English
English version: Purity. When contemplating the inner mind, one attains supramundane purity. To abide in this state is to be forever liberated. One will surely proceed towards Nirvana (the state of liberation) and never regress. This explains abiding and diligently practicing. Verse: 'One who is learned and has seen the truth, speaks well and has compassion, constantly generates a joyful mind, this person is fit to teach meditation. Speaking of all things exhaustively, speaking according to reality, understanding well the objects of knowledge, this is called a good teacher. From hearing arises intentional thought, said to be the cause of quiescence, named 'quiescence-cause intention', this is called perfect completion.' Explanation: Perfection is threefold. First, the perfection of teacher and student. Second, the perfection of the object of contemplation. Third, the perfection of intention. The first verse speaks of the perfection of teacher and student, intending to show that such a person is perfect in teaching, perfect in realization, perfect in good speech, perfect in having an undefiled mind, and perfect in the continuous practice of teaching the Dharma. This shows the complete perfection of the many virtues of the teaching master. Because of such a teacher, one can hear the correct Dharma and have some realization. Next, the perfection of the object of contemplation is explained in the second verse. Speaking of all things exhaustively and according to reality, understanding well the objects of knowledge is called good speaking. This explains that the teacher and student are able to speak of all things exhaustively without stinginess, hence it is called the perfection of the object of contemplation. Next, the perfection of intention is explained in the third verse. This shows that the intentional thought arising from hearing can be the direct cause of the Noble Path and Nirvana. Therefore, all intentions related to this intentional thought are perfected. Here, the word 'cause' shows hearing, which is the cause of intentional thought. The term 'quiescence' refers to Nirvana and the Path Truth (Magga-sacca, the path to liberation). It is quiescent in itself and can lead to quiescence. In summary, 'quiescence-cause intention' explains that this intention is related to the cause of quiescence. What is meant by contemplating the object as devoid of inherent existence? When contemplating in this way, it is both the cause and quiescence. This intention is called the 'quiescence-cause', which is a unitary explanation. Furthermore, contemplating this intention is also called the 'quiescence-cause', which is a separate explanation. Verse (According to this explanation, it should be called 'quiescence-cause intention'; the old translation 'reasoned intention' is not accurate). 'That is, seeking intentional thought, thereafter one should examine closely, when intentional thought ceases, there is samadhi, the characteristics of dhyana are threefold, non-differentiation, without object, without characteristics, the mind abides on the letter, this is the quiet place of the mind.' -------------------------------------------------------------------------------- 说名奢摩他 观彼种种境 名毗钵舍那 复是一瑜伽 名一二分定 粗重障见障 应知二种定 能为此对治 作长善方便
Chinese
释曰。次明有依诸修定者。必有依托。谓依三定说寻求等。言寻求者。显是有寻。既言有寻。准知有伺。言细察者。显无寻唯伺意言无者。欲显无寻无伺。寻伺皆以意言为性。此据奢摩他法明其定义。说无异缘等。此明无差异义。但缘其字而心得住。名无异缘。亦名无相。但缘其字于观义相所有作意非彼相故。此住名奢摩他。奢摩是寂止义。他是处义。非独奢摩得尽于事。谓据其心寂止之处。心得凝住依止于定。此定即是凝心住处。故名奢摩他。异此便无。次据毗钵舍那法明其定义说次一颂。谓依多境名为众观。所言彼者。谓与彼二俱相属着。即奢摩他及所缘字。是依奢摩他得毗钵舍那依于字处。所有诸义起诸观故。于寂止处所有众义依仗于字。谓缘众义。而起观察名为众观。名一二分定者。或时但有寂处而无众观。或有众观而非寂处。或时俱有应知即是止观双运。又奢摩他毗钵舍那有二种障。谓粗重障及见障。应知二定是此对治。如次应配。何故此二名长善方便。能长善法之方便故。云何令方便法得善清净耶。颂曰。 此清净应知 谓修三种相 寂止策举舍 现代汉语译本： 说明奢摩他（Śamatha，止） 观察彼种种境，名为毗钵舍那（Vipaśyanā，观） 又是一种瑜伽，名为一二分定 粗重障和见障，应当知道是两种定 能以此为对治，作为增长善的方便 解释说：接下来阐明有依靠的修定者，必定有所依托，即依靠三种定来说寻求等。所说的‘寻求’，显示是有寻。既然说有寻，那么可以推知有伺。所说的‘细察’，显示无寻唯伺。说‘意言无’，是为了显示无寻无伺。寻伺都以意言为体性。这是根据奢摩他法阐明它的定义，说‘无异缘’等。这是阐明无差异的意义，只是缘于那个字而心得安住，名为‘无异缘’，也名‘无相’。只是缘于那个字，对于观义之相的所有作意，不是那个相的缘故。这种安住名为奢摩他。奢摩是寂止的意思，他是处所的意思。不是只有奢摩才能穷尽事情，是说根据其心寂止的处所，心得凝住依止于定。此定即是凝心住处，所以名为奢摩他。离开了这个就没有了。接下来根据毗钵舍那法阐明它的定义，说下一颂。即依靠多个境名为众观。所说的‘彼’，是指与彼二者都相互关联，即奢摩他和所缘的字。是依靠奢摩他得到毗钵舍那，依于字处，所有诸义生起诸观的缘故。于寂止处所有众多意义依仗于字，即缘于众多意义，而生起观察名为众观。名为一二分定，有时只有寂处而没有众观，有时有众观而并非寂处，有时两者都有，应当知道这就是止观双运。另外，奢摩他和毗钵舍那有两种障碍，即粗重障和见障。应当知道两种定是对此的对治，依次应当配合。为什么这两种定名为增长善的方便？因为能增长善法的方便的缘故。怎么样使方便法得到善的清净呢？颂说： 这种清净应当知道，是修三种相 寂止、策举、舍
English
English version: Explaining Śamatha (tranquility) Observing those various objects, is called Vipaśyanā (insight). Again, it is a yoga, called one or two-fold concentration. Coarse and heavy obstructions and obstructions to vision, should be known as two kinds of concentration. Able to counteract these, serving as a means to increase goodness. Explanation: Next, it clarifies that those who cultivate concentration with reliance must have something to rely on, namely relying on the three concentrations to speak of seeking and so on. The term 'seeking' indicates having investigation (vitarka). Since it is said to have investigation, it can be inferred to have discernment (vicāra). The term 'detailed examination' indicates no investigation but only discernment. Saying 'no mental verbalization' is to show no investigation and no discernment. Both investigation and discernment have mental verbalization as their nature. This is based on the Śamatha Dharma to clarify its definition, saying 'no different object' and so on. This clarifies the meaning of no difference, merely focusing on that word and the mind attains abiding, called 'no different object,' also called 'no characteristic.' Merely focusing on that word, all mental activity regarding the aspect of meaning in contemplation is not that aspect. This abiding is called Śamatha. Śamatha means tranquility, tha means place. It is not only Śamatha that can exhaust matters, but rather based on the place where the mind is tranquil, the mind attains concentration and relies on concentration. This concentration is the place where the mind concentrates and abides, therefore it is called Śamatha. Without this, there is nothing. Next, based on the Vipaśyanā Dharma, clarify its definition, saying the next verse. Namely, relying on multiple objects is called manifold observation. The term 'those' refers to being mutually related to both, namely Śamatha and the object word. It is relying on Śamatha to attain Vipaśyanā, relying on the place of the word, all meanings arise from various observations. In the place of tranquility, all the numerous meanings rely on the word, namely relying on numerous meanings, and arising observation is called manifold observation. Called one or two-fold concentration, sometimes there is only a tranquil place without manifold observation, sometimes there is manifold observation but not a tranquil place, sometimes both exist, it should be known that this is the dual practice of tranquility and insight. Furthermore, Śamatha and Vipaśyanā have two kinds of obstructions, namely coarse and heavy obstructions and obstructions to vision. It should be known that the two concentrations are the counteractions to these, which should be matched accordingly. Why are these two called means to increase goodness? Because they are the means to increase good dharmas. How can the means dharmas attain good purity? The verse says: This purity should be known, as cultivating three aspects: Tranquility, exertion, equanimity. -------------------------------------------------------------------------------- 随次第应知 若心沈恐没 于妙事起缘 若掉恐举生 厌背令除灭 远离于沉掉 其心住于舍 无功任运流 恒修三种相 定者修三相 不独偏修一 为遮沈等失 复为净其心
Chinese
释曰。为答前问。求净定者修三种相。云何为三。谓止举舍。复云何修。随次第应知。随其惑障生起之时。应次修习。在于何时复修何相。且辩策举相。若心沈恐没定者修三相。如下当知。若心沉没可修策举相。何者是耶。于妙事起缘令心喜为相。又寂止相者。若心掉举。或恐掉举。应修寂处。此云何修厌背令除灭。于所缘境极生厌恶。于自内心令过止息。舍相者。谓离沉掉。于何心中。谓心住舍。此舍相者。即是无功任运流恒修三种相。如是次第修三相时。诸习定者得清净相。又奢摩他等即是定者。于此三相不独修一。何以故。为遮沈等失。复为净其心。若但修止内心沉没。既沉没时便应策举。若因策举心掉散者。观不净境令生厌离。于此舍相正修习时。名为正定能尽有漏。由此遂令心极清净。应知此中皆是随顺正经文句。如理应思。颂曰。 出离并爱乐 正住有堪能 此障惑皆除 定者心清净 释曰。此明清净之益。依去尘经说。佛告诸苾刍。若人欲求内心净。时有惑障现前不能除灭 现代汉语译本 应当按照次第来了解： 如果内心昏沉恐怕沉没，就对美好的事物生起欣乐之缘。 如果内心掉举恐怕生起，就用厌恶背离来消除。 远离昏沉和掉举，内心安住在舍（upeksa，不苦不乐，平等正直的心境）。 无需费力自然而然地流动，经常修习三种行相。 修习禅定的人修习三种行相，不单独偏修一种。 为了遮止昏沉等过失，也是为了清净他的内心。 解释说：为了回答前面的问题，寻求清净禅定的人修习三种行相。什么是三种行相？就是止（samatha，止息杂念）、举（pragraha，策励精神）、舍（upeksa，不苦不乐，平等正直的心境）。又如何修习？应当按照次第来了解。随着迷惑障碍生起的时候，应当依次修习。在什么时候又修习什么行相？暂且辨别策举行相。如果内心昏沉恐怕沉没，修习禅定的人修习三种行相，如下面应当知道的。如果内心沉没，可以修习策举行相。什么是策举行相呢？对美好的事物生起欣乐之缘，使内心喜悦作为行相。又是寂止行相，如果内心掉举，或者恐怕掉举，应当修习寂静之处。这如何修习呢？用厌恶背离来消除。对于所缘的境界极度地产生厌恶，对于自己的内心使过失止息。舍行相，就是远离昏沉掉举。在什么心中远离呢？在内心安住于舍的状态中。这个舍行相，就是无需费力自然而然地流动，经常修习三种行相。像这样次第修习三种行相的时候，诸位修习禅定的人得到清净的行相。又奢摩他（samatha，止）等等就是修习禅定的人，对于这三种行相不单独修习一种。为什么呢？为了遮止昏沉等等过失，也是为了清净他的内心。如果只修习止，内心就会沉没。既然沉没的时候就应当策举。如果因为策举内心掉举散乱，就观察不净的境界使之生起厌离。对于这个舍行相正确修习的时候，叫做正定，能够断尽有漏（sasrava，烦恼）。由此就使内心极其清净。应当知道这其中都是随顺正确的经文语句，应当如理思维。颂说： 出离以及爱乐，正直安住有能力。 这些障碍迷惑都消除，修习禅定的人内心清净。 解释说：这说明清净的利益。依据《去尘经》所说，佛告诉诸位比丘：如果有人想要寻求内心清净，当时有迷惑障碍现前不能够消除。