Chinese
不会堕入恶趣。如是说。这样的见解或对因果深信的信心，是对无有业果等邪见的对治，因此非常重要。与此相反，如果持邪见，即使将断杀生等善业施于其他，也说成熟的果报是痛苦。《亲友书》中说：如果希求高处解脱，就应习惯于正确的见解。如果有人持邪见即使行善，一切成熟的果报皆不可爱。第三是戒律。以正确的见解所摄持的，断除十不善的戒律，成为誓言的自性，以及别解脱斋戒八支斋戒。前者说：舍弃损害、偷盗、邪淫、妄语以及饮酒、非时食、贪著高床、歌舞等，舍弃花鬘等差别，随学阿罗汉的戒律，如果具有这八支，行持布萨，能赐予欲乐天身和如意的清净男女之身。导师马鸣说：依止十善业道，就不会堕入地狱等处。因此，安住于不混淆取舍之处的戒律非常重要。《中观根本慧论》中说：以戒律能获得善趣。《入行论》中说：增上的原因是戒律，此外再无其他。第四是禅定。通常是指能够产生各自果报之间的串习。特别是为了生于上二界，修习各自能使对下界生起贪著的对治道，即四禅定和四无色定。如何修习之理是：初禅有近分和正行两种。初禅的近分是，为了获得自地的果报，以及能够等入正行，首先要修习九种使心寂静的方法来成就三摩地。其中，所谓的“于内心中住心”，是指心不外散，而是像黄金一样显现为清净的身体等三摩地的行境。
English
They will not fall into the lower realms. It is said. Such a view or faith of deep conviction in cause and effect is the antidote to false views such as the view that there is no result of actions, therefore it is very important. Conversely, if one holds a wrong view, even if one applies the virtuous act of abandoning killing to others, it is said that the result of maturation ripens into suffering. It is said in the Suhrllekha: If you desire higher realms and liberation, then you should accustom yourself to the correct view. Even if a person with a wrong view practices virtue, all the results that ripen will be unpleasant. The third is ethics. The ethics of abandoning the ten non-virtues, which are seized by that very correct view, become the nature of vows, and in particular, the eight-branch fast of the uposatha. The former says: Abandoning harm, theft, sexual misconduct, falsehood, as well as drinking alcohol, eating at improper times, attachment to high beds, singing, and abandoning the distinctions of garlands, etc., following the ethics of the Arhats, if one possesses these eight branches, practicing Uposatha, one will bestow the desired enjoyment, the body of a god, and the pure body of a man or woman. The teacher Ashvaghosa said: By relying on the path of the ten virtuous actions, one will not fall into hell and other places. Therefore, it is very important to abide in ethics that do not confuse what to take and what to abandon. The Root Wisdom says: Through ethics, one obtains happiness. The Entering says: There is no other cause for higher status than ethics. The fourth is meditation. Generally, it means to become accustomed to something until it can produce its respective result. In particular, in order to be born in the upper two realms, one meditates on the four dhyanas and the four formless absorptions, which are the paths that counteract attachment to the lower realms. The way to meditate is: The first dhyana has two parts: the preparatory stage and the actual stage. The preparatory stage of the first dhyana is the means to attain the result of one's own ground, and in order to be able to enter the actual stage, one first accomplishes the cause, the preparatory stage, which is said to accomplish samadhi through nine methods of pacifying the mind. Among them, the so-called "placing the mind within oneself" means that the mind does not wander outwards, but rather appears as a pure body like gold, etc., which is the object of samadhi.
Chinese
将注意力集中在形象上，并保持专注。所谓“持续保持”，不仅仅是将心专注于目标，而是持续不断地保持，即在前后刹那之间不间断地保持。所谓“恢复保持”，是指即使因为遗忘，心离开了目标，立即将其拉回并恢复到目标上。所谓“靠近保持”，是指心向外散乱时，不让它远离，而是立即将其拉回并靠近目标。所谓“调伏”，是指通过贪婪等烦恼使心续无法完全平静，从而进行调伏。所谓“寂静”，是指使分别念的波涛平静下来。所谓“完全寂静”，是指即使是微细的分別念也平息下来。所谓“专注一境”，是指以微小的努力使心与目标无二无别，达到专注一境。所谓“等持”，是指去除沉没和掉举，无需努力，在自然成就的状态中保持等持。通过这九种方式成就禅定时，身心将被极度调柔的喜乐所遍布。生起具有调柔的禅定，这被认为是世间止的特征。不具备这些特征的，则被称为随顺于止，或者说是信行地。如此成就具有特征的止之后，通过七种作意来修成世间的胜观。所谓“胜解作意”，是指认为欲界的心是粗大且不寂静等具有过患的，而初禅是寂静且安乐等具有功德的，通过闻思结合的方式粗略地认识和详细地分析。所谓“胜乐作意”，是指它本身生起为修所生的体性。所谓“离生作意”，是指远离三种大的现行欲界烦恼。所谓“摄乐作意”，是指舍弃三种中等的现行欲界烦恼。所谓“观察作意”，是指观察和分析是否还有三种微细的欲界烦恼沾染心续。所谓“加行究竟作意”，是指通过如此观察，以对治的力量舍弃了微细又微细的欲界烦恼。如此通过六种作意，达到加行究竟的果
English
To focus on the image and maintain concentration. "Continuously maintaining" means not only focusing the mind on the object but also maintaining it continuously, that is, maintaining it without interruption between successive moments. "Restoring and maintaining" refers to when the mind wanders from the object due to forgetfulness, immediately pulling it back and restoring it to the object. "Closely maintaining" means that when the mind wanders outward, not letting it stray far but immediately pulling it back and keeping it close to the object. "Subduing" refers to subduing the mind because the mental continuum is not completely pacified by afflictions such as greed. "Pacifying" means pacifying the waves of conceptual thought. "Completely pacifying" means pacifying even the subtlest conceptual thoughts. "One-pointedness" means making the mind and the object inseparable with minimal effort, achieving one-pointedness. "Equanimity" means eliminating sinking and excitement, and maintaining equanimity in a naturally accomplished state without effort. When samadhi is achieved through these nine methods, the body and mind are pervaded by the bliss of extreme pliancy. The arising of samadhi endowed with pliancy is considered the characteristic of worldly shamatha. That which does not possess these characteristics is called conforming to shamatha or the ground of faith-practice. Having thus achieved shamatha with characteristics, worldly vipassana is accomplished through seven mental engagements. "Mental engagement of fully understanding the characteristics" refers to roughly recognizing and analyzing in detail, through a combination of hearing and thinking, that the mind of the desire realm is coarse and unpacified, possessing faults, while the first dhyana is peaceful and blissful, possessing virtues. "Mental engagement arising from aspiration" refers to that which arises as the nature of meditation-born. "Mental engagement arising from solitude" refers to being solitary from the three great manifest desire-realm afflictions. "Mental engagement of gathering joy" refers to abandoning the three medium manifest desire-realm afflictions. "Mental engagement of investigation" refers to investigating and analyzing whether the three subtle desire-realm afflictions still taint the mental continuum. "Mental engagement of the culmination of effort" refers to abandoning even the subtle and extremely subtle desire-realm afflictions through the power of antidotes after such investigation. Thus, through the six mental engagements, the result of the culmination of effort is achieved.
Chinese
思维之子，即是说，成就世间的究竟胜观。也就是，舍弃欲界粗、中、细六种烦恼之间是禅定的近分定，舍弃微细三种烦恼之时，获得禅定正行的心。这些是将下地的禅定视为粗糙有缺陷，将上地视为无缺陷寂静，以寂静和粗糙的行相，通过声闻、缘觉和世间共同的道而证悟。第二，正行是：思和伺是二者的对治支分，即此二者能舍弃欲界众生的贪欲、嗔恨、恼害等心。喜是二者的利益支分。心一境性是住的支分，依靠它能产生利益。如是，具足五支分是第一禅的体性。其中，具足思和伺二者的是唯有正行，没有思但具有伺的是正行差别。第二禅。近分定是：将第一禅的正行差别作为基础，以认为其自身有缺陷，而第二禅无缺陷有功德的极为了解体性的作意等七种作意，能获得正行的心，以其为例，直到有顶之间，观待寂静和粗糙的行相，以七种作意修习的方法，应当如是了知。其中，最初的两种作意是其自道的加行道，极寂静、喜乐、总摄、加行顶三者的粗、中、细烦恼的对治，故是无间道。伺有差别吗？加行果作意是解脱道。第二禅的正行有四支分，内清净是舍弃思伺的对治支分，是对从下地的过患中必定解脱的自地极度信赖。从禅定中产生的喜和乐二者是利益的支分。禅定是住的支分。第三禅的正行有五支分，行舍和修习不忘失的正念，以及安住于正念的正知三种是舍弃下地喜的对治支分。身受和轻安所生的乐是利益的支分。禅定是住的支分。
English
Thinking as a son, that is, accomplishing the ultimate worldly higher seeing. That is, between abandoning the six coarse, medium, and fine afflictions of the desire realm is the proximity attainment of dhyana, and when the three subtle afflictions are abandoned, the mind of the actual dhyana is attained. These are perceiving the lower ground's samadhi as coarse and flawed, and perceiving the higher ground as flawless and peaceful, with the aspect of peace and coarseness, realized through the common path of Hearers, Solitary Realizers, and worldly beings. Second, the actual practice is: conceptualization and discernment are the limbs of the antidote, that is, these two abandon the minds of beings in the desire realm, such as desire, hatred, harm, etc. Joy is the limb of benefit of these two. One-pointedness of mind is the limb of abiding, because benefit arises from relying on it. Thus, possessing five limbs is the characteristic of the first dhyana. Among them, possessing both conceptualization and discernment is merely the actual practice, and lacking conceptualization but possessing discernment is the differentiated actual practice. Second dhyana. The proximity attainment is: taking the differentiated actual practice of the first dhyana as the basis, the seven mental engagements, such as the mental engagement of thoroughly understanding its own flaws and the second dhyana's flawless qualities, cause the mind of the actual practice to be attained. By this example, up to the peak of existence, viewing the aspect of peace and coarseness, the method of accomplishing it with seven mental engagements should be understood in this way. Among them, the first two mental engagements are the path of joining of that own path, and the antidote to the coarse, medium, and fine afflictions of the three: supreme seclusion, joy, and gathering, the peak of joining, therefore it is the path of no obstruction. Is there a difference in discernment? The mental engagement of the result of joining is the path of liberation. The actual practice of the second dhyana has four limbs: inner clarity is the limb of the antidote to abandoning conceptualization and discernment, and is extreme confidence in one's own ground, which is certain to be liberated from the faults of the lower ground. The joy and happiness arising from samadhi are the limbs of benefit. Samadhi is the limb of abiding. The actual practice of the third dhyana has five limbs: equanimity of activity, mindfulness of not forgetting meditation, and the three of knowing awareness abiding in mindfulness are the limbs of the antidote to abandoning the joy of the lower ground. The happiness arising from bodily sensation and pliancy is the limb of benefit. Samadhi is the limb of abiding.
Chinese
。第四禅的本体有四个支分，即：远离下地八种过患的忆念完全清净，以及行舍完全清净，这二者是舍弃第三禅乐受的对治支。感受舍是利益支。等持完全清净是所依支。八种过患是：初禅具有的寻伺二者，二禅以下具有的出入息二者，欲界具有的痛苦和不悦意二者，二禅以下具有的悦意，以及三禅的乐受，因为远离这八种，所以像无风的灯一样，没有动摇且极为清净。如前所说的第九住心，即欲心一境性，以及将初禅分为等分和殊胜分二者的六者，无论依于何者，都能成办无漏出世间道的本体，因此也称为六禅地。四无色定是：对于第四禅的作意也具有厌离的自性，特别是，没有色想，仅仅是虚空无边，如此仅仅安住于此，串习圆满，即是虚空无边处定。同样，遮止虚空之想，仅仅作意为识，即是识无边处。又遮止它，安住于一无所有的作意，即是一无所有处。又遮止它，安住于非有想非无想，即是非想非非想定，或有顶定，这即是四者。如是，如果这八种定没有与无漏出世间的智慧胜观相结合，那就是有漏世间道，也称为凡夫受用禅。依靠四禅的本体，慈等四无量，以及世间的神通，天眼、天耳、知他心、宿命随念、死生智，这五者是上界功德的差别而极为著名的。趣入乘者，最初也要生起这些等持和功德，之后再成办更高的差别，因此需要神通等。