T31n1607_六門教授習定論
大正藏第 31 冊 No. 1607 六門教授習定論
No. 1607
六門教授習定論一卷
無著菩薩本世親菩薩釋
三藏法師義凈奉 制譯
今欲利益一切有情令習世定及出世定速能捨離諸煩惱故。述此方便。頌曰。
求脫者積集 于住勤修習 得三圓滿已 有依修定人
釋曰。此初一頌總標六門。言求脫者。謂是求解脫人。積集者。謂能積集勝行資糧。于住勤修習者。于所緣處令心善住。名之為定。由不散亂不動搖故。問云何修習。謂得三圓滿已有依修定人。圓滿有三。一師資圓滿。二所緣圓滿。三作意圓滿。有依謂是三定。一有尋有伺定。二無尋唯伺定。三無尋無伺定。修定人者。謂能修習奢摩他毗缽舍那。若人能于解脫起愿樂心。復曾積集解脫資糧心依于定有師資等三而為依止有依修習。由習定故能獲世間諸福及以殊勝圓滿之果先作如是安立次第。故名總標。頌曰。
於三乘樂脫 名求解脫人 二種障全除 斯名為解脫 應知執受識 是二障體性 惑種一切種 由能縛二人 已除煩惱障 習氣未蠲除 此謂聲聞乘 余唯佛能斷 若彼惑雖無 作儀如有惑 是習氣前生 若除便異此
釋曰。此之四頌
【現代漢語翻譯】 現代漢語譯本 大正藏第 31 冊 No. 1607 六門教授習定論
No. 1607
六門教授習定論一卷
無著菩薩本（Asanga），世親菩薩釋（Vasubandhu）
三藏法師義凈（Yijing）奉 制譯
今欲利益一切有情，令習世間禪定及出世間禪定，速能捨離諸煩惱故。述此方便。頌曰：
『求脫者積集，于住勤修習，得三圓滿已，有依修定人。』
釋曰：此初一頌總標六門。言『求脫者』，謂是求解脫人。『積集者』，謂能積集勝行資糧。『于住勤修習者』，于所緣處令心善住，名之為定。由不散亂不動搖故。問：云何修習？謂『得三圓滿已有依修定人』。圓滿有三：一、師資圓滿，二、所緣圓滿，三、作意圓滿。『有依』謂是三定：一、有尋有伺定，二、無尋唯伺定，三、無尋無伺定。『修定人者』，謂能修習奢摩他（Samatha，止）毗缽舍那（Vipassanā，觀）。若人能于解脫起愿樂心，復曾積集解脫資糧，心依于定，有師資等三而為依止，有依修習。由習定故，能獲世間諸福及以殊勝圓滿之果，先作如是安立次第。故名總標。頌曰：
『於三乘樂脫，名求解脫人，二種障全除，斯名為解脫，應知執受識，是二障體性，惑種一切種，由能縛二人，已除煩惱障，習氣未蠲除，此謂聲聞乘，余唯佛能斷，若彼惑雖無，作儀如有惑，是習氣前生，若除便異此。』
釋曰：此之四頌
【English Translation】 English version Tripitaka Volume 31 No. 1607 The Treatise on the Practice of Samadhi through the Six Doors
No. 1607
The Treatise on the Practice of Samadhi through the Six Doors, one volume
By Bodhisattva Asanga (無著菩薩), explained by Bodhisattva Vasubandhu (世親菩薩)
Translated by the Tripitaka Master Yijing (義凈), under Imperial Decree
Now, intending to benefit all sentient beings, enabling them to quickly abandon all afflictions by practicing worldly and supramundane samadhi, this method is described. The verse says:
'Those seeking liberation accumulate, diligently cultivate abiding, having attained the three perfections, are those who rely on and cultivate samadhi.'
Explanation: This initial verse generally outlines the six doors. 'Those seeking liberation' refers to those who seek liberation. 'Accumulate' refers to the ability to accumulate superior practices and resources. 'Diligently cultivate abiding' means to settle the mind well on the object of focus, which is called samadhi, because it is free from distraction and unsteadiness. Question: How does one cultivate? It is said, 'having attained the three perfections, are those who rely on and cultivate samadhi.' There are three perfections: first, the perfection of teacher and resources; second, the perfection of the object of focus; and third, the perfection of intention. 'Relying on' refers to the three samadhis: first, samadhi with investigation and analysis; second, samadhi without investigation but with analysis; and third, samadhi without investigation and without analysis. 'Those who cultivate samadhi' refers to those who can cultivate Samatha (奢摩他, calming) and Vipassanā (毗缽舍那, insight). If a person can generate a desire for liberation, and has accumulated resources for liberation, and the mind relies on samadhi, and relies on the three perfections of teacher and resources, then they cultivate with reliance. Through the practice of samadhi, one can obtain worldly blessings and excellent, perfect results, first establishing such an order. Therefore, it is called a general outline. The verse says:
'Those who delight in liberation in the three vehicles are called seekers of liberation; the complete removal of the two kinds of obstacles is called liberation; know that the appropriating consciousness is the nature of the two obstacles; the seeds of delusion, of all kinds, are what bind these two; having removed the obstacle of afflictions, the habitual tendencies are not yet eliminated; this is called the Sravaka Vehicle; the rest can only be severed by the Buddha; if those delusions are absent, but the behavior is as if there were delusions, these are habitual tendencies from previous lives; if removed, it will be different from this.'
Explanation: These four verses
釋求解脫者。謂于聲聞乘等有差別故。於三乘中心樂解脫。名求解脫。云何解脫。二種障全除。斯名為解脫。何者是二障。除之名脫。應知執受識是二障體性。識者即是阿賴耶識。執受者是依止義。謂是煩惱所知二障體性。此復云何。惑種即是煩惱障自性。一切種即是所知障自性。又一切種者。即是二障種子能縛二人。煩惱障種子能縛聲聞。一切種子能縛菩薩。由與聲聞菩薩為繫縛故。云何此二解脫差別。謂聲聞人。習氣未除。斷煩惱障而證解脫唯佛世尊能總除故。云何習氣。彼惑雖無所作形儀如有惑者是名習氣。此中應言。若惑雖無令彼作相如有惑者。此言作儀如有惑者。即是于因說果名故。彼謂聲聞獨覺未知。此是誰之習氣。謂是前生所有串習之事。尚有餘氣。今雖惑盡所為相狀似染形儀。名為習氣。若能除斷與此不同。應云若彼習皆無不作儀如惑。頌曰。
種植諸善根 無疑除熱惱 於法流清凈 是名為積集 能持樂聽法 善除其二見 但聞心喜足 是四事應知
釋曰。此之二頌釋積集義。如經中說。此人先應修習多聞復聽正法。諸見熱惱已正蠲除。心之蓋纏能正降伏。依此文義故說初頌。云何積集所有善根。謂能持正法故。以此為先。令其信等善法增故。云何無疑。謂樂聽法故。由
【現代漢語翻譯】 現代漢語譯本：解釋什麼是『求解脫者』。這是因為在聲聞乘等之中存在差別。對於三乘（聲聞乘、緣覺乘、菩薩乘）中心懷欣樂於解脫的人，稱為『求解脫』。什麼是解脫呢？兩種障礙完全去除，這便稱為解脫。哪兩種障礙呢？去除它們便稱為解脫。應當知道執受識是這兩種障礙的體性。識，指的就是阿賴耶識（Ālaya-vijñāna）。執受，是依止的意思，指的是煩惱障和所知障的體性。這又是什麼意思呢？惑的種子就是煩惱障的自性，一切種子就是所知障的自性。而且，這『一切種子』，就是能束縛二種人的二障的種子。煩惱障的種子能束縛聲聞（Śrāvaka），一切種子能束縛菩薩（Bodhisattva）。因為與聲聞、菩薩形成繫縛的緣故。這兩種解脫有什麼差別呢？聲聞之人，習氣（Vāsanā）未除，斷除煩惱障而證得解脫，只有佛世尊才能完全去除習氣。什麼是習氣呢？那些惑雖然已經沒有作用，但表現出來的形態好像還有惑存在一樣，這就叫做習氣。這裡應該說，如果惑雖然已經沒有了，但使他表現出來的樣子好像還有惑存在一樣。這裡說的『作儀如有惑者』，就是以因說果。他們認為聲聞和獨覺（Pratyekabuddha）不知道，這是誰的習氣呢？這是前生所有串習的事情，還留有餘氣。現在雖然惑已經斷盡，但所作所為的相狀，好像還有染污的形態，這就叫做習氣。如果能夠斷除習氣，就與此不同。應該說，如果那些習氣都沒有了，就不會表現出像有惑一樣的行為。頌說： 『種植諸善根，無疑除熱惱，於法流清凈，是名為積集，能持樂聽法，善除其二見，但聞心喜足，是四事應知。』 解釋說：這兩首偈頌解釋了『積集』的含義。如經中所說：『此人先應修習多聞，復聽正法，諸見熱惱已正蠲除，心之蓋纏能正降伏。』依據這段經文的意義，所以說了第一首偈頌。什麼是積集所有的善根呢？就是能夠保持正法。以此為先，使他的信心等善法增長。什麼是不懷疑呢？就是樂於聽法。由於...
【English Translation】 English version: Explaining what is meant by a 'seeker of liberation'. This is because there are differences in the Śrāvakayāna (Vehicle of Hearers) and others. One who delights in liberation in their heart, among the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), is called a 'seeker of liberation'. What is liberation? The complete removal of two kinds of obstructions, this is called liberation. What are the two obstructions? Removing them is called liberation. It should be known that the ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness) is the nature of these two obstructions. 'Vijñāna' refers to the Ālaya-vijñāna. 'Grasping' (執受) means dependence, referring to the nature of the afflictive obstruction (kleśāvaraṇa) and the cognitive obstruction (jñeyāvaraṇa). What does this mean? The seeds of delusion are the nature of the afflictive obstruction, and all seeds are the nature of the cognitive obstruction. Moreover, these 'all seeds' are the seeds of the two obstructions that can bind two kinds of people. The seeds of the afflictive obstruction can bind the Śrāvaka (Śrāvaka, Hearer), and all seeds can bind the Bodhisattva (Bodhisattva). It is because of forming a bond with the Śrāvaka and Bodhisattva. What is the difference between these two kinds of liberation? For the Śrāvaka, the habitual tendencies (Vāsanā) are not removed; they attain liberation by cutting off the afflictive obstruction. Only the World-Honored Buddha can completely remove the habitual tendencies. What are habitual tendencies? Although those delusions no longer have any effect, the manifested behavior is as if the delusions still exist; this is called habitual tendencies. Here, it should be said that even if the delusions are gone, they cause him to act as if the delusions still exist. The phrase 'acting as if there are delusions' refers to stating the result based on the cause. They believe that the Śrāvaka and Pratyekabuddha (Pratyekabuddha, Solitary Realizer) do not know whose habitual tendencies these are. These are the residual effects of all the habitual actions of previous lives. Although the delusions are exhausted now, the actions and appearances are like those of someone still defiled; this is called habitual tendencies. If one can eliminate these habitual tendencies, it is different from this. It should be said that if those habitual tendencies are all gone, they will not act as if there are delusions. The verse says: 『Planting all good roots, undoubtedly removing heat and vexation, in the pure stream of Dharma, this is called accumulation, able to uphold and delight in listening to the Dharma, well removing the two views, but hearing brings joy and satisfaction, these four things should be known.』 Explanation: These two verses explain the meaning of 'accumulation'. As it says in the sutra: 'This person should first cultivate extensive learning, and then listen to the true Dharma, the heat and vexation of all views are already properly eliminated, and the coverings and entanglements of the mind can be properly subdued.' Based on the meaning of this sutra passage, the first verse is spoken. What is the accumulation of all good roots? It is being able to uphold the true Dharma. Taking this as the first step, it causes his good qualities such as faith to increase. What is being without doubt? It is delighting in listening to the Dharma. Because...
知法故已生未生所有疑惑悉能除滅。云何除熱惱。謂除二見故。二見云何。一者欲令他識知見。二者自起高舉見。謂作是念。如何令他得知。我是具德之人。是則名為令他識見。依此見故自欲高舉。名自高見。此二能令心焦熱故。名為熱惱。云何法流清凈。謂能除遣但聞法時心生喜足故。上之除字流入於此。於法流清凈者。謂聽法時心無散亂相續而流。心清凈故蓋纏止息。若聽法無厭。更能進思勤修不息。方得名為法流清凈。當知此據聞思修位。如次應知。
次有十六頌。釋于住勤修習。初一總標余是別釋。頌曰。
所緣及自體 差別並作意 心亂住資糧 修定出離果
言所緣者。有其三種。
外上及以內 此三所緣生 應知住有三 自體心無亂
釋曰。言三種者。一外緣。二上緣。三內緣。外緣謂白骨等觀所現影像。是初學境界。上緣謂未至定緣靜等相。內緣謂從其意言所現之相為所緣境。自體謂是心無亂相。名之為住。心無亂者。于外等處三種緣時。隨其所緣心無動亂。頌曰。
第一住相應 定心者能見 于境無移念 相續是明人 第二住相應 厭離心寂靜 專意無移念 相續是明人 第三住相應 於前境凝住 定意無移念 相續是明人
【現代漢語翻譯】 現代漢語譯本 因爲了解佛法，所以能夠消除已經產生和尚未產生的所有疑惑。如何消除熱惱呢？就是消除兩種錯誤的見解。哪兩種見解呢？第一種是希望別人知道自己的見解，第二種是自己產生高傲自大的見解。例如，心裡想著：『要如何才能讓別人知道我是一個具有德行的人呢？』 這就叫做希望別人知道自己的見解。依靠這種見解，自己就想要抬高自己，這就叫做自高見。這兩種見解能夠使內心焦躁煩熱，所以叫做熱惱。如何才能使佛法之流清凈呢？就是能夠去除僅僅聽聞佛法時內心就感到滿足的心理。上面所說的『除』字也包含在這裡。對於佛法之流的清凈，是指聽聞佛法時內心沒有散亂，能夠持續不斷地聽聞。內心清凈，各種煩惱和障礙就會停止。如果聽聞佛法沒有厭倦，並且能夠進一步思考和勤奮修行而不停止，才能稱得上是佛法之流清凈。應當知道，這是根據聞、思、修三個階段來說的，應當依次瞭解。
接下來有十六個頌，解釋安住於勤奮修行。第一個頌是總體的概括，其餘的是分別的解釋。頌文說：
『所緣及自體，差別並作意，心亂住資糧，修定出離果。』
說到『所緣』，有三種：
『外上及以內，此三所緣生，應知住有三，自體心無亂。』
解釋說：所說的三種，一是外緣，二是上緣，三是內緣。外緣是指觀白骨等所顯現的影像，這是初學者的境界。上緣是指未至定（Upacāra-samādhi）所緣的寂靜等相。內緣是指從意念所顯現的相作為所緣境。自體是指內心沒有散亂的狀態，稱之為『住』。內心沒有散亂，是指在外緣等三種所緣境時，隨著所緣境內心沒有動搖和散亂。頌文說：
『第一住相應，定心者能見，于境無移念，相續是明人。第二住相應，厭離心寂靜，專意無移念，相續是明人。第三住相應，於前境凝住，定意無移念，相續是明人。』
【English Translation】 English version Knowing the Dharma, one can eliminate all doubts that have arisen and have not yet arisen. How does one eliminate burning afflictions? It is by eliminating the two views. What are the two views? The first is the desire to make others aware of one's knowledge and views. The second is to generate a sense of arrogance and self-importance. For example, thinking, 'How can I make others know that I am a virtuous person?' This is called making others aware of one's knowledge and views. Relying on this view, one desires to elevate oneself, which is called self-aggrandizement. These two can cause the mind to be scorched and agitated, hence they are called burning afflictions. How can the flow of Dharma be purified? It is by removing the feeling of satisfaction that arises in the mind merely upon hearing the Dharma. The 'removal' mentioned above is also included here. The purification of the flow of Dharma refers to listening to the Dharma without distraction, allowing it to flow continuously. When the mind is pure, the coverings and entanglements of afflictions cease. If one is not weary of listening to the Dharma and can further contemplate and diligently cultivate without ceasing, then one can be called a purifier of the flow of Dharma. It should be known that this is based on the stages of hearing, thinking, and cultivating, which should be understood in sequence.
Next, there are sixteen verses explaining abiding in diligent practice. The first verse is a general summary, and the rest are separate explanations. The verse says:
'The object of focus and the self-nature, the distinctions and the mental effort, the resources for calming the mind and abiding, the fruit of cultivating concentration and liberation.'
Speaking of 'object of focus,' there are three types:
'External, superior, and internal, these three objects of focus arise. It should be known that there are three abidings, the self-nature is a mind without disturbance.'
Explanation: The three types are: first, external object of focus; second, superior object of focus; third, internal object of focus. The external object of focus refers to the images that appear when contemplating white bones, etc., which is the realm of beginners. The superior object of focus refers to the aspects of tranquility, etc., that are the object of focus in Upacāra-samādhi (proximity concentration). The internal object of focus refers to the aspects that appear from mental thoughts as the object of focus. The self-nature refers to the state of mind without disturbance, which is called 'abiding.' A mind without disturbance means that when facing the three types of objects of focus, such as external objects, the mind does not waver or become disturbed with whatever is being focused on. The verse says:
'Corresponding to the first abiding, one with a concentrated mind can see, without shifting thoughts from the object, continuous is the enlightened person. Corresponding to the second abiding, a mind of detachment is tranquil, with focused intention without shifting thoughts, continuous is the enlightened person. Corresponding to the third abiding, dwelling fixedly on the previous object, with concentrated intention without shifting thoughts, continuous is the enlightened person.'
釋曰。此之三頌如其次第配外上內。言于境無移念者。謂于余境心無散亂。故名無移。相續者。堅守持心令不斷絕。言明人者。或因自思。或從他教。于靜慮法而起加行。是謂明人。應知如次是隨法行及隨信行種性。言厭離心寂靜專意無移念者。謂于其境生厭離心。前唯觀境未能生厭。今時專注心生厭離而不散動。於前境凝住者。謂于意言所現之境緣此境時其心凝定。故云定意無移念相續是明人。頌曰。
堅執及正流 並覆審其意 轉得心歡喜 對治品生時 惑生能息除 加行常無間 能行任運道 不散九應知
釋曰。于彼住中。差別有九。謂最初住。正念住。覆審住。后別住。調柔住。寂靜住。降伏住。功用住。任運住。
此等並依阿笈摩經。隨句次第而為修習。若於最初學緣境時。其心堅執名最初住。次於后時令其正念流注不斷。名正念住。若依託此有亂心生。更覆審察緣境而住。名為覆審住。次於后時轉得差別。名后別住。次於后時對治生起心得自在生歡喜時。名調柔住。於此喜愛以無愛心對治生時。無所愛樂其心安靜。名寂靜住。次於后時所有已生未生重障煩惱為降伏故。名降伏住。次於后時以加行心於所緣境無間隨轉一緣而住。名為功用住。次於后時于所緣境心無加行
【現代漢語翻譯】 現代漢語譯本： 解釋說，這三頌依次對應于外、上、內。『于境無移念者』，是指對於其他境界，心不散亂，所以稱為『無移』。『相續者』，是堅守持心，令其不斷絕。『言明人者』，或者因為自己思考，或者從他人教導，對於靜慮法而開始修行，這叫做『明人』。應當知道，依次是隨法行和隨信行的種性。『言厭離心寂靜專意無移念者』，是指對於那個境界生起厭離心。之前只是觀察境界，未能生起厭離，現在專注心生起厭離而不散動。『於前境凝住者』，是指對於意言所顯現的境界，緣此境界時，其心凝定。所以說『定意無移念相續是明人』。頌說： 『堅執及正流，並覆審其意，轉得心歡喜，對治品生時，惑生能息除，加行常無間，能行任運道，不散九應知』。 解釋說，在那止住中，差別有九種。即最初住、正念住、覆審住、后別住、調柔住、寂靜住、降伏住、功用住、任運住。 這些都是依據《阿笈摩經》，隨著經文的順序而修習。如果在最初學習緣境時，其心堅固執持，名為『最初住』。其次在之後的時間裡，令其正念如流水般不斷流注，名為『正念住』。如果依託此法，有亂心生起，更進一步覆審觀察所緣境界而安住，名為『覆審住』。其次在之後的時間裡，轉變而獲得差別，名為『后別住』。其次在之後的時間裡，對治生起，內心自在，生起歡喜時，名為『調柔住』。對於這種喜愛，以無愛之心對治生起時，不愛戀，其心安靜，名為『寂靜住』。其次在之後的時間裡，對於所有已經生起和尚未生起的重大障礙煩惱，爲了降伏它們，名為『降伏住』。其次在之後的時間裡，以修行之心，對於所緣境界無間斷地隨順轉變，一心安住，名為『功用住』。其次在之後的時間裡，對於所緣境界，心無須特別用功。
【English Translation】 English version: Explanation: These three verses correspond to outer, upper, and inner respectively. 'Being without shifting thought regarding the object' means that the mind is not distracted by other objects, hence it is called 'without shifting'. 'Continuous' means firmly holding the mind and not allowing it to be interrupted. 'Speaking of a clear person' refers to someone who, either through their own thinking or from the teachings of others, begins to practice the methods of meditative concentration; this is called a 'clear person'. It should be known that these are, in order, the natures of those who follow the Dharma and those who follow faith. 'Speaking of a mind of revulsion, tranquility, focused intention, and without shifting thought' refers to generating a mind of revulsion towards that object. Previously, one only observed the object and could not generate revulsion; now, one focuses the mind, generates revulsion, and does not become distracted. 'Dwelling fixedly on the former object' refers to the mind becoming fixed when contemplating the object manifested by mental speech. Therefore, it is said, 'A mind of fixed intention, without shifting thought, continuous, is a clear person'. The verse says: 'Firmly holding and rightly flowing, and examining its intention, turning to gain joy in the mind, when the antidote arises, afflictions arise and can be extinguished, practice is constantly without interruption, able to walk the path of effortless ease, the nine should be known as not scattered'. Explanation: Within that dwelling, there are nine distinctions. Namely, the initial dwelling, the dwelling of right mindfulness, the dwelling of examination, the subsequent distinct dwelling, the dwelling of gentleness, the dwelling of tranquility, the dwelling of subduing, the dwelling of effort, and the dwelling of effortless ease. These are all based on the Āgama Sutra (collection of early Buddhist texts), and are practiced according to the sequence of the verses. If, when initially learning to focus on an object, the mind is firmly held, it is called the 'initial dwelling'. Next, at a later time, causing right mindfulness to flow continuously like a stream, it is called the 'dwelling of right mindfulness'. If, relying on this, a disturbed mind arises, further examining the object of focus and dwelling there, it is called the 'dwelling of examination'. Next, at a later time, transforming and gaining distinction, it is called the 'subsequent distinct dwelling'. Next, at a later time, when the antidote arises, the mind becomes free, and joy arises, it is called the 'dwelling of gentleness'. Regarding this fondness, when the antidote of non-attachment arises, without fondness, the mind is tranquil, it is called the 'dwelling of tranquility'. Next, at a later time, for the sake of subduing all the major obstacles and afflictions that have already arisen and have not yet arisen, it is called the 'dwelling of subduing'. Next, at a later time, with a mind of practice, continuously following and transforming with the object of focus without interruption, dwelling with one focus, it is called the 'dwelling of effort'. Next, at a later time, regarding the object of focus, the mind does not need to exert special effort.
任運隨流無間入定緣串習道。名任運住。此之九種心不流散。名之為住。應知以此不散之言。與堅執等皆相配屬。頌曰。
勵力並有隙 有用及無用 此中一六二 四作意應知 謂外內邪緣 粗重並作意 此亂心有五 與定者相違 于彼住心緣 不靜外散亂 掉沉心味著 內散亂應知 應識邪緣相 謂思親族等 生二種我執 是名粗重亂 見前境分明 分別觀其相 是作意散亂 異斯唯念心 于作意亂中 復有其亂相 于乘及靜慮 初二應除遣
釋曰。應知作意。有其四種。一勵力荷負作意。二有間荷負作意。三有功用荷負作意。四無功用荷負作意。此中堅執不散。是勵力荷負作意。初用功力而荷負故。次正流等六種不散。是有間荷負作意。中間數有亂心起故。無間加行。是有功用行荷負作意。入串習道。是無功用行荷負作意。如是攝已謂一六二。應知即是四種作意。又心散亂。有其五種。一外心散亂。二內心散亂。三邪緣心散亂。四粗重心散亂。五作意心散亂。外心散亂者。于住心境起緣之時。遂緣餘事心流散故。內心散亂者。謂掉舉等三于所緣境中間亂起故。邪緣散亂者。于修定時諸有尋求。親識等事而生顧戀。粗重心散亂者。有二我執令其心亂。于
【現代漢語翻譯】 現代漢語譯本： 任運隨流，無間入定，緣于串習之道，名為任運住（自然安住）。這九種心不流散的狀態，名為『住』。應當知道，用『不散』這個詞，與堅執等狀態都相配屬。頌文說： 『勵力並有隙，有用及無用，此中一六二，四作意應知。』 『謂外內邪緣，粗重並作意，此亂心有五，與定者相違。』 『于彼住心緣，不靜外散亂，掉沉心味著，內散亂應知。』 『應識邪緣相，謂思親族等，生二種我執，是名粗重亂。』 『見前境分明，分別觀其相，是作意散亂，異斯唯念心。』 『于作意亂中，復有其亂相，于乘及靜慮，初二應除遣。』 解釋說：應當知道，作意有四種。一是勵力荷負作意（努力承擔的作意），二是有間荷負作意（間斷承擔的作意），三是有功用荷負作意（需要努力的作意），四是無功用荷負作意（不需要努力的作意）。其中，堅執不散，是勵力荷負作意，因為最初需要用功力來承擔。其次，正流等六種不散，是有間荷負作意，因為中間時常有亂心生起。無間加行，是有功用行荷負作意。進入串習之道，是無功用行荷負作意。這樣總攝起來，所謂『一六二』，應當知道就是四種作意。 另外，心的散亂有五種。一是外心散亂，二是內心散亂，三是邪緣心散亂，四是粗重心散亂，五是作意心散亂。外心散亂，是指在安住於心境時，卻緣于其他事物而使心流散。內心散亂，是指掉舉（心浮動）、沉沒（心昏沉）、心味著（貪戀禪定之樂）這三種情況在所緣境中間斷地生起。邪緣散亂，是指在修定時，思念親人朋友等事情而產生顧戀。粗重心散亂，是指產生兩種我執而使心散亂。
【English Translation】 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.
修定時有此二事。謂益及損。若身安隱名之為益。身體羸弱即是其損。或云我今得樂。或云我今有苦。或云是我之樂。或云是我之苦。此中我者。是執取義。言作意心散亂者。有其三種。于所緣相分明而住。是思察性。或從此乘更趣余乘。或從此定更趣余定。謂極分別思察定時。遂使心亂名心散亂。異斯唯念心者。此能對治初作意散亂。由不分別而緣于境。但有念心。此明成就心不忘念。此三散亂。初二應舍。第三由是從定趣定。希勝上故亦非是過。頌曰。
住戒戒清凈 是資糧住處 善護諸根等 四凈因應知 正行於境界 與所依相扶 于善事勤修 能除諸過失 最初得作意 次得世間凈 更增出世住 三定招三界
釋曰。住資糧者。謂戒即是無邊功德所依止處。必先住戒。戒行清凈無有缺犯。若求戒凈有四種因。一善護諸根。二飲食知量。三初夜后夜能自警覺與定相應。四於四威儀中正念而住。何故善護諸根等令戒清凈。由正行於境與所依相扶。善事勤修能除於過。初因即是于所行境行清凈故。二于所依身共相扶順。于受飲食離多少故。三于善事發起精勤故。四能除過失。進止威儀善用心故。由此四因戒得清凈。如是應知。由三種定得三出離。緣外境時得作意住。緣上境時得世
【現代漢語翻譯】 現代漢語譯本 修正定時有這兩種情況，即增益和減損。如果身體安穩，就稱為增益；身體羸弱，就是減損。或者說我現在快樂，或者說我現在痛苦，或者說這是我的快樂，或者說這是我的痛苦。這裡所說的『我』，是執取的意思。 說到作意心散亂，有三種情況。對於所緣的境相分明而住，這是思察的特性。或者從這個乘轉到其他的乘，或者從這個定轉到其他的定。意思是說，在極度分別思察定時，就會使心散亂，這叫做心散亂。與此不同的是唯念心，它能夠對治最初的作意散亂，因為不分別而緣于境，只有念心。這說明成就了心不忘念。這三種散亂，最初兩種應當捨棄，第三種因為是從定轉到定，希望更勝一籌，所以也不是過失。頌詞說： 『安住于戒，戒行清凈，是資糧的住處；善於守護諸根等，四種清凈的因應當知曉；以正念行於境界，與所依之身互相扶持；對於善事勤奮修習，能夠去除各種過失；最初得到作意，其次得到世間清凈，更進一步增長出世間的安住，三種定招感三界。』 解釋說，安住于資糧，指的是戒就是無邊功德所依止的地方，必須首先安住于戒。戒行清凈，沒有缺犯。如果求戒清凈，有四種因：一是善於守護諸根；二是飲食知量；三是初夜后夜能夠自我警覺，與定相應；四是在四威儀中正念而住。為什麼善於守護諸根等能夠使戒清凈？因為以正念行於境界，與所依之身互相扶持。對於善事勤奮修習，能夠去除過失。第一個原因是對於所行之境，行清凈的緣故；第二個原因是對所依之身，共同互相順應，對於受用飲食，遠離多少的緣故；第三個原因是對善事發起精勤的緣故；第四個原因能夠去除過失，進止威儀善於用心的緣故。由此四種原因，戒得以清凈，應當這樣理解。由三種定得到三種出離。緣外境時得到作意住，緣上境時得到世間清凈。
【English Translation】 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.
清凈。緣內心時得出世凈。住者即是永得出離。必趣涅槃更不退轉。已釋于住勤修習。頌曰。
多聞及見諦 善說有慈悲 常生歡喜心 此人堪教定 盡其所有事 如所有而說 善解所知境 斯名善教人 由聞生意言 說為寂滅因 名寂因作意 是謂善圓滿
釋曰。圓滿有三。一師資圓滿。二所緣圓滿。三作意圓滿。此中初頌說師資圓滿。意顯其人善教圓滿。證悟圓滿。善語圓滿。無染心圓滿。相續說法加行圓滿。此顯教授師眾德圓滿。由此師故得聞正法有所證悟。次明所緣圓滿說第二頌。盡所有事如事而說。善所知境名為善說。此明師資能說諸事窮盡無吝。故名所緣圓滿。次明作意圓滿說第三頌。此顯以聞為因所起意言能與聖道涅槃為正因故。緣此意言所有作意皆得圓滿。此中因言顯聞。即是意言之因。言寂滅者。即是涅槃及以道諦。自體寂滅及能趣滅故。總言之寂因作意者。明此作意緣寂滅因。何謂所緣了法無性。如是緣時即是其因亦是寂滅故。此作意名為寂因。是一體釋。又緣此作意亦名寂因。此別句釋。頌曰(準如是釋應云寂因作意舊云如理作意者非正翻也)。
謂尋求意言 此後應細察 意言無即定 靜慮相有三 無異緣無相 心緣字而住 此是心寂處
【現代漢語翻譯】 現代漢語譯本： 清凈。緣內心時，得出世清凈。安住於此，即是永遠得出離。必定趨向涅槃（Nirvana，解脫的境界），更不會退轉。以上解釋了安住，勤奮修習。 頌曰： 『多聞及見諦，善說有慈悲，常生歡喜心，此人堪教定。 盡其所有事，如所有而說，善解所知境，斯名善教人。 由聞生意言，說為寂滅因，名寂因作意，是謂善圓滿。』 釋曰：圓滿有三。一、師資圓滿。二、所緣圓滿。三、作意圓滿。此中初頌說師資圓滿，意在顯示其人善於教導，證悟圓滿，善語圓滿，無染心圓滿，相續說法加行圓滿。此顯示教授師的眾多功德圓滿。由於有這樣的老師，才能聽聞正法，有所證悟。接下來闡明所緣圓滿，說第二頌。盡其所有事，如實而說，善解所知境，名為善說。此說明師資能夠說諸事窮盡無吝嗇，故名所緣圓滿。接下來闡明作意圓滿，說第三頌。此顯示以聽聞為因所生起的意言，能夠與聖道涅槃為正因。因此，緣此意言的所有作意，皆得圓滿。此中『因』字，顯示聽聞，即是意言之因。言『寂滅』者，即是涅槃及以道諦（Magga-sacca，通往解脫的道路）。自體寂滅及能趣向寂滅故。總而言之，寂因作意者，說明此作意緣寂滅之因。何謂所緣了法無自性？如是緣時，即是其因，亦是寂滅故。此作意名為寂因，是一體解釋。又緣此作意，亦名寂因，此是分別句解釋。頌曰（準如是解釋，應云寂因作意，舊云如理作意者，並非正確的翻譯）。 『謂尋求意言，此後應細察，意言無即定，靜慮相有三，無異緣無相，心緣字而住，此是心寂處。』
【English Translation】 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.'
說名奢摩他 觀彼種種境 名毗缽舍那 復是一瑜伽 名一二分定 粗重障見障 應知二種定 能為此對治 作長善方便
釋曰。次明有依諸修定者。必有依託。謂依三定說尋求等。言尋求者。顯是有尋。既言有尋。準知有伺。言細察者。顯無尋唯伺意言無者。欲顯無尋無伺。尋伺皆以意言為性。此據奢摩他法明其定義。說無異緣等。此明無差異義。但緣其字而心得住。名無異緣。亦名無相。但緣其字于觀義相所有作意非彼相故。此住名奢摩他。奢摩是寂止義。他是處義。非獨奢摩得盡於事。謂據其心寂止之處。心得凝住依止於定。此定即是凝心住處。故名奢摩他。異此便無。次據毗缽舍那法明其定義說次一頌。謂依多境名為眾觀。所言彼者。謂與彼二俱相屬著。即奢摩他及所緣字。是依奢摩他得毗缽舍那依于字處。所有諸義起諸觀故。于寂止處所有眾義依仗于字。謂緣眾義。而起觀察名為眾觀。名一二分定者。或時但有寂處而無眾觀。或有眾觀而非寂處。或時俱有應知即是止觀雙運。又奢摩他毗缽舍那有二種障。謂粗重障及見障。應知二定是此對治。如次應配。何故此二名長善方便。能長善法之方便故。云何令方便法得善清凈耶。頌曰。
此清凈應知 謂修三種相 寂止策舉舍
【現代漢語翻譯】 現代漢語譯本： 說明奢摩他（Śamatha，止） 觀察彼種種境，名為毗缽舍那（Vipaśyanā，觀） 又是一種瑜伽，名為一二分定 粗重障和見障，應當知道是兩種定 能以此為對治，作為增長善的方便
解釋說：接下來闡明有依靠的修定者，必定有所依託，即依靠三種定來說尋求等。所說的『尋求』，顯示是有尋。既然說有尋，那麼可以推知有伺。所說的『細察』，顯示無尋唯伺。說『意言無』，是爲了顯示無尋無伺。尋伺都以意言為體性。這是根據奢摩他法闡明它的定義，說『無異緣』等。這是闡明無差異的意義，只是緣于那個字而心得安住，名為『無異緣』，也名『無相』。只是緣于那個字，對於觀義之相的所有作意，不是那個相的緣故。這種安住名為奢摩他。奢摩是寂止的意思，他是處所的意思。不是隻有奢摩才能窮盡事情，是說根據其心寂止的處所，心得凝住依止於定。此定即是凝心住處，所以名為奢摩他。離開了這個就沒有了。接下來根據毗缽舍那法闡明它的定義，說下一頌。即依靠多個境名為眾觀。所說的『彼』，是指與彼二者都相互關聯，即奢摩他和所緣的字。是依靠奢摩他得到毗缽舍那，依于字處，所有諸義生起諸觀的緣故。于寂止處所有眾多意義依仗于字，即緣于眾多意義，而生起觀察名為眾觀。名為一二分定，有時只有寂處而沒有眾觀，有時有眾觀而並非寂處，有時兩者都有，應當知道這就是止觀雙運。另外，奢摩他和毗缽舍那有兩種障礙，即粗重障和見障。應當知道兩種定是對此的對治，依次應當配合。為什麼這兩種定名為增長善的方便？因為能增長善法的方便的緣故。怎麼樣使方便法得到善的清凈呢？頌說：
這種清凈應當知道，是修三種相 寂止、策舉、舍
【English Translation】 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.
隨次第應知 若心沈恐沒 于妙事起緣 若掉恐舉生 厭背令除滅 遠離於沉掉 其心住于舍 無功任運流 恒修三種相 定者修三相 不獨偏修一 為遮沈等失 復為凈其心
釋曰。為答前問。求凈定者修三種相。云何為三。謂止舉舍。復云何修。隨次第應知。隨其惑障生起之時。應次修習。在於何時復修何相。且辯策舉相。若心沈恐沒定者修三相。如下當知。若心沉沒可修策舉相。何者是耶。于妙事起緣令心喜為相。又寂止相者。若心掉舉。或恐掉舉。應修寂處。此云何修厭背令除滅。于所緣境極生厭惡。于自內心令過止息。舍相者。謂離沉掉。於何心中。謂心住舍。此舍相者。即是無功任運流恒修三種相。如是次第修三相時。諸習定者得清凈相。又奢摩他等即是定者。於此三相不獨修一。何以故。為遮沈等失。復為凈其心。若但修止內心沉沒。既沉沒時便應策舉。若因策舉心掉散者。觀不凈境令生厭離。於此舍相正修習時。名為正定能盡有漏。由此遂令心極清凈。應知此中皆是隨順正經文句。如理應思。頌曰。
出離並愛樂 正住有堪能 此障惑皆除 定者心清凈
釋曰。此明清凈之益。依去塵經說。佛告諸苾芻。若人慾求內心凈。時有惑障現前不能除滅
【現代漢語翻譯】 現代漢語譯本 應當按照次第來了解： 如果內心昏沉恐怕沉沒，就對美好的事物生起欣樂之緣。 如果內心掉舉恐怕生起，就用厭惡背離來消除。 遠離昏沉和掉舉，內心安住在舍（upeksa，不苦不樂，平等正直的心境）。 無需費力自然而然地流動，經常修習三種行相。 修習禪定的人修習三種行相，不單獨偏修一種。 爲了遮止昏沉等過失，也是爲了清凈他的內心。
解釋說：爲了回答前面的問題，尋求清凈禪定的人修習三種行相。什麼是三種行相？就是止（samatha，止息雜念）、舉（pragraha，策勵精神）、舍（upeksa，不苦不樂，平等正直的心境）。又如何修習？應當按照次第來了解。隨著迷惑障礙生起的時候，應當依次修習。在什麼時候又修習什麼行相？暫且辨別策舉行相。如果內心昏沉恐怕沉沒，修習禪定的人修習三種行相，如下面應當知道的。如果內心沉沒，可以修習策舉行相。什麼是策舉行相呢？對美好的事物生起欣樂之緣，使內心喜悅作為行相。又是寂止行相，如果內心掉舉，或者恐怕掉舉，應當修習寂靜之處。這如何修習呢？用厭惡背離來消除。對於所緣的境界極度地產生厭惡，對於自己的內心使過失止息。舍行相，就是遠離昏沉掉舉。在什麼心中遠離呢？在內心安住于舍的狀態中。這個舍行相，就是無需費力自然而然地流動，經常修習三種行相。像這樣次第修習三種行相的時候，諸位修習禪定的人得到清凈的行相。又奢摩他（samatha，止）等等就是修習禪定的人，對於這三種行相不單獨修習一種。為什麼呢？爲了遮止昏沉等等過失，也是爲了清凈他的內心。如果只修習止，內心就會沉沒。既然沉沒的時候就應當策舉。如果因為策舉內心掉舉散亂，就觀察不凈的境界使之生起厭離。對於這個舍行相正確修習的時候，叫做正定，能夠斷盡有漏（sasrava，煩惱）。由此就使內心極其清凈。應當知道這其中都是隨順正確的經文語句，應當如理思維。頌說：
出離以及愛樂，正直安住有能力。 這些障礙迷惑都消除，修習禪定的人內心清凈。
解釋說：這說明清凈的利益。依據《去塵經》所說，佛告訴諸位比丘：如果有人想要尋求內心清凈，當時有迷惑障礙現前不能夠消除。
【English Translation】 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.
。欲斷除者。先於不善業道。勿造大過息罪惡見。而求出家希求出離。若處中煩惱欲瞋害意。起惡尋思障勝愛樂。能除此障說愛樂言。若有微細眷屬尋思世間尋思不死尋思障其正住。對治此故說正住言。若有功用方入定者。此定即非堪任之性。若能除此顯有堪任。能除于惑說堪能言。此顯凈定之人得四種勝益。云何修定人果。頌曰。
於此定門中 所說正修習 俗定皆明瞭 亦知出世定
此頌意顯修習奢摩他毗缽舍那者獲現果故。若人能依所說定相修習之時。得諸世間勝果圓滿及出世果。如前已說。
問曰。如上所說欲明何事。答曰。
顯意樂依處 本依及正依 世間定圓滿 並了于出世
釋曰。略說義周。為會前事故說斯頌。如最初云。求脫者為顯意樂圓滿。積集者依處圓滿。此明有心修定必須依託積集資糧故。于住勤修習者。顯本依圓滿。如經中說。佛告諸苾芻。汝等先當依定能盡有漏。是我所說。若欲求出生死海者。離於正定無別方便。得三圓滿者。顯正依圓滿。明師資承稟決定可依。有依修定人者。此顯修習圓滿。諸有智者如前所說。遠離放逸正修行時。世間諸定悉皆圓滿。及出世間咸能證悟。顯得果圓滿。
六門教授習定論一卷
【現代漢語翻譯】 現代漢語譯本：想要斷除煩惱的人，首先對於不善的行業，不要造作大的過失，止息罪惡的見解，然後才求出家，希望能夠出離。如果處於中等程度的煩惱，慾望、嗔恨會傷害心意，產生惡的思慮，障礙殊勝的愛樂，能夠去除這種障礙，所以說『愛樂』。如果存在微細的對於眷屬的思慮、對於世間的思慮、對於不死的思慮，會障礙其正確的安住，爲了對治這些，所以說『正住』。如果需要通過功用才能進入禪定的人，這種禪定就不是堪能的性質。如果能夠去除這些，就顯示具有堪能的性質，能夠去除迷惑，所以說『堪能』。這顯示清凈禪定的人能夠獲得四種殊勝的利益。如何是修定人的果報呢？頌詞說： 『於此定門中，所說正修習，俗定皆明瞭，亦知出世定。』 這首頌詞的意思是顯示修習奢摩他（止，止息一切雜念，使內心平靜）和毗缽舍那（觀，用智慧觀察）的人能夠獲得現世的果報。如果有人能夠依照所說的禪定之相進行修習，就能獲得世間殊勝的圓滿果報以及出世間的果報，正如前面已經說過的。 問：如上所說想要闡明什麼事情？答： 『顯意樂依處，本依及正依，世間定圓滿，並了于出世。』 解釋：簡略地說，意義已經周全。爲了會合前面的事情，所以說了這首頌詞。如最初所說，求脫離的人是爲了顯示意樂圓滿。積集資糧的人是爲了顯示依處圓滿。這說明有心修定的人必須依託積集資糧。對於安住並勤奮修習的人，顯示本依圓滿。如經中所說：佛告訴諸位比丘，你們應當先依靠禪定，能夠斷盡有漏（煩惱）。這是我所說的。如果想要脫離生死苦海的人，離開正確的禪定，沒有其他的方法。獲得三種圓滿的人，顯示正依圓滿。明師的傳承稟賦決定可以依靠。有依靠而修定的人，這顯示修習圓滿。諸位有智慧的人，如前面所說，遠離放逸，正確修行的時候，世間各種禪定都能夠圓滿，以及出世間禪定都能夠證悟。這顯示得果圓滿。 《六門教授習定論》一卷
【English Translation】 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.