English
English version One should know according to the sequence. If the mind is sinking and afraid of being submerged, then generate a connection with wonderful things. If the mind is agitated and afraid of arising, then eliminate it with aversion and turning away. Away from sinking and agitation, the mind dwells in equanimity (upeksa, a state of mind that is neither pleasant nor unpleasant, but balanced and upright). Without effort, it flows naturally, constantly cultivating the three aspects. Those who practice meditation cultivate the three aspects, not just one exclusively. In order to prevent faults such as sinking, and also to purify their minds. Explanation: To answer the previous question, those who seek pure concentration cultivate three aspects. What are the three? They are cessation (samatha, stopping distractions), exertion (pragraha, encouraging spirit), and equanimity (upeksa, a state of mind that is neither pleasant nor unpleasant, but balanced and upright). And how are they cultivated? One should know according to the sequence. When delusion and obstacles arise, one should cultivate them in order. When and what aspects should be cultivated? Let's first distinguish the aspect of exertion. If the mind is sinking and afraid of being submerged, those who practice meditation cultivate the three aspects, as will be known below. If the mind is sinking, one can cultivate the aspect of exertion. What is the aspect of exertion? Generating a connection with wonderful things, making the mind joyful as an aspect. Also, the aspect of tranquility, if the mind is agitated, or afraid of being agitated, one should cultivate a quiet place. How is this cultivated? Eliminate it with aversion and turning away. Generate extreme aversion to the object of focus, and stop the faults in one's own mind. The aspect of equanimity is to be away from sinking and agitation. In what mind is it away from? In the mind that dwells in equanimity. This aspect of equanimity is that without effort, it flows naturally, constantly cultivating the three aspects. When cultivating the three aspects in this sequence, those who practice meditation attain a pure aspect. Also, samatha (cessation) etc. are those who practice meditation, and they do not cultivate only one of these three aspects. Why? In order to prevent faults such as sinking, and also to purify their minds. If one only cultivates cessation, the mind will sink. Since it is sinking, one should exert effort. If the mind becomes agitated and scattered because of exertion, then contemplate impure objects to generate aversion and detachment. When correctly cultivating this aspect of equanimity, it is called right concentration, which can exhaust the outflows (sasrava, defilements). This then makes the mind extremely pure. It should be known that all of this is in accordance with the correct sutra verses, and one should contemplate it reasonably. The verse says: Renunciation and love, upright dwelling with ability. These obstacles and delusions are all eliminated, the mind of the meditator is pure. Explanation: This explains the benefit of purity. According to the 'Dust Removal Sutra', the Buddha told the monks: If someone wants to seek purity of mind, and at that time there are delusions and obstacles present that cannot be eliminated. --------------------------------------------------------------------------------
Chinese
。欲断除者。先于不善业道。勿造大过息罪恶见。而求出家希求出离。若处中烦恼欲瞋害意。起恶寻思障胜爱乐。能除此障说爱乐言。若有微细眷属寻思世间寻思不死寻思障其正住。对治此故说正住言。若有功用方入定者。此定即非堪任之性。若能除此显有堪任。能除于惑说堪能言。此显净定之人得四种胜益。云何修定人果。颂曰。 于此定门中 所说正修习 俗定皆明了 亦知出世定 此颂意显修习奢摩他毗钵舍那者获现果故。若人能依所说定相修习之时。得诸世间胜果圆满及出世果。如前已说。 问曰。如上所说欲明何事。答曰。 显意乐依处 本依及正依 世间定圆满 并了于出世 释曰。略说义周。为会前事故说斯颂。如最初云。求脱者为显意乐圆满。积集者依处圆满。此明有心修定必须依托积集资粮故。于住勤修习者。显本依圆满。如经中说。佛告诸苾刍。汝等先当依定能尽有漏。是我所说。若欲求出生死海者。离于正定无别方便。得三圆满者。显正依圆满。明师资承禀决定可依。有依修定人者。此显修习圆满。诸有智者如前所说。远离放逸正修行时。世间诸定悉皆圆满。及出世间咸能证悟。显得果圆满。 六门教授习定论一卷 现代汉语译本：想要断除烦恼的人，首先对于不善的行业，不要造作大的过失，止息罪恶的见解，然后才求出家，希望能够出离。如果处于中等程度的烦恼，欲望、嗔恨会伤害心意，产生恶的思虑，障碍殊胜的爱乐，能够去除这种障碍，所以说‘爱乐’。如果存在微细的对于眷属的思虑、对于世间的思虑、对于不死的思虑，会障碍其正确的安住，为了对治这些，所以说‘正住’。如果需要通过功用才能进入禅定的人，这种禅定就不是堪能的性质。如果能够去除这些，就显示具有堪能的性质，能够去除迷惑，所以说‘堪能’。这显示清净禅定的人能够获得四种殊胜的利益。如何是修定人的果报呢？颂词说： ‘于此定门中，所说正修习，俗定皆明了，亦知出世定。’ 这首颂词的意思是显示修习奢摩他（止，止息一切杂念，使内心平静）和毗钵舍那（观，用智慧观察）的人能够获得现世的果报。如果有人能够依照所说的禅定之相进行修习，就能获得世间殊胜的圆满果报以及出世间的果报，正如前面已经说过的。 问：如上所说想要阐明什么事情？答： ‘显意乐依处，本依及正依，世间定圆满，并了于出世。’ 解释：简略地说，意义已经周全。为了会合前面的事情，所以说了这首颂词。如最初所说，求脱离的人是为了显示意乐圆满。积集资粮的人是为了显示依处圆满。这说明有心修定的人必须依托积集资粮。对于安住并勤奋修习的人，显示本依圆满。如经中所说：佛告诉诸位比丘，你们应当先依靠禅定，能够断尽有漏（烦恼）。这是我所说的。如果想要脱离生死苦海的人，离开正确的禅定，没有其他的方法。获得三种圆满的人，显示正依圆满。明师的传承禀赋决定可以依靠。有依靠而修定的人，这显示修习圆满。诸位有智慧的人，如前面所说，远离放逸，正确修行的时候，世间各种禅定都能够圆满，以及出世间禅定都能够证悟。这显示得果圆满。 《六门教授习定论》一卷
English
English version: Those who wish to eliminate afflictions should first, with regard to unwholesome karmic paths, not commit great transgressions, cease sinful views, and then seek ordination, hoping for liberation. If one is in a state of moderate afflictions, desires and hatred will harm the mind, giving rise to evil thoughts that obstruct the supreme delight. Being able to remove this obstruction is why 'delight' is mentioned. If there are subtle thoughts about relatives, thoughts about the world, thoughts about immortality, these will obstruct correct abiding. To counteract these, 'correct abiding' is mentioned. If one needs to exert effort to enter samadhi (concentration), this samadhi is not of a capable nature. If one can remove these, it shows that one has a capable nature; being able to remove delusion is why 'capable' is mentioned. This shows that a person with pure samadhi can obtain four kinds of supreme benefits. What is the result of a person who cultivates samadhi? The verse says: ‘Within this gate of samadhi, what is said to be correctly cultivated, worldly samadhi is all clear, and one also knows the supramundane samadhi.’ The meaning of this verse is to show that those who cultivate Shamatha (calm abiding, cessation of all distractions, making the mind peaceful) and Vipassana (insight, observing with wisdom) can obtain present results. If a person can cultivate according to the characteristics of samadhi as described, they can obtain the complete and perfect results of worldly excellence and the results of supramundane excellence, as has been said before. Question: What is it that you want to clarify as mentioned above? Answer: ‘Manifesting intention, basis, fundamental reliance, and correct reliance, the perfection of worldly samadhi, and understanding the supramundane.’ Explanation: Briefly speaking, the meaning is already complete. To connect with the previous matters, this verse is spoken. As initially said, those who seek liberation are to show the perfection of intention. Those who accumulate merit are to show the perfection of the basis. This explains that those who intend to cultivate samadhi must rely on accumulating merit. For those who abide and diligently cultivate, it shows the perfection of fundamental reliance. As it is said in the sutra: The Buddha told the bhikshus (monks), you should first rely on samadhi, which can exhaust the outflows (afflictions). This is what I said. If those who want to escape the sea of birth and death, apart from correct samadhi, there is no other method. Those who obtain the three perfections show the perfection of correct reliance. The lineage and endowment of a wise teacher can definitely be relied upon. Those who cultivate samadhi with reliance show the perfection of cultivation. All wise people, as mentioned before, when they stay away from laxity and cultivate correctly, all worldly samadhis can be perfected, and supramundane samadhi can be realized. This shows the perfection of obtaining results. 《A Treatise on the Sixfold Instruction on the Practice of Samadhi》, one volume. --------------------------------------------------------------------------------