Chinese
以及嗔恨和愚痴中，唯有心才能完全解脱。如是说。因此，具有戒律的修行者在禅定中入定时，必须依靠不忘失目标和形象的忆念，一心专注于目标的方法，甚至一刹那也不要散乱。《入行论》中说：无论如何努力修持禅定，一刹那也不要放纵，这样观察自己的心在做什么。如是说。像这样反复修习，心能一心安住于善的目标，这就是禅定的体性。《宝云经》中说：禅定的自性是一心安住。如是说。这样的禅定之境，是三学中增上心学的自性，主要持有增上心学的特征。如果从反面来分析它的体性，就是戒律和智慧，即包含了三学和六度。如前所述。如此确定之后，发起欲令一切众生安住于菩提心的增上意乐，向十方诸佛和菩萨顶礼，尽己所能地供养，忏悔等修持七支。然后，将身体与缘起结合起来，如果坐姿正确，那么调正脉和气的要点，就能从缘起中生起证悟。因此，身体的仪轨，即坐姿的行为是：在舒适的坐垫上，以毗卢七法的坐姿来坐。其方法是：双腿结跏趺坐或半跏趺坐1；眼睛不要完全睁开，也不要完全闭合，而是注视鼻尖2；身体不要向前后倾斜，而是正直端坐3；双肩保持水平，没有高低4；稍微弯曲颈部，使鼻子和肚脐对齐5；舌头抵住上颚6；呼吸自然缓慢7。这就是所谓的“心之命脉”，如同建立稳固的支柱一样，是心不向外散乱的方法。通过具备这些身体要点，心的要点是：除了所缘的目标之外，不考虑不善和无记
English
and from hatred and ignorance, only the mind will be completely liberated. Thus it is said. Therefore, when a person with discipline enters into samadhi in meditation, they must rely on the method of focusing the mind one-pointedly with mindfulness that does not forget the object and image, without wavering even for a moment. In the Bodhisattvacaryāvatāra, it says: "By all means, strive in meditation, without losing even a single moment. Thus, examine separately in your mind, where does my mind wander?" Thus it is said. By meditating in this way again and again, the mind abides one-pointedly on the virtuous object, which is the nature of samadhi. In the Ratnamegha Sutra, it says: "The nature of samadhi is the one-pointed abiding of the mind." Thus it is said. Such a state of meditation is the nature of the higher training in mind among the three trainings, mainly holding the characteristics of the higher training in mind. If we analyze its nature from the opposite perspective, it is discipline and wisdom, that is, it includes all three trainings and the six perfections, as explained before. Having ascertained this, generate the supreme intention to establish all sentient beings in the essence of enlightenment, pay homage to all the Buddhas and Bodhisattvas of the ten directions, make offerings to the best of your ability, and practice the seven branches such as confession. Then, aligning the body with dependent arising, if the posture is correct, then the key to straightening the channels and winds will arise from dependent arising, and realization will dawn in the mind. Therefore, the ritual of the body, that is, the action of sitting, is: sit on a comfortable cushion in the seven-point posture of Vairochana. The method is: sit in the full lotus posture or half lotus posture 1; do not open the eyes too much or close them too much, but focus on the tip of the nose 2; do not lean the body forward or backward, but sit upright 3; keep the shoulders level, without high or low 4; slightly bend the neck, aligning the nose and navel 5; place the tongue against the upper palate 6; let the breath flow naturally and slowly 7. This is called the "lifeline of the mind," just like establishing a firm pillar, it is a method for the mind not to wander elsewhere. Through possessing these physical key points, the key point of the mind is: apart from the object of focus, do not consider non-virtuous and neutral
Chinese
还需要什么呢？对于第二个善的所缘，也不要执着，而要努力将心平等地安住在那个所缘本身上。也就是这样，对于有相或无相的任何所缘，都要一心专注，并时时以观察的力量将心系于善法，交替进行观察和安住。首先，初学者在主要修习寂止时，要一心专注于如来以妙相和好相庄严的身体。如《圣三摩地王经》所说：“如金黄色之身躯，世间怙主处处美，于彼所缘谁安心，彼菩提萨埵名等持。” 这样，长时间地将心专注于佛身，并安住于彼之上时，为了修习胜观，首先应当进行观察，即如此显现于心识之中的如来妙相好之身，也没有丝毫是由心之外的事物所成，仅仅是心识显现而已，而心识本身也无法指定为何物，因为不可指定之物，是远离三时一切事物的不可思议之法性。如此确定之后，最终应当安住于无任何分别之状态中。《宝积经》中说：“光护，心若遍寻不可得，凡不可得则不可指定，凡不可指定则非过去，非未来，亦非现在。” 如此长久修习，最终一切由分别执着所生的显现，都将融入法性空性的单一自性之中。但这并非是显现断灭的断空，而是显现之境的色等虽未断灭，却因无实有而微细，因无自性而难以观察，因此没有任何造作的执着之念，因为心已完全融入了实相之故。《三摩地王经》中说：“等持乃是寂静处，寂静微细极难见，一切念想皆已摧，是故名为三摩地。” 像这样。
English
What else is needed? Regarding the second object of virtue, one should not be attached to it, but strive to keep the mind evenly on that object itself. That is, for any object, whether with form or without form, one should focus single-mindedly, and from time to time, use the power of analysis to bind the mind to virtuous things, alternating between analysis and abiding. Initially, when a beginner is mainly practicing shamatha, one should focus single-mindedly on the body of the Tathagata adorned with marks and signs. As it says in the Noble King of Samadhi Sutra: "The body like the color of gold, the protector of the world is beautiful in every way, whoever places their mind on that object, that Bodhisattva is called Samadhi." Thus, when the mind is held on the form of the body for a long time and abides together with it, in order to cultivate vipassana, one should first analyze, that is, this body of the Tathagata adorned with marks and signs that appears in the mind, there is not even a particle of it that is made of anything other than the mind, it is merely a manifestation of the mind itself, and that mind itself cannot be specified as to what its essence is, because what cannot be specified is the inconceivable nature of reality that is separated from all things of the three times. Having ascertained this, one should ultimately abide in a state of non-conceptualization. As it says in the Heap of Jewels Sutra: "Light Protector, if the mind is sought everywhere, it cannot be found. What cannot be found is unidentifiable. What is unidentifiable is neither past, nor future, nor present." By meditating in this way for a long time, eventually all appearances that arise from the proliferation of conceptual grasping will dissolve into the single nature of emptiness of reality. But this is not a nihilistic emptiness where appearances cease, but although the objects of appearance, such as form, have not ceased, they are subtle because they are without substance, and difficult to see because their characteristics are not established, therefore there is no artificial concept of grasping there, because the mind has completely entered into the nature of reality. As it says in the King of Samadhi Sutra: "Samadhi is a place of equanimity, peaceful, subtle, and difficult to see, because all thoughts have been destroyed, therefore it is called Samadhi." Like that.
Chinese
以正念的绳索系缚，恒常不被沉没和掉举等过失所夺的，心识不缘于外境而专注一处的状态，是等持或寂止。与此本体相同，完全了知智慧自性，或者甚至不执着于内心的状态，是后得或胜观。如《宝云经》所说：“寂止是心一境性，胜观是如实分别。”二是禅定的
English
The state of mind being tied with the rope of mindfulness, constantly not being robbed by faults such as sinking and agitation, and not focusing on external objects but staying single-pointedly, is samatha or calm abiding. The state of completely knowing the nature of wisdom, which is the same essence as this, or even not being attached to the mind itself, is post-meditation or vipassanā. As the "Ratnamegha Sutra" says: "Calm abiding is the one-pointedness of mind; vipassanā is the correct discernment of individual things." Secondly, the classification of dhyana: If dhyana is subdivided, there are the preliminary dhyana practiced by ordinary beings who have not entered the path, the dhyana of worldly individuals who have entered the path, which thoroughly distinguishes meanings and becomes the cause of the path of seeing, and the Tathagata dhyana in the continuum of noble beings who have entered the noble path, totaling three types. Furthermore, based on the distinction of the presence or absence of vitarka, vicara, joy, and bliss, there are the four dhyanas, starting with the first dhyana. Similarly, there are the four formless absorptions, such as infinite space, totaling eight samapatti. Among these, ordinary individuals who have not entered the path of any of the three vehicles regard the manifest afflictions and the gross suffering caused by them as faults, and thus practice meditation. In order to draw near to the joy and bliss arising from meditation, and its result—the sensations of the higher realms—the meditation in their continuum, whether it is the four dhyanas or the four formless absorptions, is called the preliminary dhyana of ordinary beings. If we explain these contents in a little more detail, among the four dhyanas and the four formless absorptions, first, dhyana is divided into preliminary dhyana and actual dhyana. In preliminary dhyana, although there are many methods of practice, the main one is to practice dhyana with the aspect of calm abiding and grossness on the worldly path alone. Therefore, first, the desire realm mind is regarded as gross, unpeaceful, and inferior, and then it is thought that the first dhyana is more peaceful, more blissful, and more excellent than it. By repeatedly contemplating in a way that mixes hearing and thinking, one day it transcends hearing and thinking and turns into meditation-born, thereby causing the afflictions of the desire realm to be great.
Chinese
舍弃中间六者之间是禅定的近分。之后，舍弃欲界的三种小烦恼时，就获得真实禅定的心。初禅有五个支分，即：寻、伺、喜、乐、定。寻伺二者如《俱舍论》所说：寻和伺是粗细性。意思是说，心安住于无过失的禅定时，粗略地寻，仔细地伺。心安住于禅定，意识被快乐所遍及是喜。由喜的力量，身体生起身轻安的快乐是乐。心专注于一境的禅定是定。二禅有四个支分，即：内净、喜、乐、定。虽然具有忆念、正知和舍的体性，但此处用“内净”一词表示没有离开喜的动摇。其余三个和之前一样。三禅有五个支分，即：乐、舍、念、正知、定。乐和之前一样。舍是心不沉不浮地安住时，自然而然地安住。念是不忘失禅定。正知是了知沉浮等生起或不生起。定和之前一样。四禅有四个支分，即：念、受舍、行舍、定。念和定和之前一样。受舍是无记，行舍也和之前一样。其中，具有寻伺等五个支分的是初禅的真实禅定。从那之中，没有寻但具有伺是真实禅定的殊胜之处。舍弃寻伺二者是二禅。舍弃寻伺喜三者是三禅。舍弃那三个和乐四者是四禅。即使没有获得真实禅定，但由于初禅的正确近分也作为胜观的基础，因此称为不可或缺的近分。近分和初禅的真实禅定有粗细两种差别。其余三个和六个要思考。
English
The interval of abandoning the middle six is the approximation of dhyana. Then, when the three small afflictions of the desire realm are abandoned, the mind of actual dhyana is obtained. The first dhyana has five branches: vitarka (thought), vicara (analysis), joy, bliss, and samadhi. The two, vitarka and vicara, are as stated in the Abhidharmakosa: 'Vitarka and vicara are coarse and subtle.' This means that when the mind abides in flawless dhyana, vitarka is the coarse examination, and vicara is the detailed analysis. Joy is when the mind abides in dhyana and the consciousness is pervaded by bliss. Because of the power of joy, the bliss of physical pliancy arises in the body, which is bliss. Samadhi is when the mind abides in one-pointed concentration. The second dhyana has four branches: inner clarity, joy, bliss, and samadhi. Although it has the nature of mindfulness, awareness, and equanimity, here the term 'inner clarity' indicates that it has not departed from the movement of joy. The remaining three are the same as before. The third dhyana has five branches: bliss, equanimity, mindfulness, awareness, and samadhi. Bliss is the same as before. Equanimity is when the mind abides without sinking or excitement, and it abides naturally. Mindfulness is not forgetting samadhi. Awareness is discerning whether sinking, excitement, etc., have arisen or not. Samadhi is the same as before. The fourth dhyana has four branches: mindfulness, equanimity of feeling, equanimity of formations, and samadhi. Mindfulness and samadhi are the same as before. Equanimity of feeling is neutral, and equanimity of formations is also the same as before. Among these, having the five branches such as vitarka and vicara is merely the actual dhyana of the first dhyana. From that, not having vitarka but having vicara is the special feature of actual dhyana. Abandoning both vitarka and vicara is the second dhyana. Abandoning the three, vitarka, vicara, and joy, is the third dhyana. Abandoning those three and bliss, four in total, is the fourth dhyana. Even if actual dhyana is not attained, the correct approximation of the first dhyana also serves as the basis for vipassana, therefore it is called the indispensable approximation. The approximation and the actual dhyana of the first dhyana have two kinds of differences, coarse and subtle. The remaining three and six need to be considered.