为入于第一禅的七种作意耶？谓以等持地之作意，观见诸欲之过患等，而了知为粗猛之自性，以及无彼之故，第一禅为寂静之自性。
English
It is the approximation, because it is contradictory to rely on the undefiled path. When that quiescence does not rely on the undefiled path, but relies on skillful names, etc., it is the actual practice of abandoning the afflictions of the lower grounds alone. Secondly, it is divided into four: nature, division, function, and establishment. The first is: For the sake of the actual practice of the first dhyana, it is encompassed by the root of virtue that completely purifies the object and aspect, and has the aspect of tranquility and roughness. Secondly, it is divided into seven: the skillful name of the approximation of the first dhyana, the application of mind, the application of mind of faith, the application of mind of extreme solitude, the application of mind of gathering joy, the application of mind of investigation, the application of mind of the edge of practice, and the application of mind of the fruit of the edge of practice. Among them, the latter belongs to the actual practice, so it is not an approximation. The nature of the six approximations of the first dhyana in order are: the application of mind included in the ground of samadhi, through the gate of mixing hearing and thinking, seeing desire as rough, and seeing the first dhyana as the aspect of tranquility; and the application of mind that transcends hearing and thinking, and single-mindedly meditates on the characteristics of tranquility and roughness; becoming the practice of abandoning the three great desire-afflictions; and that which actually abandons the three great desire-afflictions; after abandoning the three great desire-afflictions, the application of mind that touches one's own mind with small joy and bliss, and sees the abandonment of afflictions as a virtue and becomes pure; actually abandoning the three medium desire-afflictions; and that which, after abandoning the medium desire-afflictions, because of firmly practicing virtue, when all entanglements do not manifest, the application of mind that examines whether the afflictions of the desire realm have been abandoned or not; and the application of mind that knows that the remaining desire-realm afflictions have not been abandoned, and for the sake of abandoning them, single-mindedly meditates on the characteristics of tranquility and roughness; actually abandoning the three small desire-afflictions. As it is also said in the "Son of the King Sutra": How does it become the seven applications of mind that enter into the first dhyana? It is said that with the application of mind of the ground of samadhi, one sees the faults of desires, etc., and knows them to be of a rough nature, and because of the absence of that, the first dhyana is of a tranquil nature.