Chinese
也要长久地延长剥夺自由的那种行为。根本：对境胜过毒药，因为异熟粗猛。 一旦享用，追逐的滋味也美妙。 不是一生，而是在所有生世中， 殊胜密咒和药物也无法医治。 谁的心之象未调伏， 没有比诱惑的幻化更强大的对境。 蕴的行蕴安放在筐里，直到那时， 请亲近寂静的森林高地。 这是说，成为六根对境的那些事物，是生起贪嗔痴三毒的唯一原因，因此胜过猛烈的毒药，因为在可见的现象中，粗猛的异熟不会显现。虽然享用时，追逐的滋味似乎美妙，但不仅限于一生，而且在所有生世中，殊胜密咒和医药等也无法医治。 谁的心之大象未与放逸的行为分离，在未调伏之前，没有比诱惑的幻化更强大的六境，因此，将色、受、想等蕴的行蕴安放在筐里，直到那时，请依靠念头止息的森林高地等寂静之处。 根本：边地和牧场令人心旷神怡，增长忧愁。 远离贸易、农耕和罪恶的朋友。 赋税、徭役和劳作不会困扰生活。 没有鸟和野兽宣说不悦耳的声音。 清澈的水和果实的受用广大， 岩石山的洞穴和树叶的楼阁宽敞。 树荫的凉爽相伴则安乐， 何时我能一同安住，如此思量。 这是说，到达村庄尽头的地方是边地，牧场和寺院是远离村庄仅有回声的地方，称为寂静处。像那样的地方令人心旷神怡，增长忧愁，远离贸易、农耕和罪恶的朋友们，赋税和徭役等役使身体的劳作不会困扰生活，鸟和野兽等不会宣说不悦耳的声音，清澈的水和果实等受用广大，岩石山的洞穴和树叶的楼阁宽敞，树荫的凉爽相伴则安乐，何时我能一同安住，如此思量。 根本：在那里，四季的客人以新的方式，展示变迁的证悟。
English
Also, such actions that deprive freedom should be prolonged. Root text: Objects are worse than poison, because their ripening is harsh. Once enjoyed, the taste of chasing is also delightful. Not just for one lifetime, but in all lifetimes, Supreme mantras and medicine cannot cure it. Whoever's mind-elephant is not tamed, There is no illusion more powerful than objects. Keep the aggregates' formations in a basket until then, Approach the peaceful forest heights. This means that those things that become the objects of the six senses are the sole cause of generating the three poisons of attachment, hatred, and ignorance, so they are worse than fierce poison, because in manifest phenomena, the harsh ripening does not appear. Although the taste of chasing seems delightful when enjoyed, it is not just for one lifetime, but in all lifetimes, supreme mantras and medical treatments cannot cure it. Whoever's mind-elephant has not separated from the behavior of carelessness, until it is not tamed, there is no illusion more powerful than the six objects, therefore, keep the formations of the aggregates of form, feeling, perception, etc., in a basket, and until then, rely on solitary places such as the peaceful forest heights where thoughts cease. Root text: Borderlands and pastures are delightful, increasing sadness. Abandoned by trade, farming, and sinful friends. Taxes, levies, and labor do not afflict life. No birds or wild animals proclaim unpleasant sounds. Clear water and fruit are widely available, The caves of rocky mountains and leafy mansions are spacious. The coolness of tree shade is pleasant to be with, When will I dwell together, I wonder. This means that the place where the village ends is the borderland, and the pasture and monastery are places far from the village where only echoes remain, called solitary places. Such places are delightful, increasing sadness, abandoned by trade, farming, and sinful friends, taxes and levies, and labor that exhausts the body do not afflict life, birds and wild animals do not proclaim unpleasant sounds, clear water and fruit are widely available, the caves of rocky mountains and leafy mansions are spacious, the coolness of tree shade is pleasant to be with, when will I dwell together, I wonder. Root text: There, the guests of the four seasons, in a new way, display the realization of change.
Chinese
那些森林啊！将自己不是烦恼的理由，作为论证；请看那朝着寂静处走七步，宣说福德！这是说，在那远离喧嚣的地方，四季——春夏秋冬四时，以新客的姿态，炫耀着变迁的森林，作为自己不是增长烦恼之地的论证，请看那朝着寂静处走七步，从经续窍诀各方面宣说福德，前往那里精进修持，就能获得利益。这就是它的意思。根本：在何处禅定极其稳固，就是增上心学的特征。依靠缘起之身的仪轨是，具有毗卢七法，作为心的命根。努力于无有二元的等持，以任何对境的不散乱的专注，将身语意系缚于善法之上。戏论的显现融入法性一味之中，显现的对境不灭，却无有执着。觉知不缘对境的等持中，本体唯一的后得胜观。这是说，在上面所说的寂静处，在何处禅定，也就是三摩地极其稳固，这就是增上心学的特征。像这样，依靠缘起而生的身体的安住方式的仪轨是：双足金刚跏趺坐，双手等印等毗卢七法，具有心的命根，努力于无有二元的等持，以对任何对境都不散乱的专注，将身语意系缚于善法之上，将戏论的显现，也就是六识的对境全部融入法性一味之中，显现的对境不灭，却无有执着。要知道，所要修持的基础是心，它的自性在《宝积经》中说：善男子，心是完全寻觅不到的。凡是寻觅不到的，就是不可见的。凡是不可见的，就不是过去、未来、现在三时等任何事物。等等，详细内容请从广释中了解。根本：分类有孩童行、近行、义善巧，如来禅定三种，有无分别四句禅定四种，以及无色界四种，总共
English
Those forests! As proof that oneself is not afflicted, look at the merit proclaimed by taking seven steps towards solitude! This means that in that place far from noise, the four seasons—spring, summer, autumn, and winter—show off the changes of new guests, and as proof that oneself is not a place for increasing afflictions, look at the merit proclaimed from all aspects of sutra, tantra, and pith instructions by taking seven steps towards solitude, and if you go there and strive in practice, you will obtain benefits. That is its meaning. Root text: Wherever meditation is extremely stable, that is the characteristic of higher training in mind. The ritual of the body arising from dependent origination is, having the seven features of Vairochana, as the life force of the mind. Strive in equanimity that is not two from one, with unwavering focus on any object, bind body, speech, and mind to virtuous deeds. The appearance of elaboration dissolves into the single nature of reality, the field of appearance does not cease, yet there is no clinging. In the equanimity where awareness does not conceptualize objects, the subsequent insight is of the same essence. This means that in the solitary place mentioned above, wherever meditation, that is, samadhi, becomes extremely stable, that is the characteristic of higher training in mind. Like this, the ritual of the way of abiding of the body arising from dependent origination is: legs in vajra posture, hands in equanimity mudra, etc., the seven features of Vairochana, having the life force of the mind, constantly strive in equanimity that is not two from one, with unwavering focus on any object, bind body, speech, and mind to virtuous deeds, and all the appearances of elaboration, which have become the objects of the six consciousnesses, dissolve into the single nature of reality, and although the collection of appearing objects does not cease, there is no clinging to them. Also, the basis to be practiced is the mind, and its nature is stated in the Ratnakuta Sutra: "O son of good family, the mind cannot be found at all. Whatever cannot be found is invisible. Whatever is invisible is not anything such as the three times of past, future, and present." And so on, the details should be understood from the extensive commentary. Root text: The divisions are the practice of children, the near practice, the skillful meaning, the three meditations of the Thus-Gone-One, the four meditations of the four possibilities of existence and non-existence, and the four formless realms, a total of
Chinese
的数量。未入道的相续之禅定是，有色无色界的凡夫近行定。入道资粮道和加行道的禅定，被称为能现证解脱道，能辨别意义。初地是圣者的禅定，因无漏故，是如来之善。如是，若分禅定，凡夫近行定是未入道者的相续之禅定，存在于禅定和无色界中，是世间道。能辨别意义是入道资粮道加行道的禅定，能现证解脱道。如来之善是初地以上圣者相续的禅定，是无漏的。如是三种禅定，根本是：一切的体性是内心执持，因是忆念相续，具有精进。若散乱则再次返回。作用是生起安乐，成就神通。果是获得现证等。如是，禅定的体性是心于内专注一境，由忆念持续守护，依赖精进之因才能成就。若为外境和内心的分别念所牵引而散乱，则再次忆念和觉知的执持不放松，再次返回到之前的禅定中。如是努力，作用是暂时能为身语意三门生起安乐，成就神通，究竟的果是获得现证。如是禅定的最大障碍是，对所做之事喜爱和贪执，闲聊、睡眠和寻求杂事，对色声香味触等，以寻伺和观察而喜爱和贪执。断除这些，努力使心不散乱，修持共同的禅定。根本是：初禅的近行定有寻有伺，正行无寻但有伺，其余三禅无寻无伺。前者是后者的近行定，被称为圣道的所依。如是，有色和无色有两种行持，第一种是学人和凡夫的禅
English
number. The samadhi of the continuum before entering the path is, the proximity practice of the formless and formless realms of ordinary beings. The samadhi of entering the path, the accumulation and application paths, is known as manifesting the path of liberation and distinguishing meanings. The first ground is the samadhi of the noble ones, because it is without outflows, it is the goodness of the Tathagata. Thus, if meditation is divided, the proximity practice of ordinary beings is the samadhi of the continuum of those who have not entered the path, which exists in meditation and the formless realm, and is the worldly path. Distinguishing meanings is the samadhi of the accumulation and application paths of entering the path, which manifests the path of liberation. The goodness of the Tathagata is the samadhi of the continuum of the noble ones above the first ground, which is without outflows. Thus, for the three types of meditation, the root is: the essence of all is holding the mind inward, the cause is continuous mindfulness, possessing diligence. If distracted, then return again. The function is to generate happiness and accomplish magical powers. The result is obtaining direct perception, etc. Thus, the essence of meditation is that the mind abides single-pointedly within, continuously guarded by mindfulness, and must be accomplished relying on the cause of diligence. If led astray by external appearances and internal thoughts, then again the holding of mindfulness and awareness is not loosened, and again one returns to the previous meditation. Thus, by striving in this way, the function is to temporarily generate happiness for the three doors of body, speech, and mind, and to accomplish magical powers, and the ultimate result is to obtain direct perception. Thus, the greatest obstacles to such meditation are: delighting in and clinging to the object of action, idle talk, sleep, and seeking distractions, and delighting in and clinging to forms, sounds, smells, tastes, and tactile objects with investigation and analysis. Abandoning these, strive to prevent the mind from being distracted, and practice the common meditation. The root is: the proximity practice of the first dhyana has investigation and analysis, the actual practice has no investigation but only analysis, the remaining three have neither investigation nor analysis. The former is the proximity practice of the latter, and is known as the basis of the noble path. Thus, there are two practices, form and formless, the first of which is the meditation of learners and ordinary beings.
Chinese
四禅和它们的近分定，以及入定等，因为不是伴随愿心的，所以是轮回之因，舍受，以及“就像这样吧”的分别，以及对它进行观察等，是初禅的近分，是准备。而且，超越了欲贪和罪恶之法，分别和观察，以及体验喜乐，是初禅，即使对它没有“就像这样吧”的分别，但有意识的观察，是初禅的特殊心。而且，远离了分别和观察二者，不具有先前的贪恋，但喜乐和完全的喜悦，是二禅。从二禅的贪恋中解脱，不离快乐、舍和正念，是三禅。而且，从三禅的贪恋中解脱，在离苦乐二者的分别和观察的同时，具有正念，是四禅。后面的禅定的近分由前面的禅定来完成。同样，四种无色定和灭尽定这九种入定，仅仅是圣道的根基。根本颂：生起一切功德的禅定，被慈悲和殊胜的智慧所摄持。具有众多等持，成办一切形象。心识一体的俱生智，能舍弃能取和所取。从等持中起座后，后得广大无边。七地以内普遍存在。这指的是，生起大乘一切功德的禅定，是被慈悲和殊胜的智慧所摄持，具有众多等持，成办一切形象，心识一体的入定和后得二者，舍弃能取和所取，从入定中起座时，后得广大无边，也就是指七地以内存在着正念和散乱的差别。因此，一切等持之门都由止观双运所涵盖，没有稳固的止的胜观就像风中的酥油灯，没有胜观的止只能断除部分烦恼，就像四禅和无色定的止只能到达有顶天一样。因此，止息是由于止住于平静，念头的风息平息。