English
English version: The sutra says that those who practice correctly have the light of wisdom. Born in the intermediate state, this correct practice is indestructible. Through the arising of wisdom, all cultivated actions are produced and accomplished. For example, if the ground is filled with impurities, how can anything born from it be pure? It is the same with practice. In the clear wisdom of the fruit and reality, the truth manifests according to reason and reality. As the Samadhiraja Sutra (Samadhiraja Sutra, an important Buddhist scripture emphasizing the practice of Samadhi) says, 'If someone gives rise to various pursuits, and the mind that arises has attachment and dependence, therefore, if one wishes to attain that true wisdom of practice, one should first cultivate the excellent Dharma corresponding to Śamatha (Śamatha, calming, tranquility), so that the mind abides like still water. If the mind is agitated, it is not Śamatha and cannot be held and abide. As the Buddha said, 'Abiding in a concentrated mind (Samahita-citta, focused mind) can truly know, but if in a scattered state of mind, it is not in accordance with this.' Therefore, when practicing Śamatha, one should abide in equanimity (Upekṣā, calmness, abandonment) towards all that is obtained and desired. Feelings of suffering, etc., arising in the body should all be removed. Abiding in pure precepts and initiating diligence, one quickly attains accomplishment. This is what is said here. As the Samucchaya-vimoksha Sutra (Samucchaya-vimoksha Sutra, a scripture on liberation) says, 'First cultivate excellent actions such as giving, then cultivate pure precepts, and then abide in the practice of Śamatha. If one wishes to abide in Śamatha, according to the various stages, one should first take refuge, confess, and rejoice in the Buddhas and Bodhisattvas. Secondly, one should generate great compassion and universally generate the thought of saving all beings in the world. In a secure seat, sit in the lotus position, keep the body upright and straight, maintain mindfulness, and induce Samadhi, so that the mind is in accordance with Samadhi. Starting from the initial focus, observe accordingly, up to various objects of focus, universally gather them, and keep the mind still. Furthermore, in general, in both the realms of form (Rūpa, material) and formlessness (Arūpa, immaterial), one should abandon the faults of distraction, and gather the excellent attention corresponding to the object of focus, so that even all things such as the Skandhas (Skandha, aggregates), Āyatanas (Āyatana, sense fields), and Dhātus (Dhātu, elements) are not distinguished, and one can attain purity. All the extensively described aspects of the objects of focus are as described in the eighteenth corresponding section of the Samucchaya-vimoksha Sutra. All the affairs of the World Honored One in gathering sentient beings, the distinctions of form, etc., and the distinctions of all things, the aspects of brief, intermediate, and extensive explanations, are as described in the Abhidharma (Abhidharma, Buddhist philosophy), etc. The meaning here is that, regarding those things, after observing them, one should be free from faults, gather them all, and cause the mind to continuously advance excellently. --------------------------------------------------------------------------------
Chinese
增修。若或心生贪等。尔时应作不净等观。得止息已。又复过前起胜进心。此不净等观思有行相。恐繁且止。若或彼心不能胜进起胜意乐。亦是散乱过失。尔时应观三摩地所有功德起胜意乐。即能止息非胜意乐。若时昏沉睡眠生起。应观佛等功德胜喜悦事。彼能止息。复次如是于所缘中。如应坚固摄持不散。即得相应。又复若时前心爱乐喜悦。随生后心高举。尔时应作无常等观。如是总说。于所缘中应使心无动作。专注静住离高下法。平等所行心得清净。彼发悟散乱等因而悉弃舍。若有真实发悟所作彼心散乱。于所缘中若无动作。如是乃得所欲所行胜定相应。尔时当知奢摩他成。如是等当知一切奢摩他共相。谓心一境性中自性。彼奢摩他所缘决定如是。此等奢摩他法。佛于般若波罗蜜多等经。 复次当知。修奢摩他有九种法。一除。二正除。三分位除。四近除。五调伏。六止。七近止。八一向所作。九知止。此等九种行相云何。谓遍此九法是即名除。于所缘中系心是为遍除。于所缘中相续而转是分位除。散乱现前而悉摧伏是为近除。散乱离已又复胜前。遍除所缘是为调伏。若爱起时伏故名止。若散乱过失现前不起。胜意乐而能止故是为近止。若昏沉睡眠等起时。速当遣离是为一向所作。于所缘中得无动作已。然 现代汉语译本：如果心中生起贪念等烦恼，这时应当修习不净观等法门，待贪念止息后，再进一步生起更殊胜的精进心。这种不净观等观想，因为有具体的行相，恐怕过于繁琐，就此停止不谈。如果内心不能生起殊胜的精进心和意乐，这也是散乱的过失。这时应当观察三摩地（Samadhi，禅定）所具有的功德，生起殊胜的意乐，就能止息非殊胜的意乐。如果昏沉睡眠生起，应当观想佛等功德，以及令人喜悦的事情，这样就能止息昏沉睡眠。进一步说，像这样在所缘境中，如理如实地坚固摄持，不令散乱，就能与禅定相应。又如果先前的心爱乐喜悦，随后生起高举的心，这时应当修习无常观等法门。总而言之，在所缘境中应当使心没有动作，专注静止，远离高举和低下的状态，平等地运行，使心得清净。这样就能启发觉悟，舍弃散乱等因。如果有真实的觉悟，所作所为的心不散乱，在所缘境中没有动作，这样才能与所希望和所行的殊胜禅定相应。这时应当知道奢摩他（Samatha，止）已经成就。像这些，应当知道一切奢摩他的共同特征，就是心专注于单一境界的自性。奢摩他的所缘是如此决定的。这些奢摩他法，佛在《般若波罗蜜多》（Prajnaparamita）等经典中有所阐述。 进一步说，应当知道，修习奢摩他有九种法门：一、除，二、正除，三、分位除，四、近除，五、调伏，六、止，七、近止，八、一向所作，九、知止。这九种行相是什么呢？就是普遍地运用这九种法门，就叫做除。在所缘境中系心，就叫做遍除。在所缘境中相续不断地运转，就叫做分位除。散乱现前时能够完全摧伏，就叫做近除。散乱离开后，又能胜过先前，普遍地去除对所缘境的执着，就叫做调伏。如果爱欲生起时，能够降伏它，就叫做止。如果散乱的过失现前不起，凭借殊胜的意乐就能止息它，就叫做近止。如果昏沉睡眠等生起时，迅速地将它遣除，就叫做一向所作。在所缘境中获得没有动作的状态后，然而...
English
English version: If greed and other afflictions arise in the mind, one should then practice contemplating impurity and other methods. Once the greed has subsided, one should further generate a more excellent and progressive mind. This contemplation of impurity and the like has specific characteristics, but for fear of being too verbose, I will stop here. If the mind cannot generate excellent progressive mind and intention, this is also a fault of distraction. At that time, one should contemplate the merits of Samadhi (禅定, meditative concentration), generating excellent intention, which can then stop non-excellent intention. If drowsiness and sleep arise, one should contemplate the merits of the Buddha and other joyful matters, which can stop drowsiness and sleep. Furthermore, in this way, one should firmly and appropriately hold onto the object of focus, without scattering, and then one will be in accordance with Samadhi. Moreover, if the previous mind is fond of joy and delight, and the subsequent mind arises with arrogance, one should then practice contemplating impermanence and the like. In general, one should make the mind without movement in the object of focus, concentrating and dwelling quietly, away from states of high and low, and proceeding equally, so that the mind becomes pure. This will awaken enlightenment and abandon the causes of scattering and the like. If there is genuine awakening, and the mind does not scatter in what is done, and there is no movement in the object of focus, then one will be in accordance with the desired and practiced excellent Samadhi. At that time, one should know that Samatha (止, calming the mind) is accomplished. Like these, one should know all the common characteristics of Samatha, which is the self-nature of the mind being one-pointed. The object of focus of Samatha is determined in this way. These Samatha methods are explained by the Buddha in the Prajnaparamita (般若波罗蜜多, Perfection of Wisdom) and other sutras. Furthermore, one should know that there are nine methods for cultivating Samatha: 1. Removal, 2. Correct Removal, 3. Divisional Removal, 4. Near Removal, 5. Taming, 6. Stopping, 7. Near Stopping, 8. Single-Directed Action, 9. Knowing Stopping. What are these nine characteristics? It is called Removal to universally apply these nine methods. It is called Universal Removal to bind the mind to the object of focus. It is called Divisional Removal to continuously turn in the object of focus. It is called Near Removal to completely subdue distractions when they appear. It is called Taming to surpass the previous state after distractions have left, and to universally remove attachment to the object of focus. It is called Stopping to subdue desire when it arises. It is called Near Stopping to stop the fault of distraction from arising by relying on excellent intention. It is called Single-Directed Action to quickly dispel drowsiness and sleep when they arise. After obtaining a state of no movement in the object of focus, then... --------------------------------------------------------------------------------
Chinese
后专注得相应止。得彼止已心住于舍。是为知止。如是等义。如圣慈氏菩萨所说。 又复当知诸修一切三摩地时。有六种过失。一懈怠。二所缘忘失。三沉下。四高举。五无发悟。六发悟。此六过失生时。当起八种断行对治。何等为八。一信。二欲。三勤。四轻安。五念。六正知。七思。八舍。此等对治行相云何。谓信等四法对治懈怠。此中意者。以三摩地功德中。要具增上正信顺相。彼相应者起胜希望。于希望时发精进行。所起精进身心勇悍后得轻安。是故对治。念对治所缘忘失。是义应知。正知对治沉下高举。谓以正知起正观察。能令高下二法止息。是故对治。思对治无发悟。是义应知。舍对治发悟。由前高下得止息已。心住正直即无发悟。是故对治。如是八断行。对治六种过失已。所有最上三摩地事业即得成就神足功德由此而生。 如诸经说。若具八断行。即能发起四种神足。所有心一境性。胜上事业得正相应。乃能证入禅定解脱法门。圆满一切最胜功德。 广释菩提心论卷第二 大正藏第 32 册 No. 1664 广释菩提心论 广释菩提心论卷第三 莲华戒菩萨造 西天译经三藏传法大师赐紫沙门臣施护等奉 诏译 复次此中次第应修彼诸禅定。谓若 现代汉语译本 然后专注就能够获得相应的止（Samatha，奢摩他，意为止息、平静）。获得这种止之后，心就能安住于舍（Upeksha，又作‘行舍’，不执着于任何感受或事物）。这就是所谓的‘知止’。这些等等的意义，正如圣慈氏菩萨（圣弥勒菩萨）所说。 此外，还应当知道，在修习一切三摩地（Samadhi，禅定）时，有六种过失。一是懈怠，二是所缘忘失，三是沉下，四是高举，五是无发悟，六是发悟。当这六种过失产生时，应当生起八种断行来对治。什么是八种断行呢？一是信，二是欲，三是勤，四是轻安，五是念，六是正知，七是思，八是舍。这些对治的行相是怎样的呢？所谓信等四法对治懈怠。这里的意思是说，在三摩地的功德中，必须要具备增上的正信顺相。与此相应的人会生起殊胜的希望，在希望时发起精进行，所发起的精进使身心勇悍，之后获得轻安。所以能够对治懈怠。念对治所缘忘失，这个道理应当知道。正知对治沉下和高举。用正知发起正确的观察，能够使高下两种状态止息。所以能够对治。思对治无发悟，这个道理应当知道。舍对治发悟。由于之前的高下状态得到止息，心安住于正直，就没有发悟。所以能够对治。像这样，用八种断行对治六种过失之后，所有最上三摩地的事业就能成就，神通功德由此而生。 如诸经所说，如果具备八断行，就能发起四种神足（神通的根本）。所有心一境性（专注）的殊胜事业能够正确相应，才能证入禅定解脱的法门，圆满一切最殊胜的功德。 《广释菩提心论》卷第二 《大正藏》第 32 册 No. 1664 《广释菩提心论》 《广释菩提心论》卷第三 莲华戒菩萨造 西天译经三藏传法大师赐紫沙门臣施护等奉 诏译 其次，在此之中，应该次第修习那些禅定。也就是说，如果...