恆常相續修止記錄極不宜離
Holding Steady with Continued Meditation
敬禮三恩本師曼殊室利菩薩
Homage to the Great Teacher Manjushri, Source of the Three Kindnesses.
寂止所緣雖有多種，緣能仁像修尤為重要，謂於顯教能隨念佛，於密乘中，隨順修習本尊瑜珈，故義極重。
Although there are many objects for developing tranquil abiding, meditating on an image of the Able One is especially important. This is because in the Sutra tradition it supports mindfulness of the Buddha, and in the Secret Mantra tradition it aligns with the practice of deity yoga. Therefore, its significance is profound.
以六力門能生無過九種住心，四種作意勝三摩地。彼修法者，謂六力中初以聞力，能成九種住心中初正在心，此是最初隨其所聞正教授義，內攝其心令善安住，於此時中，有內心現能識分別，謂內自覺分別繁多，如陡坂上極瀑流水。
Through the power of six forces, one can give rise to the flawless nine stages of mental abiding and the four types of attention that excel in meditative concentration. As for the method of practice: among the six forces, the first is the force of listening. With it, one accomplishes the first of the nine stages of mental abiding—the initial settling of the mind. This is the very beginning, where, following the correct instructions one has heard, one gathers the mind inward and establishes it well. At this point, within the mind, one becomes aware of mental activity: one perceives that internal thoughts are numerous and varied, like a torrent of water cascading down a steep slope.
二由思力，能成第二相續住心，謂前初心安住所緣，所有相續今數思惟將護修習，此亦令彼流轉稍能連屬門中，將護相續，爾時內覺諸妄分別暫有止息，謂內自覺所有分別，時起時沒，如峽澗水。此二住心，三摩地少沉掉眾多，心於所緣，須極策勵方能攀緣，故是四種作意之中，最初勵力運轉時位。
Second, through deliberation and effort, one attains the second stage of sustained focus. The earlier initial mind that rests on an object—though its continuity is now repeatedly maintained through mindful cultivation—still, within this flow of practice, one guards the thread of continuity. At this time, internally one senses that various wandering thoughts briefly subside: all discriminations seem to arise and cease, like water in a mountain gorge. In these two stages of settled mind, meditative absorption is shallow, while dullness and agitation remain frequent. The mind must be vigorously spurred again and again to cling to its object. Thus, this corresponds to the first of the four modes of engagement: the phase of forceful striving.
三由念力能成二心，謂三安住及四近住。如其次第，心從所緣若時流散，速疾憶念先所緣境，仍於所緣安置令住。又於最初發起念力决不令其散失所緣，并將內心從寬緩性漸漸收攝，令住微細高上境性。安住心時，於諸分別起疲勞想，謂內自覺，所有分別如山岔處，所有池水無逆緣擾，似能安住，若遇違緣仍不安止。
第四由其正知力故能成二心，謂五調伏及六寂靜。如其次第，先由正知了知，流散於分別相及隨惑相所有過患，制令不流於三摩地，令發欣喜而調伏之。又以正知了知散亂所有過患，於三摩地息滅不喜，令心寂靜。
第五由其精進力故能成二心，謂七住心最極寂靜，及第八心專一所緣。如其次第，下至微細分別隨惑，亦勤功用斷而不受，令極寂靜，又以是力，令沉掉等於三摩地無能障難，成就無間相續等持。從三住心乃至第七，此五雖能多分安住，然為沉掉數數間缺，是為第二有間運轉作意之位。第八住心時，內心自覺分別作行，謂諸分別如大海浪，隨分別起，略依念治任運寂滅，無諸形跡。爾時雖須恆依功用，然諸沉掉無力障難，能常時修是為第三作意之位，謂無間缺運轉作意。
第六由其串習力故，能成第九等住住心，謂不復須恆時依止念知功用，已起正定，任運轉趣所緣境故，爾時沉掉不能障難，復不恆常依功用故，是為第四無有功用任運運轉作意之位。
如是第九住心，是為欲界心一境性隨奢摩他，若爾真奢摩他齊何量耶？謂由獲得身心輕安位，莊嚴經論云：「修彼不作行，次得彼身心，廣大輕安已，有作意應知。」言作意者即奢摩他。
若爾輕安其相云何？如集論云：「安者止息身心粗重，身心調暢為體，除遣一切障礙為業。」言粗重者，謂自身心於諸善事，如其所欲無有堪能。若時得能治彼輕安，止息身心無堪能性，轉成至極調暢隨行。
又彼身心圓滿堪能，初得定時，已生細分，次漸增盛，轉成輕安，及專一境真奢摩他。又彼眾相圓滿易知輕安將生，所有前相，謂覺頂上似重相起，然非苦相，彼起無間，離心粗重，能治粗重，心輕安生。次由依彼輕安生力，有能引發身輕安風於身中轉，若彼風轉充徧全體，時身粗重悉皆遠離，能治身重，身輕安生。次由彼力，引發身體廣大安樂，由彼樂力，復能引發慰意適悅心內輕安。次復引生勝身輕安，心中亦起最極殊勝歡喜踴躍。自此之後，先發輕安，勢力漸緩，然非輕安息滅退失，謂初起觸躁動內心，粗觸退已，有不動亂，微妙輕安，隨順定轉，如影隨身。心中喜躍亦漸退沒，心於所緣，依止安住，遠離躍動不寂靜相，是為獲得真奢摩他。此奢摩他，是初靜慮近分所攝，是為獲得等引地中少分作意。外道諸仙，由世間道，乃至遠離無所有處，以下諸貪及神通等，皆須依止奢摩他修。內道由以真出離心及菩提心勢力任持修習無我，證得解脫及徧智地，亦須依此奢摩他修，故此寂止是內外道二所共同。
菩提道次恆修教授 終
民國十九年腊月五夜譯於川邊甘孜札迦山林避囂茅室