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是相反的。散乱和后悔是因为心散乱而阻碍胜观；与人交往和亲近过多，会因为诸多琐事和贪嗔而违背禅定；喜欢说话会减少禅定的体验，成为产生怨恨和争论的根源。如果舍弃这些，禅定自然会增长，成为守护胜者之法的人。如前所说：不喜喧嚣，喜好寂静，减少交往，舍弃睡眠和懒惰，不胆怯，没有散乱，约束身心，这样获得殊胜禅定并不困难。又如《智慧手印》中所说：远离人群，极其寂静而心向往之，如山间的鹿一样美丽，常住于此。像天空中的风一样，获得而不执着。像这样的人，是守护胜者之法的人。住在寂静处，做的事情少就能成办。此外：城镇和城镇周边没有人们的喧嚣，住所和寺庙里没有与很多人的依赖和亲近，没有各种各样的事务和忙碌。这样就能迅速成就禅定。如果与城镇和城镇周边的人们交往，或者与寺庙住所的出家人依赖亲近，被今生的各种散乱的事务缠绕，就永远无法成就寂静的禅定。无论住在哪里，减少交往，减少事务，自然会增长善业，成就禅定，因为如理作意增多的缘故。《宝积经》中说：未来世的僧人，轻浮散乱不约束，因利养恭敬而傲慢，对持戒者生嗔恨。想要禅定的人们，不要依赖这些人，独自住在边远的地方，安住于寂静，心生欢喜。如是说。仅仅如理作意就能度过，如《亲友书》中说：为了观见真谛，对于诸法，应习惯如理作意。没有其他法像它一样具有功德。如是说。具有大乘种姓的人
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are contradictory. Agitation and regret obstruct insight because the mind is distracted; having many acquaintances and close friends contradicts meditation because it becomes a source of many affairs and attachment and aversion; being fond of talking diminishes the experience of samadhi and becomes an obstacle to its arising, as well as a source of many conflicts and disputes. If these are abandoned, samadhi will naturally increase, and one will be a holder of the Victor's Dharma. As it was said before: "Without bustle, delighting in solitude, reducing intimacy, abandoning sleep and laziness, without discouragement or agitation, restraining body and mind, in that way, it is not difficult to find this supreme samadhi." And from the Jnanamudra: "Refraining from assemblies, greatly delighting in peace, beautiful like a mountain deer, frequenting that place, like wind in the sky, obtaining without attachment, such a one is a holder of the Victor's Dharma." So it is. Abiding in solitude and accomplishing with few activities: Furthermore: "There is no bustle of people in towns and suburbs, no reliance on or intimacy with many in residences and monasteries, no various affairs and busyness. In that way, this samadhi is quickly accomplished." Those who associate with people in towns and suburbs, or rely on and become intimate with the ordained in places such as crossroads or monastic residences, and are distracted by many affairs and activities of this life, will never accomplish peaceful samadhi. Wherever one dwells, by reducing acquaintances and reducing affairs, virtue will naturally increase and samadhi will be accomplished, because of the increase of proper attention. From the Ratnakuta Sutra: "In the future, monks will be frivolous, distracted, and unrestrained, arrogant with gain and respect, and will become angry with those who hold vows. Those who desire samadhi should not rely on these people, but dwell alone in remote places, abiding in solitude and delighting in it." So it is. One should pass (the time) solely with proper attention. From the Suhrllekha: "In order to see the ultimate truth, cultivate proper attention to things. There is no other Dharma like it that possesses qualities." So it is. A person of the Mahayana lineage
Chinese
成就方面：此外，为了今生的安乐和来世的安乐果报，以及为了众生而非追求个人寂静，渴望从轮回中解脱，具有厌离心的人，能够迅速成就这种殊胜的禅定。像这样，为了他人的利益，在寂静的寺庙中修习禅定，安住于此。为了自己的利益，追求声闻缘觉的寂静安乐，不是进入大乘的圣者们的道路。因此，对于今生的安乐果报，以及来世获得天人的荣耀，不为自己追求寂静，而是为了轮回的众生，对轮回感到厌倦并决心出离的心，修习禅定，这应被理解为是所依的补特伽罗。从殊胜的禅定中说：不执着于轮回的安乐，舍弃独自寻求寂静的心，具有对有为法的厌离心，这样的人能够成就最殊胜的禅定。如是说。因此，不要执着于今生的一切安乐，特别是贪恋财富的人，应该学习减少所需之物。亲友书云：如同毒药、武器和敌人，以及火焰一样，对欲望的安乐感到厌倦。欲望是产生毁灭的根源，如佛陀所说，如同金巴果。应当断除这些，因为这些铁链束缚着世间，将他们囚禁在轮回的牢狱中。如是说。主要应断除对内在有情众生的执着，因为那里面说：这个年轻女人的身体，分开来看，充满恶臭，九窍常流不净，如同盛满不净之物的容器，难以填满，被皮肤覆盖，装饰也分开来看。如是说。正念经云：女人是毁灭之源，毁灭今生和来世。如果想要利益自己，就应该彻底远离女人。如是说。菩萨藏经中说：如果在千世界中彻底观察，没有比我的妻子更像敌人的了。总之，首先观察自己相续中哪个烦恼最重，主要断除它，并且必须断除对六根境的执着。亲友书云：那些对六根境，常常不稳定。
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Regarding accomplishment: Furthermore, for the sake of the happiness in this life and the fruit of happiness in future lives, and for the sake of beings, not seeking personal peace, those who desire liberation from existence, possessing a sense of renunciation, will quickly accomplish this supreme samadhi. Thus, one should abide by engaging in meditative concentration in a peaceful monastery for the sake of others. Seeking the peace and happiness of Hearers and Solitary Realizers for one's own sake is not the path for noble beings who have entered the Great Vehicle. Therefore, one should understand that the individual who is the basis is the one who cultivates meditative concentration with a mind that is weary of existence and determined to renounce it for the sake of sentient beings in samsara, not desiring peace for oneself, and obtaining the glory of gods and humans as the fruit of happiness in this life and the fruit of happiness in future lives. From the Supreme Samadhi: 'Not clinging to the happiness of existence, abandoning the mind that seeks peace alone, possessing a mind weary of conditioned things, such a one will accomplish the most supreme samadhi.' Thus it is said. Therefore, one should not cling to all the happiness of this life, and especially those who are greedy for wealth should train in reducing their possessions. The Letter to a Friend says: 'Like poison, weapons, enemies, and fire, turn your mind away from the pleasure of desires. Desires are the cause of destruction, as the Powerful One said, like the kimpa fruit. One should abandon these, for with their iron fetters, they bind these worlds in the prison of samsara.' Thus it is said. One must primarily abandon attachment to internal sentient beings, for it says: 'This body of a young woman, viewed separately, is full of foul odors, with nine openings constantly flowing with impurities, like a container filled with unclean things, difficult to fill, covered with skin, and even the ornaments are viewed separately.' Thus it is said. The Mindfulness Sutra says: 'Women are the cause of ruin, ruining this world and the next. If you wish to benefit yourself, then completely abandon women.' Thus it is said. The Sutra of the Bodhisattva's Treasury says: 'If one were to thoroughly examine a thousand world realms, there is no one more like an enemy than my wife.' In short, one should first examine which affliction is most dominant in one's own mindstream, primarily abandon it, and one must abandon all attachment to the objects of the six senses. The Letter to a Friend says: 'Those who are always unstable towards the objects of the six senses.'
Chinese
那些欺骗和什么是一个。战场上战胜敌人等等的那些。智者们认为首先是勇敢者。就这样。另外，还是在那里面说：赌博和关注身体，懒惰依赖罪恶的朋友，饮酒和夜晚游荡是堕落的根源，会损害名声，这六件事要避免。就这样。另外，执着于自己的宗教而诽谤他人，对深奥的教法产生怀疑，将无常视为常，将虚假视为真，将颠倒视为神圣，将轮回的痛苦视为快乐，这四种颠倒与存在相连，因此必须主要避免。在那里面说：执着于戒律和苦行，自身存在，四种颠倒的观点和怀疑，这三种与存在相连的事物，要知道它们是通往解脱之城的门闩。就这样。特别是，得到时高兴，得不到时不高兴，快乐时高兴，痛苦时不高兴，获得名声时高兴，受到诽谤和不好的名声时就不高兴，受到赞扬时高兴，受到批评时不高兴，这八种世间法必须避免。在那里面说：世间智者说，得到和得不到，快乐和不快乐，好名声和坏名声，赞扬和批评，这八种世间法，不要让它们成为我的意念对象，要保持平等心。就这样。还有，为了积累七宝。在那里面说：信仰、戒律、博学和布施，无垢的羞耻心和知耻，智慧，佛陀说这是七宝。就这样。也劝勉在家居士等其他人行善，让他们安住于斋戒。在那里面说：避免伤害、偷盗、性行为、谎言，饮酒和非时饮食的贪恋，喜欢高床和歌舞，以及花鬘的差别。追随阿罗汉的戒律，如果具备这八支，斋戒会赐予男女们如意的欲乐和天身。就这样。总之，禅修者住在寺院里，以律仪戒来约束自己的心，远离一切恶行。以善法摄持戒律，生起前所未有的禅定和
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Those deceptions and what are one. Those who overcome enemies etc. on the battlefield. The wise consider the first to be the bravest. So it is said. Furthermore, it says in the same text: Gambling and looking at the body, laziness relying on sinful friends, drinking and wandering at night are the roots of downfall, which will damage fame, avoid these six things. So it is said. Furthermore, holding one's own religion as supreme and slandering others, doubting the profound Dharma, considering impermanence as permanent, considering falsehood as truth, considering perversion as sacred, considering the suffering of samsara as happiness, these four perversions are connected to existence, so they must be mainly avoided. It says in that: Holding precepts and asceticism as supreme, one's own body, the four perverted views and doubt, these three things that connect to existence, know that they are the bolts on the gate of the city of liberation. So it is said. In particular, being happy when gaining, being unhappy when not gaining, being happy when comfortable, being unhappy when suffering, being happy when gaining fame, being unhappy when slander and bad fame occur, being happy when praised, being unhappy when criticized, these eight worldly dharmas must be avoided. It says in that: The worldly wise say, gaining and not gaining, comfort and discomfort, good fame and bad fame, praise and criticism, these eight worldly dharmas, do not let them be the object of my mind, maintain equanimity. So it is said. Also, to accumulate the seven treasures. It says in that: Faith, discipline, learning and giving, immaculate shame and conscientiousness, wisdom, the Buddha said these are the seven treasures. So it is said. Also encourage lay people and others to do good, and establish them in fasting. It says in that: Avoid harming, stealing, sexual activity, lying, attachment to drinking and untimely food, liking high beds and songs, and the distinctions of garlands. Following the discipline of the Arhats, if one possesses these eight limbs, fasting will grant men and women the desired pleasures and a desirable heavenly body. So it is said. In short, the meditator stays in the monastery, restraining his mind from all misconduct with the discipline of vows. With the discipline of gathering good Dharma, arising unprecedented samadhi and
Chinese
将获得解脱等事业增上，唯以善法度过昼夜；以利益有情之律仪，劝勉来此之人行善，以相应的佛法使希求佛法者和违犯戒律者皆得满足；乃至对于鸟兽虫蚁等有情，亦不损害，施予饮食等物，并称念如来之名；宣扬三宝之音声。心想何时这些众生亦必将成佛，何时我将度脱这些众生脱离轮回，或者心想这些众生也可能是化身，从而生起恭敬心，行作爱敬和净观；观想现在虽有，然须臾分离等，思维无常之理；刹那亦不庸常度过，唯以善念度日。 如何修持，在方便支分中，有修止观之真实方法和分别解说两种。修止观之方法亦有三种，即宣说断除与对治。第二义：如何修持方便支分：睡眠、昏沉、掉举、后悔、怀疑五种障碍，断除之后，以止观双运之方式修持。睡眠和昏沉二者极大地障碍止，掉举和后悔二者令胜观散乱，怀疑是二者的违品，是二者的障碍。在此，瑜伽行者认为禅定的障碍有五种：睡眠和昏沉使真正的止，即明朗清澈受到染污；掉举和后悔使胜观，即专注一境受到扰乱；怀疑是二者都不能成就之因。睡眠是无自主地进入，内心收摄；昏沉是不明了对境之无记性意识；掉举是内心向外境散乱；后悔是对所作之事心怀不满之意识；怀疑是以二取之心犹豫不定，阻碍成办事业。这些必须断除。亲友书云：掉举、后悔、害心、昏沉和睡眠，以及贪欲和怀疑，这五种是障碍。