Chinese
精勤以下明修定得益。三者复次若人唯修以下别明修观。以就初中有三。一者明修方法。二者或有众生下显定难相。三者应知外道以下辨邪正相。就初中有二。一者明能修之方。二者复次依是三昧以下明其所修三昧之相。就初中有二。一者明正修人。二者唯除疑以下明不得修人。就初中有三。一者明前方便。二者是正念者以下明得定相。三者深伏以下明定伏惑。但释初段名耳。前方便者一切境界随取皆除。境相既亡随心亦除。故文言以心除心。地论之中亦同此说。言真如三昧者谓理定也。小乘之中但止心流住在一境。名为得定。大乘之中解其妄理理中住心。名为得定。故经中云。诸佛菩萨常在住定游法性也。就复次依是三昧以下第二明所修相。此中有三。一者明其定中体。二者当知以下明其诸定中体本。三者若人修行以下举益劝修。复次依是三昧则知法界一相者。定功用也。解理无二故名一相。下显其相。谓。诸佛身与众生身平等无二也。就或有众生第二定难中有三。一者明身业乱。二者或现天像以下明口业乱。三者或复令人以下明意业乱。就初中有二。一者正明身乱。二者当念以下明对治解。就第二口业乱中有四。一者显能说人。二者若说陀罗尼下明所说法。三者或令人知以下明神通乱。四者皆是以下明其当知非真 现代汉语译本 精勤修习以下内容，可以明白修习禅定所获得的益处。这三者是：第一，如果有人仅仅修习以下内容，分别阐明修观。关于最初的部分，有三点：一是阐明修习的方法；二是‘或者有众生’以下，显示禅定难以成就的相状；三是‘应知外道’以下，辨别邪正的相状。关于最初的部分，有两点：一是阐明能够修习的方法；二是‘复次，依是三昧’以下，阐明所修习的三昧的相状。关于最初的部分，有两点：一是阐明真正修习的人；二是‘唯除疑’以下，阐明不能修习的人。关于最初的部分，有三点：一是阐明前方便；二是‘是正念者’以下，阐明获得禅定的相状；三是‘深伏’以下，阐明禅定降伏烦恼。这里只解释第一段的名称。所谓前方便，就是对于一切境界，无论取哪一个都去除。境界的相状既然消失，随之，心念也去除。所以经文中说‘以心除心’。《地论》中也同样这样说。所说的‘真如三昧’，指的是理定。小乘佛教中，只是让心念停止流动，停留在单一的境界上，就叫做获得禅定。大乘佛教中，理解虚妄的道理，在真如理体中安住心念，叫做获得禅定。所以经中说：‘诸佛菩萨常常安住在禅定中，游于法性之中。’关于‘复次，依是三昧’以下，第二点是阐明所修习的相状。这里有三点：一是阐明禅定中的本体；二是‘当知’以下，阐明各种禅定中的本体根本；三是‘若人修行’以下，举出益处劝人修习。‘复次，依是三昧，则知法界一相’，这是禅定的功用。因为理解的道理没有差别，所以叫做‘一相’。下面显示它的相状，就是说，诸佛的身与众生的身平等没有差别。关于‘或者有众生’，第二点是禅定难以成就，其中有三点：一是阐明身业的扰乱；二是‘或现天像’以下，阐明口业的扰乱；三是‘或复令人’以下，阐明意业的扰乱。关于最初的部分，有两点：一是正式阐明身体的扰乱；二是‘当念’以下，阐明对治的方法。关于第二点口业的扰乱，有四点：一是显示能够说话的人；二是‘若说陀罗尼(Dharani，总持)’以下，阐明所说的法；三是‘或令人知’以下，阐明神通的扰乱；四是‘皆是’以下，阐明应当知道这些不是真实的。
English
English version Diligently cultivating the following clarifies the benefits of cultivating Samadhi (Samadhi, a state of meditative consciousness). These three are: First, if someone only cultivates the following, separately clarifying contemplation. Regarding the initial part, there are three points: one is to clarify the method of cultivation; two is 'or there are sentient beings' below, showing the difficulty of achieving Samadhi; three is 'should know the heretics' below, distinguishing the characteristics of right and wrong. Regarding the initial part, there are two points: one is to clarify the method of being able to cultivate; two is 'furthermore, relying on this Samadhi' below, clarifying the characteristics of the Samadhi being cultivated. Regarding the initial part, there are two points: one is to clarify the person who truly cultivates; two is 'except for doubt' below, clarifying the person who cannot cultivate. Regarding the initial part, there are three points: one is to clarify the preliminary practices; two is 'those who are rightly mindful' below, clarifying the characteristics of attaining Samadhi; three is 'deeply subdue' below, clarifying that Samadhi subdues afflictions. Here, only the name of the first section is explained. The so-called preliminary practices are to remove all realms, no matter which one is taken. Since the characteristics of the realm disappear, the mind is also removed accordingly. Therefore, the scripture says 'using the mind to remove the mind'. The *Shidi Jing Lun* (Dasabhumika Sutra Sastra) also says the same. The so-called 'Tathata (Tathata, suchness) Samadhi' refers to the Samadhi of principle. In Hinayana (Hinayana, the 'lesser vehicle') Buddhism, simply stopping the flow of the mind and dwelling in a single realm is called attaining Samadhi. In Mahayana (Mahayana, the 'great vehicle') Buddhism, understanding the false principle and dwelling the mind in the true principle is called attaining Samadhi. Therefore, the scripture says: 'All Buddhas and Bodhisattvas (Bodhisattva, enlightenment being) constantly dwell in Samadhi and roam in the nature of Dharma.' Regarding 'furthermore, relying on this Samadhi' below, the second point is to clarify the characteristics of what is cultivated. There are three points here: one is to clarify the essence in Samadhi; two is 'should know' below, clarifying the fundamental essence in various Samadhis; three is 'if someone cultivates' below, citing benefits to encourage cultivation. 'Furthermore, relying on this Samadhi, one knows that the Dharmadhatu (Dharmadhatu, the realm of all phenomena) is of one aspect', this is the function of Samadhi. Because the understood principle has no difference, it is called 'one aspect'. Below, its characteristics are shown, that is, the body of the Buddhas and the body of sentient beings are equal and without difference. Regarding 'or there are sentient beings', the second point is that Samadhi is difficult to achieve, among which there are three points: one is to clarify the disturbance of bodily karma; two is 'or appearing as heavenly images' below, clarifying the disturbance of verbal karma; three is 'or causing people' below, clarifying the disturbance of mental karma. Regarding the initial part, there are two points: one is to formally clarify the disturbance of the body; two is 'should be mindful' below, clarifying the method of counteracting. Regarding the second point, the disturbance of verbal karma, there are four points: one is to show the person who can speak; two is 'if speaking Dharani' below, clarifying the Dharma being spoken; three is 'or causing people to know' below, clarifying the disturbance of supernatural powers; four is 'all are' below, clarifying that one should know that these are not real. --------------------------------------------------------------------------------
Chinese
之相。就第三意业乱中有二。一者明其乱相。二者以是义故以下明应观察。自应知外道下第三明邪正定。此中有三。一者明邪正定相。二者真如三昧者以下明真正定。三者若诸凡夫以下劝人修定。所言见者谓五见也。言爱者谓五钝也。言我慢者谓八慢也。自复次精勤下第二明修定益。此中有二。一者总表。二者云何以下别释。十止种利益。文显可解。自复次若人后修于止下第二别明修观。此中有二。一者结前生后。二者修习观者正明修观。就第二中有二。一者就五门观明修观慧。二者若余一切以下就二谛门以辨观慧。就第一中有二。一者正明修观。二者如是当念以下明发愿化广。此二犹是既自悟解亦令他解。就初中有四。一者明无常观。二者是以以下明其苦观。三者应以下空无我令观。四者应观世间以下明不净观。就无常观中有二。一者明分段无常。二者一切心行以下明变易无常。就令观中据三世以辨。言如梦者灭无灭相。言电光者住无住相。言如云者起无起相。就第二发愿化度中有三。一者如是当念以下念所化境。二者作此思惟以下正明发愿。三者以起如是以下明化度行。就第二二谛中有二。一者若余以下总明。二者所谓以下别释。就第二中有二。一者明俗谛观。二者虽念因缘以下明真谛观。自若修观者对治下第三 现代汉语译本 之相。关于第三种意业的散乱，分为两部分。第一部分阐明其散乱之相。第二部分从‘以是义故’开始，阐明应当如何观察。从‘自应知外道’开始，第三部分阐明邪定和正定。这部分分为三点。第一点阐明邪定和正定的表相。第二点从‘真如三昧者’开始，阐明真正的禅定。第三点从‘若诸凡夫’开始，劝人修习禅定。所说的‘见’指的是五见（对事物错误的五种见解）。所说的‘爱’指的是五钝使（贪、嗔、痴、慢、疑五种烦恼）。所说的‘我慢’指的是八慢（八种傲慢）。 从‘自复次精勤’开始，第二部分阐明修习禅定的益处。这部分分为两点。第一点是总体的表述。第二点从‘云何’开始，分别解释十种止（禅定）的利益。文义显明，容易理解。 从‘自复次若人后修于止’开始，第二部分分别阐明修习观（智慧）的方法。这部分分为两点。第一点是总结前文，引出后文。第二点从‘修习观者’开始，正式阐明修习观的方法。在第二部分中，又分为两点。第一点是就五门观（五种观法）阐明修观的智慧。第二点从‘若余一切’开始，就二谛门（真谛和俗谛）辨析观慧。在第一部分中，又分为两点。第一点正式阐明修观。第二点从‘如是当念’开始，阐明发愿普度众生。这两点都是既自己觉悟理解，也使他人觉悟理解。 在最初的部分中，分为四点。第一点阐明无常观。第二点从‘是以’开始，阐明苦观。第三点从‘应’开始，通过空和无我来引导观想。第四点从‘应观世间’开始，阐明不净观。在无常观中，分为两点。第一点阐明分段无常。第二点从‘一切心行’开始，阐明变易无常。在引导观想中，根据过去、现在、未来三世来辨析。所说的‘如梦’，指的是灭没有灭的表相。所说的‘电光’，指的是住没有住的表相。所说的‘如云’，指的是起没有起的表相。 在第二部分发愿普度众生中，分为三点。第一点从‘如是当念’开始，念及所要度化的对象。第二点从‘作此思惟’开始，正式阐明发愿。第三点从‘以起如是’开始，阐明度化众生的行为。在第二部分二谛中，分为两点。第一点从‘若余’开始，总体阐明。第二点从‘所谓’开始，分别解释。在第二部分中，分为两点。第一点阐明俗谛观。第二点从‘虽念因缘’开始，阐明真谛观。 从‘自若修观者对治’开始，第三部分
English
English version Of the characteristics. Regarding the third mental karma of disturbance, there are two aspects. The first clarifies the characteristics of the disturbance. The second, starting with '以是义故' (therefore, because of this meaning), clarifies how one should observe. Starting with '自应知外道' (one should know the external paths), the third clarifies the incorrect and correct samadhi. This section has three points. The first clarifies the characteristics of incorrect and correct samadhi. The second, starting with '真如三昧者' (the true suchness samadhi), clarifies the true samadhi. The third, starting with '若诸凡夫' (if all ordinary beings), encourages people to cultivate samadhi. The '见' (views) mentioned refer to the five views (wrong views about things). The '爱' (attachment) mentioned refers to the five dull afflictions (greed, hatred, delusion, pride, doubt). The '我慢' (ego-conceit) mentioned refers to the eight conceits (eight kinds of arrogance). Starting with '自复次精勤' (furthermore, diligent effort), the second part clarifies the benefits of cultivating samadhi. This section has two points. The first is a general statement. The second, starting with '云何' (how), separately explains the ten benefits of cessation (samadhi). The meaning of the text is clear and easy to understand. Starting with '自复次若人后修于止' (furthermore, if one later cultivates cessation), the second part separately clarifies the method of cultivating contemplation (wisdom). This section has two points. The first is to summarize the previous and introduce the following. The second, starting with '修习观者' (those who cultivate contemplation), formally clarifies the method of cultivating contemplation. In the second part, there are two points. The first is to clarify the wisdom of cultivating contemplation based on the five gates of contemplation (five kinds of contemplation methods). The second, starting with '若余一切' (if all others), distinguishes contemplative wisdom based on the two truths (conventional truth and ultimate truth). In the first part, there are two points. The first formally clarifies the cultivation of contemplation. The second, starting with '如是当念' (thus, one should contemplate), clarifies the vow to transform and widely liberate. Both of these are both to awaken and understand oneself and to enable others to awaken and understand. In the initial part, there are four points. The first clarifies the contemplation of impermanence. The second, starting with '是以' (therefore), clarifies the contemplation of suffering. The third, starting with '应' (should), guides contemplation through emptiness and no-self. The fourth, starting with '应观世间' (one should contemplate the world), clarifies the contemplation of impurity. In the contemplation of impermanence, there are two points. The first clarifies segmented impermanence. The second, starting with '一切心行' (all mental activities), clarifies changing impermanence. In guiding contemplation, it is distinguished according to the three times: past, present, and future. What is said to be '如梦' (like a dream) refers to extinction without the appearance of extinction. What is said to be '电光' (lightning flash) refers to abiding without the appearance of abiding. What is said to be '如云' (like a cloud) refers to arising without the appearance of arising. In the second part, vowing to universally liberate sentient beings, there are three points. The first, starting with '如是当念' (thus, one should contemplate), contemplates the objects to be liberated. The second, starting with '作此思惟' (making this thought), formally clarifies the vow. The third, starting with '以起如是' (arising thus), clarifies the actions of liberating sentient beings. In the second part, the two truths, there are two points. The first, starting with '若余' (if others), generally clarifies. The second, starting with '所谓' (what is called), separately explains. In the second part, there are two points. The first clarifies the contemplation of conventional truth. The second, starting with '虽念因缘' (although contemplating conditions), clarifies the contemplation of ultimate truth. Starting with '自若修观者对治' (if those who cultivate contemplation counteract), the third part --------------------------------------------------------------------------------