精神现象的细致与迅速，

对于散乱的心意而言，

确是难以展现如实知见；

然而，

行人可借助色蕴的粗糙来进行观察。

通过对色蕴的观察

来达到未到地定的修学，

从而突破身见的牢笼。

未到地定的培育，

可以透过摄心入静的

意守一处来完成，

或是透过根尘相触

所生的三受进行开展；

受相对于触而言，

较为粗糙，

也容易观察。

于观察的过程中，

行人需要将心意

不断持续的系念一处，

这是摄念入静

最为基础且重要的前提。

只要行人持续的努力保持正念，

于每一刹那间都能系心，

如此便能迅速的发展与培育静定，

智慧之明也便容易

借此系心的静定来开发。

Quiescent Concentration can be achieved by observing Mark through Form.

The delicacy and rapidity of spiritual phenomena make it difficult for the scattered mind to know and see the reality of all things as does the Buddha; however, practitioners can observe from the coarse aggregate of Form.

Through the observation of the aggregate of Form to attain the practice of the preparation of the First Chan, practitioners could be able to break through the cage of the incorrect view of having a self. The cultivation of the preparation of the First Chan can be accomplished by practising quiescent concentration with the mind conserving in one place, or by observing the three feelings resulting from the contact of roots and objects.  Comparing with contact, feeling is relatively coarse and is easier to observe.

In the process of observation, practitioners should keep conserving  their minds in one place, which is the most basic and important prerequisite for quiescent concentration.

As long as practitioners keep being mindfulness, they can restrain their minds in every moment.  In this way, they can develop rapidly and cultivate quiescent concentration. The light of wisdom can be developed easily by the practising quiescent concentration with mind being conserved.