English
English version Knowing the Dharma, one can eliminate all doubts that have arisen and have not yet arisen. How does one eliminate burning afflictions? It is by eliminating the two views. What are the two views? The first is the desire to make others aware of one's knowledge and views. The second is to generate a sense of arrogance and self-importance. For example, thinking, 'How can I make others know that I am a virtuous person?' This is called making others aware of one's knowledge and views. Relying on this view, one desires to elevate oneself, which is called self-aggrandizement. These two can cause the mind to be scorched and agitated, hence they are called burning afflictions. How can the flow of Dharma be purified? It is by removing the feeling of satisfaction that arises in the mind merely upon hearing the Dharma. The 'removal' mentioned above is also included here. The purification of the flow of Dharma refers to listening to the Dharma without distraction, allowing it to flow continuously. When the mind is pure, the coverings and entanglements of afflictions cease. If one is not weary of listening to the Dharma and can further contemplate and diligently cultivate without ceasing, then one can be called a purifier of the flow of Dharma. It should be known that this is based on the stages of hearing, thinking, and cultivating, which should be understood in sequence. Next, there are sixteen verses explaining abiding in diligent practice. The first verse is a general summary, and the rest are separate explanations. The verse says: 'The object of focus and the self-nature, the distinctions and the mental effort, the resources for calming the mind and abiding, the fruit of cultivating concentration and liberation.' Speaking of 'object of focus,' there are three types: 'External, superior, and internal, these three objects of focus arise. It should be known that there are three abidings, the self-nature is a mind without disturbance.' Explanation: The three types are: first, external object of focus; second, superior object of focus; third, internal object of focus. The external object of focus refers to the images that appear when contemplating white bones, etc., which is the realm of beginners. The superior object of focus refers to the aspects of tranquility, etc., that are the object of focus in Upacāra-samādhi (proximity concentration). The internal object of focus refers to the aspects that appear from mental thoughts as the object of focus. The self-nature refers to the state of mind without disturbance, which is called 'abiding.' A mind without disturbance means that when facing the three types of objects of focus, such as external objects, the mind does not waver or become disturbed with whatever is being focused on. The verse says: 'Corresponding to the first abiding, one with a concentrated mind can see, without shifting thoughts from the object, continuous is the enlightened person. Corresponding to the second abiding, a mind of detachment is tranquil, with focused intention without shifting thoughts, continuous is the enlightened person. Corresponding to the third abiding, dwelling fixedly on the previous object, with concentrated intention without shifting thoughts, continuous is the enlightened person.' --------------------------------------------------------------------------------
Chinese
释曰。此之三颂如其次第配外上内。言于境无移念者。谓于余境心无散乱。故名无移。相续者。坚守持心令不断绝。言明人者。或因自思。或从他教。于静虑法而起加行。是谓明人。应知如次是随法行及随信行种性。言厌离心寂静专意无移念者。谓于其境生厌离心。前唯观境未能生厌。今时专注心生厌离而不散动。于前境凝住者。谓于意言所现之境缘此境时其心凝定。故云定意无移念相续是明人。颂曰。 坚执及正流 并覆审其意 转得心欢喜 对治品生时 惑生能息除 加行常无间 能行任运道 不散九应知 释曰。于彼住中。差别有九。谓最初住。正念住。覆审住。后别住。调柔住。寂静住。降伏住。功用住。任运住。 此等并依阿笈摩经。随句次第而为修习。若于最初学缘境时。其心坚执名最初住。次于后时令其正念流注不断。名正念住。若依托此有乱心生。更覆审察缘境而住。名为覆审住。次于后时转得差别。名后别住。次于后时对治生起心得自在生欢喜时。名调柔住。于此喜爱以无爱心对治生时。无所爱乐其心安静。名寂静住。次于后时所有已生未生重障烦恼为降伏故。名降伏住。次于后时以加行心于所缘境无间随转一缘而住。名为功用住。次于后时于所缘境心无加行 现代汉语译本： 解释说，这三颂依次对应于外、上、内。‘于境无移念者’，是指对于其他境界，心不散乱，所以称为‘无移’。‘相续者’，是坚守持心，令其不断绝。‘言明人者’，或者因为自己思考，或者从他人教导，对于静虑法而开始修行，这叫做‘明人’。应当知道，依次是随法行和随信行的种性。‘言厌离心寂静专意无移念者’，是指对于那个境界生起厌离心。之前只是观察境界，未能生起厌离，现在专注心生起厌离而不散动。‘于前境凝住者’，是指对于意言所显现的境界，缘此境界时，其心凝定。所以说‘定意无移念相续是明人’。颂说： ‘坚执及正流，并覆审其意，转得心欢喜，对治品生时，惑生能息除，加行常无间，能行任运道，不散九应知’。 解释说，在那止住中，差别有九种。即最初住、正念住、覆审住、后别住、调柔住、寂静住、降伏住、功用住、任运住。 这些都是依据《阿笈摩经》，随着经文的顺序而修习。如果在最初学习缘境时，其心坚固执持，名为‘最初住’。其次在之后的时间里，令其正念如流水般不断流注，名为‘正念住’。如果依托此法，有乱心生起，更进一步覆审观察所缘境界而安住，名为‘覆审住’。其次在之后的时间里，转变而获得差别，名为‘后别住’。其次在之后的时间里，对治生起，内心自在，生起欢喜时，名为‘调柔住’。对于这种喜爱，以无爱之心对治生起时，不爱恋，其心安静，名为‘寂静住’。其次在之后的时间里，对于所有已经生起和尚未生起的重大障碍烦恼，为了降伏它们，名为‘降伏住’。其次在之后的时间里，以修行之心，对于所缘境界无间断地随顺转变，一心安住，名为‘功用住’。其次在之后的时间里，对于所缘境界，心无须特别用功。
English
English version: Explanation: These three verses correspond to outer, upper, and inner respectively. 'Being without shifting thought regarding the object' means that the mind is not distracted by other objects, hence it is called 'without shifting'. 'Continuous' means firmly holding the mind and not allowing it to be interrupted. 'Speaking of a clear person' refers to someone who, either through their own thinking or from the teachings of others, begins to practice the methods of meditative concentration; this is called a 'clear person'. It should be known that these are, in order, the natures of those who follow the Dharma and those who follow faith. 'Speaking of a mind of revulsion, tranquility, focused intention, and without shifting thought' refers to generating a mind of revulsion towards that object. Previously, one only observed the object and could not generate revulsion; now, one focuses the mind, generates revulsion, and does not become distracted. 'Dwelling fixedly on the former object' refers to the mind becoming fixed when contemplating the object manifested by mental speech. Therefore, it is said, 'A mind of fixed intention, without shifting thought, continuous, is a clear person'. The verse says: 'Firmly holding and rightly flowing, and examining its intention, turning to gain joy in the mind, when the antidote arises, afflictions arise and can be extinguished, practice is constantly without interruption, able to walk the path of effortless ease, the nine should be known as not scattered'. Explanation: Within that dwelling, there are nine distinctions. Namely, the initial dwelling, the dwelling of right mindfulness, the dwelling of examination, the subsequent distinct dwelling, the dwelling of gentleness, the dwelling of tranquility, the dwelling of subduing, the dwelling of effort, and the dwelling of effortless ease. These are all based on the Āgama Sutra (collection of early Buddhist texts), and are practiced according to the sequence of the verses. If, when initially learning to focus on an object, the mind is firmly held, it is called the 'initial dwelling'. Next, at a later time, causing right mindfulness to flow continuously like a stream, it is called the 'dwelling of right mindfulness'. If, relying on this, a disturbed mind arises, further examining the object of focus and dwelling there, it is called the 'dwelling of examination'. Next, at a later time, transforming and gaining distinction, it is called the 'subsequent distinct dwelling'. Next, at a later time, when the antidote arises, the mind becomes free, and joy arises, it is called the 'dwelling of gentleness'. Regarding this fondness, when the antidote of non-attachment arises, without fondness, the mind is tranquil, it is called the 'dwelling of tranquility'. Next, at a later time, for the sake of subduing all the major obstacles and afflictions that have already arisen and have not yet arisen, it is called the 'dwelling of subduing'. Next, at a later time, with a mind of practice, continuously following and transforming with the object of focus without interruption, dwelling with one focus, it is called the 'dwelling of effort'. Next, at a later time, regarding the object of focus, the mind does not need to exert special effort. --------------------------------------------------------------------------------
Chinese
任运随流无间入定缘串习道。名任运住。此之九种心不流散。名之为住。应知以此不散之言。与坚执等皆相配属。颂曰。 励力并有隙 有用及无用 此中一六二 四作意应知 谓外内邪缘 粗重并作意 此乱心有五 与定者相违 于彼住心缘 不静外散乱 掉沉心味着 内散乱应知 应识邪缘相 谓思亲族等 生二种我执 是名粗重乱 见前境分明 分别观其相 是作意散乱 异斯唯念心 于作意乱中 复有其乱相 于乘及静虑 初二应除遣 释曰。应知作意。有其四种。一励力荷负作意。二有间荷负作意。三有功用荷负作意。四无功用荷负作意。此中坚执不散。是励力荷负作意。初用功力而荷负故。次正流等六种不散。是有间荷负作意。中间数有乱心起故。无间加行。是有功用行荷负作意。入串习道。是无功用行荷负作意。如是摄已谓一六二。应知即是四种作意。又心散乱。有其五种。一外心散乱。二内心散乱。三邪缘心散乱。四粗重心散乱。五作意心散乱。外心散乱者。于住心境起缘之时。遂缘余事心流散故。内心散乱者。谓掉举等三于所缘境中间乱起故。邪缘散乱者。于修定时诸有寻求。亲识等事而生顾恋。粗重心散乱者。有二我执令其心乱。于 现代汉语译本： 任运随流，无间入定，缘于串习之道，名为任运住（自然安住）。这九种心不流散的状态，名为‘住’。应当知道，用‘不散’这个词，与坚执等状态都相配属。颂文说： ‘励力并有隙，有用及无用，此中一六二，四作意应知。’ ‘谓外内邪缘，粗重并作意，此乱心有五，与定者相违。’ ‘于彼住心缘，不静外散乱，掉沉心味着，内散乱应知。’ ‘应识邪缘相，谓思亲族等，生二种我执，是名粗重乱。’ ‘见前境分明，分别观其相，是作意散乱，异斯唯念心。’ ‘于作意乱中，复有其乱相，于乘及静虑，初二应除遣。’ 解释说：应当知道，作意有四种。一是励力荷负作意（努力承担的作意），二是有间荷负作意（间断承担的作意），三是有功用荷负作意（需要努力的作意），四是无功用荷负作意（不需要努力的作意）。其中，坚执不散，是励力荷负作意，因为最初需要用功力来承担。其次，正流等六种不散，是有间荷负作意，因为中间时常有乱心生起。无间加行，是有功用行荷负作意。进入串习之道，是无功用行荷负作意。这样总摄起来，所谓‘一六二’，应当知道就是四种作意。 另外，心的散乱有五种。一是外心散乱，二是内心散乱，三是邪缘心散乱，四是粗重心散乱，五是作意心散乱。外心散乱，是指在安住于心境时，却缘于其他事物而使心流散。内心散乱，是指掉举（心浮动）、沉没（心昏沉）、心味着（贪恋禅定之乐）这三种情况在所缘境中间断地生起。邪缘散乱，是指在修定时，思念亲人朋友等事情而产生顾恋。粗重心散乱，是指产生两种我执而使心散乱。