Chinese
起初只是修习奢摩他的力量。一般来说，获得奢摩他之后，就只是修习。有些人自然而然地习惯于奢摩他。对此，奢摩他的因、自性、以及如何达到完全调柔，都应如其自性般清晰。心的特征是稳固，其定义如同山王。在修习时，尚未获得胜观之前，以及对所缘、过患、对治、圆满的程度、圆满的功德，通过获得等持，而获得禅定的名称。对此，在修习时，所缘是指心所喜悦之处。如果从身像方面来区分，在《宝积经》中说：如同黄金颜色的身体，世间怙主极其庄严，谁的心专注于此所缘，那位菩萨就被称为入定。等等，广为宣说。过患的过失是：懈怠、忘记所缘、沉掉和掉举、不作功用和作功用。断除这些的对治是八种行相：信、欲、精进、轻安、正念、正知、作意、舍。断除这些的断除方式是：最初的四种是懈怠的对治。正念是忘记所缘的对治。正知是沉掉和掉举的对治。认识到这两者之后就断除。如果具有沉掉和掉举，而不作功用，那就是过患。通过作意来断除它。当远离沉掉和掉举时，如果作功用，那就是作功用的过失，对此通过舍来断除。通过获得奢摩他圆满的功德而获得禅定的名称，对此，通过获得所缘的特殊功德，就是无漏禅和结合的禅定。如果没有方便，那就是有漏的。以及，获得色和无色解脱的名称。这样，当感觉与舍俱，并且仅仅具有寻伺时，就是不可动摇的稳固和结合的心。再次，当与欲界的贪欲分离，并且与喜乐结合时，就被称为初禅。初禅没有寻思，那就是特殊的禅定。再次，通过远离寻伺而
English
Initially, it is just the power of practicing shamatha. Generally, after attaining shamatha, it is said to be just practice. Some people naturally become accustomed to shamatha. Regarding this, the cause, nature, and how to achieve complete pliancy of shamatha should be clear as their own characteristics. The characteristic of the mind is stability, and its definition is like the king of mountains. During practice, before attaining vipassana, and regarding the object of focus, faults, antidotes, the extent of perfection, and the qualities of perfection, by attaining samadhi, one obtains the name of dhyana (meditation). Regarding this, during practice, the object of focus is what the mind delights in. If we differentiate in terms of bodily form, in the Sutra Collection, King of Samadhi, it says: "The body like the color of gold, the protector of the world is extremely beautiful, whoever's mind focuses on that object, that bodhisattva is called being in equipoise." And so on, it is widely proclaimed. The faults of shortcomings are: laziness, forgetting the object of focus, sinking and excitement, non-application and application. The antidotes to abandon these are the eight aspects: faith, aspiration, effort, pliancy, mindfulness, awareness, attention, and equanimity. The way to abandon these, called "reproach," is: the first four are the antidotes to laziness. Mindfulness is the antidote to forgetting the object of focus. Awareness is the antidote to sinking and excitement. After recognizing these two, one abandons them. If one has sinking and excitement and does not apply effort, that is a fault. One abandons it through attention. When one is free from sinking and excitement, if one applies effort, that is the fault of application, and one abandons it through equanimity. By obtaining the qualities of the perfection of shamatha, one obtains the name of dhyana. Regarding this, by obtaining special qualities of the object of focus, it is uncontaminated dhyana and combined dhyana. If there is no method, it is contaminated. And, one obtains the name of liberation from form and formlessness. Thus, when feeling is accompanied by equanimity and is merely accompanied by investigation and analysis, it is an unwavering stability and a mind of union. Again, when separated from desire realm craving and joined with joy, it is called the first dhyana. The first dhyana has no thought, that is a special dhyana. Again, by being free from investigation and analysis,
Chinese
第一个禅定是无有寻伺的，在喜乐中完全清净和具足，这是第二个禅定。如果远离了对它的贪恋，具足舍和正知，这是第三个禅定。再次，如果远离了对它的贪恋，既非痛苦也非快乐的舍和正念，这是第四个禅定。同样，无色界也应如此类推。像这样，如果对止住非常熟悉，生起忍耐，则生起胜观。止住的心不动摇，不散乱，意识进入空性，也会自然而然地生起。胜观通过观察而生起，并使二者结合，也是通过禅定的圆满止住来实现的。胜观所见之方式，经中说：法是心的影像，在止住的境界中。是。心安住于此，是无二的。不生不灭，超越思虑。如虚空般平等，无分别，寂静的境界。一样。如是说。又，当内心专注于虚空时，一切法如实可见。如是说。如是所见之自性，是见道、修道圆满之道。七菩提分，八圣道分，十地之智，以此十一种智慧来成办。并非名相上的显现，而是名相。孩童即是四种殊胜的善。专注于其意义而修习，是胜观之因。分类、定义、同情、止住、胜观结合之相。以及，特征和，果，境和，禅定之差别。如果生起过失，则必须纠正。其中的真实过失是：第五种的第六种，以及在阐述真谛差别的禅定中，心的散乱。如果舍弃了与大乘相应的作意，而观察声闻和独觉的作意，这是作意的散乱。如果将心散于外在的五种欲望，喧嚣，相，常，烦恼，近烦恼，以及外在的对境，这是外在的散乱。如果昏沉，睡眠，沉没和。
English
The first dhyana is without initial thought and sustained thought, and is fully purified and endowed with joy and bliss; this is the second dhyana. If one is free from craving for it and possesses equanimity and mindfulness, this is the third dhyana. Again, if one is free from craving for it, and the equanimity and mindfulness that is neither suffering nor happiness, this is the fourth dhyana. Similarly, the formless realms should also be applied. Thus, if one becomes very familiar with calm abiding, and patience arises, then insight arises. The mind of calm abiding does not waver, is not disturbed, and consciousness enters into emptiness, so it also arises spontaneously. Insight arises through investigation and also makes the two combine, which is accomplished through the perfection of calm abiding in dhyana. The way of seeing with insight is: The sutra says: Dharma is the image of the mind, in the realm of calm abiding. Is. The mind abides in it, is non-dual. Neither born nor ceasing, beyond thought. Like the sky, even, non-conceptual, the realm of peace. Like. It is said. Also, when the mind is focused on space, all dharmas are seen as they truly are. It is said. Such a nature of seeing is the path of seeing, the path of cultivation, the path of completion. The seven branches of enlightenment, the eight noble paths, the wisdom of the ten bhumis, are accomplished by these eleven wisdoms. It is not a nominal manifestation, but a name. The child is the four kinds of excellent goodness. Focusing on its meaning and meditating, is the cause of insight. Classification, definition, compassion, calm abiding, the aspect of the union of insight. And, characteristics and, fruit, object and, the difference of dhyana. If faults arise, they must be corrected. The actual faults are: the sixth of the fifth, and in the dhyana that explains the difference of the truths, the distraction of the mind. If one abandons the mental application that is in accordance with the Mahayana and observes the mental application of the Shravakas and Pratyekabuddhas, this is the distraction of mental application. If one scatters the mind to the five external objects of desire, noise, signs, permanence, afflictions, near afflictions, and external objects, this is external distraction. If dullness, sleep, sinking, and.
Chinese
體驗進入（禪定）的滋味，安住於（禪定），以及任何近分的煩惱，這些煩惱是內心的散亂。如果安住於外境的相，內心的定境的相作意，這是相的散亂。如果依賴內心的作意，感受的惡劣處境的積聚，以『我』而自豪，這是惡劣處境的散亂。如是說。再者，貪著身體和受用是處所的障礙。聽聞聖者的言論少，沒有獲得聖法的滿足是勝觀的障礙。安住於喧囂，以及聽聞少許的法就自認為足夠是兩者的障礙。其中，首先以止的障礙，勝觀的障礙，是不作修習。其次是不達到究竟。如是說，因此不應如此。再者，掉舉和後悔是止的障礙。昏沉和睡眠以及懷疑是勝觀的障礙。貪欲和害心是兩者的障礙。如是說。對治它們的方法是：當見到內心的心向外散亂時，那時應知沒有止，憶念法界自性，在那上面安住。如果那沒有利益，那也不行，對於五種欲妙等外境的事物，以及如果所有分別的心，剎那間無常的體性。གསོག（藏文，梵文天城體，梵文羅馬擬音，積累）。གསོབ（藏文，梵文天城體，梵文羅馬擬音，空虛）。沒有實體。如驟然的雲。從無因而生。如果這樣觀察就能寂靜。如果昏沉或者沉沒或者不作表示或者被睡眠所控制而不清晰，那時應知沒有勝觀，應知以精勤來策動。如果為了遠離沉沒和掉舉而平等進入並且自然成就，在那唯一的真如上生起心，那時應放鬆精勤而置於捨。這些等等廣大宣說。改正過患的功德是：何時昏沉和睡眠等寂靜，止的道阻礙寂靜是唯一的一方。平等進入於止。
English
Experiencing the taste of entering (samadhi), abiding in (samadhi), and any of the near afflictions, these afflictions are internal distractions. If one abides in external signs, and the signs of the object of inner samadhi are taken to mind, this is distraction by signs. If, relying on inner mental activity, one is proud of the accumulation of unpleasant feelings, thinking "I am," this is distraction by unpleasant feelings. Thus it is said. Furthermore, attachment to the body and possessions is an obstacle of place. Hearing little of the words of the noble ones, not obtaining satisfaction from the sacred Dharma, is an obstacle to insight. Abiding in bustle and considering oneself satisfied with hearing only a little Dharma is an obstacle to both. Among these, firstly, due to the obstacle of calm abiding and the obstacle of insight, one does not practice. Secondly, one does not reach the end. Thus it is said, therefore one should not do so. Furthermore, agitation and regret are obscurations of calm abiding. Drowsiness, sleep, and doubt are obscurations of insight. Desire and malice are obscurations of both. Thus it is said. The method of counteracting them is: when one sees that the inner mind is distracted outwards, at that time one should recognize that there is no calm abiding, and remembering the very nature of the Dharma realm, one should abide in equanimity on that. If that does not benefit, and that is also not suitable, then the five desirable qualities and so on, external objects, and if all those conceptual minds, are of the nature of impermanence in an instant. gsoq（藏文，梵文天城體，梵文羅馬擬音，accumulation）. gsob（藏文，梵文天城體，梵文羅馬擬音，emptiness）. Without substance. Like a sudden cloud. Arising from no cause. If one investigates in this way, it will become peaceful. If one is drowsy, or sinking, or not expressing, or is controlled by sleep and is not clear, at that time one should recognize that there is no insight, and one should recognize that one should be stirred by effort. If, in order to be separated from sinking and agitation, one enters equally and is naturally accomplished, and one generates the mind on that very suchness, at that time one should relax effort and be placed in equanimity. These and so on are extensively explained. The qualities of correcting faults are: when drowsiness and sleep and so on become peaceful, the paths of calm abiding, obstructing peace, are a single direction. Equally entering into cessation.
Chinese
堕入诸如此类的尽头。如果胜观太过而没有止观，就像风吹动火焰一样，会产生向内外对境，乃至微尘大小的目标散乱和摇动的过失。像这样，止观的过失和功德会大量产生。通过平息过失，止观的关联是，胜观的意义清晰，而不受沉没和掉举的控制。经文中说：胜观明亮的智慧如明灯，止观禅定不动如大海。等等。像这样长期修习，会出现三种体验，首先是陡峭的山上的水，其次是河流，第三是湖泊。先后出现。像这样过失越来越平息，睡眠的觉受消失，身体轻盈，身心得到彻底调伏，获得清净，即使没有食物，身体也感到舒适，感官清晰等等也会出现。即使出现这样的征兆，也不要骄傲自满。在禅定中，首先要消除昏沉和沉没，在平息掉举和散乱的时候，身体和心感到舒适和清晰，稍微减少睡眠，像这样在心生起的时候，功德会产生。对此，经文中说：不要因此而骄傲自满。而且，通过长期修习，逐步经历地道，也就是特殊的五道，资粮道等等。并且，逐步经历十地，逐渐减少烦恼障，生起智慧。像这样在修习的因的阶段，也会出现好的梦兆，对此也不要骄傲自满。对此，《宝积经》中说了108种梦。在睡眠的梦中，见到如来宣说，如果在梦中见到如来宣说，那么就是菩萨获得了陀罗尼，或者神通，或者成就了真谛的加持，是第八止观的菩萨。或者可以看作是接近获得这些的第七止观的任何一个。如果见到如来什么也不说，那是因为有障碍佛法的业力，因此应该听闻佛法，受持佛法，讽诵佛法。并且，对做这些的人也要恭敬承侍。这样可以清净业障。可以看作是七地中的任何一个。如果他是初学者，那么五蕴