English
English version: ‘Ren Yun Sui Liu Wu Jian Ru Ding Yuan Chuan Xi Dao’ (effortless flow, uninterrupted entering into samadhi, arising from the path of habituation) is called ‘Ren Yun Zhu’ (effortless abiding). These nine states of mind without scattering are called ‘abiding’. It should be known that the word ‘without scattering’ is associated with states such as firm grasping. The verse says: ‘Exertion and with gaps, with effort and without effort, among these, one, six, two, the four mental activities should be known.’ ‘So-called external, internal, wrong conditions, coarseness and mental activity, these five distracted minds are contrary to those in samadhi.’ ‘Regarding that abiding mind's object, unstill external distraction, excitement, dullness, attachment to taste, internal distraction should be known.’ ‘One should recognize the characteristics of wrong conditions, namely thinking of relatives, etc., giving rise to two kinds of ego-grasping, this is called coarse distraction.’ ‘Seeing the object before one clearly, discriminatingly observing its characteristics, this is distraction of mental activity, different from this is only mindfulness.’ ‘Within the distraction of mental activity, there are further aspects of distraction, regarding vehicles and meditative concentration, the first two should be eliminated.’ The explanation says: It should be known that there are four kinds of mental activity. First, ‘Li Li He Fu Zuo Yi’ (mental activity of exerting effort to bear), second, ‘You Jian He Fu Zuo Yi’ (mental activity of bearing with gaps), third, ‘You Gong Yong He Fu Zuo Yi’ (mental activity of bearing with effort), and fourth, ‘Wu Gong Yong He Fu Zuo Yi’ (mental activity of bearing without effort). Among these, firm grasping without scattering is the mental activity of exerting effort to bear, because initially, effort is needed to bear it. Next, the six kinds of non-scattering such as ‘Zheng Liu’ (correct flow) are the mental activity of bearing with gaps, because distracted thoughts frequently arise in between. Uninterrupted application is the mental activity of bearing with effort. Entering the path of habituation is the mental activity of bearing without effort. Having summarized it in this way, the so-called ‘one, six, two’ should be known as the four kinds of mental activity. Furthermore, there are five kinds of mental distraction. First, external mental distraction; second, internal mental distraction; third, mental distraction due to wrong conditions; fourth, mental distraction due to coarseness; and fifth, mental distraction due to mental activity. External mental distraction refers to the mind scattering due to thinking of other things when abiding in the object of the mind. Internal mental distraction refers to the arising of the three, namely ‘Diao Ju’ (excitement), ‘Chen Mo’ (dullness), and ‘Xin Wei Zhuo’ (attachment to the taste of meditation), intermittently in the object of focus. Distraction due to wrong conditions refers to generating attachment by thinking of relatives and friends, etc., during meditation. Distraction due to coarseness refers to the mind being distracted by generating two kinds of ego-grasping. --------------------------------------------------------------------------------
Chinese
修定时有此二事。谓益及损。若身安隐名之为益。身体羸弱即是其损。或云我今得乐。或云我今有苦。或云是我之乐。或云是我之苦。此中我者。是执取义。言作意心散乱者。有其三种。于所缘相分明而住。是思察性。或从此乘更趣余乘。或从此定更趣余定。谓极分别思察定时。遂使心乱名心散乱。异斯唯念心者。此能对治初作意散乱。由不分别而缘于境。但有念心。此明成就心不忘念。此三散乱。初二应舍。第三由是从定趣定。希胜上故亦非是过。颂曰。 住戒戒清净 是资粮住处 善护诸根等 四净因应知 正行于境界 与所依相扶 于善事勤修 能除诸过失 最初得作意 次得世间净 更增出世住 三定招三界 释曰。住资粮者。谓戒即是无边功德所依止处。必先住戒。戒行清净无有缺犯。若求戒净有四种因。一善护诸根。二饮食知量。三初夜后夜能自警觉与定相应。四于四威仪中正念而住。何故善护诸根等令戒清净。由正行于境与所依相扶。善事勤修能除于过。初因即是于所行境行清净故。二于所依身共相扶顺。于受饮食离多少故。三于善事发起精勤故。四能除过失。进止威仪善用心故。由此四因戒得清净。如是应知。由三种定得三出离。缘外境时得作意住。缘上境时得世 现代汉语译本 修正定时有这两种情况，即增益和减损。如果身体安稳，就称为增益；身体羸弱，就是减损。或者说我现在快乐，或者说我现在痛苦，或者说这是我的快乐，或者说这是我的痛苦。这里所说的‘我’，是执取的意思。 说到作意心散乱，有三种情况。对于所缘的境相分明而住，这是思察的特性。或者从这个乘转到其他的乘，或者从这个定转到其他的定。意思是说，在极度分别思察定时，就会使心散乱，这叫做心散乱。与此不同的是唯念心，它能够对治最初的作意散乱，因为不分别而缘于境，只有念心。这说明成就了心不忘念。这三种散乱，最初两种应当舍弃，第三种因为是从定转到定，希望更胜一筹，所以也不是过失。颂词说： ‘安住于戒，戒行清净，是资粮的住处；善于守护诸根等，四种清净的因应当知晓；以正念行于境界，与所依之身互相扶持；对于善事勤奋修习，能够去除各种过失；最初得到作意，其次得到世间清净，更进一步增长出世间的安住，三种定招感三界。’ 解释说，安住于资粮，指的是戒就是无边功德所依止的地方，必须首先安住于戒。戒行清净，没有缺犯。如果求戒清净，有四种因：一是善于守护诸根；二是饮食知量；三是初夜后夜能够自我警觉，与定相应；四是在四威仪中正念而住。为什么善于守护诸根等能够使戒清净？因为以正念行于境界，与所依之身互相扶持。对于善事勤奋修习，能够去除过失。第一个原因是对于所行之境，行清净的缘故；第二个原因是对所依之身，共同互相顺应，对于受用饮食，远离多少的缘故；第三个原因是对善事发起精勤的缘故；第四个原因能够去除过失，进止威仪善于用心的缘故。由此四种原因，戒得以清净，应当这样理解。由三种定得到三种出离。缘外境时得到作意住，缘上境时得到世间清净。
English
English version When correcting meditation, there are these two matters: namely, increase and decrease. If the body is peaceful and comfortable, it is called increase; if the body is weak, it is decrease. Or one says, 'I am now happy,' or one says, 'I am now suffering,' or one says, 'This is my happiness,' or one says, 'This is my suffering.' Here, the 'I' is the meaning of grasping. Speaking of distracted attention, there are three kinds. To abide clearly in the aspect of the object of focus is the nature of contemplation. Or from this vehicle, one proceeds to another vehicle; or from this samadhi, one proceeds to another samadhi. This means that when one is extremely discriminating and contemplating during meditation, it causes the mind to be distracted, which is called distracted mind. Different from this is the mind of mere mindfulness, which can counteract the initial distraction of attention because it does not discriminate but focuses on the object, only having mindfulness. This clarifies the accomplishment of the mind not forgetting mindfulness. Of these three distractions, the first two should be abandoned; the third, because it is proceeding from one samadhi to another, hoping for something superior, is not a fault. The verse says: 'Abiding in precepts, with precepts pure, is the dwelling place of accumulation; skillfully guarding the senses, etc., the four causes of purity should be known; rightly acting in the realm of objects, supporting each other with what is relied upon; diligently cultivating good deeds, able to remove all faults; initially obtaining attention, next obtaining worldly purity, further increasing the abiding in transcendence; the three samadhis attract the three realms.' The explanation says that abiding in accumulation refers to the precepts being the place where boundless merits are relied upon; one must first abide in the precepts. The conduct of precepts is pure, without any deficiencies. If one seeks purity of precepts, there are four causes: first, skillfully guarding the senses; second, knowing the measure of food; third, being able to be vigilant in the early and late nights, corresponding to samadhi; fourth, abiding with right mindfulness in the four postures. Why does skillfully guarding the senses, etc., make the precepts pure? Because rightly acting in the realm of objects supports each other with what is relied upon. Diligently cultivating good deeds is able to remove faults. The first cause is because of acting purely in the realm of what is acted upon; the second cause is mutually conforming to what is relied upon, being apart from too much or too little in receiving food; the third cause is because of initiating diligence in good deeds; the fourth cause is able to remove faults, being skillful in using the mind in advancing and stopping postures. Because of these four causes, the precepts are purified, and it should be understood in this way. From the three samadhis, one obtains three liberations. When focusing on external objects, one obtains the abiding of attention; when focusing on superior objects, one obtains worldly purity. --------------------------------------------------------------------------------
Chinese
清净。缘内心时得出世净。住者即是永得出离。必趣涅槃更不退转。已释于住勤修习。颂曰。 多闻及见谛 善说有慈悲 常生欢喜心 此人堪教定 尽其所有事 如所有而说 善解所知境 斯名善教人 由闻生意言 说为寂灭因 名寂因作意 是谓善圆满 释曰。圆满有三。一师资圆满。二所缘圆满。三作意圆满。此中初颂说师资圆满。意显其人善教圆满。证悟圆满。善语圆满。无染心圆满。相续说法加行圆满。此显教授师众德圆满。由此师故得闻正法有所证悟。次明所缘圆满说第二颂。尽所有事如事而说。善所知境名为善说。此明师资能说诸事穷尽无吝。故名所缘圆满。次明作意圆满说第三颂。此显以闻为因所起意言能与圣道涅槃为正因故。缘此意言所有作意皆得圆满。此中因言显闻。即是意言之因。言寂灭者。即是涅槃及以道谛。自体寂灭及能趣灭故。总言之寂因作意者。明此作意缘寂灭因。何谓所缘了法无性。如是缘时即是其因亦是寂灭故。此作意名为寂因。是一体释。又缘此作意亦名寂因。此别句释。颂曰(准如是释应云寂因作意旧云如理作意者非正翻也)。 谓寻求意言 此后应细察 意言无即定 静虑相有三 无异缘无相 心缘字而住 此是心寂处 现代汉语译本： 清净。缘内心时，得出世清净。安住于此，即是永远得出离。必定趋向涅槃（Nirvana，解脱的境界），更不会退转。以上解释了安住，勤奋修习。 颂曰： ‘多闻及见谛，善说有慈悲，常生欢喜心，此人堪教定。 尽其所有事，如所有而说，善解所知境，斯名善教人。 由闻生意言，说为寂灭因，名寂因作意，是谓善圆满。’ 释曰：圆满有三。一、师资圆满。二、所缘圆满。三、作意圆满。此中初颂说师资圆满，意在显示其人善于教导，证悟圆满，善语圆满，无染心圆满，相续说法加行圆满。此显示教授师的众多功德圆满。由于有这样的老师，才能听闻正法，有所证悟。接下来阐明所缘圆满，说第二颂。尽其所有事，如实而说，善解所知境，名为善说。此说明师资能够说诸事穷尽无吝啬，故名所缘圆满。接下来阐明作意圆满，说第三颂。此显示以听闻为因所生起的意言，能够与圣道涅槃为正因。因此，缘此意言的所有作意，皆得圆满。此中‘因’字，显示听闻，即是意言之因。言‘寂灭’者，即是涅槃及以道谛（Magga-sacca，通往解脱的道路）。自体寂灭及能趣向寂灭故。总而言之，寂因作意者，说明此作意缘寂灭之因。何谓所缘了法无自性？如是缘时，即是其因，亦是寂灭故。此作意名为寂因，是一体解释。又缘此作意，亦名寂因，此是分别句解释。颂曰（准如是解释，应云寂因作意，旧云如理作意者，并非正确的翻译）。 ‘谓寻求意言，此后应细察，意言无即定，静虑相有三，无异缘无相，心缘字而住，此是心寂处。’