T46n1916_釋禪波羅蜜次第法門

大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

No. 1916

禪波羅蜜序

禪波羅蜜者。輔行雲。次第禪門目錄云。大師于瓦官寺說也。大莊嚴寺。法慎私記。章安頂禪師。治定為十卷。開十大章。一大意。二釋名。三明門。四詮次。五法心。六方便。七修證。八果報。九起教。十歸趣。但至修證。餘三略無。于修證中。又開四別。一世間禪。二亦世間亦出世間。三出世間。四非世間非出世間。四中唯至第三齣世。復為二。一對治無漏。二緣理無漏。但至對治。又為九。謂九想。八念十想。背舍勝處。一切處。九次第定。奮迅。超越。然修證之相。豈可盡具。傳曰。大師嘗在高座云。若說次第禪門。年可一遍。若著章疏。可五十卷。今刊預示大科。庶學者不昧始末云。十大章初修禪波羅蜜大意(第一卷上下)二釋禪波羅蜜名三明禪波羅蜜門四辨禪波羅蜜詮次五簡禪波羅蜜法心六分別禪波羅蜜前方便二初外方便(第二卷)二內方便二初正明因止發內外善根(第三卷上下)二明驗惡根性(第四卷)七釋禪波羅蜜修證四初修證世間禪相三初四禪(第五卷)二四無量心(第六卷)三四無色定二修證亦世間亦出世間禪相三初六妙門(第七卷)二十六特勝三通明(第八卷)三修證出

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門 No. 1916 禪波羅蜜序禪波羅蜜者。《輔行》云，《次第禪門目錄》云：大師于瓦官寺說也。大莊嚴寺，法慎私記。章安頂禪師治定為十卷，開十大章。一大意，二釋名，三明門，四詮次，五法心，六方便，七修證，八果報，九起教，十歸趣。但至修證，餘三略無。于修證中，又開四別：一世間禪，二亦世間亦出世間，三出世間，四非世間非出世間。四中唯至第三齣世，復為二：一對治無漏，二緣理無漏。但至對治，又為九：謂九想，八念十想，背舍勝處，一切處，九次第定，奮迅，超越。然修證之相，豈可盡具。傳曰：大師嘗在高座云：『若說次第禪門，年可一遍；若著章疏，可五十卷。』今刊預示大科，庶學者不昧始末云。十大章：初修禪波羅蜜大意(第一卷上下)，二釋禪波羅蜜名，三明禪波羅蜜門，四辨禪波羅蜜詮次，五簡禪波羅蜜法心，六分別禪波羅蜜前方便。二初外方便(第二卷)，二內方便。二初正明因止發內外善根(第三卷上下)，二明驗惡根性(第四卷)。七釋禪波羅蜜修證。四初修證世間禪相。三初四禪(第五卷)，二四無量心(第六卷)，三四無色定。二修證亦世間亦出世間禪相。三初六妙門(第七卷)，二十六特勝三通明(第八卷)。三修證出

【English Translation】 English version Tripitaka Volume 46, No. 1916, Explanation of the次第法門 (Cìdì Fǎmén, Stages of Dharma) of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita) No. 1916 Preface to 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita) 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita): The Auxiliary Conduct says, and the Catalog of Stages of Dhyana Methods says: The Master spoke at 瓦官寺 (Wǎguān Sì, Waguan Temple). 法慎 (Fǎ Shèn, Fa Shen) privately recorded it at 大莊嚴寺 (Dà Zhuāngyán Sì, Dazhuangyan Temple). Chan Master 章安頂 (Zhāng'ān Dǐng, Zhang'an Ding) arranged it into ten volumes, opening ten major chapters: 1. General Meaning, 2. Explanation of Names, 3. Clarifying the Gates, 4. Explaining the Order, 5. Dharma Mind, 6. Expedients, 7. Cultivation and Realization, 8. Retribution of Fruits, 9. Origin of Teachings, 10. Returning to the Source. It only reaches Cultivation and Realization; the remaining three are briefly omitted. Within Cultivation and Realization, it further opens four distinctions: 1. Worldly Dhyana, 2. Both Worldly and Supramundane, 3. Supramundane, 4. Neither Worldly nor Supramundane. Among the four, it only reaches the third, Supramundane, which is further divided into two: 1. Counteracting Defilements without Outflow (無漏, Wúlòu), 2. Cognizing Principles without Outflow. It only reaches Counteracting Defilements, which is further divided into nine: namely, the Nine Contemplations, the Eight Thoughts, the Ten Contemplations, the Eight Liberations, the Eight Transcendences, the All-Encompassing, the Nine Sequential Dhyanas, the Rapid Progress, and the Transcendence. However, how can the aspects of Cultivation and Realization be fully described? It is said that the Master once said on the high seat: 'If I were to explain the Stages of Dhyana Methods, it would take a year to complete; if I were to write a commentary, it would take fifty volumes.' Now, I publish this preliminary outline, hoping that scholars will not be ignorant of the beginning and the end. The ten major chapters are: First, the General Meaning of Cultivating 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita) (Volume 1, Parts 1 and 2); Second, Explaining the Name of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita); Third, Clarifying the Gates of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita); Fourth, Discriminating the Order of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita); Fifth, Simplifying the Dharma Mind of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita); Sixth, Distinguishing the Preliminary Expedients of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita). Two: First, External Expedients (Volume 2); Second, Internal Expedients. Two: First, Correctly Clarifying the Cause of Stopping and Developing Internal and External Good Roots (Volume 3, Parts 1 and 2); Second, Clarifying and Verifying Evil Root Nature (Volume 4). Seventh, Explaining the Cultivation and Realization of 禪波羅蜜 (Chán Bōluómì, Dhyana Paramita). Four: First, Cultivating and Realizing the Aspects of Worldly Dhyana. Three: First, the Four Dhyanas (Volume 5); Second, the Four Immeasurable Minds (Volume 6); Third, the Four Formless Concentrations. Two: Cultivating and Realizing the Aspects of Dhyana that are Both Worldly and Supramundane. Three: First, the Six Subtle Gates (Volume 7); Second, the Sixteen Special Perceptions and the Three Clear Understandings (Volume 8). Three: Cultivating and Realizing the Supramundane

世間禪相二初對治無漏九觀壞法(第九卷)初九想二八念三十想觀不壞法(第十卷)四八背舍五八勝處六十一切處煉七九次第定薰八師子奮迅三昧修九超越三昧二緣理無漏(不說)四修證非世間非出世間禪相八顯示禪波羅蜜果報九從禪波羅蜜起教十結會禪波羅蜜歸趣

釋禪波羅蜜次第法門卷第一之上

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

(天臺山修禪寺顗禪師。于都講說禪法。大莊嚴寺沙門法慎記。預聽學輒依說采記。法門深廣難可委悉。若取具足。有三十卷。今略出前卷要用。流通此本。于天臺更得治改前諸同學所寫之者。爾時既未好成就。猶應闕略。或繁而不次。若見此本更改定之。庶于學者得免謬失矣)。

釋禪波羅蜜次第法門。大開為十意不同。所言十意者。修禪波羅蜜大意第一。釋禪波羅蜜名第二。明禪波羅蜜門第三。辨禪波羅蜜詮次第四。簡禪波羅蜜法心第五。分別禪波羅蜜前方便第六。釋禪波羅蜜修證第七。顯示禪波羅蜜果報第八。從禪波羅蜜起教第九。結會禪波羅蜜歸趣第十。今約此十義。以辨禪波羅蜜者文。則略收諸佛教法之始終。理則遠通如來之秘藏。一切圓妙法界。若教若行。若事若理。始從凡夫。終至極聖。所有因果行位。悉在其中。若

【現代漢語翻譯】現代漢語譯本世間禪相二：初對治無漏九觀壞法（第九卷），初九想，二八念，三十想觀不壞法（第十卷），四八背舍，五八勝處，六十一切處煉，七九次第定薰，八師子奮迅三昧修，九超越三昧。二緣理無漏（不說）。四修證非世間非出世間禪相。八顯示禪波羅蜜（禪定到彼岸）果報。九從禪波羅蜜起教。十結會禪波羅蜜歸趣。

釋禪波羅蜜次第法門卷第一之上

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

（天臺山修禪寺顗（yǐ）禪師。于都講說禪法。大莊嚴寺沙門法慎記。預聽學輒依說采記。法門深廣難可委悉。若取具足。有三十卷。今略出前卷要用。流通此本。于天臺更得治改前諸同學所寫之者。爾時既未好成就。猶應闕略。或繁而不次。若見此本更改定之。庶于學者得免謬失矣）。

釋禪波羅蜜次第法門。大開為十意不同。所言十意者：修禪波羅蜜大意第一。釋禪波羅蜜名第二。明禪波羅蜜門第三。辨禪波羅蜜詮次第四。簡禪波羅蜜法心第五。分別禪波羅蜜前方便第六。釋禪波羅蜜修證第七。顯示禪波羅蜜果報第八。從禪波羅蜜起教第九。結會禪波羅蜜歸趣第十。今約此十義。以辨禪波羅蜜者文。則略收諸佛教法之始終。理則遠通如來之秘藏。一切圓妙法界。若教若行。若事若理。始從凡夫。終至極聖。所有因果行位。悉在其中。若

【English Translation】 English version Two aspects of worldly Dhyana (meditation): First, counteracting outflows (無漏) with nine contemplations on impurity (九觀壞法) (Volume 9): first, nine thoughts (九想); second, eight recollections (八念); third, thirty contemplations on non-decaying dharmas (三十想觀不壞法) (Volume 10); fourth, eight liberations (八背舍); fifth, eight mastery positions (八勝處); sixth, ten all-encompassing spheres (十一切處煉); seventh, nine sequential dwelling (九次第定薰); eighth, cultivation of the Lion's Roar Samadhi (師子奮迅三昧修); ninth, transcendence Samadhi (超越三昧). Second, reasoning based on outflow-free principles (緣理無漏) (not discussed). Fourth, cultivating and realizing the aspects of Dhyana that are neither worldly nor beyond-worldly. Eighth, revealing the fruition of Dhyana Paramita (禪波羅蜜) (perfection of meditation). Ninth, initiating teachings from Dhyana Paramita. Tenth, concluding and converging Dhyana Paramita towards its ultimate goal.

Explanation of the Sequential Dharma Gate of Dhyana Paramita, Volume 1, Part 1

Said by Great Master Zhiyi (智者大師) of Tiantai (天臺) during the Sui Dynasty

Recorded by disciple Fa Shen (法慎)

Revised again by disciple Guan Ding (灌頂)

(Venerable Master Yi (顗) of the Chan Monastery on Mount Tiantai (天臺山修禪寺顗禪師) lectured on the Dharma of Dhyana in the capital. The Shramana Fa Shen (法慎) of the Great Adornment Monastery (大莊嚴寺) listened and recorded the teachings. The Dharma gate is profound and vast, difficult to fully comprehend. If taken in its entirety, it would comprise thirty volumes. Now, a brief excerpt of the essential content from the preceding volumes is circulated. Further revisions and corrections were made at Tiantai based on the writings of fellow students. At that time, the understanding was not yet fully developed, and omissions or redundancies may still exist. If this version is seen, please revise and finalize it, so that scholars may avoid errors).

The sequential Dharma Gate of Dhyana Paramita is broadly opened into ten different intentions. These ten intentions are: first, the great intention of cultivating Dhyana Paramita; second, explaining the name of Dhyana Paramita; third, clarifying the gate of Dhyana Paramita; fourth, distinguishing the sequential order of Dhyana Paramita; fifth, simplifying the mind of the Dharma of Dhyana Paramita; sixth, differentiating the preliminary practices of Dhyana Paramita; seventh, explaining the cultivation and realization of Dhyana Paramita; eighth, revealing the fruition of Dhyana Paramita; ninth, initiating teachings from Dhyana Paramita; tenth, concluding and converging Dhyana Paramita towards its ultimate goal. Now, based on these ten meanings, the text explaining Dhyana Paramita comprehensively encompasses the beginning and end of all Buddhist teachings. In principle, it remotely connects to the secret treasury of the Tathagata (如來). The entire perfect and wondrous Dharma realm, whether teaching or practice, whether matter or principle, begins from ordinary beings and ends with the ultimate sage. All causes, effects, practices, and stages are contained within it. If

行人深達禪門意趣。則自然解了一切佛法。不俟余尋。故摩訶衍云。譬如牽衣一角。則眾處皆動。所以第一先明修禪波羅蜜大意者。菩薩發心所為。正求菩提凈妙之法。必須簡擇真偽。善識秘要。若欲具足一切諸佛法藏。唯禪為最。如得珠玉眾寶皆獲。是故發意修禪。既欲修習。應知名字。尋名取理。其義不虛。以釋禪名。尋名求理。理則非門不通。次明禪門。禪定幽遠。無由頓入。必須從淺至深故。應辯詮次。夫欲涉淺游深。復當善識禪中境智。是以次簡法心。既明識法心。若欲習行。事須善巧。次分別方便。依法而行。必有所證。次釋修證。若得內心相應。因成則感果。次顯示果報。從因至果。自行既圓。便樹立益物之功。次釋教門。理教既已圓備法相。同歸平等一實之道。次結會指歸。以此十義相生。辯釋禪波羅蜜。總攝一切眾行法門至下尋文。冷然可見。故大品經云。菩薩從初已來。住禪波羅蜜中。具足修一切佛法。乃至坐道場。成一切種智。起轉法輪。是名菩薩次第行次第學。次第道。

修禪波羅蜜大意第一(從此盡今一卷。大段有五。並是商略禪波羅蜜。攝一切佛法。靡所不該。欲開發行者。起深信樂。歸宗有在。是中悉未論修行入證之相)

今明菩薩修禪波羅蜜。所為有二。一者簡非。二

【現代漢語翻譯】現代漢語譯本：行人如果能夠深入理解禪門的意趣，自然就能理解一切佛法，不需要再額外尋覓。所以《摩訶衍》中說：『譬如牽動衣服的一個角，則整體都會隨之動起來。』因此，首先要闡明修習禪波羅蜜（Dhyana Paramita，禪定到彼岸）的大意，菩薩發心所追求的，正是清凈微妙的菩提（Bodhi，覺悟）之法。必須辨別真偽，善於認識其中的秘要。如果想要完備地掌握一切諸佛的法藏，唯有禪最為重要，如同得到珠玉，一切寶藏都能獲得。因此，發心修習禪定。既然想要修習，就應該瞭解它的名字，通過名字來探求其中的道理，其中的意義並非虛假。以此來解釋『禪』這個名字，通過名字來探求其中的道理，道理則無門不通。其次闡明禪門，禪定幽深遙遠，無法一下子進入，必須從淺到深，所以應該辨別次第。想要涉足淺處，遊歷深處，又應當善於認識禪中的境和智，因此接下來簡要說明法和心。既然已經明白認識了法和心，如果想要習行，事情需要善巧方便，接下來分別說明方便。依法而行，必定會有所證悟，接下來解釋修證。如果得到內心相應，因緣成熟則會感得果報，接下來顯示果報。從因到果，自身修行已經圓滿，便建立利益眾生的功德，接下來解釋教門。道理和教義已經圓滿具備法相，共同歸於平等一實的道路，接下來總結歸宿。用這十種意義相互生髮，來辨析解釋禪波羅蜜，總攝一切眾行法門，到下面尋文時，自然可以明白。所以《大品經》中說：『菩薩從最初開始，安住于禪波羅蜜中，具足修習一切佛法，乃至坐在道場，成就一切種智（Sarvakarajnata，一切種類的智慧），開始轉法輪（Dharmacakra，佛法之輪），這叫做菩薩次第行、次第學、次第道。』修禪波羅蜜大意第一（從這裡開始到這一卷結束，大段有五，都是商略禪波羅蜜，總攝一切佛法，無所不包，想要啓發修行者，生起深刻的信樂，歸宗有所依據，這裡面都沒有論述修行入證的相狀）現在闡明菩薩修習禪波羅蜜，所為有兩個方面：一是簡別非正，二是。

【English Translation】 English version: If a practitioner deeply understands the essence of the Dhyana gate, they will naturally comprehend all the Buddha-dharma without needing to seek further. Therefore, the Mahayana says: 'For example, if you pull one corner of a garment, the whole thing will move.' Thus, the first thing is to clarify the main idea of cultivating Dhyana Paramita (Perfection of Meditation). What a Bodhisattva aspires to is the pure and wonderful Dharma of Bodhi (Enlightenment). One must discern the true from the false and be skilled in recognizing the secrets within. If one wishes to fully possess all the Dharma treasures of all the Buddhas, Dhyana is the most important, like obtaining a pearl, all treasures can be obtained. Therefore, aspire to cultivate Dhyana. Since one wishes to cultivate, one should know its name, and seek the principle through the name, the meaning within is not false. Use this to explain the name 'Dhyana', and seek the principle through the name, the principle will be accessible through every gate. Secondly, clarify the Dhyana gate, Dhyana is profound and distant, impossible to enter all at once, one must go from shallow to deep, so one should distinguish the order. If one wishes to wade through the shallows and travel through the depths, one should also be skilled in recognizing the realms and wisdom within Dhyana, therefore, next briefly explain Dharma and Mind. Since one has already understood Dharma and Mind, if one wishes to practice, things require skillful means, next separately explain the means. Practicing according to the Dharma, one will surely have some realization, next explain the cultivation and realization. If one obtains inner resonance, when the causes and conditions are ripe, one will feel the result, next display the result. From cause to effect, one's own cultivation is already complete, then establish the merit of benefiting beings, next explain the teaching gate. The principle and teachings have already fully possessed the Dharma characteristics, together returning to the path of equality and oneness, next summarize the destination. Using these ten meanings to mutually generate, to analyze and explain Dhyana Paramita, encompassing all practices, when searching the text below, it can naturally be understood. Therefore, the Mahaprajnaparamita Sutra says: 'From the very beginning, the Bodhisattva dwells in Dhyana Paramita, fully cultivating all the Buddha-dharma, until sitting in the Bodhimanda (place of enlightenment), accomplishing Sarvakarajnata (all-knowing wisdom), and turning the Dharmacakra (wheel of Dharma), this is called the Bodhisattva's sequential practice, sequential learning, and sequential path.' The First Chapter on the Main Idea of Cultivating Dhyana Paramita (From here to the end of this volume, there are five major sections, all discussing Dhyana Paramita, encompassing all the Buddha-dharma, all-inclusive, wanting to inspire practitioners, to generate deep faith and joy, with a basis for returning to the source, none of the aspects of cultivation and realization are discussed here) Now clarifying that the Bodhisattva cultivates Dhyana Paramita, there are two aspects: first, to distinguish the incorrect, and second, to.

者正明所為。第一簡非者。有十種行人。發心修禪不同。多墮在邪僻。不入禪波羅蜜法門。何等為十。一為利養故。發心修禪。多屬發地獄心。二邪偽心生。為名聞稱歎故。發心修禪。多屬發鬼神心。三為眷屬故。發心修禪。多屬發畜生心。四為嫉妒勝他故。發心修禪。多屬發修羅心。五為畏惡道苦報。息諸不善業故。發心修禪。多屬發人心。六為善心安樂故。發心修禪。多屬發六慾天心。七為得勢力自在故。發心修禪。多屬發魔羅心。八為得利智捷疾故。發心修禪。多屬發外道心。九為生梵天處故修禪。此屬髮色無色界心。十為度老病死苦疾得涅槃故。發心修禪。此屬發二乘心。就此十種行人。善惡雖殊。縛脫有異。既並無大悲正觀。發心邪僻。皆墮二邊。不趣中道。若住此心。修行禪定。終不得與禪波羅蜜法門相應。第二正明菩薩行人修禪波羅蜜大意。即為二意。一先明菩薩發心之相。二正明菩薩修禪所為。第一云何名菩薩發心之相。所謂發菩提心。菩提心者。即是菩薩以中道正觀以諸法實相。憐愍一切。起大悲心。發四弘誓願。四弘誓願者。一未度者令度。亦云眾生無邊誓願度。二未解者令解。亦云煩惱無數誓願斷。三未安者令安。亦云法門無盡誓願知。四未得涅槃令得涅槃。亦云無上佛道誓願成。此之四法。

即對四諦。故纓絡經云。未度苦諦令度苦諦。未解集諦令解集諦。未安道諦令安道諦。未證滅諦令證滅諦。而此四法。若在二乘心中。但受諦名。以其緣理審實不謬故。若在菩薩心中。即別受弘誓之稱。所以者何。菩薩雖知四法畢竟空寂。而為利益眾生。善巧方便。緣此四法。其心廣大。故名為弘。慈悲憐愍。志求此法。心如金剛。制心不退不沒。必取成滿。故名誓願。行者若能具足發此四愿。善知四心。攝一切心。一切心即是一心。亦不得一心而具一切心。是名清凈菩提之心。因此心生。得名菩薩。故摩訶衍論偈說。

若初發心時　　誓願當作佛　已過於世間　　應受世供養

第二正明菩薩行人修禪所為者。菩薩摩訶薩。既已發菩提心。思惟為欲滿足四弘誓願。必須行菩薩道。所以者何。有愿而無行。如欲度人彼岸。不肯備于船筏。當知常在此岸。終不得度。如病者須藥得而不服。當知病者必定不差。如貧須珍寶見而不取。當知常弊窮乏。如欲遠行而不涉路。當知此人不至所在。菩薩發四弘誓。不修四行。亦復如是。復作是念。我今住何法門。修菩薩道。能得疾滿如此四愿。即知住深禪定。能滿四愿。何以故。如無六通四辯。以何等法而度眾生。若修六通。非禪不發。故經言。深修禪定。得五神通。欲

【現代漢語翻譯】現代漢語譯本：即是針對四聖諦。所以《纓絡經》說：『未度脫苦諦的，令其度脫苦諦；未理解集諦的，令其理解集諦；未安住道諦的，令其安住道諦；未證得滅諦的，令其證得滅諦。』而這四法，若在二乘（聲聞乘和緣覺乘）心中，只接受『諦』這個名稱，因為他們緣于真理，審察真實而不謬誤。若在菩薩心中，就另外接受『弘誓』的稱呼。為什麼呢？菩薩雖然知道四法畢竟空寂，但爲了利益眾生，善巧方便地緣于這四法，其心廣大，所以稱為『弘』。以慈悲憐憫之心，立志追求此法，心如金剛，堅定不退不沒，必定取得成就圓滿，所以名為『誓願』。修行者若能具足發起這四弘誓願，善於瞭解四種心，就能攝持一切心，一切心即是一心，也不可執著一心而認為具足一切心，這叫做清凈菩提之心。因為此心的生起，才能得名菩薩。所以《摩訶衍論》的偈頌說：『若初發心時，誓願當作佛，已過於世間，應受世供養。』第二，正式闡明菩薩行者修習禪定的目的。菩薩摩訶薩，既然已經發了菩提心，思惟爲了滿足四弘誓願，必須修行菩薩道。為什麼呢？有愿而無行，就像想要度人到彼岸，卻不肯準備船筏，應當知道這樣只能常在此岸，終究無法渡過。如同病人需要藥物，得到了卻不服用，應當知道病人的病必定不會好。如同貧窮的人需要珍寶，見到了卻不取用，應當知道這樣會常受貧困。如同想要遠行卻不走道路，應當知道這個人無法到達目的地。菩薩發了四弘誓願，卻不修習四種行，也是如此。又作這樣的念頭：我現在安住於何種法門，修習菩薩道，才能快速圓滿這四種誓願呢？於是知道安住于甚深禪定，才能圓滿四種誓願。為什麼呢？如果沒有六神通和四無礙辯才，用什麼方法來度化眾生呢？如果修習六神通，不通過禪定就無法生起。所以經中說：『深入修習禪定，能得五神通。』

【English Translation】 English version: This refers to the Four Noble Truths. Therefore, the Yingluo Jing (Garland Sutra) says: 'Those who have not crossed over the duhkha-satya (truth of suffering), cause them to cross over the duhkha-satya; those who have not understood the samudaya-satya (truth of the origin of suffering), cause them to understand the samudaya-satya; those who have not settled in the marga-satya (truth of the path to the cessation of suffering), cause them to settle in the marga-satya; those who have not realized the nirodha-satya (truth of the cessation of suffering), cause them to realize the nirodha-satya.' These four dharmas, if in the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), are only accepted as 'truths' because they are based on reason, examining reality without error. If in the minds of Bodhisattvas, they are additionally accepted as 'great vows'. Why? Although Bodhisattvas know that the four dharmas are ultimately empty and still, they skillfully and expediently rely on these four dharmas for the benefit of sentient beings. Their minds are vast, hence they are called 'great'. With compassion and pity, they aspire to seek these dharmas, their minds are like diamond, resolute and unretreating, they will surely achieve fulfillment, hence they are called 'vows'. If practitioners can fully generate these four great vows, and understand the four minds well, they can gather all minds. All minds are one mind, yet one cannot cling to one mind as possessing all minds. This is called the pure Bodhi mind. Because of the arising of this mind, one is named a Bodhisattva. Therefore, the verse in the Mahāyāna-samgraha (Compendium of the Mahayana) says: 'When first generating the mind, vowing to become a Buddha, one has already surpassed the world and should receive the world's offerings.' Secondly, it explicitly clarifies the purpose of Bodhisattva practitioners cultivating dhyana (meditation). Bodhisattva-Mahāsattvas, having already generated the Bodhi mind, contemplate that in order to fulfill the Four Great Vows, they must practice the Bodhisattva path. Why? Having vows without practice is like wanting to ferry people to the other shore but refusing to prepare a boat. One should know that one will always remain on this shore and never be able to cross over. It is like a sick person needing medicine, but not taking it when obtained. One should know that the sick person will definitely not recover. It is like a poor person needing treasures, but not taking them when seen. One should know that one will always suffer poverty. It is like wanting to travel far but not taking the road. One should know that this person will not reach their destination. Bodhisattvas making the Four Great Vows but not cultivating the four practices are the same. They further contemplate: In which dharma gate should I abide and practice the Bodhisattva path to quickly fulfill these four vows? They then know that abiding in deep dhyana can fulfill the four vows. Why? Without the six abhijñā (supernatural powers) and the four pratibhāna (eloquence), what methods can be used to liberate sentient beings? If one cultivates the six abhijñā, they cannot arise without dhyana. Therefore, the sutra says: 'Deeply cultivate dhyana to attain the five abhijñā.'

斷煩惱。非禪不智。從禪發慧。能斷結使。無定之慧。如風中燈。欲知法門。當知一切功德智慧。並在禪中。如摩訶衍論云。若諸佛成道。起轉法輪。入般涅槃。所有種種功德。悉在禪中。複次菩薩。入無量義處三昧。一心具足萬行。能知一切無量法門。若欲具足無上佛道。不修禪定。尚不能得色無色界。及三乘道。何況能得無上菩提。當知欲證無上妙覺。必須先入金剛三昧。而諸佛法乃現在前。菩薩如是深心思惟。審知禪定。能滿四愿。如摩訶衍偈說。

禪為利智藏　　功德之福田　禪如清凈水　　能洗諸欲塵　禪為金剛鎧　　能遮煩惱箭　雖未得無為　　涅槃分已得　得金剛三昧　　摧碎結使山　得六神通力　　能度無量人　囂塵蔽天日　　大雨能淹之　覺觀風動之　　禪定能滅之

此偈所說。即證因修禪定。滿足四愿。問曰。菩薩若欲滿足四弘誓願。應當遍行十波羅蜜。何得獨贊禪定。答曰。前四義劣。后五因禪。今則處中而說。所以者何。菩薩修禪。即能具足增上四度。下五亦然。如菩薩發心為修禪故。一切家業。內外皆舍。不惜身命。寂然閑居。無所慳吝。是名大舍。複次菩薩。為修禪故。身心不動。關閉六情。惡無從入。名大持戒。複次菩薩。為修禪故。能忍難忍。謂一切榮辱

皆能安忍。設為眾惡來加。恐障三昧。不生瞋惱。名為忍辱。複次菩薩。為修禪故。一心專精進。設身疲苦。終不退息。如鉆火之喻。常坐不臥。攝諸亂意。未嘗放逸。設復經年無證。亦不退沒。是為難行之事。即是大精進也。故知修禪因緣。雖不作意別行四度。四度自成。複次菩薩。因修禪定。具足般若波羅蜜者。菩薩修禪。一心正住。心在定故。能知世間生滅法相。智慧勇發。如石中泉。故摩訶衍偈說。

般若波羅蜜　　實法不顛倒　念想觀已除　　言語法皆滅　無量眾罪除　　清凈心常一　如是尊妙人　　則能見般若

複次因禪具足方便波羅蜜者。一切方便善巧。要須見機。若不入深禪定。云何能得明見根性。起諸方便引接眾生。複次因禪具足力波羅蜜者。一切自在變現。諸神通力。皆藉禪發。具如前辨。複次因禪具足愿波羅蜜者。如摩訶衍中說。菩薩禪定。如阿修羅琴。當知即是大愿成就之相。複次因禪具足智波羅蜜者。若一切智道種智。一切種智。非定不發。其義可見。行者善修禪故。即便成就十波羅蜜。滿足萬行一切法門。是故菩薩。欲具一切願行諸波羅蜜。要修禪定。是事如摩訶衍論中說。問曰。菩薩之法。正以度眾生為事。何故獨處空山。棄捨眾生。閑居自善。答曰。菩薩身雖舍離

【現代漢語翻譯】現代漢語譯本皆能安忍。即使有各種惡行加諸于身，因為害怕障礙三昧（Samadhi，一種冥想狀態），而不生起瞋恨惱怒，這叫做忍辱（Ksanti，忍耐）。其次，菩薩爲了修習禪定，一心專精勇猛前進，即使身體疲憊困苦，也始終不退縮停止，就像鉆木取火的比喻一樣。常常端坐不臥，收攝各種散亂的意念，未曾放縱懈怠。即使經過多年沒有證悟，也不退沒。這是難以做到的事情，就是大精進（Mahavirya，偉大的精進）。所以知道修習禪定的因緣，即使不刻意分別修行四度（四梵住：慈、悲、喜、舍），四度自然成就。其次，菩薩因為修習禪定，而具足般若波羅蜜（Prajnaparamita，智慧的完美）的，菩薩修習禪定，一心端正安住，心在禪定中的緣故，能夠知曉世間生滅的法相，智慧勇猛煥發，如同石中涌出的泉水。所以摩訶衍（Mahayana，大乘）的偈頌說：『般若波羅蜜，是真實不顛倒的法，念想和觀想都已經消除，言語和法都滅盡。無量的罪過消除，清凈的心常常保持唯一。像這樣尊貴美妙的人，就能見到般若。』其次，因為禪定而具足方便波羅蜜（Upayaparamita，善巧方便的完美）的，一切方便善巧，必須要能見機行事。如果不進入深深的禪定，怎麼能夠明瞭地見到眾生的根性和習性，從而生起各種方便來引導接引眾生呢？其次，因為禪定而具足力波羅蜜（Balaparamita，力量的完美）的，一切自在的變現，各種神通力量，都憑藉禪定而生髮，具體情況如前面所辨析的。其次，因為禪定而具足愿波羅蜜（Pranidhanaparamita，願力的完美）的，如摩訶衍中說，菩薩的禪定，就像阿修羅（Asura，一種神道生物）的琴。應當知道這就是大愿成就的象徵。其次，因為禪定而具足智波羅蜜（Jnanaparamita，智慧的完美）的，無論是聲聞乘的一切智（Sarvajnana，一切智），菩薩乘的道種智（Margajnana，道種智），還是佛乘的一切種智（Sarvakarajnana，一切種智），不通過禪定都無法生髮，其中的道理顯而易見。修行者好好修習禪定，就能成就十波羅蜜（十種完美），圓滿萬行一切法門。因此，菩薩想要具足一切願行和各種波羅蜜，就要修習禪定。這件事如摩訶衍論中所說。問：菩薩的職責，本來是以度化眾生為要務，為什麼獨自住在空曠的山林，拋棄眾生，獨自安靜地修善呢？答：菩薩的身形雖然舍離了眾生

【English Translation】 English version All are able to endure. Even if various evils are inflicted upon them, fearing that it might obstruct Samadhi (a state of meditation), they do not give rise to anger or annoyance. This is called Ksanti (patience). Furthermore, Bodhisattvas, for the sake of cultivating Dhyana (meditation), focus their minds with diligence and vigor. Even if their bodies are weary and suffering, they never retreat or cease their efforts, like the analogy of drilling for fire. They constantly sit and do not lie down, collecting their scattered thoughts and never indulging in laxity. Even if they do not attain enlightenment after many years, they do not regress. This is a difficult thing to do, and it is called Mahavirya (great diligence). Therefore, it is known that through the causal conditions of cultivating Dhyana, even without intentionally practicing the Four Immeasurables (the four Brahmaviharas: loving-kindness, compassion, joy, and equanimity) separately, the Four Immeasurables are naturally accomplished. Furthermore, Bodhisattvas, because of cultivating Dhyana, fully possess Prajnaparamita (the perfection of wisdom). Bodhisattvas cultivate Dhyana, dwelling rightly with a focused mind. Because their minds are in Samadhi, they are able to know the characteristics of the arising and ceasing of phenomena in the world. Wisdom arises vigorously, like a spring from a rock. Therefore, the Mahayana (Great Vehicle) verse says: 'Prajnaparamita is the real and non-inverted Dharma. Thoughts and contemplations have already been eliminated, and language and Dharma have all ceased. Limitless sins are eliminated, and the pure mind is constantly one. Such a venerable and wonderful person is then able to see Prajna.' Furthermore, because of Dhyana, one fully possesses Upayaparamita (the perfection of skillful means). All skillful means require seeing the opportune moment. If one does not enter deep Samadhi, how can one clearly see the roots and nature of beings, and then generate various skillful means to guide and receive them? Furthermore, because of Dhyana, one fully possesses Balaparamita (the perfection of power). All自在transformations and various神通powers arise from Dhyana, as explained earlier. Furthermore, because of Dhyana, one fully possesses Pranidhanaparamita (the perfection of vows). As said in the Mahayana, the Dhyana of a Bodhisattva is like the harp of an Asura (a type of deity). It should be known that this is a sign of the accomplishment of great vows. Furthermore, because of Dhyana, one fully possesses Jnanaparamita (the perfection of knowledge). Whether it is Sarvajnana (all-knowing wisdom) of the Sravaka Vehicle, Margajnana (knowledge of the path) of the Bodhisattva Vehicle, or Sarvakarajnana (knowledge of all aspects) of the Buddha Vehicle, they cannot arise without Samadhi. The meaning is evident. Practitioners who cultivate Dhyana well will then accomplish the Ten Paramitas (ten perfections), fulfilling the myriad practices and all Dharma doors. Therefore, Bodhisattvas who wish to fully possess all vows, practices, and various Paramitas must cultivate Dhyana. This matter is as described in the Mahayana treatises. Question: The duty of a Bodhisattva is primarily to liberate sentient beings. Why do they dwell alone in empty mountains, abandoning sentient beings, and quietly cultivating goodness for themselves? Answer: Although the Bodhisattva's body has left sentient beings,

。而心不捨如人有病。將身服藥。暫息事業。病差則修業如故。菩薩亦爾。身雖暫舍眾生。而心常憐愍。于閑靜處。服禪定藥。得實智慧。除煩惱病。起六神足。還生六道。廣度眾生。以如是等種種因緣。菩薩摩訶薩。發意修禪波羅蜜。心如金剛。天魔外道。及諸二乘。無能沮壞。

釋禪波羅蜜名第二

今釋禪波羅蜜名。略為三意。一先簡別共不共名。二翻譯。三料簡。第一簡別共不共名。即為二意。一共名。二不共名。共名者。如禪一字。凡夫外道。二乘菩薩。諸佛所得禪定。通得名禪。故名為共。不共名者。波羅蜜三字。名到彼岸。此但據菩薩諸佛故。摩訶衍論云禪在菩薩心中。名波羅蜜。是名不共。所以者何。凡夫著愛。外道著見。二乘無大悲方便。不能盡修一切禪定。是以不得受到彼岸名。故言波羅蜜即是不共。複次禪名四禪。凡夫外道。二乘菩薩諸佛。同得此定。故名為共。波羅蜜名度無極。此獨菩薩諸佛。因禪能通達中道佛性。出生九種大禪。得大涅槃。不與凡夫二乘共故。波羅蜜者。名為不共。通而為論即無勞分別。所以者何。禪自有共禪不共禪。波羅蜜亦爾。有共不共故。摩訶衍論云。天竺語法。凡所作事竟。皆名波羅蜜。第二翻釋。即為二意。一翻釋共名。二翻釋不共名。第一先翻釋

【現代漢語翻譯】現代漢語譯本：如果菩薩的心不捨棄眾生，就像人生病一樣，暫時放下事業去服藥，等病好了就恢復工作。菩薩也是這樣，雖然暫時離開眾生，但心中常常憐憫他們。在清靜的地方，服用禪定的藥物，獲得真實的智慧，去除煩惱的疾病，生起六神通，返回六道，廣度眾生。因為這些種種因緣，菩薩摩訶薩（偉大的菩薩）發願修習禪波羅蜜（禪定到彼岸），心像金剛一樣堅固，天魔外道以及各種二乘（聲聞乘和緣覺乘）人都無法阻礙和破壞。

解釋禪波羅蜜的名稱第二

現在解釋禪波羅蜜的名稱，大概有三種含義：一是先區分共同和不共同的名稱，二是翻譯，三是辨析。第一，區分共同和不共同的名稱，分為兩種含義：一是共同的名稱，二是不共同的名稱。共同的名稱，比如『禪』這個字，凡夫、外道、二乘、菩薩、諸佛所獲得的禪定，都可以稱為禪，所以是共同的。不共同的名稱，比如『波羅蜜』這三個字，意思是到達彼岸，這只是針對菩薩和諸佛而言的。《摩訶衍論》說，禪在菩薩心中，就叫做波羅蜜，這是不共同的。為什麼呢？因為凡夫執著于愛慾，外道執著于邪見，二乘沒有大悲心和方便法門，不能完全修習一切禪定，因此不能得到到達彼岸的名稱。所以說波羅蜜就是不共同的。其次，禪是指四禪，凡夫、外道、二乘、菩薩、諸佛都可以得到這種禪定，所以是共同的。波羅蜜是指度過無極，這隻有菩薩和諸佛才能做到，因為他們通過禪定能夠通達中道佛性，出生九種大禪，得到大涅槃，不與凡夫和二乘相同，所以波羅蜜是不共同的。總而言之，就沒有必要區分了。為什麼呢？因為禪本身就有共同的禪和不共同的禪，波羅蜜也是這樣，有共同的和不共同的。《摩訶衍論》說，在天竺（古印度）的語法中，凡是所做的事情完成，都叫做波羅蜜。第二，翻譯解釋，分為兩種含義：一是翻譯解釋共同的名稱，二是翻譯解釋不共同的名稱。第一，先翻譯解釋共同的名稱。

【English Translation】 English version: Furthermore, the Bodhisattva's mind does not abandon sentient beings, just as a sick person takes medicine, temporarily ceasing their affairs. Once recovered, they resume their work as before. The Bodhisattva is also like this; though temporarily leaving sentient beings, their heart constantly feels compassion for them. In a quiet place, they take the medicine of meditative concentration (dhyana), attain true wisdom, eliminate the disease of afflictions, generate the six supernormal powers (abhijna), and return to the six realms of existence to extensively liberate sentient beings. Due to these various causes and conditions, the Bodhisattva Mahasattva (Great Bodhisattva) aspires to cultivate Dhyana Paramita (Perfection of Meditation), their mind as firm as a diamond, unable to be obstructed or destroyed by heavenly demons, externalists, and all those of the Two Vehicles (Shravakayana and Pratyekabuddhayana).

Explanation of the Name Dhyana Paramita, Chapter Two

Now explaining the name Dhyana Paramita, there are roughly three meanings: first, to distinguish between common and uncommon names; second, to translate; and third, to analyze. First, distinguishing between common and uncommon names is divided into two meanings: one is the common name, and the other is the uncommon name. The common name is like the word 'dhyana' (meditation); the dhyana attained by ordinary beings, externalists, those of the Two Vehicles, Bodhisattvas, and Buddhas can all be called dhyana, so it is common. The uncommon name is like the three words 'Paramita' (Perfection), meaning 'to reach the other shore,' which only applies to Bodhisattvas and Buddhas. The Mahayanalaksana says that dhyana in the mind of a Bodhisattva is called Paramita, which is uncommon. Why? Because ordinary beings are attached to desire, externalists are attached to wrong views, and those of the Two Vehicles lack great compassion and skillful means, unable to fully cultivate all dhyanas. Therefore, they cannot attain the name of 'reaching the other shore.' So, Paramita is uncommon. Furthermore, dhyana refers to the four dhyanas, which ordinary beings, externalists, those of the Two Vehicles, Bodhisattvas, and Buddhas can all attain, so it is common. Paramita means 'crossing over the limitless,' which only Bodhisattvas and Buddhas can achieve because, through dhyana, they can penetrate the Middle Way Buddha-nature, give rise to the nine great dhyanas, and attain great Nirvana, which is not shared by ordinary beings and those of the Two Vehicles, so Paramita is uncommon. Generally speaking, there is no need to distinguish. Why? Because dhyana itself has common and uncommon dhyanas, and Paramita is also like this, having common and uncommon aspects. The Mahayanalaksana says that in the grammar of India (ancient India), anything that is completed is called Paramita. Second, translating and explaining is divided into two meanings: one is translating and explaining the common name, and the other is translating and explaining the uncommon name. First, translate and explain the common name.

共名。共名者即是禪也。亦為二意。一正翻名。二者解釋。第一先翻共名者。禪是外國之言。此間翻則不定。今略出三翻。一摩訶衍論中翻禪。秦言思惟修。二舉例往翻。如檀波羅蜜。此言佈施度。禪波羅蜜。此言定度。故知用定以翻禪。三阿毗曇中。用功德叢林以翻禪。第二釋此三翻。即作二意。一別二通。若釋別翻思惟修者。此可對因。何以故。思惟是籌量之念。修是專心研習之名。故以對修因。翻禪為定者。此可對果。何以故。定名靜默。行人離散求靜。既得靜住。酬本所習故以對果。翻禪為功德叢林者。此可通對因果。如功是功夫。所以對因。積功成德可以對果。如萬行對因。萬德對果。因果合翻。故名功德叢林者。譬顯功德非一。所以然者。如多草共聚名為叢。眾樹相依名為林。草叢小故。可以譬于因中之功小。林木大故。可以對果上之德大。此而推之。功德叢林通對因果。于義則便。第二通釋禪。三翻並對因果。所以者何。如思惟修。雖言據因亦得對果。何以故。定中靜慮即是思惟。乘上益下。故名為修。此可以數人九修中乘上修義為類故。于果中亦得說思惟。因中亦得說定者。如十大地心數。散心尚得言定。何況行者專心斂念。守一不散而不名定。故知因中亦得說定。因中亦得名功德叢林者。因中功義

【現代漢語翻譯】現代漢語譯本共名。共名指的就是『禪』（Dhyana）。『禪』有兩種含義：一是直接翻譯名稱，二是解釋其含義。首先翻譯『共名』，『禪』是外來語，在漢語中的翻譯並不固定。現在簡略地列出三種翻譯：第一種，《摩訶衍論》中將『禪』翻譯為『思惟修』，意為思考和修行。第二種，舉例類比翻譯，如『檀波羅蜜』（Dana Paramita），意為佈施度，『禪波羅蜜』（Dhyana Paramita），意為定度。因此，用『定』來翻譯『禪』。第三種，《阿毗曇》中，用『功德叢林』來翻譯『禪』。第二，解釋這三種翻譯，可以分為兩種含義：一是別義，二是通義。如果解釋別義，將『思惟修』作為翻譯，這可以對應于『因』。為什麼呢？因為『思惟』是籌劃思量的念頭，『修』是專心研習的名稱，所以可以對應于修因。將『禪』翻譯為『定』，這可以對應于『果』。為什麼呢？因為『定』意味著靜默。修行人爲了遠離喧囂而尋求安靜，既然已經獲得安靜的住所，酬謝原本所學習的，所以可以對應于果。將『禪』翻譯為『功德叢林』，這可以通用於對應『因』和『果』。例如，『功』是功夫，所以對應于『因』。積累功夫成就德行，可以對應于『果』。如萬行對應于『因』，萬德對應于『果』。因果合起來翻譯，所以稱為『功德叢林』。譬如顯示功德不是單一的。原因在於，像許多草聚集在一起稱為『叢』，眾多樹木相互依靠稱為『林』。草叢小，所以可以比喻因中的功小。林木大，所以可以對應于果上的德大。由此推斷，『功德叢林』可以通用於對應因果，在意義上就方便了。第二，通俗地解釋『禪』，這三種翻譯都可以對應于因果。為什麼呢？例如『思惟修』，雖然說是依據『因』，也可以對應于『果』。為什麼呢？因為定中的靜慮就是思惟，乘著（禪定）向上增益向下，所以稱為『修』。這可以類似於數人九修中乘上修的含義。因此，在果中也可以說思惟。在因中也可以說『定』，例如十大地心數，散亂的心尚且可以稱為『定』，何況修行人專心收斂念頭，守住一念不散亂而不稱為『定』。所以知道在因中也可以說『定』。在因中也可以稱為『功德叢林』，因為因中的功義。

【English Translation】 English version Common Name. Common name refers to 'Dhyana' (禪) (Meditation). 'Dhyana' has two meanings: one is the direct translation of the name, and the other is the explanation of its meaning. First, translate 'common name'. 'Dhyana' is a foreign word, and its translation in Chinese is not fixed. Now, briefly list three translations: First, in the 'Mahayanalaksana-samgraha' (摩訶衍論), 'Dhyana' is translated as 'Siweixiu' (思惟修) (Thinking and Cultivation), meaning thinking and practicing. Second, translate by analogy, such as 'Dana Paramita' (檀波羅蜜) (Giving Perfection), meaning the perfection of giving, 'Dhyana Paramita' (禪波羅蜜) (Meditation Perfection), meaning the perfection of meditation. Therefore, 'Samadhi' (定) (Concentration) is used to translate 'Dhyana'. Third, in the 'Abhidhamma' (阿毗曇), 'Gongde Conglin' (功德叢林) (Forest of Merits) is used to translate 'Dhyana'. Second, explaining these three translations can be divided into two meanings: one is the specific meaning, and the other is the general meaning. If explaining the specific meaning, taking 'Siweixiu' (思惟修) as the translation, this can correspond to 'cause' (因). Why? Because 'Siwei' (思惟) (Thinking) is the thought of planning and deliberation, and 'Xiu' (修) (Cultivation) is the name of dedicated study, so it can correspond to the cause of cultivation. Translating 'Dhyana' as 'Samadhi' (定), this can correspond to 'effect' (果). Why? Because 'Samadhi' (定) means stillness. Practitioners seek quietness to get away from the hustle and bustle. Since they have obtained a quiet residence, they repay what they originally learned, so it can correspond to the effect. Translating 'Dhyana' as 'Gongde Conglin' (功德叢林), this can be generally used to correspond to 'cause' and 'effect'. For example, 'Gong' (功) (Merit) is effort, so it corresponds to 'cause'. Accumulating effort to achieve virtue can correspond to 'effect'. For example, myriad practices correspond to 'cause', and myriad virtues correspond to 'effect'. Translating cause and effect together, it is called 'Gongde Conglin' (功德叢林). For example, it shows that merit is not singular. The reason is that, like many grasses gathered together are called 'Cong' (叢) (Clump), and many trees rely on each other are called 'Lin' (林) (Forest). The grass clump is small, so it can be compared to the small merit in the cause. The forest is large, so it can correspond to the great virtue on the effect. From this, it can be inferred that 'Gongde Conglin' (功德叢林) can be generally used to correspond to cause and effect, which is convenient in meaning. Second, to explain 'Dhyana' in general, these three translations can correspond to cause and effect. Why? For example, 'Siweixiu' (思惟修), although it is said to be based on 'cause', it can also correspond to 'effect'. Why? Because the quiet contemplation in Samadhi (定) is thinking, and riding (meditation) to increase upwards and downwards, it is called 'Xiu' (修) (Cultivation). This can be similar to the meaning of riding and cultivating in the nine cultivations of several people. Therefore, thinking can also be said in the effect. 'Samadhi' (定) can also be said in the cause. For example, in the ten universal mental factors, even a distracted mind can be called 'Samadhi' (定), let alone a practitioner who concentrates and collects thoughts, guarding one thought without distraction and not being called 'Samadhi' (定). So I know that 'Samadhi' (定) can also be said in the cause. 'Gongde Conglin' (功德叢林) can also be called in the cause, because of the meaning of merit in the cause.

前已說之。由運功故即成行因之德。果中德義說亦如前。所言功者即是功用。果上有寂靜離過。神通變化益物之用。故名為功。因之與果悉是眾善功德之所成故。通言功德叢林。複次諸經論中。翻名立義不同。或言禪名棄惡或言疾大疾住大住。如是處不同。不可偏執。第二翻釋不共名。不共名者。即是波羅蜜。亦為二意。一者翻名二者解釋。就第一翻名中。略出三翻不同。一者諸經論中。多翻為到彼岸。二摩訶衍論中。別翻云事究竟。三瑞應經中。翻云度無極。第二釋此三翻。亦為二意。一別二通。此皆對事理名義。第一別釋。言到彼岸者。生死為此岸。涅槃為彼岸。煩惱為中流菩薩以無相妙慧。乘禪定舟航。從生死此岸。度涅槃彼岸。故知約理定以明波羅蜜。言事究竟者。即是菩薩大悲為眾生。遍修一切事行滿足故摩訶衍云。菩薩因禪能究竟眾事。禪在菩薩心中。名波羅蜜。此據事行說波羅蜜。言度無極者。通論事理。悉有幽遠之義。合而言之。故云度無極。此約事理行滿說波羅蜜。第二通釋三翻。並得同對事理俱隨緣化物。故立異名。所以者何。若言無相之慧。能度生死故為理行者。今言理中。有佛無佛性相常然。豈論無相之慧能度生死。終是就事作此說也。事究竟。亦是從理立名者。若緣理而起事行。當知說事

【現代漢語翻譯】現代漢語譯本前面已經說過了。由於執行功用的緣故，就能成就作為『行因』的功德。果報中的功德意義，也可以像前面那樣解釋。所說的『功』，就是功用。果報上有寂靜、遠離過失、神通變化、利益萬物的功用，所以稱為『功』。原因和結果都是由各種善行功德所成就的，所以總稱為『功德叢林』。其次，各種經論中，翻譯名稱和建立意義有所不同。或者說『禪』的意思是捨棄罪惡，或者說『疾大』是快速增長，『疾住大住』是快速安住和長久安住。像這樣各處說法不同，不可偏執一端。第二，翻譯解釋『不共名』。『不共名』就是Paramita（波羅蜜），也有兩種含義：一是翻譯名稱，二是解釋意義。就第一種翻譯名稱來說，略舉三種不同的翻譯：一是各種經論中，大多翻譯為『到彼岸』。二是摩訶衍論中，特別翻譯為『事究竟』。三是《瑞應經》中，翻譯為『度無極』。第二，解釋這三種翻譯，也分為兩種含義：一是分別解釋，二是通盤解釋。這些都是針對事和理的名義而言的。第一，分別解釋。說到『到彼岸』，生死是此岸，涅槃是彼岸，煩惱是中流。菩薩用無相的妙慧，乘坐禪定的舟船，從生死的此岸，度到涅槃的彼岸。所以可知，這是依據理體和禪定來說明Paramita（波羅蜜）。說到『事究竟』，就是菩薩以大悲心為眾生，普遍修習一切事行，使之圓滿。所以《摩訶衍論》說，菩薩因為禪定能夠究竟各種事業。禪在菩薩心中，就叫做Paramita（波羅蜜）。這是根據事行來說Paramita（波羅蜜）。說到『度無極』，是通盤論述事和理，都具有深遠的意義。合起來說，所以叫做『度無極』。這是依據事和理的修行圓滿來說Paramita（波羅蜜）。第二，通盤解釋這三種翻譯，都可以同時針對事和理，並且隨著因緣變化來教化萬物，所以建立不同的名稱。為什麼這樣說呢？如果說無相的智慧能夠度過生死，所以是理行，那麼現在說理體中，有沒有佛，佛性都是常然存在的，哪裡需要無相的智慧來度過生死呢？終究還是就事相來作這樣的說法。『事究竟』，也是從理體來建立名稱的。如果依緣理體而生起事行，應當知道這是在說事。

【English Translation】 English version It has been said before. Due to the operation of effort, the merit of 'cause of action' is achieved. The meaning of merit in the result can also be explained as before. The 'effort' mentioned is the function. The result has the functions of tranquility, freedom from faults, supernatural powers, and benefiting beings, so it is called 'effort'. The cause and effect are all accomplished by various good deeds and merits, so they are generally called 'forest of merit'. Furthermore, in various sutras and treatises, the translation of names and the establishment of meanings are different. Some say that 'Dhyana' means abandoning evil, or that 'rapid growth' is rapid increase, and 'rapid dwelling and great dwelling' are rapid abiding and long-term abiding. As such, the statements vary from place to place, and one should not be biased towards one extreme. Second, translate and explain the 'uncommon name'. The 'uncommon name' is Paramita (波羅蜜), which also has two meanings: one is the translation of the name, and the other is the explanation of the meaning. Regarding the first translation of the name, three different translations are briefly given: one is that in various sutras and treatises, it is mostly translated as 'to the other shore'. The second is that in the Mahayana treatises, it is specifically translated as 'the completion of affairs'. The third is that in the 'Auspicious Response Sutra', it is translated as 'crossing the limitless'. Second, explaining these three translations also has two meanings: one is separate explanation, and the other is comprehensive explanation. These are all in relation to the names and meanings of things and principles. First, separate explanation. When it comes to 'reaching the other shore', Samsara (生死) is this shore, Nirvana (涅槃) is the other shore, and afflictions are the middle stream. Bodhisattvas use the wonderful wisdom of non-form, riding the boat of Dhyana (禪定), from this shore of Samsara (生死) to the other shore of Nirvana (涅槃). Therefore, it can be known that this is based on the principle and Dhyana (禪定) to explain Paramita (波羅蜜). When it comes to 'the completion of affairs', it is that Bodhisattvas, with great compassion for sentient beings, universally cultivate all actions and practices to make them complete. Therefore, the 'Mahayana Treatise' says that Bodhisattvas can accomplish various undertakings because of Dhyana (禪定). Dhyana (禪) in the heart of a Bodhisattva is called Paramita (波羅蜜). This is based on actions and practices to speak of Paramita (波羅蜜). When it comes to 'crossing the limitless', it is a comprehensive discussion of things and principles, all of which have profound meanings. Putting them together, it is called 'crossing the limitless'. This is based on the perfection of practice in things and principles to speak of Paramita (波羅蜜). Second, a comprehensive explanation of these three translations can simultaneously address things and principles, and teach all things according to changing conditions, so different names are established. Why is this so? If it is said that the wisdom of non-form can cross over Samsara (生死), so it is principle practice, then now it is said that in the principle, whether there is a Buddha or not, the Buddha-nature is always present, where is the need for the wisdom of non-form to cross over Samsara (生死)? In the end, it is still based on phenomena to make such a statement. 'The completion of affairs' is also based on the principle to establish the name. If actions and practices arise based on the principle, it should be known that this is speaking of affairs.

究竟。亦是約理名波羅蜜。度無極亦未必一向就事理無極名波羅蜜。所以者何。諸佛隨緣利物出沒不定無極。或時對事。或時對理。豈有定準。當知三名理事互通。未必偏有所屬。余例可知。釋波羅蜜義。至下第十結會歸趣中。自當廣明第三料簡。如摩訶衍論中雲。問曰。背舍勝處一切處等。何故不名波羅蜜。獨稱禪為波羅蜜。答曰。禪最大如王。言禪波羅蜜者。一切皆攝。是四禪中。有八背舍。八勝處。十一切處。四無量心。五神通。練禪自在定。十四變化心。無諍三昧愿智頂禪首楞嚴等諸三昧。百則有八。諸佛不動等百則二十。皆在禪中。若諸佛成道轉法輪入涅槃。所有勝妙功德。悉在禪中。說禪則攝一切。若說余定則有所不攝。故禪名波羅蜜。複次四禪中智定等。故說波羅蜜。未到地中間禪。智多而定少。四無色定多而智少。如車輪一強一弱則不任載。四禪智定等。故說波羅蜜。複次約禪說波羅蜜。則攝一切諸定。所以者何。禪秦言思惟修。此諸定悉是思惟修功德故。當知諸定悉得受波羅蜜名如大品中。說百波羅蜜。亦說背舍勝處等。皆名波羅蜜。但四禪在根本先受其名。非不通於余定。問曰。上明禪定三昧波羅蜜等。為同爲異。答曰。通而為論名義互通。別而往解四法名義各有主對。所以者何。根本四禪但名

【現代漢語翻譯】現代漢語譯本究竟。也是從約理上稱之為波羅蜜（Paramita，到彼岸）。度無極也未必總是從事理的無極來稱之為波羅蜜。為什麼呢？諸佛（Buddha）隨順因緣利益眾生，出沒不定，沒有窮盡。有時針對事，有時針對理，哪裡有什麼固定的標準呢？應當知道這三個名稱，理事互相貫通，未必偏有所屬。其餘的例子可以類推得知。解釋波羅蜜的含義，到下面第十結會歸趣中，自然會詳細說明第三料簡。如同《摩訶衍論》中說：『問：背舍（eight liberations）、勝處（eight mastery）、一切處（ten kasinas）等等，為什麼不稱為波羅蜜，唯獨稱禪為波羅蜜？』答：『禪最大，如同國王。說禪波羅蜜，一切都包含在內。這四禪中，有八背舍、八勝處、十一切處、四無量心（four immeasurables）、五神通（five supernormal powers）、練習禪定自在、十四變化心、無諍三昧（samadhi of non-contention）、愿智（wisdom of aspiration）、頂禪（summit meditation）、首楞嚴（surangama samadhi）等各種三昧，一百則有八，諸佛不動等一百則二十，都在禪中。如果諸佛成道、轉法輪、入涅槃，所有殊勝微妙的功德，都在禪中。說禪就包含一切，如果說其他的禪定，則有所不包含。所以禪稱為波羅蜜。』其次，四禪中智慧和禪定相等，所以說波羅蜜。未到地禪和中間禪，智慧多而禪定少。四無色定（four formless attainments）禪定多而智慧少，如同車輪一個強一個弱，就不能勝任載重。四禪智慧和禪定相等，所以說波羅蜜。再次，從禪來說波羅蜜，就包含一切諸定。為什麼呢？禪，秦語翻譯為思惟修。這些禪定都是思惟修的功德，應當知道各種禪定都可以接受波羅蜜的名稱，如同《大品般若經》中，說百波羅蜜，也說背舍、勝處等，都稱為波羅蜜。但四禪在根本上先接受這個名稱，並非不通用於其他的禪定。問：上面說明禪定、三昧、波羅蜜等，是相同還是不同？答：通而言之，名稱和含義互相貫通。分別解釋，四法名稱和含義各有主要針對。為什麼呢？根本四禪只稱為禪。

【English Translation】 English version Ultimately, it is also called Paramita (to the other shore) from the perspective of principle. 'Crossing the limitless' does not necessarily always refer to Paramita in terms of the limitlessness of things and principles. Why is that? All Buddhas, in accordance with conditions, benefit beings, appearing and disappearing without end. Sometimes it is directed at things, sometimes at principles. Where is there a fixed standard? It should be known that these three names, principle and phenomena, are mutually connected, and not necessarily exclusively attributed to one. Other examples can be inferred. Explaining the meaning of Paramita will be elaborated in the tenth section on conclusion and convergence. As it says in the Mahayana Treatise: 'Question: Why are the eight liberations (背舍), eight masteries (勝處), ten kasinas (一切處), etc., not called Paramita, but only Dhyana (禪) is called Paramita?' Answer: 'Dhyana is the greatest, like a king. Saying Dhyana Paramita includes everything. In these four Dhyanas, there are the eight liberations, eight masteries, ten kasinas, four immeasurables (四無量心), five supernormal powers (五神通), the practice of Dhyana Samadhi at will, fourteen transformation minds, the Samadhi of Non-Contention (無諍三昧), Wisdom of Aspiration (愿智), Summit Dhyana (頂禪), Surangama Samadhi (首楞嚴) and other Samadhis, one hundred and eight in total, and one hundred and twenty such as the Immovable Buddhas, all are within Dhyana. If the Buddhas attain enlightenment, turn the Dharma wheel, and enter Nirvana, all the excellent and subtle merits are within Dhyana. Saying Dhyana includes everything, but saying other Samadhis does not include everything. Therefore, Dhyana is called Paramita.' Furthermore, in the four Dhyanas, wisdom and Samadhi are equal, therefore it is called Paramita. In the Unborn Realm Dhyana and Intermediate Dhyana, wisdom is more and Samadhi is less. In the Four Formless Attainments (四無色定), Samadhi is more and wisdom is less, like a cartwheel, one strong and one weak, it cannot bear the load. The wisdom and Samadhi of the four Dhyanas are equal, therefore it is called Paramita. Again, speaking of Paramita from the perspective of Dhyana includes all Samadhis. Why is that? Dhyana, translated into Chinese, means 'thinking and cultivating'. These Samadhis are all merits of thinking and cultivating. It should be known that all Samadhis can receive the name Paramita, as in the Perfection of Wisdom Sutra, it speaks of the hundred Paramitas, and also speaks of the eight liberations, eight masteries, etc., all are called Paramita. But the four Dhyanas fundamentally receive this name first, it is not that it does not apply to other Samadhis. Question: Above, it explains Dhyana Samadhi, Paramita, etc., are they the same or different? Answer: Generally speaking, the names and meanings are mutually connected. Explaining separately, the names and meanings of the four Dharmas each have their main focus. Why is that? The fundamental four Dhyanas are only called Dhyana.

禪。非定三昧亦不名波羅蜜。無色但名定。非禪三昧亦不名波羅蜜。未到地禪中間。雖非正禪定。是方便故。或名禪或名定。非三昧亦不名波羅蜜。空無相等但名三昧。非禪定亦不名波羅蜜。背舍勝處。六通四辯等。具有禪定三昧等三法。而不名禪定三昧。亦非波羅蜜。九次第定具有三法但名為定不名禪三昧。亦非波羅蜜。有覺有觀。及師子超越無諍等。亦具三法。但名三昧不名禪定。亦非波羅蜜。愿智頂等具有三法。但名禪不名定三昧。亦非波羅蜜。九種大禪。及首楞嚴等。並具四法。亦名禪亦名定亦名三昧。即是波羅蜜。若用首楞嚴心。入前三法中。一切皆名波羅蜜。故百波羅蜜中。一切法門。皆名波羅蜜。今略對四法分別如前。若諸大聖善巧隨緣利物。則言無定準解釋(云云)。故諸經論中出沒立名。其意難見不可謬執。而經論中。多約禪明波羅蜜者。以根本四禪是眾行之本。一切內行功德。皆因四禪發。依四禪而住。是以獨禪得受波羅蜜名問曰。禪波羅蜜但有一名。更有餘稱答曰。如涅槃中說。言佛性者。有五種名。亦名首楞嚴。亦名般若。亦名中道。亦名金剛三昧大涅槃。亦云禪波羅蜜。即是佛性。故知諸餘經中所說。種種勝妙法門。名字無量。皆是禪波羅蜜之異名。故摩訶衍偈說。

般若是一法　　

佛說種種名　隨諸眾生類　　為之立異字　若人得般若　　戲論心皆滅　譬如日出時　　朝露一時失

以此類之。禪名豈不遍通。若其禪定不具足攝一切諸法。則非究竟。何得名波羅蜜義。問曰。諸法實相首楞嚴及到彼岸等。唯佛一人方稱究竟。菩薩所行禪定。云何名波羅蜜。答曰。因中說果故。隨分說故。頓教所明發心畢竟二不別故。以如是等眾多義故。菩薩所行禪定。亦得名波羅蜜。

明禪波羅蜜門第三

行者善尋名故。自知其體。若欲進修。必因門而入。今略明禪門。即為三意。第一標禪門。第二解釋。三料簡。第一標禪門者。若尋經論所說禪門。乃有無量。原其根本。不過有二。所謂一色二心。如摩訶衍中偈說。

一切諸法中　　但有名與色　若欲如實觀　　亦當觀名色　雖癡心多想　　分別于諸法　更無有一法　　出於名色者

今就色門中。即開為二。如經中說。二為甘露門。一者不凈觀門。二者阿那波那門。心門唯有一門如經中說。能觀心性名為上定。開色別立於心。此則禪門有三所謂一世間禪門。二出世間禪門。三出世間上上禪門。故大集經云。有三種攝心。一者出法攝心。二者滅法攝心。三者非出非滅法攝心。第二解釋。此三門中。即各為二意。一別二通

【現代漢語翻譯】現代漢語譯本佛說種種名稱，隨著各種眾生的類別，為他們設立不同的名字。如果有人證得般若（prajna，智慧），戲論之心都會消滅，譬如太陽出來的時候，朝露一時消失。以此類比，禪（dhyana）的名稱豈不是普遍相通？如果禪定（samadhi）不能具足地攝取一切諸法（dharma），那就不是究竟。怎麼能稱為波羅蜜（paramita，到彼岸）的意義呢？問：諸法實相、首楞嚴（surangama-samadhi，一種高級禪定）以及到彼岸等等，只有佛（Buddha）一人才能稱為究竟。菩薩（Bodhisattva）所修行的禪定，怎麼能稱為波羅蜜呢？答：這是因為在因中說果，隨分而說，頓教所明發心和畢竟二者沒有差別。因為像這樣的眾多意義，所以菩薩所修行的禪定，也可以稱為波羅蜜。明禪波羅蜜門第三修行人善於尋究名稱，自然知道它的本體。如果想要進一步修行，必須通過門徑而入。現在簡略地說明禪門，分為三個要點：第一，標示禪門；第二，解釋；第三，簡別。第一，標示禪門：如果尋究經論所說的禪門，那就有無量之多。追溯它的根本，不過有兩種，就是色（rupa，物質）和心（citta，精神）。如《摩訶衍經》（Mahayana Sutra）中的偈頌所說：一切諸法中，但有名與色，若欲如實觀，亦當觀名色，雖癡心多想，分別于諸法，更無有一法，出於名色者。現在就色門中，又分為兩種。如經中所說，二者為甘露門：一是不凈觀門（asubha-bhavana，對身體不凈的觀想），二是阿那波那門（anapana，呼吸的覺知）。心門只有一門，如經中所說，能觀心性名為上定。分開色門而單獨設立心門，這樣禪門就有三種，就是世間禪門、出世間禪門、出世間上上禪門。所以《大集經》（Mahasamaya Sutra）說，有三種攝心：一是出法攝心，二是滅法攝心，三是非出非滅法攝心。第二，解釋。這三個門中，又各分為兩個要點：一是別，二是通。

【English Translation】 English version The Buddha spoke of various names, establishing different terms according to the categories of all sentient beings. If someone attains prajna (wisdom), the mind of discursive thought will be extinguished, just as the morning dew disappears when the sun rises. By analogy, isn't the name of dhyana (meditation) universally applicable? If samadhi (concentration) does not fully encompass all dharmas (phenomena), then it is not ultimate. How can it be called the meaning of paramita (perfection, reaching the other shore)? Question: The true nature of all dharmas, the surangama-samadhi (a high-level samadhi), and reaching the other shore, etc., only the Buddha (Buddha) can be called ultimate. How can the samadhi practiced by a Bodhisattva (Bodhisattva) be called paramita? Answer: This is because the result is spoken of in the cause, spoken of according to the portion, and because in the sudden teaching, the initial aspiration and the ultimate are not different. Because of such numerous meanings, the samadhi practiced by a Bodhisattva can also be called paramita. Chapter 3: Explaining the Gate of Dhyana Paramita A practitioner who is good at investigating names naturally knows its essence. If one wants to advance in practice, one must enter through a gate. Now, I will briefly explain the gate of dhyana, which is divided into three key points: first, indicating the gate of dhyana; second, explaining; and third, distinguishing. First, indicating the gate of dhyana: If one investigates the gates of dhyana spoken of in the sutras and treatises, there are countless of them. Tracing back to its root, there are only two, namely rupa (form, matter) and citta (mind). As the verse in the Mahayana Sutra says: Among all dharmas, there are only name and form. If you want to observe truthfully, you should also observe name and form. Although the deluded mind has many thoughts, distinguishing all dharmas, there is not a single dharma that goes beyond name and form. Now, within the gate of form, it is further divided into two. As the sutra says, the two are the gates of nectar: one is the asubha-bhavana (contemplation of impurity), and the other is anapana (mindfulness of breathing). The gate of mind has only one gate, as the sutra says, 'Being able to contemplate the nature of the mind is called supreme samadhi.' Separating the gate of form and establishing the gate of mind separately, there are three gates of dhyana: mundane dhyana, supramundane dhyana, and the supreme supramundane dhyana. Therefore, the Mahasamaya Sutra says that there are three types of gathering the mind: one is gathering the mind with emerging dharmas, the second is gathering the mind with ceasing dharmas, and the third is gathering the mind with dharmas that are neither emerging nor ceasing. Second, explaining. Within these three gates, each is further divided into two key points: one is specific, and the other is general.

。第一別明門者。門名能通如世門通人有所至處。一以息為禪門者。若因息攝心。則能通行心。至四禪四空四無量心。十六特勝通明等禪。即是世間禪門。亦名出法攝心。此一往據凡夫禪門。二以色為禪門者。如因不凈觀等攝心。則能通行心。至九想。八念。十想。背舍。勝處。一切處。次第定。師子奮迅。超越三昧等處。即是出世間禪門。亦名滅法攝心。一往據二乘禪門。三以心為禪門者。若用智慧反觀心性。則能通行心。至法華。唸佛般舟。覺意。首楞嚴諸大三昧。及自性禪。乃至清凈凈禪等。是出世間上上禪門。亦名非出非滅法攝心。此一往據菩薩禪門。以此義故。約三法為門。問曰。諸法無量何故但取此三為禪門。答曰。今略明有三意。故立三法為門。一如法相。二隨便易。三攝法盡。一如法相者。如大集經說。歌羅邏時。即有三事。一命二暖三識。出入息者。名為壽命。不臭不爛。名之為暖。即是業持火大故。地水等色大臭爛也。此中心意名之為識。即是剎那覺知心也。三法和合從生至長無增無減。愚夫不了于中妄計我人眾生。作諸業行心生染著。顛倒因緣往來三界。若尋其源本。不出此之三法。故以三法為門。不多不少二隨便易。故立三法為門者。如因息修禪。則有二便。一疾得禪定。二易悟無常。以色

【現代漢語翻譯】第一，別明門（Bié Míng Mén）的含義。門被稱為『能通』，就像世間的門能讓人到達某處一樣。一、以息為禪門：如果通過呼吸來攝心，就能使心通行，到達四禪、四空、四無量心、十六特勝通明等禪定。這就是世間禪門，也稱為出法攝心。這通常指的是凡夫的禪門。二、以色為禪門：如果通過不凈觀等來攝心，就能使心通行，到達九想、八念、十想、背舍、勝處、一切處、次第定、師子奮迅、超越三昧等境界。這就是出世間禪門，也稱為滅法攝心。這通常指的是二乘的禪門。三、以心為禪門：如果運用智慧反觀心性，就能使心通行，到達法華三昧、唸佛般舟三昧、覺意三昧、首楞嚴三昧等各種大三昧，以及自性禪，乃至清凈凈禪等。這是出世間上上的禪門，也稱為非出非滅法攝心。這通常指的是菩薩的禪門。因此，根據這三種法設立禪門。問：諸法無量，為何只取這三種作為禪門？答：現在簡略說明有三種用意，所以設立這三種法作為禪門。一、如法相；二、隨便易；三、攝法盡。一、如法相：如《大集經》所說，歌羅邏（Kalala，受精卵）時，就有三件事：一、命；二、暖；三、識。出入息，稱為壽命；不臭不爛，稱之為暖，這是因為業力維持火大（四大元素之一）的緣故。地、水等色大（四大元素之一）會臭爛。這裡的心意，稱之為識，也就是剎那覺知的心。這三種法和合，從生到長，沒有增減。愚夫不瞭解，在其中妄計我、人、眾生，造作各種業行，心生染著，顛倒因緣，往來三界。如果追尋其源本，不出這三種法。所以用這三種法作為禪門，不多不少。二、隨便易：設立這三種法作為禪門，是因為通過呼吸修禪，有兩方面的便利：一、迅速獲得禪定；二、容易領悟無常。以色

【English Translation】 Firstly, explaining the meaning of Bié Míng Mén (Distinguishing Doors). A door is called 'Néng Tōng' (that which enables passage), just as a worldly door allows people to reach a certain place. 1. Taking breath as the Dhyana Door: If one uses breath to gather the mind, then the mind can pass through to the Four Dhyanas, the Four Formless Realms, the Four Immeasurable Minds, the Sixteen Special Insights, and other Dhyanas. This is the worldly Dhyana Door, also called 'exiting-phenomena-gathering-mind'. This usually refers to the Dhyana Door for ordinary people. 2. Taking form as the Dhyana Door: If one uses the Impurity Contemplation and other methods to gather the mind, then the mind can pass through to the Nine Thoughts, Eight Recollections, Ten Thoughts, Backwards Abandonments, Superior Positions, All Positions, Gradual Samadhi, Lion's Roar Samadhi, Transcending Samadhi, and other states. This is the supramundane Dhyana Door, also called 'extinguishing-phenomena-gathering-mind'. This usually refers to the Dhyana Door for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 3. Taking mind as the Dhyana Door: If one uses wisdom to reflect upon the nature of the mind, then the mind can pass through to the Lotus Samadhi, the Amitābha Recitation Samadhi, the Awakening of Intent Samadhi, the Śūraṅgama Samadhi, and other great Samadhis, as well as the Self-Nature Dhyana, and even the Pure Purity Dhyana. This is the supreme supramundane Dhyana Door, also called 'neither-exiting-nor-extinguishing-phenomena-gathering-mind'. This usually refers to the Dhyana Door for Bodhisattvas. Therefore, these three dharmas are established as doors. Question: Since there are countless dharmas, why only take these three as Dhyana Doors? Answer: Now, I will briefly explain that there are three intentions, so these three dharmas are established as doors. 1. According to the characteristics of dharmas; 2. According to convenience and ease; 3. To encompass all dharmas. 1. According to the characteristics of dharmas: As the Mahāsaṃnipāta Sūtra says, at the stage of Kalala (embryo), there are three things: 1. Life; 2. Warmth; 3. Consciousness. Inhaling and exhaling is called life; not smelling or rotting is called warmth, which is because of the karma that maintains the fire element (one of the four great elements). Earth, water, and other form elements (one of the four great elements) will smell and rot. Here, the intention of the mind is called consciousness, which is the mind that is aware and knows in an instant. These three dharmas combine, from birth to growth, without increase or decrease. Foolish people do not understand, and falsely calculate self, people, and sentient beings within them, creating various karmic actions, and the mind generates attachments, inverted causes and conditions, and travels back and forth in the Three Realms. If one traces its origin, it does not go beyond these three dharmas. Therefore, these three dharmas are used as doors, no more, no less. 2. According to convenience and ease: Establishing these three dharmas as Dhyana Doors is because practicing Dhyana through breath has two conveniences: 1. Quickly attaining Samadhi; 2. Easily realizing impermanence. With form

為門。亦有二便。一能斷貪慾。二易了虛假。心為門者。此亦有二便。一能降一切煩惱。二易悟空理。三攝法盡者。此三法是禪門根本故。所以者何。舉要說三開即無量。如息門中或數或隨或時觀息。如此非一至處亦異。如色門中或緣外色或緣內色。或作慈悲或緣佛相。乃至得解實觀。如此非一至處亦異。如心門中或止或觀或覺或了。或覺了諸心入于非心。覺了非心。出無量心。或覺了非心非不心。能知一切心非心。如是緣心不同。至處亦復非一。故說三門攝一切禪門。此事至第七八釋修證中方乃可見。第二通名三門者。此三法通得作世間出世間。出世間上上等禪門。所以者何。一如息法不定。但屬世間禪門。何以得知。如毗尼中。佛為聲聞弟子。說觀息等十六行法。弟子隨教而修皆得聖道。故知亦是出世間禪門。即大乘門者。如大品說。阿那波那。即是菩薩摩訶衍。故請觀音經約數息辨六字章句。明三乘得道。此豈可但是世間禪門。二色法為門。亦不得但是二乘所行。不通大乘及凡夫外道。何以故。如涅槃中說。外道但能治色。不能治心。我弟子善治於心。故知凡夫亦得觀色。大乘觀色。如大品中說。脹想爛想等是菩薩摩訶衍。此豈可但是出世間禪門。三約心為門。亦不得但據菩薩。何以故。如外道亦觀心。起四十

八見。凡夫緣心入四空通。聲聞者如涅槃說。我弟子善治心故。能離三界。此豈唯是出世間上上禪門。當知三門互通。但三種人用心異故。發禪得道亦各不同。此義至第九明從禪波羅蜜起教中。當廣分別。第三料簡通別二門。問曰。若爾者。何故如前分別。答曰。一切義理有通有別。教門對緣益物不同。異說無咎。複次前非了義之說。未可定執。問曰。三門互得通者。今就事中數息而學。得證九想八背舍自性等禪不。答曰。或得或不得。初學者不得二乘。學自在定者得菩薩。具足方便波羅蜜者。隨意無礙。問曰。何故云初學不得。有人數息發九想背舍唸佛慈心。此復云何。答曰。此發宿緣不正。因修得證。緣盡則滅謝。不進終不成就次第法門。至下內方便中明善根發相。當廣分別。餘二門類然可知。

釋禪波羅蜜次第法門卷第一之上

釋禪波羅蜜次第法門卷第一之下

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

辨禪波羅蜜詮次第四

行者既知禪門之相。菩薩從初發心乃至佛果。修習禪定。從淺至深。次第階級。是義應知。今略取經論教意。撰于次第。故大品經云。菩薩摩訶薩。次第行次第學次第道。辨禪定次第。即為二意。一者正明諸禪次第。二者簡非次第。一正

【現代漢語翻譯】現代漢語譯本八見：凡夫俗子以散亂之心修習四空定（Catūratna-samādhi，四種空無邊處定），聲聞乘（Śrāvakayāna）行者則依涅槃（Nirvāṇa）之說而修。我的弟子們因為善於調伏內心，所以能夠脫離三界（Trailokya）。這難道僅僅是出世間的上上禪門嗎？應當明白這三種禪門是互相貫通的，只是三種人用心不同，所以發起禪定和證得道果也各有不同。這個道理到第九部分，闡明從禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）生起教化的內容中，會詳細分別說明。第三，簡別通門和別門。有人問：『如果這樣，為什麼像前面那樣分別呢？』回答說：『一切義理都有共通之處和差別之處，教法針對不同根器的眾生，利益不同，所以有不同的說法，這沒有過失。』而且，前面的說法並非究竟了義之說，不可執著。有人問：『如果三種禪門可以互相貫通，那麼現在就事相上修習數息觀（Ānāpānasmṛti），能夠證得九想觀（Asubhasaṃjñā，不凈觀）、八背舍（Asta Vimoksha，八種解脫）等自性禪嗎？』回答說：『或者可以，或者不可以。初學者不能證得二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）果位，學習自在禪定的人可以證得菩薩（Bodhisattva）果位，具足方便波羅蜜（Upāya-pāramitā，方便波羅蜜）的人，隨意自在，沒有障礙。』有人問：『為什麼說初學者不能證得？有人修習數息觀，發起九想觀、背舍觀、唸佛（Buddhānusmṛti）法門、慈心觀（Maitrī，慈悲心），這又該怎麼解釋呢？』回答說：『這是因為他們發起了過去世的善緣，但這種善緣並不純正，所以通過修行才能證得。一旦善緣耗盡，就會消退，如果不能繼續精進，最終無法成就次第法門。』關於善根發起的相狀，將在下面的內方便中詳細說明。其餘兩種禪門的情況，可以依此類推。《釋禪波羅蜜次第法門》卷第一之上《釋禪波羅蜜次第法門》卷第一之下隋朝天臺智者大師說弟子法慎記錄弟子灌頂再次整理辨禪波羅蜜詮次第四修行者已經瞭解禪門的相狀，菩薩從最初發心乃至證得佛果，修習禪定，從淺到深，有次第的階級，這個道理應該瞭解。現在簡略地選取經論的教義，編撰成次第。所以《大品經》（Mahāprajñāpāramitā Sūtra）說：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）次第行、次第學、次第道。』辨別禪定次第，分為兩個方面：一是正確闡明諸禪的次第，二是簡別非次第。

【English Translation】 English version Eight Views: Ordinary people cultivate the Four Formless Realms (Catūratna-samādhi) with distracted minds. Śrāvakayāna (Voice-Hearer Vehicle) practitioners cultivate according to the teachings on Nirvāṇa (Liberation). My disciples, because they are skilled in taming their minds, are able to escape the Three Realms (Trailokya). Is this merely the supreme Dhyāna (Meditation) gate of the world-transcending realm? It should be understood that these three gates are interconnected, but because the three types of people use their minds differently, their arising of Dhyāna and attainment of the Path are also different. This meaning will be explained in detail in the ninth section, which elucidates the teachings arising from Dhyāna-pāramitā (Perfection of Meditation). Third, distinguishing between the common and distinct gates. Someone asks: 'If that is the case, why differentiate as before?' The answer is: 'All meanings have commonalities and differences. The teachings benefit beings with different capacities, so there are different explanations, which is not a fault.' Moreover, the previous explanations are not definitive and should not be clung to. Someone asks: 'If the three gates can be interconnected, then if one practices Ānāpānasmṛti (Mindfulness of Breathing) in terms of phenomena, can one attain the Nine Contemplations of Death (Asubhasaṃjñā), the Eight Deliverances (Asta Vimoksha), and other self-nature Dhyānas?' The answer is: 'Perhaps one can, perhaps one cannot. Beginners cannot attain the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), those who study Samādhi (Concentration) freely can attain the Bodhisattva (Enlightenment Being) fruit, and those who possess Upāya-pāramitā (Perfection of Skillful Means) are free and unhindered.' Someone asks: 'Why is it said that beginners cannot attain it? Some people practice Ānāpānasmṛti, and arouse the Nine Contemplations of Death, the Eight Deliverances, Buddhānusmṛti (Mindfulness of the Buddha), and Maitrī (Loving-kindness). How should this be explained?' The answer is: 'This is because they have aroused past affinities, but these affinities are not pure, so they can only be attained through practice. Once these affinities are exhausted, they will decline, and if one does not continue to advance diligently, one will ultimately not be able to accomplish the sequential Dharma gates.' The characteristics of the arising of good roots will be explained in detail in the following section on inner skillful means. The situations of the other two gates can be understood by analogy. Explanation of the Stages of Dhyāna-pāramitā, Volume One, Part One Explanation of the Stages of Dhyāna-pāramitā, Volume One, Part Two Spoken by the Great Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by the disciple Fa Shen Revised again by the disciple Guan Ding Distinguishing the Order of Explanations of Dhyāna-pāramitā The practitioner already knows the characteristics of the Dhyāna gates. From the initial aspiration to enlightenment, Bodhisattvas cultivate Dhyāna, progressing from shallow to deep, with sequential stages. This principle should be understood. Now, I will briefly select the teachings from the sutras and treatises and compile them into a sequence. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: 'Bodhisattva-mahāsattvas (Great Bodhisattvas) practice sequentially, learn sequentially, and follow the path sequentially.' Distinguishing the stages of Dhyāna is divided into two aspects: first, correctly elucidating the stages of the various Dhyānas; and second, distinguishing what is not sequential.

釋諸禪次第義者。行人從初持戒清凈。厭患欲界。繫念修習阿那波那入欲界定。依欲界定得未到地。如是依未到地。次第獲得初禪乃至四禪。是名內色界定。次為大功德緣外眾生受樂歡喜。次第獲得四無量心。是名外色界定。此八種禪定。雖緣內外境入定有殊。而皆屬色界攝。行者于第四禪中厭患色如牢獄。滅前內外二種色。一心緣空得度色難。獲得四空處定。是名無色界定。此十二門禪皆是有漏法。次此應明亦有漏亦無漏禪。行者既得根本禪已。為欲除此禪中見著。次還從欲界修六妙門。所以者何。此六門中。數隨止是入定方便。觀還凈是慧方便。定愛慧策。愛故說有漏。策故說無漏。此六法多是欲界未到地四禪中具足。亦有至上無色地者。次此應明十六特勝。橫則對四念處。豎則從欲界乃至非想。但地地中立觀破析故能生無漏。次應說通明觀前十六特勝總觀故粗。今通明別觀故細。此禪亦從欲界至非想。乃至入滅定。此三種禪亦名凈禪。五種禪中猶是根本攝。今明無漏禪次第之相。即有二意不同。一者行行次第。二者慧行次第。行行次第。所謂觀煉熏修。初明觀禪次第。有六種禪。初修九想。無漏之前。用此對治。破欲界煩惱。故次八念。為除修九想時怖畏心生故。次十想。壞法人。于欲界修此十想斷三界煩惱。

故次八背舍。不壞法人。修此觀禪。對治三界根本定中見著。故次明八勝處。為于諸禪定觀緣中得自在故。次明十一切處。為欲廣禪定中色心令普遍故。乃至修六神通。由是觀禪攝。次明煉禪者。即九次第定。為總前定觀二種禪令心調柔。入諸禪時。心心次第無間故。及有覺有觀等三三昧皆是煉禪攝。次明熏禪。熏禪者即是師子奮迅三昧。順逆次第入出熏諸禪。令定觀分明純熟增益功德故。次明修禪。修禪者。即是超越三昧。于諸禪中超越入出。為得無礙自在解脫故。是以大品經云。菩薩摩訶薩。住般若波羅蜜。取禪波羅蜜。除諸佛三昧。入餘一切三昧。若聲聞三昧。若辟支佛三昧。若菩薩三昧。皆行皆入。餘一切三昧者。根本定是。若聲聞三昧者。三十七品空無相等三三昧。四諦十六行是。若辟支佛三昧者。十二因緣三昧是。菩薩三昧者。自性禪等皆名三昧。是菩薩住諸三昧。逆順出入八背舍。依八背舍逆順出入九次第定依九次第定。逆順出入師子奮迅三昧。依師子奮迅三昧。逆順出入超越三昧。是菩薩依諸三昧。得諸法相等齊此。始是二乘行。行共禪滿。何以故。大阿羅漢。亦得超越三昧故。二明無漏慧行次第之相。因聞四諦即修三十七品。次入三解脫門。次用十六行觀分別四諦。次具十智三無漏根。成就九修獲

【現代漢語翻譯】現代漢語譯本因此接下來講述八背舍（Aṭṭha vimokkha）。爲了不破壞法性，修習這種觀禪，對治在三界根本定中產生的執著，所以接下來闡明八勝處（Aṭṭha abhibhāyatana）。爲了在各種禪定觀緣中獲得自在，接下來闡明十一切處（Dasa kasinayatana）。爲了在禪定中使色心廣大而普遍，乃至修習六神通（Chal abhiññā）。這些都屬於觀禪的範疇。接下來闡明煉禪，也就是九次第定（Anupubbavihārasamāpatti）。爲了總攝前面的定和觀兩種禪，使心調柔，進入各種禪定時，心心相續沒有間斷。以及有覺有觀等三種三昧，都屬於煉禪的範疇。接下來闡明熏禪。熏禪就是師子奮迅三昧（Sīhaseyyāsammāsamādhi）。以順逆次第出入各種禪定，熏習各種禪定，使定和觀分明純熟，增益功德。接下來闡明修禪。修禪就是超越三昧（Saṅkramaṇasamādhi）。在各種禪定中超越出入，爲了獲得無礙自在解脫。所以《大品經》說：『菩薩摩訶薩，安住于般若波羅蜜（Prajñāpāramitā），取禪波羅蜜（Dhyāna-pāramitā），除了諸佛的三昧，進入其他一切三昧。無論是聲聞三昧，還是辟支佛三昧，還是菩薩三昧，都行都入。』其他一切三昧，指的是根本定。聲聞三昧，指的是三十七道品（Bodhipakkhiyadhamma），空無相等三三昧，四諦十六行觀。辟支佛三昧，指的是十二因緣三昧。菩薩三昧，指的是自性禪等，都稱為三昧。菩薩安住于各種三昧，逆順出入八背舍，依靠八背舍逆順出入九次第定，依靠九次第定逆順出入師子奮迅三昧，依靠師子奮迅三昧逆順出入超越三昧。菩薩依靠各種三昧，得到諸法相等齊此，才是二乘行，行共禪圓滿。為什麼呢？因為大阿羅漢（Mahā Arhat）也能得到超越三昧。二、闡明無漏慧行次第之相。因為聽聞四諦（Cattāri ariyasaccāni），就修習三十七道品，然後進入三解脫門（Tayo vimokhamukhā），然後用十六行觀分別四諦，然後具足十智（Dasa ñāṇāni）和三無漏根（Tīṇi anāsavāni indriyāni），成就九修（Nava bhāvanā）。

【English Translation】 English version Therefore, next is the exposition of the Eight Deliverances (Aṭṭha vimokkha). To prevent the destruction of the Dharma nature, one cultivates this contemplation-meditation to counteract the attachment seen in the fundamental samādhi of the Three Realms. Hence, next is the clarification of the Eight Overcomings (Aṭṭha abhibhāyatana). To gain mastery in various samādhi contemplations, next is the clarification of the Ten All-Encompassing Bases (Dasa kasinayatana). To broaden and universalize the form and mind in samādhi, one cultivates the Six Supernormal Knowledges (Chal abhiññā). These are all encompassed by contemplation-meditation. Next is the clarification of Refining Meditation, which is the Nine Sequential Dwellings (Anupubbavihārasamāpatti). To comprehensively gather the two types of meditation, both concentration and contemplation, making the mind pliable, so that when entering various samādhis, the mind-moments follow each other without interruption. And the three samādhis, such as with initial and sustained application of thought, are all encompassed by Refining Meditation. Next is the clarification of Perfuming Meditation. Perfuming Meditation is the Lion's Play Samādhi (Sīhaseyyāsammāsamādhi). Entering and exiting various samādhis in forward and reverse order, perfuming the various samādhis, making the concentration and contemplation clear, pure, and increasing merit. Next is the clarification of Cultivating Meditation. Cultivating Meditation is the Transcending Samādhi (Saṅkramaṇasamādhi). Transcending entering and exiting in various samādhis, to attain unobstructed, free liberation. Therefore, the Mahāprajñāpāramitā Sūtra says: 'A Bodhisattva-Mahāsattva, abiding in Prajñāpāramitā (Prajñāpāramitā), takes Dhyāna-pāramitā (Dhyāna-pāramitā), except for the samādhis of all Buddhas, enters all other samādhis. Whether it is the samādhi of a Śrāvaka, or the samādhi of a Pratyekabuddha, or the samādhi of a Bodhisattva, they all practice and enter.' All other samādhis refer to the fundamental samādhi. The samādhi of a Śrāvaka refers to the Thirty-Seven Limbs of Enlightenment (Bodhipakkhiyadhamma), the three samādhis of emptiness, signlessness, and wishlessness, and the Sixteen Aspects of the Four Noble Truths. The samādhi of a Pratyekabuddha refers to the samādhi of the Twelve Links of Dependent Origination. The samādhi of a Bodhisattva refers to the self-nature meditation, etc., all called samādhi. A Bodhisattva abides in various samādhis, entering and exiting the Eight Deliverances in forward and reverse order, relying on the Eight Deliverances to enter and exit the Nine Sequential Dwellings in forward and reverse order, relying on the Nine Sequential Dwellings to enter and exit the Lion's Play Samādhi in forward and reverse order, relying on the Lion's Play Samādhi to enter and exit the Transcending Samādhi in forward and reverse order. A Bodhisattva relies on various samādhis to attain equality with all dharmas. Only then is it the practice of the Two Vehicles, the practice of shared meditation is complete. Why? Because a Great Arhat (Mahā Arhat) can also attain the Transcending Samādhi. Two, clarifying the sequential aspects of the undefiled wisdom practice. Because upon hearing the Four Noble Truths (Cattāri ariyasaccāni), one cultivates the Thirty-Seven Limbs of Enlightenment, then enters the Three Doors of Liberation (Tayo vimokhamukhā), then uses the Sixteen Aspects of Contemplation to distinguish the Four Noble Truths, then possesses the Ten Wisdoms (Dasa ñāṇāni) and the Three Undefiled Roots (Tīṇi anāsavāni indriyāni), accomplishing the Nine Cultivations (Nava bhāvanā).

九斷。如此略辨聲聞所行無漏慧行。次應說十二因緣觀門。即是辟支迦羅之所行無漏慧行。若菩薩次第成就。二乘學無學所得智斷。是名從假入空通觀具足也。故大品經云。菩薩摩訶薩行般若波羅蜜。以方便力故。從干慧地入性地。八人地見地離欲地阿羅漢辟支佛地。皆行皆入而不取證。次明菩薩不共禪次第者。一自性禪。二一切義禪。三難禪。四一切門禪。五善人禪。六一切行禪。七除惱禪。八此世他世樂禪。九清凈凈禪。菩薩依是禪故。得大菩提果。具足十力。四無所畏。十八不共等一切佛法。此則略明菩薩從初發心修禪。次第行次第學次第道乃至佛地。名住大涅槃深禪定窟。此義至釋第七修證。第八顯示果報中。方乃具辨。問曰。菩薩大士為通達諸禪淺深。具足一切佛法次第行次第學。可如上說。今行人初學禪時。為當一向如上依次第修。為當不爾。答曰。今且欲明諸禪淺深相。一往作此次第分別。若論初心學人。隨所欲樂。便宜對治。易入泥洹者。從諸禪方便初門而修不必定。如前一一依次第。此義至內方便安心禪門中當廣分別。第二簡非次第義。問曰。菩薩修禪為一向次第。修禪亦有非次第。答曰。此得為四。一明次第。二明非次第。三明次第非次第。四明非次第次第。今明次第。如上說。大品經云。菩薩

【現代漢語翻譯】現代漢語譯本九斷。以上簡略辨析了聲聞乘所修行的無漏智慧之行。接下來應當講述十二因緣觀的法門，這便是緣覺乘（辟支迦羅）所修行的無漏智慧之行。如果菩薩次第成就，獲得聲聞乘有學和無學果位的智慧和斷證，這便稱為從假入空，通達觀行具足。所以《大品般若經》說：『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）修行般若波羅蜜（Prajñāpāramitā，智慧到彼岸），以方便力，從干慧地進入性地、八人地、見地、離欲地、阿羅漢（Arhat，應供）地、辟支佛（Pratyekabuddha，緣覺佛）地，皆能行入而不取證。』接下來闡明菩薩不共的禪定次第：一、自性禪；二、一切義禪；三、難禪；四、一切門禪；五、善人禪；六、一切行禪；七、除惱禪；八、此世他世樂禪；九、清凈凈禪。菩薩依仗這些禪定，能夠獲得大菩提果（Mahābodhi，偉大的覺悟），具足十力、四無所畏、十八不共法等一切佛法。這便是簡略闡明菩薩從最初發心修行禪定，次第而行、次第而學、次第而證入道，乃至到達佛地，安住于大涅槃（Mahāparinirvāṇa，大圓寂）的甚深禪定窟中。這個義理將在解釋第七修證、第八顯示果報中，方才詳細辨析。問：菩薩大士爲了通達諸禪的淺深，具足一切佛法，次第而行、次第而學，可以如上面所說。現在修行人在初學禪定時，是應當一概按照上面的次第來修，還是不應當這樣？答：現在且先說明諸禪的淺深之相，大致按照這樣的次第來分別。如果說初學禪定的人，隨著自己所喜好的，選擇容易對治煩惱、容易進入涅槃（Nirvāṇa，寂滅）的法門，從諸禪方便的最初門徑而修，不必一定像前面那樣一一按照次第。這個義理將在內方便安心禪門中詳細分別。第二，簡別非次第的義理。問：菩薩修禪是一概按照次第，還是也有非次第的修法？答：這可以分為四種情況：一、闡明次第；二、闡明非次第；三、闡明次第與非次第；四、闡明非次第與次第。現在闡明次第，如上面所說。《大品般若經》說：

【English Translation】 English version Nine severances. Thus, briefly distinguishing the non-outflow wisdom practice undertaken by Śrāvakas (聲聞, Hearers). Next, one should explain the contemplation gate of the Twelve Nidānas (十二因緣, Twelve Links of Dependent Origination), which is the non-outflow wisdom practice undertaken by Pratyekabuddhas (辟支迦羅, Solitary Buddhas). If a Bodhisattva (菩薩) sequentially accomplishes and obtains the wisdom and severances attained by both Śrāvakas in the stages of learning and no-more-learning, this is called entering emptiness from provisionality, fully possessing thorough contemplation. Therefore, the Mahāprajñāpāramitā Sūtra (大品經) says: 'Bodhisattva-Mahāsattvas (菩薩摩訶薩, Great Bodhisattvas) practice Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom), and through the power of skillful means, enter from the Dry Insight Ground into the Ground of Nature, the Ground of the Eighth Person, the Ground of Vision, the Ground of Detachment from Desire, the Ground of Arhat (阿羅漢, Worthy One), and the Ground of Pratyekabuddha, practicing and entering all without taking attainment.' Next, elucidating the Bodhisattva's unique sequence of Dhyānas (禪, Meditations): 1. Self-Nature Dhyāna; 2. All-Meaning Dhyāna; 3. Difficult Dhyāna; 4. All-Gate Dhyāna; 5. Good Person Dhyāna; 6. All-Practice Dhyāna; 7. Trouble-Removing Dhyāna; 8. This-World and Other-World Bliss Dhyāna; 9. Pure Purity Dhyāna. Bodhisattvas rely on these Dhyānas to attain the Great Bodhi Fruit (大菩提果, Great Enlightenment), fully possessing the Ten Powers, Four Fearlessnesses, Eighteen Unshared Qualities, and all other Buddha-dharmas. This briefly elucidates the Bodhisattva's practice of Dhyāna from the initial arising of the aspiration, sequentially practicing, sequentially learning, sequentially progressing on the path, up to the Buddha Ground, abiding in the deep Dhyāna cave of Great Nirvāṇa (大涅槃, Great Extinction). This meaning will be fully distinguished in the explanation of the seventh [section on] Cultivation and Realization, and the eighth [section on] Displaying the Fruits and Retributions. Question: Bodhisattva-Mahāsattvas, in order to thoroughly understand the shallowness and depth of all Dhyānas, fully possess all Buddha-dharmas, sequentially practicing and sequentially learning, as can be said above. Now, when practitioners initially learn Dhyāna, should they invariably cultivate according to the above sequence, or should they not? Answer: Now, let us first explain the characteristics of the shallowness and depth of the Dhyānas, generally making this sequential distinction. If we are talking about initial learners of Dhyāna, according to what they desire and enjoy, choosing what is easy to counteract afflictions and easy to enter Nirvāṇa (涅槃, Extinction), cultivating from the initial gates of the skillful means of the Dhyānas, it is not necessary to definitely follow the sequence as before. This meaning will be extensively distinguished in the Inner Skillful Means Pacifying-the-Mind Dhyāna Gate. Second, briefly distinguishing the meaning of non-sequentiality. Question: Does a Bodhisattva's cultivation of Dhyāna invariably follow a sequence, or is there also non-sequential cultivation? Answer: This can be divided into four situations: 1. Elucidating sequence; 2. Elucidating non-sequence; 3. Elucidating sequence and non-sequence; 4. Elucidating non-sequence and sequence. Now elucidating sequence, as said above. The Mahāprajñāpāramitā Sūtra says:

次第行次第學次第道。非次第者。菩薩修法華一行等諸三昧。觀平等法界非深非淺。故名非次第。如無量義經說。行大直道無留難故。次第非次第者。如大品中。須菩提白佛。次第心應行般若。應生般若。應修般若不。佛告須菩提。常不離薩婆若故。為行般若。為生般若。為修般若。非次第次第者。如須菩提白佛。一切諸法皆無自性。云何菩薩得從一地至一地。佛告須菩提。以諸法空故。菩薩得從一地至一地。問曰。今此四句但據菩薩。亦得通二乘否。答曰。二乘亦得作此說。何以故。知自有聲聞。初發心行於行行。從根本初禪。而修乃至超越禪。方得阿羅漢果。是為次第。或有聲聞人。聞說善來。一時具足三明八解脫等。是為非次第。或有聲聞人。修次第行行時即用慧行。善觀次第性空。從初心乃至得阿羅漢。是名次第非次第。四或有聲聞。從初發心即修慧行。發電光三昧得四果。未具諸禪。為欲滿足有為功德故。次第修五種禪定滿足。即是非次第而次第也。此義至第七釋修證。及第八顯示果報等十意竟。即自分明。

簡禪波羅蜜法心第五

已略說諸禪詮次竟。諸禪中法心之相復應知之。今就明法心中。即為三意。一先辨法。二明心。三分別簡定法心之別。就第一先辨法中。法有四種。一有漏法。二無

【現代漢語翻譯】現代漢語譯本次第行、次第學、次第道（逐步修行、學習、證悟）。非次第者：菩薩修習《法華經》的一行三昧等各種三昧，觀照平等法界，不深不淺，所以稱為非次第。如《無量義經》所說，行於大直道，沒有阻礙的緣故。次第非次第者：如《大品般若經》中，須菩提問佛：『次第用心應行般若，應生般若，應修般若嗎？』佛告訴須菩提：『常不離一切智（薩婆若，指佛的智慧），所以為行般若，為生般若，為修般若。』非次第次第者：如須菩提問佛：『一切諸法皆無自性，云何菩薩得從一地至一地？』佛告訴須菩提：『以諸法空（一切事物本質為空）的緣故，菩薩得從一地至一地。』問：現在這四句只針對菩薩，也可以通用於二乘（聲聞乘和緣覺乘）嗎？答：二乘也可以這樣說。為什麼呢？因為知道有聲聞，初發心時行於行行，從根本初禪開始修，乃至超越禪，才證得阿羅漢果，這是次第。或者有聲聞人，聽聞『善來』，一時具足三明八解脫等，這是非次第。或者有聲聞人，修次第行行時即用慧行，善觀次第性空，從初心乃至得阿羅漢，這名為次第非次第。或者有聲聞，從初發心即修慧行，發電光三昧得四果，未具足諸禪，爲了滿足有為功德的緣故，次第修五種禪定滿足，這就是非次第而次第。此義至第七釋修證，及第八顯示果報等十意完畢，自然分明。

簡禪波羅蜜法心第五

已經略說了諸禪的詮釋次序完畢。諸禪中法心（佛法與心識）的相貌也應該知道。現在就明法心中，分為三個方面：一、先辨別法；二、闡明心；三、分別簡擇定法心之別。就第一先辨法中，法有四種：一、有漏法；二、無漏法。

【English Translation】 English version 'Sequential practice, sequential learning, sequential path.' 'Non-sequential' refers to Bodhisattvas who cultivate samadhis such as the One-Practice Samadhi of the Lotus Sutra, contemplating the equal Dharma Realm, which is neither deep nor shallow, hence called 'non-sequential.' As stated in the Infinite Meaning Sutra, they walk the great straight path without obstacles. 'Sequential and non-sequential' is like in the Large Perfection of Wisdom Sutra, where Subhuti asked the Buddha: 'Should one cultivate prajna (wisdom) with a sequential mind, generate prajna, and practice prajna?' The Buddha told Subhuti: 'Because one is always inseparable from Sarvajna (all-knowing wisdom, referring to the Buddha's wisdom), one is practicing prajna, generating prajna, and cultivating prajna.' 'Non-sequential and sequential' is like when Subhuti asked the Buddha: 'All dharmas (phenomena) are without self-nature. How can a Bodhisattva progress from one stage to another?' The Buddha told Subhuti: 'Because all dharmas are empty (all things are empty in nature), a Bodhisattva can progress from one stage to another.' Question: Do these four statements only apply to Bodhisattvas, or can they also apply to the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle)? Answer: The Two Vehicles can also be described in this way. Why? Because we know that some Shravakas (disciples of the Buddha) initially generate the aspiration for enlightenment and engage in practice, starting from the fundamental first dhyana (meditative state) and cultivating until they transcend dhyana, finally attaining the Arhat fruit. This is 'sequential.' Or some Shravakas, upon hearing 'Welcome,' instantly possess the three kinds of knowledge and the eight liberations, etc. This is 'non-sequential.' Or some Shravakas, while practicing sequential practice, immediately use wisdom practice, skillfully contemplating the emptiness of sequential nature, from the initial aspiration until attaining Arhatship. This is called 'sequential and non-sequential.' Or some Shravakas, from the initial aspiration, immediately cultivate wisdom practice, generating the Electric Light Samadhi and attaining the four fruits, without fully possessing all the dhyanas. In order to fulfill meritorious deeds with outflows, they sequentially cultivate the five kinds of dhyana to completion, which is 'non-sequential and sequential.' The meaning of this will become clear in the seventh explanation of cultivation and realization, and the eighth explanation of displaying the fruits of karmic retribution, etc., after the ten meanings are completed.

Chapter 5: Distinguishing the Dharma-Mind of Dhyana Paramita (Perfection of Meditation)

Having briefly explained the sequence of interpreting the various dhyanas, the characteristics of the Dharma-Mind (the Buddha's teachings and the mind) within the dhyanas should also be known. Now, regarding the clarification of the Dharma-Mind, there are three aspects: First, to distinguish the Dharma; second, to elucidate the Mind; and third, to separately discern the difference between the Dharma and the Mind. Regarding the first aspect, distinguishing the Dharma, there are four types of Dharma: First, Dharma with outflows; second, Dharma without outflows.

漏法。三亦有漏亦無漏法。四非有漏非無漏法。一有漏法者。謂十善根本四禪。眾生緣四無量心。四空定是。所以者何。此十二門禪。體非觀慧之法。不能照了斷諸煩惱故。二無漏法者。九想。八念。十想。背舍。勝處。一切處。次第定。師子奮迅。超越三昧。四諦。十六行。十二因緣法。緣四無量心。三十七品。三三昧。乃至愿智頂禪。十一智。三無漏根等諸無漏定是。所以者何。此諸禪中悉有對治。觀慧具足能斷三漏故。三亦有漏亦無漏法者。六妙門。十六特勝。通明等是。所以者何。此三種禪中。雖有觀慧對治力用劣弱。故名亦有漏亦無漏。四非有漏非無漏法者。法華三昧。般舟唸佛。首楞嚴等。百八三昧。自性禪等九種禪。乃至無緣大慈大悲。十波羅蜜。四無礙智。十八空。十力。四無所畏。十八不共法。一切種智等是。所以者何。修是等法不墮二邊。故名非有漏非無漏法。問曰。何故言法華三昧等法。皆名非有漏非無漏。如法華中說。是德藏菩薩于無漏實相心已得通達。其次當作佛號曰為凈身。又如四無畏中第二無畏。名無漏無畏。如是等法。諸經論中多悉說為無漏。今何以言皆是非有漏非無漏法。答曰。此欲簡諸佛菩薩有中道不共之法故。須作此分別。如凡夫專依有漏。二乘偏行無漏。今諸佛菩薩所得不

【現代漢語翻譯】現代漢語譯本有漏法。二無漏法。三亦有漏亦無漏法。四非有漏非無漏法。一有漏法者，謂十善根本四禪（根本四禪：色界四種禪定）。眾生緣四無量心（眾生緣四無量心：對眾生修慈、悲、喜、舍四種心）。四空定（四空定：四種無色界定）是。所以者何？此十二門禪，體非觀慧之法，不能照了斷諸煩惱故。二無漏法者，九想（九想：觀察屍體腐爛過程的九種觀想）。八念（八念：唸佛、念法、念僧、念戒、念施、念天、念休息、念死）。十想（十想：觀想身體不凈等十種方法）。背舍（背舍：八種解脫煩惱的禪定）。勝處（勝處：八種通過觀想來克服感官慾望的方法）。一切處（一切處：十種遍一切處的觀想）。次第定（次第定：按照一定順序修習的禪定）。師子奮迅（師子奮迅：一種快速進入禪定的方法）。超越三昧（超越三昧：超越各種禪定境界的三昧）。四諦（四諦：苦、集、滅、道）。十六行（十六行：觀四諦的十六種方法）。十二因緣法（十二因緣法：解釋生命輪迴的十二個環節）。緣四無量心（緣四無量心：以四無量心為對象的禪定）。三十七品（三十七品：三十七道品，通往解脫的三十七種修行方法）。三三昧（三三昧：空、無相、無愿三種三昧）。乃至愿智頂禪（愿智頂禪：以愿智為頂的禪定）。十一智（十一智：十一種智慧）。三無漏根（三無漏根：未知當知根、已知根、無知根）等諸無漏定是。所以者何？此諸禪中悉有對治，觀慧具足能斷三漏故。三亦有漏亦無漏法者，六妙門（六妙門：數息、隨息、止、觀、還、凈六種禪定方法）。十六特勝（十六特勝：十六種特殊的禪定方法）。通明等是。所以者何？此三種禪中，雖有觀慧對治力用劣弱，故名亦有漏亦無漏。四非有漏非無漏法者，法華三昧（法華三昧：依據《法華經》修習的三昧）。般舟唸佛（般舟唸佛：一種通過唸佛往生凈土的修行方法）。首楞嚴等百八三昧（首楞嚴三昧：一種強大的禪定狀態）。自性禪等九種禪（自性禪：體悟自性的禪定）。乃至無緣大慈大悲（無緣大慈大悲：無條件的慈悲）。十波羅蜜（十波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智十種到達彼岸的方法）。四無礙智（四無礙智：義無礙智、法無礙智、辭無礙智、樂說無礙智）。十八空（十八空：內空、外空、內外空等十八種空性）。十力（十力：如來十種力量）。四無所畏（四無所畏：如來的四種無所畏懼的品質）。十八不共法（十八不共法：佛的十八種不與其他聖者共有的功德）。一切種智等是。所以者何？修是等法不墮二邊，故名非有漏非無漏法。問曰：何故言法華三昧等法，皆名非有漏非無漏？如法華中說，是德藏菩薩于無漏實相心已得通達，其次當作佛號曰為凈身。又如四無畏中第二無畏，名無漏無畏。如是等法，諸經論中多悉說為無漏，今何以言皆是非有漏非無漏法？答曰：此欲簡諸佛菩薩有中道不共之法故，須作此分別。如凡夫專依有漏，二乘偏行無漏，今諸佛菩薩所得不

【English Translation】 English version Leaky dharmas. Second, non-leaky dharmas. Third, dharmas that are both leaky and non-leaky. Fourth, dharmas that are neither leaky nor non-leaky. First, leaky dharmas refer to the ten wholesome roots, the four dhyanas (four dhyanas: the four meditative states of the Form Realm), the four immeasurable minds with sentient beings as their object (four immeasurable minds with sentient beings as their object: cultivating loving-kindness, compassion, joy, and equanimity towards sentient beings), and the four formless concentrations (four formless concentrations: the four meditative states of the Formless Realm). Why is this so? These twelve gates of dhyana are not based on the method of wisdom and observation, and therefore cannot illuminate and sever all afflictions. Second, non-leaky dharmas refer to the nine contemplations (nine contemplations: nine types of contemplation on the decaying process of a corpse), the eight mindfulnesses (eight mindfulnesses: mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, devas, rest, and death), the ten contemplations (ten contemplations: ten methods of contemplating the impurity of the body, etc.), the eight liberations (eight liberations: eight types of meditation that liberate from afflictions), the eight transcendences (eight transcendences: eight methods of overcoming sensory desires through contemplation), the ten totalities (ten totalities: ten types of contemplation that pervade all places), the sequential samadhis (sequential samadhis: meditative states practiced in a specific order), the lion's leap (lion's leap: a method of quickly entering samadhi), the transcendence samadhi (transcendence samadhi: a samadhi that transcends various meditative states), the Four Noble Truths (Four Noble Truths: suffering, origin, cessation, and path), the sixteen aspects (sixteen aspects: sixteen methods of contemplating the Four Noble Truths), the twelve links of dependent origination (twelve links of dependent origination: twelve links explaining the cycle of life and death), the four immeasurable minds as objects (four immeasurable minds as objects: meditation with the four immeasurable minds as the object), the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment: thirty-seven practices leading to liberation), the three samadhis (three samadhis: emptiness, signlessness, and wishlessness), up to the peak dhyana of wish-wisdom (peak dhyana of wish-wisdom: dhyana with wish-wisdom as its peak), the eleven wisdoms (eleven wisdoms: eleven types of wisdom), the three non-leaky roots (three non-leaky roots: the root of 'about to know', the root of knowledge, and the root of no-knowing), and other non-leaky samadhis. Why is this so? All these dhyanas have antidotes, and the wisdom of observation is complete and can sever the three leaks. Third, dharmas that are both leaky and non-leaky refer to the six subtle gates (six subtle gates: six methods of meditation: counting breaths, following breaths, stopping, observing, returning, and purifying), the sixteen special insights (sixteen special insights: sixteen special methods of meditation), and thorough illumination. Why is this so? Although these three types of dhyana have the power of wisdom and observation as antidotes, their function is weak, hence they are called both leaky and non-leaky. Fourth, dharmas that are neither leaky nor non-leaky refer to the Lotus Samadhi (Lotus Samadhi: samadhi practiced based on the Lotus Sutra), the Pratyutpanna Buddha Recitation (Pratyutpanna Buddha Recitation: a practice of reciting the Buddha's name to be reborn in the Pure Land), the Shurangama Samadhi and other hundred and eight samadhis (Shurangama Samadhi: a powerful state of meditation), the Self-Nature Dhyana and other nine types of dhyana (Self-Nature Dhyana: meditation that realizes one's own nature), up to unconditional great loving-kindness and great compassion (unconditional great loving-kindness and great compassion: unconditional compassion), the ten paramitas (ten paramitas: giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge, ten methods of reaching the other shore), the four unobstructed wisdoms (four unobstructed wisdoms: unobstructed wisdom of meaning, unobstructed wisdom of Dharma, unobstructed wisdom of expression, and unobstructed wisdom of eloquence), the eighteen emptinesses (eighteen emptinesses: inner emptiness, outer emptiness, inner-outer emptiness, etc.), the ten powers (ten powers: the ten powers of a Tathagata), the four fearlessnesses (four fearlessnesses: the four qualities of a Tathagata that are without fear), the eighteen unshared dharmas (eighteen unshared dharmas: the eighteen qualities of a Buddha that are not shared with other saints), and all-knowing wisdom. Why is this so? Cultivating these dharmas does not fall into either extreme, hence they are called neither leaky nor non-leaky. Question: Why are the Lotus Samadhi and other dharmas all called neither leaky nor non-leaky? As it is said in the Lotus Sutra, the Bodhisattva Virtue Treasury has already attained thorough understanding of the non-leaky true nature of mind, and will next become a Buddha named Pure Body. Also, the second fearlessness among the four fearlessnesses is called non-leaky fearlessness. Such dharmas are mostly described as non-leaky in various sutras and treatises. Why are they now said to be neither leaky nor non-leaky? Answer: This is to distinguish the unique Middle Way dharmas of the Buddhas and Bodhisattvas, hence this distinction must be made. Ordinary people rely solely on the leaky, and the two vehicles practice only the non-leaky. What the Buddhas and Bodhisattvas attain is not

共之法。不滯二邊則無二邊之漏失。是以悉云無漏。何故得免二邊漏失。正以中道之法非二邊所攝故。云非有漏非無漏也。此之二說。語異而意同故無乖失。若任理性而論。則一切皆名非有漏非無漏法。故大品經云。色無縛無脫乃至一切種智無縛無脫。理既無縛無脫。稱理之行。豈不同名無縛無脫。無縛無脫者。即是非有漏非無漏之異名也。問曰。分別定慧為四句可爾。戒復云何。答曰。從十善三歸五戒八齋戒沙彌十戒。大比丘二百五十戒菩薩十重四十八輕戒。亦得作四句分別其義(云云)。今不具釋。問曰。上第四明禪詮次。及下第七辨修證中。皆先明有漏。次亦有漏亦無漏。次無漏。次非有漏非無漏。今分別四句法。何故異於前後乃以三為二也。答曰。前後皆約修行入證以為詮次。今欲簡別法心之相事。須約言句為便。亦以諸經論中說四句皆爾故。云行時非說時說時非行時。此義易明。第二明心有四種心。一有漏心。二無漏心。三亦有漏亦無漏心。四非有漏非無漏心。一有漏心者。即是凡夫外道心。具三漏故名有漏心所以者何。凡夫外道修禪定時。約四時中分別不得離結漏故。何等為四時中分別。一者初發心。欲修禪時。不能厭患世間。為求禪定中樂及果報故。二者當修禪時。不能返照觀察。生見著心。三者證諸

【現代漢語翻譯】現代漢語譯本：

共之法：不執著于有和無兩種極端，就不會有這兩種極端的缺失。因此，都說是『無漏』。為什麼能夠避免這兩種極端的缺失呢？正是因為中道的法不被有和無兩種極端所包含。所以說『非有漏非無漏』。這兩種說法，用詞不同而意思相同，所以沒有矛盾。如果按照理性來論述，那麼一切都可以稱為『非有漏非無漏法』。所以《大品經》說：『色無縛無脫，乃至一切種智無縛無脫』。道理既然沒有束縛也沒有解脫，符合道理的行為，難道不也同樣可以稱為『無縛無脫』嗎？『無縛無脫』，就是『非有漏非無漏』的另一種說法。

問：分別定和慧可以用四句式，可以理解。那麼戒又該如何分別呢？

答：從十善、三歸、五戒、八齋戒、沙彌十戒、大比丘二百五十戒、菩薩十重四十八輕戒，也可以用四句式來分別它們的意義（此處省略詳細解釋）。

問：上面第四部分說明禪的詮釋次序，以及下面第七部分辨別修證時，都先說明『有漏』，其次是『亦有漏亦無漏』，再次是『無漏』，最後是『非有漏非無漏』。現在分別四句法，為什麼和前後不同，而是把三者合為二者呢？

答：前後都是按照修行進入證悟的次序來詮釋的。現在想要區分法和心的相狀，需要按照言語語句來方便說明。也因為各種經論中說四句式都是這樣。所以說『行的時候不是說的時候，說的時候不是行的時候』。這個意思很容易明白。

第二，說明心有四種心：一、有漏心；二、無漏心；三、亦有漏亦無漏心；四、非有漏非無漏心。

一、有漏心，就是凡夫和外道的心。因為它具有三種煩惱，所以稱為『有漏心』。為什麼這樣說呢？凡夫和外道在修禪定時，在四個時間段中分別，不能夠脫離煩惱的束縛。哪四個時間段中的分別呢？一是在最初發心，想要修禪的時候，不能夠厭惡世間，而是爲了追求禪定中的快樂和果報；二是在正在修禪的時候，不能夠反觀自照，反而產生執著心；三是在證得各種

【English Translation】 English version:

The Dharma of sharing: Not clinging to the two extremes of existence and non-existence means there will be no leakage or loss from these two extremes. Therefore, it is said to be entirely 'without outflows' (wu lou). Why is it possible to avoid the leakage from these two extremes? Precisely because the Dharma of the Middle Way is not encompassed by the two extremes. Therefore, it is said to be 'neither with outflows nor without outflows' (fei you lou fei wu lou). These two explanations, though different in wording, have the same meaning, so there is no contradiction. If discussed according to reason, then everything can be called 'Dharma that is neither with outflows nor without outflows'. Therefore, the Mahaprajnaparamita Sutra says: 'Form is neither bound nor liberated, up to all-knowing wisdom is neither bound nor liberated.' Since the principle is neither bound nor liberated, wouldn't actions in accordance with the principle also be called 'neither bound nor liberated'? 'Neither bound nor liberated' is another name for 'neither with outflows nor without outflows'.

Question: It is understandable to distinguish dhyana (ding, concentration) and prajna (hui, wisdom) using the four-phrase logic. But how should sila (jie, precepts) be distinguished?

Answer: From the Ten Virtuous Actions (shi shan), the Three Refuges (san gui), the Five Precepts (wu jie), the Eight Precepts (ba zhai jie), the Ten Precepts for Novice Monks (shami shi jie), the 250 Precepts for Fully Ordained Monks (da biqiu er bai wu shi jie), the Ten Major and Forty-Eight Minor Precepts for Bodhisattvas (pusa shi chong si shi ba qing jie), one can also use the four-phrase logic to distinguish their meanings (details omitted here).

Question: In the fourth section above, explaining the order of dhyana, and in the seventh section below, distinguishing cultivation and realization, 'with outflows' (you lou) is explained first, followed by 'both with outflows and without outflows' (yi you lou yi wu lou), then 'without outflows' (wu lou), and finally 'neither with outflows nor without outflows' (fei you lou fei wu lou). Now, in distinguishing the four-phrase logic, why is it different from before and after, combining the three into two?

Answer: The previous and subsequent sections both explain the order of cultivation entering realization. Now, wanting to distinguish the characteristics of Dharma and mind, it is necessary to use language and phrases for convenience. Also, because the sutras and treatises all describe the four-phrase logic in this way. Therefore, it is said, 'The time of practice is not the time of speaking; the time of speaking is not the time of practice.' This meaning is easy to understand.

Second, explaining that there are four types of mind: 1. Mind with outflows; 2. Mind without outflows; 3. Mind both with outflows and without outflows; 4. Mind neither with outflows nor without outflows.

Mind with outflows is the mind of ordinary people and non-Buddhist practitioners. Because it possesses the three outflows (san lou), it is called 'mind with outflows'. Why is this so? Ordinary people and non-Buddhist practitioners, when practicing dhyana, distinguish within the four time periods and cannot escape the bonds of outflows. What are the distinctions within the four time periods? First, at the initial arising of the mind, when wanting to practice dhyana, they cannot detest the world but seek pleasure and rewards in dhyana; second, when practicing dhyana, they cannot reflect and observe but generate attachment; third, when realizing various

禪時。即計為實不知虛誑。于地地中見著心生。四者從禪定起。若對眾境還生結業。以是因緣。名為漏心。第二明無漏心。亦約四時中分別。一約發心者。二乘之人初發心欲修禪時。厭患世間不樂禪樂及求果報。但為調心則漏心自然微薄不起。因此能發無漏。二修行者。隨所修禪悉知虛假能伏見著不生結業。三得證者。入諸禪定之時。若於定中發真空慧斷諸煩惱。則三漏永盡。四從禪定起隨所對境。不生見著造諸結業。以是因緣。名無漏心。前二心雖是有漏而為無漏作因。因中說果亦名無漏。第三明亦有漏亦無漏心。亦約四時中分別。一約發心者。此行人初發心欲修禪時。恛惶不定。或時厭離生死不樂禪樂。或生見著。悕望定樂。愛樂果報。以生厭故結業微羸。悕望定樂故增長煩惱。二約修行者。如不斷善根人慾修禪時。是人雖成就信等五法不得名根。以其不能定伏結使故名亦有漏。生於信等善法故名亦無漏。三約得證者。七種學人入諸禪時。雖發真智結漏未盡故。名亦有漏亦無漏乃至退法羅漢亦有此義。所以者何。未得無生智故名亦有漏。得盡智故名亦無漏。四諸學人等從禪定起。隨對眾境隨所斷惑。未盡之處或猶生著故。名亦有漏。斷惑盡處雖對眾境結業不起。名亦無漏。第四釋非有漏非無漏心。亦約四時中明。

【現代漢語翻譯】現代漢語譯本禪定時，如果執著于禪定為真實，而不知其虛妄，在地地（指禪定的各個層次）中產生執著心，這四種情況都是從禪定中產生的。如果面對外境時還產生煩惱和業力，因為這些因緣，就稱為『有漏心』。第二部分說明『無漏心』，也從四個時段來分別：一是發心時，二乘（聲聞乘和緣覺乘）之人最初發心想要修習禪定時，厭惡世間，不貪戀禪定的快樂，也不追求果報，只是爲了調伏內心，那麼有漏心自然會變得微弱不起作用，因此能夠生起無漏心。二是修行時，隨著所修習的禪定，完全瞭解禪定的虛假性，能夠降伏執著，不產生煩惱和業力。三是證悟時，進入各種禪定的時候，如果在禪定中生起證悟空性的智慧，斷除各種煩惱，那麼三種漏（欲漏、有漏、無明漏）就永遠斷盡。四是從禪定中出來后，面對外境，不產生執著，不造作各種煩惱和業力，因為這些因緣，稱為『無漏心』。前面的兩種心雖然是有漏的，但是為無漏心創造了條件。在因中說果，也可以稱為無漏。第三部分說明『亦有漏亦無漏心』，也從四個時段來分別：一是發心時，修行人最初發心想要修習禪定時，內心惶恐不定，有時厭離生死，不貪戀禪定的快樂，有時又產生執著，希望得到禪定的快樂，喜愛果報。因為生起厭離心，煩惱和業力就變得微弱；因為希望得到禪定的快樂，就增長了煩惱。二是修行時，如果不斷善根的人想要修習禪定時，這個人雖然成就了信等五法（信、精進、念、定、慧），但不能稱為『根』，因為他們不能夠確定地降伏煩惱，所以稱為『亦有漏』；因為生起信等善法，所以稱為『亦無漏』。三是證悟時，七種有學之人進入各種禪定時，雖然生起真實的智慧，但是煩惱和業力的殘餘還沒有斷盡，所以稱為『亦有漏亦無漏』，乃至退法阿羅漢也有這個含義。為什麼呢？因為還沒有得到無生智，所以稱為『亦有漏』；因為已經得到盡智，所以稱為『亦無漏』。四是各種有學之人等從禪定中出來后，面對外境，隨著所斷除的迷惑，沒有斷盡的地方或許還會產生執著，所以稱為『亦有漏』；斷除迷惑的地方，即使面對外境，煩惱和業力也不會生起，稱為『亦無漏』。第四部分解釋『非有漏非無漏心』，也從四個時段來說明。

【English Translation】 English version During meditation, if one clings to the meditation as real, not knowing its illusory nature, and attachment arises in each level of meditation (referring to the various levels of meditation), these four situations all arise from meditation. If, when facing external circumstances, one still generates afflictions and karma, due to these causes, it is called a 'leaky mind' (有漏心, yǒu lòu xīn). The second part explains the 'non-leaky mind' (無漏心, wú lòu xīn), also distinguishing it from four time periods: First, when initiating the mind, individuals of the Two Vehicles (聲聞乘, shēng wén chéng and 緣覺乘, yuán jué chéng) initially aspire to practice meditation, disliking the world, not craving the joy of meditation, and not seeking rewards; they only aim to tame the mind. Then the leaky mind naturally becomes weak and inactive, thus enabling the arising of the non-leaky mind. Second, during practice, with the meditation being practiced, one fully understands the illusory nature of meditation, able to subdue attachment and not generate afflictions and karma. Third, during enlightenment, when entering various meditations, if one generates wisdom that realizes emptiness in meditation, cutting off various afflictions, then the three leaks (欲漏, yù lòu, leak of desires; 有漏, yǒu lòu, leak of existence; 無明漏, wú míng lòu, leak of ignorance) are forever exhausted. Fourth, after emerging from meditation, when facing external circumstances, one does not generate attachment and does not create various afflictions and karma; due to these causes, it is called a 'non-leaky mind'. The previous two minds, although leaky, create conditions for the non-leaky mind. Speaking of the result in the cause, it can also be called non-leaky. The third part explains the 'both leaky and non-leaky mind' (亦有漏亦無漏心, yì yǒu lòu yì wú lòu xīn), also distinguishing it from four time periods: First, when initiating the mind, the practitioner initially aspires to practice meditation, feeling apprehensive and uncertain. Sometimes they dislike birth and death, not craving the joy of meditation; sometimes they generate attachment, hoping to obtain the joy of meditation and loving the rewards. Because of generating aversion, afflictions and karma become weak; because of hoping to obtain the joy of meditation, afflictions increase. Second, during practice, if a person who has not severed their roots of goodness wants to practice meditation, although this person has achieved the five faculties of faith (信, xìn, faith; 精進, jīng jìn, diligence; 念, niàn, mindfulness; 定, dìng, concentration; 慧, huì, wisdom), they cannot be called 'roots' because they cannot firmly subdue afflictions, so it is called 'both leaky'; because they generate good qualities such as faith, it is called 'also non-leaky'. Third, during enlightenment, when the seven types of learners enter various meditations, although they generate true wisdom, the remnants of afflictions and karma have not been completely cut off, so it is called 'both leaky and non-leaky', even a 退法羅漢 (tuì fǎ luó hàn, Arhat who is liable to fall away from attainment) also has this meaning. Why? Because they have not yet obtained the wisdom of non-origination, it is called 'also leaky'; because they have already obtained the wisdom of exhaustion, it is called 'also non-leaky'. Fourth, when various learners and others emerge from meditation, facing external circumstances, depending on the afflictions that have been cut off, attachment may still arise in places that have not been completely cut off, so it is called 'also leaky'; in places where afflictions have been cut off, even when facing external circumstances, afflictions and karma will not arise, it is called 'also non-leaky'. The fourth part explains the 'neither leaky nor non-leaky mind' (非有漏非無漏心, fēi yǒu lòu fēi wú lòu xīn), also explaining it from four time periods.

一約發心者。菩薩大士初發意欲修禪時。不為生死不為涅槃。則心不墮二邊。二約修行者。菩薩修禪波羅蜜時。為福德故不住無為。為智慧故不住有為。三約得證者。菩薩入諸禪時。若於禪中發無生忍慧。爾時心與法性相應。不著生死不染涅槃。四菩薩從禪定起。隨對眾境心常不依有無二邊。以是因緣。菩薩之心名非有漏非無漏心。第三料簡法心。問曰。諸佛說一切法皆空絕諸言句。如摩訶衍論偈說。

般若波羅蜜　　譬如大火焰　四邊不可取　　邪見火燒故

今云何作四句分別。將非墮戲論乎。答曰。佛法中不可得空。于諸法無所礙。因是不可得空故。說一切佛法十二部經。今說有四句無咎。譬如虛空雖無所有。而一切物依以長成。如摩訶衍論偈說。

若信諸法空　　是則順於理　若不信法空　　一切皆違失　若以無是空　　無所應造作　未作已有業　　不作有作者　如是諸法相　　誰能思量者　唯有得直心　　所說無依止　離於有無見　　心自然內滅

今為開發行人方便知見。分別種種法門。故無句義中辨于句義。于理無失。故大品經云。無句義是菩薩句義。若汝欲離四句求解脫者。即還被無句縛。所以然者。如說有四句。無四句。亦有四句。亦無四句。非有四句。非無四句

【現代漢語翻譯】現代漢語譯本一、約發心者：菩薩大士最初發愿想要修習禪定時，不爲了脫生死，也不爲了證入涅槃，這樣心就不會落入有和無的兩種極端（二邊）。二、約修行者：菩薩修習禪波羅蜜（Dhyana Paramita，禪定到彼岸）時，爲了積累福德而不執著于無為（Nirvana，無為），爲了增長智慧而不執著于有為（Samsara，有為）。三、約得證者：菩薩進入各種禪定時，如果在禪定中生起對無生法忍（Anutpattika-dharma-kshanti，無生法忍）的智慧，那時心就與法性（Dharmata，法性）相應，不執著于生死，也不染著于涅槃。四、菩薩從禪定中出來后，面對各種境界，心始終不依賴於有和無的兩種極端。因為這個原因，菩薩的心被稱為非有漏（Asrava，有漏）非無漏（Anasrava，無漏）心。第三，料簡法心：有人問：諸佛說一切法都是空性，斷絕一切言語表達。如《摩訶衍論》（Mahayana Sutra，大乘經）的偈頌所說：『般若波羅蜜（Prajna Paramita，智慧到彼岸），譬如大火焰，四邊不可取，邪見火燒故。』現在為什麼要做四句分別，難道不是陷入戲論嗎？回答說：佛法中的不可得空，對於諸法沒有任何阻礙。因為這種不可得空，所以宣說一切佛法十二部經。現在說有四句也沒有過失。譬如虛空雖然什麼都沒有，而一切事物依靠它生長。如《摩訶衍論》（Mahayana Sutra，大乘經）的偈頌所說：『如果相信諸法是空性，那就是順應真理；如果不相信法空，一切都會違背和喪失。如果認為沒有就是空，那就沒有什麼應該造作的；沒有造作卻已經有業，沒有作者卻有造作者。像這樣的諸法實相，誰能夠思量呢？只有得到直心的人，所說的話沒有依靠，遠離有和無的見解，心自然向內寂滅。』現在爲了啓發修行人方便的知見，分別種種法門，所以在無句義中辨明句義，在道理上沒有缺失。所以《大品經》（Mahaprajnaparamita Sutra，大品般若經）說：無句義是菩薩的句義。如果你們想要離開四句來求解脫，反而會被無句所束縛。為什麼呢？因為說有四句，無四句，亦有四句亦無四句，非有四句非無四句。

【English Translation】 English version 1. Concerning the Aspiration of the Mind: When a Bodhisattva Mahasattva (great being) initially aspires to cultivate Dhyana (meditation), it is neither for the sake of Samsara (birth and death) nor for the sake of Nirvana (liberation). Thus, the mind does not fall into the two extremes (two sides). 2. Concerning Practice: When a Bodhisattva cultivates Dhyana Paramita (perfection of meditation), they do not abide in the Unconditioned (Nirvana) for the sake of merit, nor do they abide in the Conditioned (Samsara) for the sake of wisdom. 3. Concerning Attainment: When a Bodhisattva enters various Dhyanas, if they generate the wisdom of Anutpattika-dharma-kshanti (patience with the unarisen dharma) within the Dhyana, at that time, the mind corresponds with Dharmata (the nature of reality), neither clinging to Samsara nor being tainted by Nirvana. 4. When a Bodhisattva arises from Samadhi (meditative absorption), their mind constantly does not rely on the two extremes of existence and non-existence when facing all kinds of circumstances. Because of this reason, the Bodhisattva's mind is called neither Asrava (defiled) nor Anasrava (undefiled). Third, Examining the Mind of Dharma: Someone asks: All Buddhas say that all Dharmas (phenomena) are empty and cut off from all verbal expressions. As the verse in the Mahayana Sutra (Great Vehicle Sutra) says: 'Prajna Paramita (perfection of wisdom) is like a great flame, its four sides cannot be grasped, because the fire of wrong views burns them.' Now, why do you make distinctions with four statements? Isn't this falling into frivolous debate? The answer is: The unattainable emptiness in the Buddha-dharma does not obstruct any Dharma. Because of this unattainable emptiness, all the Buddha-dharma's twelve divisions of scriptures are taught. There is no fault in speaking of four statements now. For example, although space is empty, all things rely on it to grow. As the verse in the Mahayana Sutra says: 'If you believe that all Dharmas are empty, then you are in accordance with reason; if you do not believe in the emptiness of Dharmas, everything will be violated and lost. If you think that non-existence is emptiness, then there is nothing that should be created; without creation, there is already Karma (action); without a doer, there is a creator. Who can fathom such characteristics of all Dharmas? Only those who have attained a straightforward mind, what they say has no reliance, and being apart from the views of existence and non-existence, the mind naturally extinguishes inwardly.' Now, in order to enlighten practitioners with expedient knowledge and views, and to distinguish various Dharma gates, we clarify the meaning of statements within the meaning of no statements, and there is no loss in principle. Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: The meaning of no statements is the Bodhisattva's meaning of statements. If you want to leave the four statements to seek liberation, you will instead be bound by no statements. Why is this so? Because it is said that there are four statements, no four statements, both four statements and no four statements, neither four statements nor no four statements.

。汝尚不免無四句縛。豈得免亦有亦無等四句縛。當知了句非句。于句義無礙。而得解脫。非是離句求。于無句而得解脫。如天女呵身子云。無離文字說解脫也。文字性離即解脫相。複次今明法之與心合為八句。迴轉分別。則有三十六句。若細曆法而明即出無量句。若能於一句法通達一切句。則此辨若虛空無有邊際。問曰。若爾何以不約法心各作五句。答曰。諸佛出世對緣化物。教門多約四句。如摩訶衍論中說。有四種悉檀。一世界悉檀。二為人悉檀。三對治悉檀。四第一義悉檀。初有漏法心即是世界悉檀攝。二無漏法心即是對治悉檀攝。三亦有漏亦無漏法心即是為人悉檀攝。四非有漏非無漏法心即是第一義悉檀攝。是中相攝之意細尋可見。複次摩訶衍論。又于第一義悉檀中分別四門。如論偈說。

一切實一切不實　　一切亦實亦不實　一切非實非非實　　如是皆名諸法實

如是等但有四句。更無第五句。今約四句明法心可以類此。余經論中設有五句明義別有因緣。今取一途義便故。不約五句分別。問曰。此四種法心。法之與心有何等異。如有漏法有漏心。此法心為當各是有漏為當各非。故說漏若二各有者。法心合時應有二漏法起。若各無和合亦應無。答曰。今不得言二各是漏。亦不得言二法中各都無漏

【現代漢語翻譯】現代漢語譯本：你尚未能免除四句的束縛，又怎麼能免除『亦有亦無』等四句的束縛呢？應當明白，了達句子的真意並非執著于句子本身，這樣才能在句子的意義上沒有障礙，從而獲得解脫。解脫不是離開句子去尋求，也不是在沒有句子的狀態下獲得。就像天女呵斥舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）所說：『沒有離開文字而說的解脫。文字的本性就是解脫的相狀。』進一步說，現在闡明法與心結合爲八句，迴轉分別，則有三十六句。如果仔細地歷數法，那麼就會出現無量的句子。如果能夠通過一句法通達一切句，那麼這種辨析就像虛空一樣沒有邊際。有人問：『如果這樣，為什麼不按照法和心各自作出五句呢？』回答說：『諸佛出世是針對不同的因緣來教化眾生，所以教義大多采用四句。』例如《大乘論》中說，有四種悉檀（Siddhānta，意為究竟的理論或原則）：一、世界悉檀（Lokasiddhānta，關於世俗世界的理論）；二、為人悉檀（Puruṣasiddhānta，針對個人根性的理論）；三、對治悉檀（Pratipakṣasiddhānta，用於對治煩惱的理論）；四、第一義悉檀（Paramārthasiddhānta，關於終極真理的理論）。最初的有漏法和有漏心屬於世界悉檀所攝。無漏法和無漏心屬於對治悉檀所攝。亦有漏亦無漏的法和心屬於為人悉檀所攝。非有漏非無漏的法和心屬於第一義悉檀所攝。這些相互包含的意義，仔細探尋就可以明白。進一步說，《大乘論》又在第一義悉檀中分別了四門，如論中的偈頌所說：『一切實，一切不實，一切亦實亦不實，一切非實非非實，像這樣都稱為諸法的實相。』像這樣只有四句，沒有第五句。現在用四句來闡明法和心，可以與此類似。其他經論中如果設有五句，說明其意義另有因緣。現在爲了方便起見，所以不採用五句來分別。有人問：『這四種法和心，法與心有什麼不同呢？例如有漏法和有漏心，這法和心是各自有漏，還是各自沒有漏呢？如果說法和心各自有漏，那麼法和心結合時，應該有兩個漏法生起。如果各自沒有漏，那麼和合時也應該沒有漏。』回答說：『現在不能說二者各自有漏，也不能說二者之中都沒有漏。』

【English Translation】 English version: You are still not free from the bondage of the four propositions, how can you be free from the bondage of the four propositions such as 'both existent and non-existent'? You should understand that comprehending the meaning of a sentence is not clinging to the sentence itself, so that there is no obstacle to the meaning of the sentence, and thus liberation is attained. Liberation is not sought by leaving the sentence, nor is it attained in the absence of sentences. Just as the goddess rebuked Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), saying: 'There is no liberation spoken of apart from words. The nature of words is the aspect of liberation.' Furthermore, now it is clarified that the combination of Dharma and mind forms eight propositions, and by rotating and distinguishing them, there are thirty-six propositions. If the Dharma is carefully enumerated, then countless propositions will appear. If one can understand all propositions through one proposition of Dharma, then this analysis is like the void, without boundaries. Someone asks: 'If so, why not make five propositions each for Dharma and mind?' The answer is: 'The Buddhas appear in the world to teach sentient beings according to different causes and conditions, so the teachings mostly adopt four propositions.' For example, the Mahayana Treatise says that there are four Siddhāntas (悉檀, meaning ultimate theories or principles): 1. Lokasiddhānta (世界悉檀, theory about the mundane world); 2. Puruṣasiddhānta (為人悉檀, theory for individual dispositions); 3. Pratipakṣasiddhānta (對治悉檀, theory for counteracting afflictions); 4. Paramārthasiddhānta (第一義悉檀, theory about ultimate truth). The initial contaminated Dharma and contaminated mind are included in Lokasiddhānta. The uncontaminated Dharma and uncontaminated mind are included in Pratipakṣasiddhānta. The Dharma and mind that are both contaminated and uncontaminated are included in Puruṣasiddhānta. The Dharma and mind that are neither contaminated nor uncontaminated are included in Paramārthasiddhānta. The meaning of these mutual inclusions can be understood by careful exploration. Furthermore, the Mahayana Treatise also distinguishes four gates in Paramārthasiddhānta, as the verse in the treatise says: 'Everything is real, everything is unreal, everything is both real and unreal, everything is neither real nor unreal, all these are called the reality of all Dharmas.' Like this, there are only four propositions, there is no fifth proposition. Now, using four propositions to clarify Dharma and mind can be similar to this. If other sutras and treatises set up five propositions, it means that their meaning has other causes and conditions. Now, for the sake of convenience, we do not use five propositions to distinguish. Someone asks: 'What is the difference between these four kinds of Dharma and mind? For example, contaminated Dharma and contaminated mind, are these Dharma and mind each contaminated, or are they each without contamination? If Dharma and mind are each contaminated, then when Dharma and mind combine, there should be two contaminated Dharmas arising. If each is without contamination, then there should also be no contamination when they combine.' The answer is: 'Now it cannot be said that the two are each contaminated, nor can it be said that there is no contamination in either of the two.'

。何以故。若心即是漏。如阿羅漢。漏盡時。心應盡法亦如是。所以者何。若法定是漏者。聖人入根本四禪。亦應生漏。此四禪法未與心合。亦應自是漏。而聖人入四禪法不生於漏。四禪法未與心相應時。亦自無有漏法生。云何言法即是有漏。今言此漏不獨在法亦不獨在心。法心合時便有漏生。以有有漏故二處受名譬如仙藥。人若服之即令得仙。而藥之與人本各非仙。藥人和合則便有仙。故藥受仙藥之名。人受仙人之稱。若藥不因人不名仙藥。人不因藥不名仙人。漏法漏心亦復如是。餘三種法心義類爾可知。故阿難說示比丘。為舍利弗說偈。

諸法從緣生　　是法說因緣　是法緣及盡　　我師如是說

複次若謂有漏之法自有有漏法。若有漏之法由有漏心故有有漏法。若有漏法由法由心故有有漏法。若有漏之法不由法不由心故有有漏法。如此之計皆墮邪見。所以者何。若謂由有漏法故有有漏法者。即是自性有漏法。若是自性有漏法則應有無窮之漏法。以自性復有自性故。今實不爾。若謂有漏法不能自有。由有漏心故有者。即是他性有漏法。所以者何。若有漏法待有漏心為自性者。今有漏心待有漏法。豈非他性。若由他性而有有漏法者。他性若是有有漏法。則有漏法還是有漏法。更無心法之別。他性若非有漏

【現代漢語翻譯】現代漢語譯本：為什麼這麼說呢？如果心本身就是『漏』（煩惱，慾望），那麼像阿羅漢（Arahan，已證得解脫的聖者）在『漏盡』（煩惱完全斷盡）時，心也應該完全消失，法也是如此。這是什麼原因呢？如果法本身被定義為『漏』，那麼聖人進入根本四禪（catu jhāna，四種禪定境界）時，也應該產生『漏』。這四禪的法還沒有與心結合，也應該自己就是『漏』。但是聖人進入四禪時，不會產生『漏』。四禪的法在沒有與心相應時，本身也沒有『漏』產生。怎麼能說法本身就是有『漏』的呢？現在說這個『漏』，不只存在於法，也不只存在於心。法和心結合時，才會有『漏』產生。因為有了『有漏』，所以這兩個地方才有了這個名稱。比如仙藥，人如果服用了它，就能成仙。但是藥和人本身都不是仙。藥和人結合在一起，才會有仙。所以藥才有了仙藥的名字，人有了仙人的稱呼。如果藥不因為人，就不會被稱為仙藥。人不因為藥，也不會被稱為仙人。『漏』法和『漏』心也是這樣。其餘三種法和心的道理也可以這樣理解。所以阿難（Ānanda，佛陀的十大弟子之一）對比丘（bhikkhu，佛教僧侶）們說，為舍利弗（Sariputta，佛陀的十大弟子之一）說了這首偈：『諸法從緣生，是法說因緣，是法緣及盡，我師如是說。』再次，如果說『有漏』的法自己本身就有『有漏』的法，或者說『有漏』的法是因為有『有漏』的心才會有『有漏』的法，或者說『有漏』的法是因為法和心共同作用才會有『有漏』的法，或者說『有漏』的法不是因為法也不是因為心才會有『有漏』的法。這樣計算都是落入邪見。為什麼這麼說呢？如果說因為有『有漏』的法，所以才有『有漏』的法，那就是自性『有漏』的法。如果是自性『有漏』的法，那麼就應該有無窮無盡的『漏』法，因為自性還有自性。但實際上不是這樣。如果說『有漏』的法不能自己存在，是因為有『有漏』的心才存在，那就是他性『有漏』的法。為什麼這麼說呢？如果『有漏』的法依賴於『有漏』的心作為它的自性，那麼現在『有漏』的心依賴於『有漏』的法，難道不是他性嗎？如果因為他性而有『有漏』的法，那麼他性如果是有『有漏』的法，那麼『有漏』的法還是『有漏』的法，就沒有心和法的區別了。他性如果不是『有漏』的法

【English Translation】 English version: Why is that? If the mind itself is 『leaks』 (āsava, defilements, desires), then like an Arahan (one who has attained liberation) when 『leaks are exhausted』 (āsavakkhaya, the complete cessation of defilements), the mind should also completely cease, and the Dharma (law, teachings) would be the same. What is the reason for this? If the Dharma is defined as 『leaks』, then when a sage enters the fundamental four jhānas (catu jhāna, four states of meditative absorption), 『leaks』 should also arise. These four jhānas have not yet combined with the mind, and should themselves be 『leaks』. But when a sage enters the four jhānas, 『leaks』 do not arise. When the four jhānas are not in accordance with the mind, there are no 『leaks』 arising. How can it be said that the Dharma itself is with 『leaks』? Now it is said that these 『leaks』 are not only in the Dharma, nor only in the mind. When Dharma and mind combine, then 『leaks』 arise. Because there are 『leaks』, these two places receive the name. For example, like a magical medicine, if a person takes it, they will become an immortal. But the medicine and the person themselves are not immortals. When the medicine and the person combine, then there is an immortal. Therefore, the medicine receives the name of magical medicine, and the person receives the title of immortal. If the medicine is not because of the person, it will not be called magical medicine. If the person is not because of the medicine, they will not be called an immortal. The 『leaks』 of Dharma and the 『leaks』 of mind are also like this. The meaning of the remaining three types of Dharma and mind can be understood in the same way. Therefore, Ānanda (one of the ten main disciples of the Buddha) told the bhikkhus (Buddhist monks), and spoke this verse for Sariputta (one of the ten main disciples of the Buddha): 『All dharmas arise from conditions; the Tathagata has told the cause. And also their cessation; such is the doctrine of the Great Shramana.』 Furthermore, if it is said that the Dharma with 『leaks』 itself has the Dharma with 『leaks』, or that the Dharma with 『leaks』 is because there is a mind with 『leaks』 that there is Dharma with 『leaks』, or that the Dharma with 『leaks』 is because of the Dharma and the mind together that there is Dharma with 『leaks』, or that the Dharma with 『leaks』 is not because of the Dharma nor because of the mind that there is Dharma with 『leaks』. Such calculations all fall into wrong views. Why is that? If it is said that because there is Dharma with 『leaks』, then there is Dharma with 『leaks』, then that is the self-nature Dharma with 『leaks』. If it is the self-nature Dharma with 『leaks』, then there should be endless 『leaks』 of Dharma, because self-nature also has self-nature. But in reality, it is not like this. If it is said that the Dharma with 『leaks』 cannot exist on its own, but exists because there is a mind with 『leaks』, then that is the other-nature Dharma with 『leaks』. Why is that? If the Dharma with 『leaks』 depends on the mind with 『leaks』 as its self-nature, then now the mind with 『leaks』 depends on the Dharma with 『leaks』, isn't that other-nature? If because of other-nature there is Dharma with 『leaks』, then if other-nature is Dharma with 『leaks』, then the Dharma with 『leaks』 is still Dharma with 『leaks』, and there is no distinction between mind and Dharma. If other-nature is not Dharma with 『leaks』

法。非有漏法何能有有漏法。故知有漏法不由有漏心故有。若謂有漏法。由有漏法有漏心故有者。即是共有。若是共有則從自他性中。而有有漏法。若爾則一時應有二有漏法。今實不然。故知非自他共故有有漏法。若謂離有漏法離有漏心。有有漏法者。即是無因緣而有有漏法。從因緣有有漏法尚不可。何況無因緣而有有漏法。破因成假廣說如止觀有漏心亦如是。餘三種法心亦如是。複次若有漏法。定是有漏法者。是有漏法即是生滅相續法。為生故生。為滅故生。為生滅故生。為離生離滅得生。若是生生即是自生。若由滅故生。即是他生。若由生滅故生。即共生。若離生滅而說生者。即是無因緣生。從因緣生尚不可。何況無因緣生。當知有漏生。畢竟不可得。若無生則無滅。若無生滅即無相續若無生滅相續則無有漏法。破相續假廣說如止觀。有漏心亦如是。餘三種法心亦如是。複次若有漏法是生者。為生生故生。為不生生故生。為生不生故生。為非生非不生故生。若生生則是自性生。若不生生即是他性生。若生不生故生。即是共生。若非生非不生故生。即是無因緣生。從因緣生尚不可。何況無因緣生。是則于相待假中求有漏法生。畢竟不可得。若無生則無有漏。破相待假廣說如止觀。有漏心亦如是。餘三種法心亦如是。

【現代漢語翻譯】現代漢語譯本法。如果說有漏法不是由有漏法產生，那麼有漏法又怎麼能由有漏法產生呢？所以說，有漏法不是因為有漏心才產生的。如果說有漏法是由有漏法和有漏心共同產生的，那就是共同產生。如果是共同產生，那麼有漏法就既不是從自身產生，也不是從他物產生。如果是這樣，那麼一瞬間就應該有兩個有漏法同時存在，但實際上並非如此。所以說，有漏法不是自身和他物共同產生的。如果說離開有漏法和有漏心，還能產生有漏法，那就是沒有因緣而產生有漏法。通過因緣產生有漏法尚且不可能，更何況沒有因緣而產生有漏法呢？破除因緣的虛假，詳細的論述可以參考《止觀》。有漏心也是同樣的道理，其餘三種法和心也是同樣的道理。再者，如果說有漏法一定是有漏法，那麼有漏法就是生滅相續的法。是爲了生而生，還是爲了滅而生，還是爲了生滅而生，還是爲了離開生滅才能生？如果是爲了生而生，那就是自己產生自己。如果是由於滅而生，那就是他物產生自己。如果是由於生滅而生，那就是共同產生。如果離開生滅而說生，那就是沒有因緣而產生。通過因緣產生尚且不可能，更何況沒有因緣而產生呢？應當知道有漏的生，畢竟是不可得的。如果沒有生，就沒有滅。如果沒有生滅，就沒有相續。如果沒有生滅相續，就沒有有漏法。破除相續的虛假，詳細的論述可以參考《止觀》。有漏心也是同樣的道理，其餘三種法和心也是同樣的道理。再者，如果說有漏法是生，是爲了生而生，還是爲了不生而生，還是爲了生和不生而生，還是爲了非生非不生而生？如果是爲了生而生，那就是自性生。如果爲了不生而生，那就是他性生。如果爲了生和不生而生，那就是共生。如果爲了非生非不生而生，那就是無因緣生。從因緣生尚且不可能，何況無因緣生。那麼在相待的假象中尋求有漏法的生，畢竟是不可得的。如果沒有生，就沒有有漏。破除相待的虛假，詳細的論述可以參考《止觀》。有漏心也是同樣的道理，其餘三種法和心也是同樣的道理。

【English Translation】 English version Dharma. If it is said that conditioned dharma (yu lou fa) [dharma subject to outflows, defilements] does not arise from conditioned dharma, how can conditioned dharma arise from conditioned dharma? Therefore, it is known that conditioned dharma does not arise because of a conditioned mind (yu lou xin) [mind subject to outflows, defilements]. If it is said that conditioned dharma arises from conditioned dharma and a conditioned mind, then it is a joint arising. If it is a joint arising, then conditioned dharma arises neither from its own nature nor from the nature of others. If that were the case, then there should be two conditioned dharmas existing simultaneously, but in reality, this is not so. Therefore, it is known that conditioned dharma does not arise from the joint effort of itself and others. If it is said that apart from conditioned dharma and a conditioned mind, conditioned dharma can still arise, then that is conditioned dharma arising without cause or condition. It is already impossible for conditioned dharma to arise from causes and conditions, how much more so for it to arise without causes and conditions? The detailed explanation of breaking the illusion of causes is found in Zhi Guan [止觀, a Tiantai Buddhist text]. The same applies to the conditioned mind, as well as the other three types of dharma and mind. Furthermore, if conditioned dharma is definitely conditioned dharma, then conditioned dharma is the dharma of arising, ceasing, and continuity. Does it arise for the sake of arising, or does it arise for the sake of ceasing, or does it arise for the sake of arising and ceasing, or does it arise by being apart from arising and ceasing? If it arises for the sake of arising, then it is self-arising. If it arises due to ceasing, then it is other-arising. If it arises due to arising and ceasing, then it is joint-arising. If one speaks of arising apart from arising and ceasing, then it is arising without cause or condition. It is already impossible for arising to occur through causes and conditions, how much more so for arising to occur without causes and conditions? It should be known that the arising of conditioned things is ultimately unattainable. If there is no arising, then there is no ceasing. If there is no arising and ceasing, then there is no continuity. If there is no arising, ceasing, and continuity, then there is no conditioned dharma. The detailed explanation of breaking the illusion of continuity is found in Zhi Guan. The same applies to the conditioned mind, as well as the other three types of dharma and mind. Furthermore, if conditioned dharma is arising, does it arise for the sake of arising, or does it arise for the sake of non-arising, or does it arise for the sake of both arising and non-arising, or does it arise for the sake of neither arising nor non-arising? If it arises for the sake of arising, then it is self-nature arising. If it arises for the sake of non-arising, then it is other-nature arising. If it arises for the sake of both arising and non-arising, then it is joint arising. If it arises for the sake of neither arising nor non-arising, then it is arising without cause or condition. It is already impossible for arising to occur through causes and conditions, how much more so for arising to occur without causes and conditions? Therefore, seeking the arising of conditioned dharma within the illusion of interdependence is ultimately unattainable. If there is no arising, then there is no conditioned. The detailed explanation of breaking the illusion of interdependence is found in Zhi Guan. The same applies to the conditioned mind, as well as the other three types of dharma and mind.

當知有漏之法于因成相續。相待中各各四句。求畢竟不可得。若不可得。云何分別。有有漏法若無有有漏之法。而說有漏法者。當知但有名字。是中不應定有所依生。諸戲論破智慧眼。次明有漏心亦如是。若有漏法心如是。餘三句法心亦如是。但以世間名字故。說名字之法。不在內外兩中間。亦不常自有無名之名故。曰假名問曰。若爾。云何分別法心之異。答曰。但以世間名字故。分別法心之別。是中無有定實。問曰。云何于名字中分別法心之別答曰。若知法心無所有但有名字。則還如上分別法心之相無咎　故大品經雲鬚菩提。不壞假名而說諸法實相。複次如心數為法心王。為心受想行三陰及色陰。為法識陰。為心心相應法心不相應法及色法無為法。為法心法。為心所緣。為法能緣。為心能生。為法所生。為心所觀之境。為法能觀之智。為心法成於心心依於法。如是等於名字中。種種分別法心之別。雖作此分別。皆如幻化。無所取著同歸一相。此義至下第十結會歸趣中當廣釋。

釋禪波羅蜜次第法門卷第一之下大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第二

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

分別禪波羅蜜前方便

【現代漢語翻譯】現代漢語譯本：須知有漏之法在因緣和合之下形成相續。在相互依存的關係中，每一方都有四種可能性（有、無、亦有亦無、非有非無），但最終都無法確定地獲得。如果無法確定地獲得，又如何進行分別呢？如果說存在有漏之法，或者說不存在有漏之法，而宣說有漏之法，應當知道這僅僅是名稱而已。在這種情況下，不應該執著于任何實在的依據而產生。各種戲論會破壞智慧之眼。接下來闡明有漏之心也是如此。如果說有漏之法和心是這樣，那麼其餘三種可能性（無漏、亦有亦無、非有非無）的法和心也是如此。只是因為世俗的名稱，才說這些名稱之法，它不在內、不在外、也不在兩者之間，也不是常有、自有，因為沒有可以命名的名稱，所以說是假名。有人問：如果這樣，如何區分法和心的不同呢？回答說：只是因為世俗的名稱，才區分法和心的差別，其中沒有實在的本質。有人問：如何在名稱中區分法和心的差別呢？回答說：如果知道法和心都是空無所有，僅僅是名稱，那麼就可以像前面那樣分別法和心的相狀，沒有過失。所以《大品經》（Mahaprajnaparamita Sutra）說，須菩提（Subhuti），不破壞假名而宣說諸法的實相。進一步說，如心數法（mental concomitants）是法，心王（citta-raja，the principal mind）是心；受、想、行三陰（vedana, samjna, samskara skandha，the aggregates of feeling, perception and mental formations）以及色陰（rupa skandha，the aggregate of form）是法，識陰（vijnana skandha，the aggregate of consciousness）是心；心相應法（citta-samprayukta-dharma，mental factors associated with mind）、心不相應法（citta-viprayukta-dharma，mental factors not associated with mind）以及色法（rupa-dharma，form）和無為法（asamskrta-dharma，unconditioned dharma）是法，心法（mind-dharma）是心所緣（object of mind），法是能緣（that which cognizes）；能生（that which produces）是心，所生（that which is produced）是法；所觀之境（object of observation）是法，能觀之智（wisdom that observes）是心；法成就於心，心依存於法。像這樣在名稱中，種種分別法和心的差別。雖然作這樣的分別，都如幻化，沒有什麼可以執著的，最終都歸於一相。這個意義到下面第十結會歸趣中會詳細解釋。

《釋禪波羅蜜次第法門》卷第一之下大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第二

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

分別禪波羅蜜前方便

【English Translation】 English version: It should be known that conditioned dharmas arise in a continuous sequence due to causes and conditions. In interdependent relationships, each aspect has four possibilities (existence, non-existence, both existence and non-existence, neither existence nor non-existence), but ultimately, none can be definitively obtained. If they cannot be definitively obtained, how can we differentiate them? If we say there are conditioned dharmas, or that there are no conditioned dharmas, and then speak of conditioned dharmas, it should be known that these are merely names. In this case, one should not cling to any real basis for arising. Various kinds of discursive thinking destroy the eye of wisdom. Next, it is explained that the conditioned mind is also like this. If conditioned dharmas and the mind are like this, then the dharmas and mind of the other three possibilities (unconditioned, both conditioned and unconditioned, neither conditioned nor unconditioned) are also like this. It is only because of worldly names that we speak of these named dharmas, which are not inside, not outside, and not in between, nor are they permanent or self-existent, because there is no name that can be named, so they are called provisional names. Someone asks: If that is the case, how do we distinguish the difference between dharma and mind? The answer is: It is only because of worldly names that we distinguish the difference between dharma and mind; there is no real essence in them. Someone asks: How do we distinguish the difference between dharma and mind within names? The answer is: If you know that dharma and mind are both empty and merely names, then you can distinguish the characteristics of dharma and mind as before, without fault. Therefore, the Mahaprajnaparamita Sutra says, 'Subhuti (Subhuti), without destroying provisional names, explain the real characteristics of all dharmas.' Furthermore, mental concomitants (citta-samprayukta-dharma) are dharma, the principal mind (citta-raja) is mind; the aggregates of feeling, perception and mental formations (vedana, samjna, samskara skandha) and the aggregate of form (rupa skandha) are dharma, the aggregate of consciousness (vijnana skandha) is mind; mental factors associated with mind (citta-samprayukta-dharma), mental factors not associated with mind (citta-viprayukta-dharma), form (rupa-dharma) and unconditioned dharma (asamskrta-dharma) are dharma, mind-dharma is the object of mind; dharma is that which cognizes; that which produces is mind, that which is produced is dharma; the object of observation is dharma, the wisdom that observes is mind; dharma is accomplished in mind, mind relies on dharma. Like this, within names, we differentiate the differences between dharma and mind in various ways. Although we make such distinctions, they are all like illusions, with nothing to cling to, and ultimately return to one aspect. This meaning will be explained in detail in the tenth section below, 'Conclusion and Return to the Source'.

Shishi Chan Balami Di Dai Fa Men, Scroll 1 (Part 2) Taisho Tripitaka Volume 46, No. 1916, Shishi Chan Balami Di Dai Fa Men

Shishi Chan Balami Di Dai Fa Men, Scroll 2

Said by Great Master Zhiyi of Tiantai, Sui Dynasty

Recorded by Disciple Fa Shen

Revised by Disciple Guan Ding

Preliminary Practices for Distinguishing Chan Paramita

第六之一(釋此一段有三卷。今之一卷正釋外方便。是中明調伏欲界粗心中。淺近方便尋者。想不便疑一向涉事淺近說易行難。豈得即論理諸深方便也。至下釋第七大段修證中有十二卷。乃當隨禪事理深淺約證位之前。節節明行行慧行二種善巧用心之相。此文並未流傳故記以知之)

行人若能通達。如前所辯五種。明諸禪相。則內信開發。若欲安心習學。必須善知方便。今明修禪方便。大開為二。一者外方便即是定外用心之法。二者內方便即是定內用心之法。此二通言方便者。善巧修學之異名。行者于初緣中。善巧修習。故名方便。若細論。外方便亦有通定內用。內方便亦有得定外用。今一往從多為論。應如上分別。就明外方便自有五種。第一具五緣。第二訶五欲。第三棄五蓋。第四調五法。第五行五法。此五五凡有二十五法。並是未得禪時。初修心方便之相。第一具五緣者。一持戒清凈。二衣食具足。三閑居靜處。四息諸緣務。五得善知識。此是修禪五緣也。第一持戒清凈者。開為三意。一明有戒無戒。二明持犯。三明懺悔。第一明有戒無戒者。出家受得禁戒故。名有戒即為三意。一明發戒機緣不同凡有十種。何等為十。一自然得戒即佛是其人。無師自發。二自誓得戒即迦葉。是本辟支根性。值佛出世墮聲聞

【現代漢語翻譯】現代漢語譯本：第六之一（解釋這一段有三卷。現在的第一卷正是解釋外方便，其中說明調伏欲界粗心的淺近方便。尋找者想當然地認為不方便，懷疑一向涉及事務淺近，說起來容易做起來難，怎麼能立即談論理上的各種深方便呢？到下面解釋第七大段修證時有十二卷，那時應當隨著禪的事理深淺，按照證位的先後，一節一節地說明行行慧行兩種善巧用心的狀態。這篇文章沒有流傳下來，所以記錄下來以瞭解它。）

修行人如果能夠通達，像前面所辨析的五種，明白各種禪的相狀，那麼內心的信心就會開發。如果想要安心地學習，必須善於瞭解方便。現在說明修禪的方便，大致分為兩種：一種是外方便，也就是在禪定之外用心的法；另一種是內方便，也就是在禪定之內用心的法。這兩種都稱為方便，是善巧修學的不同名稱。修行人在最初的因緣中，善巧地修習，所以稱為方便。如果細緻地討論，外方便也有通於定內用的，內方便也有得到定外用的。現在大致從多數情況來討論，應該像上面那樣分別。就說明外方便，自身有五種：第一，具足五緣；第二，呵斥五欲；第三，捨棄五蓋；第四，調和五法；第五，實行五法。這五個五種共有二十五法，都是在沒有得到禪定時，最初修心的方便之相。第一，具足五緣，包括：一、持戒清凈；二、衣食具足；三、閑居靜處；四、停止各種事務；五、得到善知識。這是修禪的五種因緣。第一，持戒清凈，分為三種意思：一、說明有戒和無戒；二、說明持戒和犯戒；三、說明懺悔。第一，說明有戒和無戒，出家受得禁戒，所以稱為有戒，又分為三種意思：一、說明發戒的機緣不同，總共有十種。是哪十種呢？一、自然得戒，就是佛陀這樣的人，沒有老師自己發起；二、自誓得戒，就是迦葉（Kasyapa，人名），是本來的辟支佛根性，遇到佛陀出世而墮入聲聞。

【English Translation】 English version: Sixth part, section one (This section is explained in three volumes. The current first volume specifically explains external expedient means, clarifying the shallow and accessible expedient means for subduing the coarse mind of the desire realm. Seekers presumptuously consider it inconvenient, suspecting that it invariably involves superficial matters, saying it's easy to talk about but difficult to do. How can one immediately discuss the various profound expedient means of principle? The explanation of the seventh major section on cultivation and realization below will consist of twelve volumes. At that time, it should, according to the depth of the principles of Chan, and the order of the stages of realization, explain step by step the states of skillful application of mind in both practice and wisdom. This text has not been transmitted, so it is recorded to acknowledge it.)

If a practitioner can understand, like the five types previously analyzed, and understand the characteristics of various Dhyanas (Chan, meditation), then inner faith will be developed. If one wishes to peacefully study and learn, one must be skilled in understanding expedient means. Now, explaining the expedient means of cultivating Dhyana, it is broadly divided into two types: one is external expedient means, which is the method of using the mind outside of Samadhi (fixed meditative state); the other is internal expedient means, which is the method of using the mind within Samadhi. Both of these are called expedient means, which are different names for skillful cultivation and learning. The practitioner skillfully cultivates in the initial conditions, so it is called expedient means. If discussed in detail, external expedient means also have uses that penetrate within Samadhi, and internal expedient means also have uses that obtain outside of Samadhi. Now, generally speaking from the majority of cases, it should be distinguished as above. Speaking of external expedient means, it has five types: first, possessing the five conditions; second, scolding the five desires; third, abandoning the five hindrances; fourth, harmonizing the five methods; fifth, practicing the five methods. These five sets of five, totaling twenty-five methods, are all aspects of the initial cultivation of the mind when one has not yet attained Dhyana. First, possessing the five conditions includes: one, upholding precepts purely; two, having sufficient clothing and food; three, dwelling in a secluded and quiet place; four, ceasing various affairs; five, obtaining good teachers. These are the five conditions for cultivating Dhyana. First, upholding precepts purely, is divided into three meanings: one, clarifying having precepts and not having precepts; two, clarifying upholding and violating precepts; three, clarifying repentance. First, clarifying having precepts and not having precepts, one who has left home and received precepts is said to have precepts, which is further divided into three meanings: one, clarifying that the conditions for generating precepts are different, totaling ten types. What are the ten types? One, naturally obtaining precepts, which is like the Buddha (Buddha, the awakened one), who initiated them himself without a teacher; two, obtaining precepts by self-vow, which is like Kasyapa (Kasyapa, a name), who had the nature of a Pratyekabuddha (Pratyekabuddha, solitary buddha) and fell into the Sravaka (Sravaka, hearer) path when the Buddha appeared in the world.

數中。其答佛言。佛是我師。我是佛弟子。作是言已即便發戒。三見諦得戒即拘鄰五人。佛為轉四諦法輪。即悟初果因而發戒。四者三歸得戒。於時未有羯磨。聞佛三說即發戒品。以其根利故。五八敬得戒。即佛姨母。佛意不欲度女人出家。姨母苦求佛。令遙授八敬。即發具戒。六者論議得戒。即須陀耶沙彌與佛論義。佛問其無常等義。事事能答。后佛問汝家在何處。答佛言。三界皆空世尊。云何乃問我家處。佛語阿難。將還僧中。為受具戒。於時年始七歲。七者善來得戒。道機時熟佛呼善來。即便得戒。八者遣使得戒。即半迦尸女。有好善容評。堪半迦尸國為人慾抄斷。故令遣使僧中代受戒。后還尼寺為其受戒。九邊地如法人少。聽五人受得戒。十者中國人多。十人受具戒。此為十種得戒相。今時多用十人羯磨得戒。此辯有戒相。第二正明戒之體相者。有二種教門不同。若小乘教。辯戒是無作善法。受戒因緣具足。若發得無作戒。爾後睡眠入定。此善任運自生。不須身口意造作。以無作正為戒體。若薩婆多人。解無作戒。是無表色不可見無對。若曇無德人。明無作戒。是第三聚非色非心法。諸部既異。雖不可偏執。約小乘教門。終是無作為戒體。其義不差。若大乘教門中。說戒從心起。即以善心為戒體。此義如纓絡

【現代漢語翻譯】數種得戒的方法。他回答佛說：『佛是我的老師，我是佛的佛弟子。』說完這些話后，他立即發戒。三次見諦（見證真理）后得戒的，就是拘鄰等五人。佛為他們轉四諦法輪（苦、集、滅、道），他們立即領悟初果（須陀洹），因而發戒。四是三歸得戒，當時還沒有羯磨（僧團會議），聽聞佛三次宣說后就發戒品，因為他們的根器銳利。五是八敬得戒，指的是佛的姨母（摩訶波阇波提）。佛本來不希望允許女人出家，但姨母苦苦哀求佛，佛就讓她遙授八敬法（八條對女眾的特殊戒律），從而得到具足戒。六是論議得戒，指的是須陀耶沙彌（小沙彌的名字）與佛辯論佛法。佛問他無常等義，他事事都能回答。後來佛問他家在哪裡，他回答佛說：『三界皆空，世尊，為何還要問我家在哪裡？』佛告訴阿難，將他帶回僧團中，為他授具足戒。當時他年僅七歲。七是善來得戒，指道機成熟時，佛呼喚『善來』，他就立即得戒。八是遣使得戒，指的是半迦尸國的女子，她容貌美好，半迦尸國的人想要將她抄掠走，因此派使者到僧團中代她受戒，之後回到尼寺為她授戒。九是邊地如法的人少，允許五人受戒得戒。十是中國人多，需要十人受具足戒。以上是十種得戒的方式。現在多用十人羯磨的方式得戒。以上辨別了有戒相。第二，正式闡明戒的體相。有兩種教門不同。如果是小乘教，認為戒是無作善法。受戒的因緣具足，就能發起無作戒。此後睡眠或入定時，這種善會自然而然地產生，不需要身口意去造作，以無作法作為戒體。如果是薩婆多部的人，認為無作戒是無表色，不可見，無對礙。如果是曇無德部的人，認為無作戒是第三聚，非色非心法。各部派的觀點不同，雖然不能偏執一方，但從小乘教的教義來說，終究是以無作為戒體，這個意義沒有差別。如果在大乘教門中，認為戒從心起，就以善心作為戒體。這個道理就像《纓絡經》所說。

【English Translation】 There are several ways to receive the precepts. He answered the Buddha, saying, 'The Buddha is my teacher, and I am the Buddha's disciple.' After saying these words, he immediately received the precepts. The one who received the precepts after seeing the truth (experiencing reality) three times was Kondanna and the other five people. The Buddha turned the Wheel of Dharma of the Four Noble Truths (suffering, origin, cessation, path) for them, and they immediately realized the first fruit (Sotapanna), thus receiving the precepts. Fourth is receiving the precepts through the Three Refuges. At that time, there was no Karma (Sangha meeting). After hearing the Buddha's three declarations, they received the precepts because their faculties were sharp. Fifth is receiving the precepts through the Eight Garudhammas (eight special rules for nuns), referring to the Buddha's aunt (Mahapajapati). The Buddha originally did not want to allow women to become monks, but his aunt pleaded with the Buddha, so the Buddha allowed her to receive the Eight Garudhammas remotely, thereby obtaining the full precepts. Sixth is receiving the precepts through debate, referring to the novice monk Sudaya (name of the novice monk) debating the Dharma with the Buddha. The Buddha asked him about the meaning of impermanence, etc., and he was able to answer everything. Later, the Buddha asked him where his home was, and he replied to the Buddha, 'The Three Realms are all empty, World Honored One, why do you still ask where my home is?' The Buddha told Ananda to bring him back to the Sangha and ordain him with the full precepts. At that time, he was only seven years old. Seventh is receiving the precepts through 'Welcome,' referring to when the time for enlightenment was ripe, the Buddha called out 'Welcome,' and he immediately received the precepts. Eighth is receiving the precepts through sending a messenger, referring to a woman from the country of Kasi, who was beautiful. The people of Kasi wanted to plunder her, so they sent a messenger to the Sangha to receive the precepts on her behalf, and then returned to the nunnery to ordain her. Ninth is that in border areas where there are few people who follow the Dharma properly, it is permissible for five people to receive the precepts. Tenth is that in China, where there are many people, ten people are required to receive the full precepts. The above are ten ways to receive the precepts. Now, the method of receiving the precepts through the Karma of ten people is mostly used. The above distinguishes the characteristics of having precepts. Second, formally clarifying the substance and characteristics of the precepts. There are two different teachings. If it is the Theravada teaching, it considers the precepts to be unmanifested good Dharma. When the conditions for receiving the precepts are complete, one can generate the unmanifested precepts. Thereafter, when sleeping or entering Samadhi, this goodness will arise naturally, without the need for body, speech, or mind to create it, taking the unmanifested Dharma as the substance of the precepts. If it is the Sarvastivada school, it considers the unmanifested precepts to be unrevealed form, invisible, and without opposition. If it is the Dharmaguptaka school, it considers the unmanifested precepts to be the third aggregate, neither form nor mind Dharma. The views of the various schools are different, and although one cannot be biased towards one side, from the perspective of the Theravada teachings, the unmanifested is ultimately the substance of the precepts, and this meaning is not different. If in the Mahayana teachings, it is believed that the precepts arise from the mind, then the good mind is taken as the substance of the precepts. This principle is as stated in the Ingalaka Sutra.

經說。有師言。摩訶僧祇部人云。無作戒是心法。第三明有戒相不同。即有二意。一者若約小乘。七眾發心。受戒作法不同故。得戒亦有優劣。如優婆塞優婆夷。在家有五戒相。若本未入佛法男子女人。不殺父害母。不作逆罪遇好良師教。歸依三寶。為受五戒。作法成就。即五戒無作起。名得五戒。從此名清信士女。複次明沙彌。有十戒相。若和尚。阿阇梨二師。如法受人。清凈歸依三寶。隨佛出家。若二師作法成就。即發無作。名得沙彌戒。次明大僧有戒相。若作沙彌時。不犯重過。清凈十師和尚阿阇梨作羯磨。如法成就。是名得大比丘具足戒。若沙彌尼。式叉摩尼。大戒尼有戒相亦爾。七人本雖犯重。若遇良緣。謂作大乘方等懺悔。得相成就后受戒亦得無作善發。異於上說名。不得戒亦名無戒。二者若菩薩行人。有戒無戒。則不可知。所以者何。菩薩世世已來。或初發心時。值遇良緣。受得戒故。第二明持犯自有三意。一略明持犯。二歷別廣明持犯。三明覆發。就初總明持犯有二。一者持相。二者犯相。一持相者。持者護持。如上所說。七種之人。受佛禁戒。為十利故。護持無犯十利者。如毗尼中說。一攝僧故。二極好攝故。三僧安樂住故。四折伏高心人故。五慚愧得安樂住故。六不信令信故。七已信增長信故。

【現代漢語翻譯】現代漢語譯本：經中說。有法師說，摩訶僧祇部（Mahāsaṃghika，大眾部）的人認為，無作戒（adinnādāna veramaṇī，不與取戒）是心法。第三點說明戒相的不同，這裡有兩種含義。第一種，如果從小乘（Hinayana）的角度來說，七眾（在家男女、出家男女、沙彌、沙彌尼、式叉摩尼）發心和受戒的儀軌不同，因此得戒也有優劣之分。例如，優婆塞（upāsaka，近事男）和優婆夷（upāsikā，近事女），在家有五戒的戒相。如果原本沒有進入佛法的男子和女子，沒有犯下殺父害母的罪行，沒有造作逆罪，遇到好的老師教導，皈依三寶，為他們受五戒，儀軌成就，那麼五戒的無作戒就生起，稱為得到五戒。從此被稱為清信士女。其次說明沙彌（śrāmaṇera，勤策男），有十戒的戒相。如果有和尚（upādhyāya，親教師）和阿阇梨（ācārya，軌範師）兩位老師，如法地為人受戒，清凈地皈依三寶，跟隨佛陀出家，如果兩位老師的儀軌成就，那麼就生起無作戒，稱為得到沙彌戒。再次說明大僧（bhikṣu，比丘）有戒相。如果在做沙彌時，沒有犯下重大的過錯，清凈的十位律師，和尚和阿阇梨一起作羯磨（karma，業），如法成就，這稱為得到大比丘具足戒。如果是沙彌尼（śrāmaṇerī，勤策女）、式叉摩尼（śikṣamāṇā，學戒女）、大比丘尼（bhikṣuṇī，比丘尼），她們的戒相也是如此。這七種人原本即使犯了重罪，如果遇到好的機緣，比如作大乘方等懺悔，得到戒相成就后受戒，也能生起無作善法，這與上面所說的不同。沒有得到戒也稱為沒有戒。第二種，如果是菩薩（bodhisattva，菩薩）的修行人，有沒有戒就不可得知。為什麼呢？因為菩薩生生世世以來，或者在最初發心的時候，遇到好的機緣，已經受得了戒的緣故。第二點說明持戒和犯戒，自有三種含義。一是簡略地說明持戒和犯戒，二是詳細地分別說明持戒和犯戒，三是說明覆藏和發露。先從總體上說明持戒和犯戒，有兩種。一是持戒的相，二是犯戒的相。一是持戒的相，持就是護持。如上所說，七種人受佛陀的禁戒，是爲了十種利益的緣故，護持而不犯戒。這十種利益，如《毗尼》（Vinaya，律）中所說：一是攝僧（saṃgha，僧團）的緣故，二是極好地攝僧的緣故，三是僧團安樂居住的緣故，四是折伏高慢心的人的緣故，五是慚愧的人得到安樂居住的緣故，六是不信的人令其生信的緣故，七是已信的人增長信心的緣故。

【English Translation】 English version: The Sutra says: Some teachers say that the Mahāsaṃghika (大眾部) school believes that the non-arising precept (adinnādāna veramaṇī, the precept of not taking what is not given) is a mental dharma. The third point clarifies the differences in the characteristics of precepts, which has two meanings. First, from the perspective of the Hinayana (小乘), the aspirations and ordination procedures of the seven assemblies (laymen, laywomen, ordained men, ordained women, śrāmaṇeras, śrāmaṇerīs, and śikṣamāṇās) are different, so the attainment of precepts also has superior and inferior aspects. For example, upāsakas (優婆塞, laymen) and upāsikās (優婆夷, laywomen) have the characteristics of the five precepts at home. If men and women who have not originally entered the Buddha's Dharma, have not committed the sins of killing their father or mother, and have not committed rebellious acts, encounter good teachers who teach them to take refuge in the Three Jewels and receive the five precepts, and the procedure is completed, then the non-arising precept of the five precepts arises, which is called obtaining the five precepts. From then on, they are called believing men and women. Secondly, it explains that śrāmaṇeras (沙彌, novice monks) have the characteristics of the ten precepts. If the upādhyāya (和尚, preceptor) and ācārya (阿阇梨, teacher) two teachers, according to the Dharma, ordain people, purely take refuge in the Three Jewels, and follow the Buddha to leave home, if the procedures of the two teachers are completed, then the non-arising precept arises, which is called obtaining the śrāmaṇera precepts. Next, it explains that bhikṣus (大僧, monks) have the characteristics of precepts. If, when being a śrāmaṇera, one has not committed serious offenses, and ten pure Vinaya masters, the upādhyāya and ācārya, perform karma (羯磨, action), and it is completed according to the Dharma, this is called obtaining the full precepts of a great bhikṣu. If śrāmaṇerīs (沙彌尼, novice nuns), śikṣamāṇās (式叉摩尼, probationary nuns), and bhikṣuṇīs (大比丘尼, nuns) also have the characteristics of precepts in the same way. Even if these seven types of people originally committed serious offenses, if they encounter good opportunities, such as performing Mahayana (大乘) Vaipulya repentance, and after the characteristics of the precepts are completed, receiving the precepts can also generate non-arising good dharmas, which is different from what was said above. Not obtaining the precepts is also called not having precepts. Secondly, if practitioners of bodhisattvas (菩薩) are concerned, it is impossible to know whether they have precepts or not. Why? Because bodhisattvas, since lifetimes ago, or when they first aspired, encountered good opportunities and have already received the precepts. The second point explains that upholding and violating precepts have three meanings. First, briefly explain upholding and violating precepts; second, explain upholding and violating precepts in detail and separately; and third, explain concealing and revealing. First, generally explain upholding and violating precepts, which has two aspects. One is the aspect of upholding precepts, and the other is the aspect of violating precepts. One is the aspect of upholding precepts, which means protecting and maintaining. As mentioned above, the seven types of people receive the Buddha's precepts for the sake of ten benefits, protecting and maintaining them without violation. These ten benefits, as stated in the Vinaya (毗尼, monastic rules): first, for the sake of gathering the saṃgha (僧團, monastic community); second, for the sake of gathering the saṃgha extremely well; third, for the sake of the saṃgha living in peace and happiness; fourth, for the sake of subduing arrogant people; fifth, for the sake of ashamed people obtaining peaceful and happy living; sixth, for the sake of causing unbelieving people to believe; seventh, for the sake of increasing the faith of those who already believe.

八遮今世漏故。九斷後世惡故。十令梵行人久住故。行者一心敬慎。不敢侵毀。如護浮囊。微塵不棄故名護持。亦名秉持。如持油缽之喻。是名持相。二明犯相者。犯名違犯。本受佛戒。欲出生死。愿求解脫。今遇惡緣。不能自制其心。中途違返。若重若輕。故名違犯。複次犯名犯觸。猶如服藥誡忌斷食不隨醫教。而食惡食犯觸藥勢。非唯不能愈病。翻致更增。或時至死。犯戒之相亦復如之。故名為犯。第二廣明持犯者。從初心至佛果。以明持犯有十種。一時不缺戒。謂持初四重不犯。二持不破戒。謂對僧殘不犯。三持不穿戒。謂對下三篇不犯。四持無瑕戒。亦名不雜戒。謂不起諂心及諸惱覺觀雜念。亦名定共戒。五持隨道戒。即是心行十六行觀。發苦忍智慧。亦名道共戒。六持無著戒。即阿那含人。若斷欲界九品思惟盡。名斷律儀戒。乃至色愛無色愛等。諸結使盡。皆名無著戒。七持智所贊戒。發菩提心。為令一切眾生。得涅槃故持戒。如是持戒。則為智所讚歎。亦可言持菩薩十重四十八輕戒。此戒能至佛果故。為智所讚歎。八持自在戒。菩薩持戒。于種種破戒緣中。而得自在。亦可言菩薩知罪不罪不可得故。但隨利益眾生。而持戒心。無所執故。名自在戒。九持具足戒。菩薩能具一切眾生戒法。及上地戒。十持隨

【現代漢語翻譯】現代漢語譯本：八、爲了遮止今生的煩惱和過失（漏故）。九、爲了斷除來世的惡報（斷後世惡故）。十、爲了使清凈修行的人（梵行人）能夠長久安住于正法中（令梵行人久住故）。修行者應當一心恭敬謹慎，不敢侵犯或毀壞戒律，就像保護易破的浮囊一樣，即使是微小的灰塵也不捨棄，所以稱為『護持』。也稱為『秉持』，就像持油缽的比喻一樣，這稱為『持相』。二、說明犯戒之相（犯相者）。『犯』的意思是違犯。本來受持佛戒，是爲了脫離生死，希望求解脫。現在遇到惡劣的因緣，不能控制自己的心，中途違背了戒律，無論是重罪還是輕罪，都稱為『違犯』。再次，『犯』的意思是冒犯或觸犯。就像服用藥物時，違背禁忌，斷食時不遵循醫生的教導，而吃了不好的食物，冒犯了藥力。這樣不僅不能治好疾病，反而會導致病情加重，甚至死亡。犯戒之相也是如此，所以稱為『犯』。第二，廣泛地說明持戒和犯戒（持犯者）。從最初發心到證得佛果，說明持戒和犯戒有十種：一、持不缺戒，指的是持守最初的四條根本重戒而不犯。二、持不破戒，指的是對僧殘罪不犯。三、持不**戒，指的是對下三篇（指比丘戒中的單墮、雙墮、悔過）不犯。四、持無瑕戒，也稱為不雜戒，指的是不起諂媚之心以及各種惱人的覺觀雜念，也稱為定共戒。五、持隨道戒，就是用心修行十六行觀，生起苦忍的智慧，也稱為道共戒。六、持無著戒，指的是阿那含果位的人，斷盡欲界的九品思惑，稱為斷律儀戒，乃至色界愛、無色界愛等各種煩惱結使斷盡，都稱為無著戒。七、持智所贊戒，發菩提心，爲了使一切眾生都能夠得到涅槃而持戒。像這樣持戒，就被智慧所讚歎。也可以說是持菩薩十重四十八輕戒，這種戒律能夠通往佛果，所以被智慧所讚歎。八、持自在戒，菩薩持戒，在種種破戒的因緣中，能夠得到自在。也可以說菩薩了知罪與非罪都不可得，只是隨著利益眾生的需要而持戒，心中沒有執著，所以稱為自在戒。九、持具足戒，菩薩能夠具足一切眾生的戒法，以及上地菩薩的戒律。十、持隨...

【English Translation】 English version: Eight, to prevent the defilements and faults of this life (Laukika). Nine, to cut off the evil consequences of future lives (Dusta). Ten, to enable those who practice pure conduct (Brahmacarya) to abide in the Dharma for a long time (Brahmacarya). The practitioner should be respectful and cautious with one mind, not daring to violate or destroy the precepts, just like protecting a fragile floating bladder, not abandoning even the smallest dust particle, hence it is called 'upholding'. It is also called 'maintaining', like the analogy of holding an oil bowl, this is called 'holding the form'. Two, explaining the appearance of violating precepts (Apatti). 'Violation' means to transgress. Originally, one received the Buddha's precepts in order to escape birth and death, hoping to seek liberation. Now, encountering adverse conditions, one cannot control one's mind, and violates the precepts midway, whether it is a serious or minor offense, it is called 'violation'. Furthermore, 'violation' means to offend or touch. It is like taking medicine, violating the taboos, fasting without following the doctor's instructions, and eating bad food, offending the power of the medicine. This not only cannot cure the disease, but will lead to a worsening of the condition, even death. The appearance of violating precepts is also like this, so it is called 'violation'. Second, broadly explaining upholding and violating (Sila). From the initial aspiration to attaining Buddhahood, explaining that there are ten kinds of upholding and violating: One, upholding without deficiency, referring to upholding the first four fundamental grave precepts without violating them. Two, upholding without breaking, referring to not violating the Sanghavasesa precepts. Three, upholding without ** precepts, referring to not violating the lower three sections (referring to the single downfall, double downfall, and repentance in the Bhikkhu precepts). Four, upholding flawless precepts, also called unmixed precepts, referring to not arising with a flattering mind and various annoying perceptions and mixed thoughts, also called Samadhi-born precepts. Five, upholding precepts that follow the path, which is to cultivate the sixteen aspects of contemplation with the mind, generating the wisdom of enduring suffering, also called Path-born precepts. Six, upholding non-attachment precepts, referring to the person of Anagami fruit, who has exhausted the nine grades of thought-delusions in the desire realm, called the precepts of cutting off the Vinaya, and even the exhaustion of various afflictions such as love of the form realm and love of the formless realm, are all called non-attachment precepts. Seven, upholding precepts praised by wisdom, generating Bodhicitta, in order to enable all sentient beings to attain Nirvana, one upholds the precepts. Upholding the precepts in this way is praised by wisdom. It can also be said that one upholds the ten major and forty-eight minor precepts of the Bodhisattva, these precepts can lead to Buddhahood, so they are praised by wisdom. Eight, upholding the precepts of freedom, the Bodhisattva upholds the precepts, and in various conditions that break the precepts, one can obtain freedom. It can also be said that the Bodhisattva knows that sin and non-sin are unattainable, but only upholds the precepts according to the needs of benefiting sentient beings, and there is no attachment in the mind, so it is called the precepts of freedom. Nine, upholding the complete precepts, the Bodhisattva can fully possess the precepts of all sentient beings, as well as the precepts of the higher Bodhisattva stages. Ten, upholding according to...

定戒。不起滅定現種種威儀戒法。以度眾生。前四即是世間戒凈。亦得出世間戒。義具如前說。善應分別中。二是出世間戒凈。后四是出世間上上戒凈。若能如上所說受持。是持戒相。異上所說。即是犯相。是名從初心至佛果淺深論持戒。及犯戒相故。經言唯佛一人具凈戒。餘人皆名破戒者。複次今明持戒者。但隨分隨力而修習。令增進漸漸清凈。若不爾者。不能生諸禪定。複次頓行菩薩。能以慧方便。從初發心一念之中。即具持十種戒。是故經言。發心畢竟二不別。第三明覆發。就中自有二意。一者正明覆發。二者簡定。云何名覆發相。行者持戒。能發禪定破戒。即覆禪定。行者持世間戒凈故。即發世間禪。若持世間戒不凈。即覆世間禪。出世間戒及出世間上上戒。持則發禪。毀則覆禪。類如是分別。二者簡定覆發者。為眾生現在修禪不定故。應作四句分別。一自有雖犯戒而發定。持而不發。二自有破戒而不發定。持戒而發。三自有持戒犯戒二俱發。四自有持犯俱不發。初一犯戒之人。修禪定而發者。是過去習因。善根深厚。今雖有罪。過去善根力強故。亦以現前修禪定。重慚愧為緣故。譬如負債強者。先牽所以得有發定之義。二次持戒而不發定者。是人過去不種深禪定之因。今生雖復持戒修定。而不即發。三俱發

【現代漢語翻譯】現代漢語譯本定戒：不生起滅盡定的情況下，展現種種威儀戒法，以此來度化眾生。前面的四種戒是世間戒的清凈，也可以說是出世間戒。其含義如前所述。在善於分辨的情況下，后兩種是出世間戒的清凈，再後面的四種是出世間上上戒的清凈。如果能夠像上面所說的受持，這就是持戒的相。與上面所說的不同，就是犯戒的相。這叫做從初心到佛果，由淺入深地論述持戒和犯戒的相。所以經中說，只有佛一人具足清凈的戒律，其餘的人都叫做破戒者。再次說明持戒的人，只要隨自己的能力和力量去修習，使之增長，漸漸清凈。如果不這樣，就不能生出各種禪定。再次說明頓悟的菩薩，能夠以智慧方便，從最初發心的一念之中，就具足持守十種戒律。所以經中說，發心和畢竟沒有差別。第三說明覆蓋和發（禪定）。其中又有兩種意思。一是正式說明覆蓋和發（禪定），二是簡要地確定。什麼叫做覆蓋和發的相？修行人持戒，能夠引發禪定；破戒，就會覆蓋禪定。修行人持守世間戒清凈，就能引發世間禪；如果持守世間戒不清凈，就會覆蓋世間禪。出世間戒和出世間上上戒，持守就能引發禪定，毀壞就會覆蓋禪定。像這樣分別。二是簡要地確定覆蓋和發（禪定）的原因，是爲了眾生現在修禪不定，所以應該作四句分別：一是有人雖然犯戒卻能發定，持戒反而不能發定；二是有人破戒就不能發定，持戒就能發定；三是有人持戒和犯戒都能發定；四是有人持戒和犯戒都不能發定。第一種犯戒的人，修禪定而能發定，是因為過去世的習氣和善根深厚，現在雖然有罪，但過去世的善根力量強大，也因為現在修禪定，深深地感到慚愧，所以能發定。譬如欠債的人，債權人先來牽引，所以能得到發定的意義。第二種持戒卻不能發定的人，是過去世沒有種下深厚的禪定之因，今生雖然持戒修定，也不能立即發定。第三種，持戒和犯戒都能發定。

【English Translation】 English version Defining Precepts: Without arising from the extinction attainment (nirodha-samāpatti), manifesting various dignified behaviors and precepts to liberate sentient beings. The first four precepts represent the purity of worldly precepts, and can also be considered supramundane precepts, as explained previously. With proper discernment, the next two represent the purity of supramundane precepts, and the subsequent four represent the supreme purity of supramundane precepts. If one can uphold and maintain them as described above, this is the characteristic of upholding precepts. Differing from the above description is the characteristic of violating precepts. This is called discussing the upholding and violating of precepts from the initial aspiration to Buddhahood, from shallow to deep. Therefore, the sutra says that only the Buddha possesses pure precepts, while others are called violators of precepts. Furthermore, now clarifying that those who uphold precepts should cultivate them according to their capacity and strength, allowing them to increase and gradually become pure. If not, they cannot generate various concentrations (dhyāna). Furthermore, Bodhisattvas who practice sudden enlightenment can, with wisdom and skillful means, possess and uphold all ten precepts in a single moment of initial aspiration. Therefore, the sutra says that the initial aspiration and the ultimate attainment are not different. Thirdly, clarifying covering and arising (of samādhi). Within this, there are two meanings. First, to formally clarify covering and arising (of samādhi), and second, to briefly define. What is called the characteristic of covering and arising? Practitioners who uphold precepts can generate samādhi; violating precepts will cover samādhi. Practitioners who uphold worldly precepts purely can generate worldly samādhi; if they do not uphold worldly precepts purely, they will cover worldly samādhi. Supramundane precepts and supreme supramundane precepts, upholding them will generate samādhi, destroying them will cover samādhi. Differentiate them in this way. Secondly, briefly defining the reason for covering and arising (of samādhi) is because sentient beings' current cultivation of samādhi is uncertain, so four statements should be made to differentiate: First, there are those who, although violating precepts, can generate samādhi, while upholding precepts does not generate it; second, there are those who, violating precepts, cannot generate samādhi, while upholding precepts generates it; third, there are those who can generate samādhi whether upholding or violating precepts; fourth, there are those who cannot generate samādhi whether upholding or violating precepts. The first type of person, who violates precepts but can generate samādhi, is because of past habits and deep roots of goodness. Although they have offenses now, the power of past good roots is strong, and also because they currently cultivate samādhi and deeply feel remorse, they can generate samādhi. For example, like a debtor, the creditor comes to pull them first, so they can obtain the meaning of generating samādhi. The second type of person, who upholds precepts but cannot generate samādhi, is because they did not plant deep causes of samādhi in the past. Although they uphold precepts and cultivate samādhi in this life, they cannot immediately generate samādhi. The third type, both upholding and violating precepts can generate samādhi.

。四俱不發。悉可類釋。故有四種不同。尋其根源。要因持戒而發。犯戒終為遮障。何以故。若過去經得禪定。即知過去以曾持戒發定故。成今世之習因。今生復以慚愧懺悔清凈為緣。是故得發宿世善根也。第三明懺悔中自有二意。一者先明運懺悔心。二者正明懺悔方法。第一云何名運懺悔之心。若人性自不作惡。則無罪可悔。行人既不能決定持戒。或於中間值遇惡緣。即便破毀。若輕若重。以戒破故。則尸羅不凈。三昧不生。譬如衣有垢膩。不受染色。是故宜須懺悔。以懺悔故。則戒品清凈。三昧可生。如衣垢污若浣。清潔染之可著。行者如是思惟。若戒不清凈。決須懺悔。是故經云。佛法之中有二種健兒。一性不作惡。二作已能悔。今造過知悔。名健人也。夫懺悔者。懺名懺謝三寶及一切眾生。悔名慚愧改過求哀。我今此罪。若得滅者。于將來時。寧失身命。終不更造如斯苦業。如比丘白佛。我寧抱是熾然大火。終不敢毀犯如來凈戒。生如是心。唯愿三寶證明攝受。是名懺悔。複次懺名外不覆藏。悔則內心克責。懺名知罪為惡。悔則恐受其報。如是眾多今不廣說。舉要言之。若能知法虛妄。永息惡業。修行善道。是名懺悔。第二明懺悔方法即為三意。一正明懺悔法不同。二明罪滅階降。三明覆不復相。第一正明懺

【現代漢語翻譯】現代漢語譯本四種情況都不引發（禪定）。都可以分類解釋。所以有四種不同。追尋它的根源，是因為要持戒才能引發（禪定）。違犯戒律最終會成為障礙。為什麼呢？如果過去通過修行得到禪定，就知道過去是因為曾經持戒而引發禪定，才成為今世的習慣因緣。今生又以慚愧懺悔清凈作為助緣。因此才能引發宿世的善根。第三部分說明懺悔中包含兩種含義。一是先說明如何運用懺悔之心，二是正式說明懺悔的方法。第一點，什麼叫做運用懺悔之心？如果人性本來就不作惡，就沒有罪可以懺悔。修行人既然不能堅定地持戒，或者在中間遇到惡緣，就會破壞戒律，無論是輕是重。因為戒律被破壞，尸羅（śīla，戒律）就不清凈，三昧（samādhi，禪定）就不能產生。譬如衣服有污垢，不能被染色。所以應該懺悔。因為懺悔，戒品才能清凈，三昧才能產生。如同衣服的污垢如果洗乾淨了，染色后就可以穿。修行人應該這樣思考。如果戒律不清凈，一定要懺悔。所以經書上說，佛法中有兩種健兒，一種是天性不作惡，一種是作惡后能夠懺悔。現在犯了錯知道懺悔，就叫做健人。所謂懺悔，懺是向三寶（triratna）及一切眾生懺謝，悔是慚愧改過求饒。我今所犯的罪過，如果能夠滅除，在將來，寧可失去生命，也終究不再造作這樣的苦業。如同比丘（bhikkhu，出家男眾）對佛說，我寧願擁抱熾燃的大火，也終究不敢毀犯如來的清凈戒律。生起這樣的心，唯愿三寶證明攝受。這就叫做懺悔。再次，懺是外不覆藏，悔是內心克責。懺是知道罪是惡的，悔是恐怕受到惡報。像這樣有很多，現在不詳細說明。總而言之，如果能夠知道法是虛妄的，永遠停止惡業，修行善道，這就叫做懺悔。第二部分說明懺悔的方法，分為三個方面。一是正式說明懺悔的方法不同，二是說明罪滅的階次，三是說明是否會再犯的相狀。第一點，正式說明懺

【English Translation】 English version The four situations do not trigger (dhyana). All can be categorized and explained. Therefore, there are four differences. Tracing its origin, it is because one must uphold the precepts to trigger (dhyana). Violating the precepts will ultimately become an obstacle. Why? If one has attained dhyana (meditative state) in the past through practice, one knows that it was because of upholding the precepts that dhyana was triggered, becoming the habitual cause in this life. In this life, taking shame, repentance, and purity as supporting conditions, one can then trigger the good roots from past lives. The third part explains that repentance contains two meanings. One is to first explain how to apply the mind of repentance, and the second is to formally explain the method of repentance. The first point, what is called applying the mind of repentance? If a person's nature does not do evil, there is no sin to repent. Since practitioners cannot firmly uphold the precepts, or encounter evil conditions in between, they will break the precepts, whether light or heavy. Because the precepts are broken, śīla (moral discipline) is not pure, and samādhi (meditative concentration) cannot arise. It is like clothes with dirt that cannot be dyed. Therefore, one should repent. Because of repentance, the precepts can be purified, and samādhi can arise. It is like clothes that, if the dirt is washed away, can be dyed and worn. Practitioners should think in this way. If the precepts are not pure, one must repent. Therefore, the scriptures say that there are two kinds of heroes in the Buddha Dharma, one is by nature not doing evil, and the other is able to repent after doing evil. Now, knowing to repent after making a mistake is called a hero. So-called repentance, '懺' (chàn) is to repent and thank the Three Jewels (triratna) and all sentient beings, '悔' (huǐ) is to be ashamed, correct mistakes, and beg for forgiveness. If the sins I have committed can be extinguished, in the future, I would rather lose my life than ever commit such suffering karma again. It is like a bhikkhu (monk) saying to the Buddha, I would rather embrace the burning fire than ever violate the pure precepts of the Tathagata. Generate such a mind, and may the Three Jewels witness and accept it. This is called repentance. Again, '懺' (chàn) is not concealing outwardly, '悔' (huǐ) is self-reproach inwardly. '懺' (chàn) is knowing that sin is evil, '悔' (huǐ) is fearing to receive retribution. There are many like this, but I will not explain them in detail now. In short, if one can know that the Dharma is illusory, forever cease evil karma, and cultivate the good path, this is called repentance. The second part explains the method of repentance, divided into three aspects. One is to formally explain the different methods of repentance, the second is to explain the stages of sin extinction, and the third is to explain the state of whether one will commit it again. The first point, formally explaining the method of repentance

悔法不同者。滅罪之由。各有其法。如衣垢膩。若直以水浣。終不可脫早莢灰汁。則能去之。滅罪之法。亦復如是。今明懺悔方法。教門乃復眾多。取要論之。不過三種。一作法懺悔。此扶戒律。以明懺悔。二觀相懺悔。此扶定法。以明懺悔。三觀無生懺悔。此扶慧法。以明懺悔。此三種懺悔法。義通三藏摩訶衍但從多為說。前一法多是小乘懺悔法。后二法多是大乘懺悔法。初明作法懺悔者。以作善事反惡事故。故名懺悔。如毗尼中。一向用此法滅罪。何以故如懺第二篇二十眾作別住下意。出罪等羯磨作法成就。即名為滅。此不論見種種相貌。亦不論智慧觀空。故知但是作法懺悔。羯磨此翻作法。如是乃至下三篇。並是作法。此事易知。義如律中廣明。但未明懺悔四重法。別有最妙初教經。出懺悔四重法。彼經云。當請三十清凈比丘僧。于大眾中。犯罪比丘。當自發露。僧為作羯磨成就。又於三寶前。作諸行法。及誦戒千遍。即得清凈。亦云令取得相為證。而說罪滅清凈。當知律中雖不出。經中有此羯磨明文。作法相貌。如彼經中廣說。二明觀相懺悔者。行人依諸經中懺悔方法。專心用意。于靜心中。見種種諸相。如菩薩戒中所說若懺十重。要須見好相。乃滅相者。佛來摩頂。見光華種種瑞相已。罪即得滅。若不見相

【現代漢語翻譯】現代漢語譯本對於懺悔方法不同的人，消除罪孽的途徑各有其法。如同衣服沾染了油垢，如果直接用水洗，終究無法去除，但用草木灰水就能去除。消除罪孽的方法，也是如此。現在闡明懺悔的方法，教門眾多。總而言之，不過三種：一是作法懺悔，這是依扶戒律，以闡明懺悔；二是觀相懺悔，這是依扶定法，以闡明懺悔；三是觀無生懺悔，這是依扶慧法，以闡明懺悔。這三種懺悔法，義理貫通三藏（Tripitaka）和大乘（Mahayana），但從多數情況來說，第一種方法多是小乘（Hinayana）的懺悔法，后兩種方法多是大乘的懺悔法。首先闡明作法懺悔，因為做了善事來反轉惡事，所以叫做懺悔。如同《毗尼》（Vinaya）中，一向用這種方法來消除罪孽。為什麼呢？如同懺悔第二篇二十眾作別住下的意思，出罪等羯磨（Karma，業）作法成就，就叫做罪孽消除。這裡不論見到種種相貌，也不論智慧觀空。所以知道只是作法懺悔。羯磨翻譯為作法。像這樣乃至下三篇，都是作法。這件事容易理解，義理如同《律》中廣為闡明。但沒有闡明懺悔四重法，另有最妙的初教經，闡明懺悔四重法。那部經中說：『應當請三十位清凈比丘僧（Bhikkhu Sangha，佛教僧團），在大眾中，犯罪的比丘，應當自己發露。僧人為他作羯磨成就。又在三寶（Triratna，佛法僧）前，做各種行法，以及誦戒千遍，就能得到清凈。』也說要取得相作為罪滅清凈的證明。應當知道《律》中雖然沒有說，但經中有這種羯磨的明文，作法的相貌，如同那部經中廣為闡說。其次闡明觀相懺悔，修行人依照各種經中的懺悔方法，專心用意，在安靜的心中，見到種種諸相。如同《菩薩戒》（Bodhisattva Precepts）中所說，如果懺悔十重罪，必須要見到好相，才能消除罪孽。所謂好相，如佛來摩頂，見到光華種種瑞相之後，罪孽就得以消除。如果見不到相。

【English Translation】 English version For those with different methods of repentance, the means of eliminating offenses vary. It's like clothes stained with grease; if you wash them directly with water, you can't remove it, but lye made from ash can. The method of eliminating offenses is also like this. Now, clarifying the methods of repentance, there are many teachings. To summarize, there are no more than three: first, Repentance through Ritual (作法懺悔), which relies on upholding the precepts to clarify repentance; second, Repentance through Contemplation of Signs (觀相懺悔), which relies on meditative concentration to clarify repentance; and third, Repentance through Contemplation of Non-Origination (觀無生懺悔), which relies on wisdom to clarify repentance. These three methods of repentance, their meaning penetrates the Three Baskets (Tripitaka) and the Mahayana, but generally speaking, the first method is mostly the repentance method of the Hinayana, and the latter two methods are mostly the repentance methods of the Mahayana. First, clarifying Repentance through Ritual, because it involves doing good deeds to reverse evil deeds, it is called repentance. As in the Vinaya, this method is always used to eliminate offenses. Why? As the meaning under the section on 'Separation and Residence for Twenty Monks' in the second chapter on repentance, the completion of the ritual of Karma (羯磨, action, deed) for expelling offenses is called the elimination of offenses. Here, there is no discussion of seeing various signs, nor is there any discussion of wisdom contemplating emptiness. Therefore, it is known that it is only Repentance through Ritual. Karma is translated as 'ritual.' Like this, even the following three chapters are all about ritual. This matter is easy to understand, and the meaning is extensively explained in the Vinaya. However, it does not clarify the four weighty offenses of repentance. There is another most wonderful early teaching scripture that clarifies the four weighty offenses of repentance. That scripture says: 'One should invite thirty pure Bhikkhu Sangha (比丘僧, monastic community) . In the assembly, the offending Bhikkhu (比丘, monk) should confess himself. The Sangha will perform the Karma to completion for him. Also, in front of the Three Jewels (Triratna, 佛法僧, Buddha, Dharma, Sangha), perform various practices and recite the precepts a thousand times, and then one can attain purity.' It also says to obtain a sign as proof of the elimination of offenses and purity. It should be known that although it is not mentioned in the Vinaya, there is clear textual evidence of this Karma in the scripture, and the appearance of the ritual is extensively explained in that scripture. Secondly, clarifying Repentance through Contemplation of Signs, the practitioner relies on the methods of repentance in various scriptures, focusing their mind and intention, and in a quiet mind, sees various signs. As stated in the Bodhisattva Precepts (菩薩戒), if one repents of the ten major offenses, one must see good signs in order to eliminate the offenses. The so-called good signs are like the Buddha coming to pat one's head, seeing light and various auspicious signs, and then the offenses are eliminated. If one does not see the signs.

。雖懺無益。諸大乘方等陀羅尼行法中。多有此觀相懺法。三藏及雜阿含中。亦說觀相懺悔方法。謂作地獄毒蛇白毫等觀相。成就即說罪滅。此悉就定心中作故。觀相懺悔多依修定法說問曰。見種種相。云何知罪滅。答曰。經說不同。罪法輕重有異。不可定判。今但舉要而明。相不出四種。一夢中見相。二於行道時聞空中聲。或見異相及諸靈瑞。三坐中睹見善惡破戒持戒等相。四以內證種種法門道心開發等為相。此隨輕重判之。不可定說。在下至驗善惡根性。更當略出。問曰。魔羅亦能作此等相。云何可別。答曰實爾。邪正難別。不可定取。若相現時。良師乃識。事須面決。非可文載。是故行者初懺悔時。必須近善知識別邪正之人。複次夫見相者。忽然而睹。尚邪正難知。若逐文作心求之。多著魔也。問曰。若爾者不應名觀相懺悔答曰。言觀相者。但用心行道。功成相現。取此判之。便知罪滅不滅。非謂行道之時心存相事而生取著。若如此用心。必定多來魔事。問曰。觀相懺悔行法雲何。答曰。方法出在諸大乘方等修多羅中。行者當自尋經依文而行。三明觀無生懺悔者。如普賢觀經中偈說。

一切業障海　　皆由妄想生　若欲懺悔者　　端坐念實相　眾罪如霜露　　慧日能消除　是故至誠心　　懺悔六情根

【現代漢語翻譯】現代漢語譯本：即使懺悔可能沒有直接的益處，但在許多大乘方等陀羅尼的修行方法中，都有這種觀想懺悔的方法。《三藏》和《雜阿含經》中也記載了觀想懺悔的方法，例如觀想地獄、毒蛇、白毫等形象，如果觀想成就，就說罪業消滅。這些都是在禪定狀態下進行的。所以，觀想懺悔大多是依據修習禪定的方法來說的。有人問：『見到種種景象，如何知道罪業已經消滅？』回答說：『經典中的說法不盡相同，罪業的輕重也有差異，不能一概而論。現在只是簡要地說明一下。出現的景象不出四種：一是在夢中見到景象；二是在行道時聽到空中的聲音，或者見到奇異的景象以及各種靈瑞；三是在禪坐中看到善惡、破戒、持戒等景象；四是以內心證悟種種法門、道心開發等作為景象。』這些要根據罪業的輕重來判斷，不能一概而論。至於更深入地驗證善惡根性，以後會再略加說明。有人問：『魔羅（Mara，魔王）也能製造這些景象，如何分辨？』回答說：『確實如此，邪正難以分辨，不能輕易相信。如果景象出現時，有好的老師才能辨別，這件事需要當面決斷，不能用文字記載。』所以，修行人在最初懺悔時，必須親近善知識，辨別邪正的人。此外，見到景象，如果是突然看到的，尚且邪正難辨，如果按照文字去刻意追求，大多會著魔。有人問：『如果這樣，就不應該叫做觀想懺悔了。』回答說：『所說的觀想，只是用心修行，功德成就後景象自然顯現，以此來判斷罪業是否消滅，不是說在行道的時候心裡想著景象而產生執著。如果這樣用心，必定會招來很多魔事。』有人問：『觀想懺悔的修行方法是怎樣的？』回答說：『方法記載在各種大乘方等修多羅（Sutra，經）中，修行人應當自己尋找經典，按照經文去修行。』三明觀無生懺悔，如《普賢觀經》中的偈頌所說：

一切業障海　　皆由妄想生　若欲懺悔者　　端坐念實相　眾罪如霜露　　慧日能消除　是故至誠心　　懺悔六情根 English version: Although repentance may not have direct benefits, many Mahayana Vaipulya Dharani practices include this method of contemplation and repentance. The Tripiṭaka (Three Baskets, the Buddhist canon) and the Saṃyukta Āgama (Miscellaneous Āgama) also describe methods of contemplation and repentance, such as contemplating images of hell, poisonous snakes, and the ūrṇākośa (white hair between the eyebrows of a Buddha), and if the contemplation is successful, it is said that sins are extinguished. These are all done in a state of samādhi (concentration). Therefore, contemplation and repentance are mostly based on the practice of samādhi. Someone asks: 'Seeing various images, how do you know that sins have been extinguished?' The answer is: 'The scriptures say different things, and the severity of sins also varies, so it cannot be generalized. Now, I will just briefly explain. The images that appear are no more than four types: first, seeing images in a dream; second, hearing voices in the air while practicing, or seeing strange images and various auspicious signs; third, seeing images of good and evil, breaking precepts, and upholding precepts in meditation; fourth, taking the inner realization of various dharmas (teachings), the development of the mind of the bodhi (enlightenment), etc., as images.' These should be judged according to the severity of the sins, and cannot be generalized. As for further verifying the nature of good and evil roots, I will explain it briefly later. Someone asks: 'Māra (the demon king) can also create these images, how can you distinguish them?' The answer is: 'Indeed, it is difficult to distinguish between right and wrong, and you cannot easily believe them. If the images appear, a good teacher can distinguish them, and this matter needs to be decided face-to-face, and cannot be recorded in writing.' Therefore, when a practitioner first repents, he must be close to a good teacher, someone who can distinguish between right and wrong. Furthermore, seeing images, if they are seen suddenly, it is still difficult to distinguish between right and wrong. If you deliberately pursue them according to the text, you will mostly be possessed by demons. Someone asks: 'If so, it should not be called contemplation and repentance.' The answer is: 'What is called contemplation is just practicing with your heart, and after the merit is achieved, the images will naturally appear, and use this to judge whether the sins have been extinguished or not. It does not mean that when practicing, you think about the images in your mind and become attached to them. If you use your mind in this way, you will definitely attract many demonic events.' Someone asks: 'What is the practice method of contemplation and repentance?' The answer is: 'The methods are recorded in various Mahayana Vaipulya sutras (scriptures), and practitioners should find the scriptures themselves and practice according to the text.' The third is to contemplate the non-origination repentance, as the Samantabhadra Contemplation Sutra says in the verse:

All karmic obstacles 　Are born from delusion 　If you want to repent 　Sit upright and contemplate reality 　All sins are like frost and dew 　The sun of wisdom can eliminate them 　Therefore, with sincere heart 　Repent of the six sense roots

【English Translation】 English version: Although repentance may not have direct benefits, many Mahayana Vaipulya Dharani practices include this method of contemplation and repentance. The Tripiṭaka (Three Baskets, the Buddhist canon) and the Saṃyukta Āgama (Miscellaneous Āgama) also describe methods of contemplation and repentance, such as contemplating images of hell, poisonous snakes, and the ūrṇākośa (white hair between the eyebrows of a Buddha), and if the contemplation is successful, it is said that sins are extinguished. These are all done in a state of samādhi (concentration). Therefore, contemplation and repentance are mostly based on the practice of samādhi. Someone asks: 'Seeing various images, how do you know that sins have been extinguished?' The answer is: 'The scriptures say different things, and the severity of sins also varies, so it cannot be generalized. Now, I will just briefly explain. The images that appear are no more than four types: first, seeing images in a dream; second, hearing voices in the air while practicing, or seeing strange images and various auspicious signs; third, seeing images of good and evil, breaking precepts, and upholding precepts in meditation; fourth, taking the inner realization of various dharmas (teachings), the development of the mind of the bodhi (enlightenment), etc., as images.' These should be judged according to the severity of the sins, and cannot be generalized. As for further verifying the nature of good and evil roots, I will explain it briefly later. Someone asks: 'Māra (the demon king) can also create these images, how can you distinguish them?' The answer is: 'Indeed, it is difficult to distinguish between right and wrong, and you cannot easily believe them. If the images appear, a good teacher can distinguish them, and this matter needs to be decided face-to-face, and cannot be recorded in writing.' Therefore, when a practitioner first repents, he must be close to a good teacher, someone who can distinguish between right and wrong. Furthermore, seeing images, if they are seen suddenly, it is still difficult to distinguish between right and wrong. If you deliberately pursue them according to the text, you will mostly be possessed by demons. Someone asks: 'If so, it should not be called contemplation and repentance.' The answer is: 'What is called contemplation is just practicing with your heart, and after the merit is achieved, the images will naturally appear, and use this to judge whether the sins have been extinguished or not. It does not mean that when practicing, you think about the images in your mind and become attached to them. If you use your mind in this way, you will definitely attract many demonic events.' Someone asks: 'What is the practice method of contemplation and repentance?' The answer is: 'The methods are recorded in various Mahayana Vaipulya sutras (scriptures), and practitioners should find the scriptures themselves and practice according to the text.' The third is to contemplate the non-origination repentance, as the Samantabhadra Contemplation Sutra says in the verse:

All karmic obstacles 　Are born from delusion 　If you want to repent 　Sit upright and contemplate reality 　All sins are like frost and dew 　The sun of wisdom can eliminate them 　Therefore, with sincere heart 　Repent of the six sense roots

夫行人慾行大懺悔者。應當起大悲心憐愍一切。深達罪源。所以者何。一切諸法本來空寂。尚無有福。況復罪耶。但眾生不善思惟。妄執有為而起無明及與愛恚。從此三毒。廣作無量無邊一切重罪。皆從一念不了心生。若欲除滅。但當反觀如此心者從何處。起若在過去。過去已滅。已滅之法則無所有。無所有法。不名為心。若在未來。未來未至。未至之法即是不有不有之法。亦無此心。若在現在。現在之中。剎那不住。無住相中。心不可得。複次若言現在。現在者為在內外兩中間耶。若言在內。則不待外。內自有故。若言在外。於我無過。複次外塵無知。豈得有心。既無內外。豈有中間。若無中間。則無停處。如是觀之。不見相貌。不在方所。當知此心畢竟空寂。既不見心。不見非心。尚無所觀。況有能觀。無能無所。顛倒想斷。既顛倒斷。則無無明及以愛恚。無此三毒。罪從何生。複次一切萬法。悉屬於心。心性尚空。何況萬法。若無萬法。誰是罪業若不得罪。不得不罪。觀罪無生。破一切罪。以一切諸罪根本性空常清凈故。故維摩羅詰。謂優波離。彼自無罪。勿增其過。當直爾除滅。勿擾其心。又如普賢觀經中說。觀心無心。法不住法。我心自空。罪福無主。一切諸法。皆悉如是。無住無壞。作是懺悔。

名大懺悔。名莊嚴懺悔。名破壞心識懺悔。名無罪相懺悔。行此悔者。心如流水。唸唸之中。見普賢菩薩及十方佛。故知深觀無生。名大懺悔。于懺悔中。最尊最妙。一切大乘經中明懺悔法。悉以此觀為主。若離此觀。則不得名大方等懺也。問曰。觀無生懺悔。云何知罪滅相。答曰。如是用心。于唸唸中。即諸罪業唸唸自滅。若欲知障道法轉者。精勤不已。諸相亦當自現。觀此可知。如前觀相中所說。善夢靈瑞定慧開發等相。此中應具明。複次若行者觀心與理相應。即是罪滅之相。不勞余求。故普賢觀經中言。令此空慧與心相應。當知於一念中能滅百萬億阿僧祇劫生死重罪。以此為證。若得無生忍慧。則便究盡罪源。此則尸羅清凈。可修禪定。第二明罪滅階降不同者。懺法既有別異。當知滅罪亦復不同。所以者何。罪有三品。一者違無作起障道罪。二者體性罪。三者無明煩惱根本罪。通稱罪者。摧也現則摧損行人功德智慧。未來之世三塗受報。則能摧折行者色心。故名為罪。一明作法懺悔者。破違無作障道罪。二明觀相懺者。破除體性惡業罪。故摩訶衍論云。若比丘犯殺生戒。雖復懺悔。得戒清凈。障道罪滅。而殺報不滅。此可以證前釋后。當知觀相懺悔。用功既大。能除體性之罪。三觀無生懺悔罪滅者。破除無明一

【現代漢語翻譯】現代漢語譯本：名為大懺悔（Maha-kṣamā）。名為莊嚴懺悔。名為破壞心識懺悔。名為無罪相懺悔。行此懺悔的人，心如流水一般清凈。唸唸之間，都能見到普賢菩薩（Samantabhadra）以及十方諸佛。因此可知，深刻觀照無生之理，就叫做大懺悔。在所有懺悔法門中，這是最尊貴、最微妙的。一切大乘經典中所闡明的懺悔方法，都以這種觀照為根本。如果離開了這種觀照，就不能稱之為大方等懺（Vaipulya-kṣamā）。問：觀照無生之理進行懺悔，如何得知罪業已經滅除的徵兆？答：像這樣用心，在每一個念頭中，所有的罪業都會自然而然地消滅。如果想知道障礙修道的法已經轉變的徵兆，只要精勤不懈，各種徵兆也會自然顯現。可以通過觀察這些徵兆來了解，就像前面觀相中所說的那樣，例如出現吉祥的夢境、靈驗的徵兆、禪定智慧得到開發等等。這些徵兆在這裡都應該詳細說明。此外，如果修行者觀照內心與真理相應，這就是罪業滅除的徵兆，不需要再向外尋求。所以《普賢觀經》（Samantabhadra-dhyāna-sūtra）中說：『令此空慧與心相應，當知於一念中能滅百萬億阿僧祇劫生死重罪。』可以以此作為證明。如果證得了無生忍慧（anutpattika-dharma-kṣānti），就能徹底地窮盡罪業的根源。這樣，戒律（śīla）就清凈了，可以修習禪定（dhyāna）。第二，說明罪業滅除的階梯和層次不同：懺悔的方法既然有差別，那麼罪業滅除的效果也必然不同。為什麼這樣說呢？罪業有三種：第一種是違背無作戒體（anāśrava-śīla），從而產生障礙修道的罪業；第二種是體性罪（prakṛti-śīla）；第三種是無明煩惱（avidyā-kleśa）的根本罪。統稱為罪業的原因是，它會摧毀行人的功德和智慧，未來世在三惡道（tri-apāya）中受報，會摧折行人的色身和心識，所以稱為罪業。第一，說明作法懺悔（karma-kṣamā）可以破除違背無作戒體而產生的障礙修道的罪業。第二，說明觀相懺悔可以破除體性惡業罪。所以《摩訶衍論》（Mahāyāna-sūtra）中說：『如果比丘（bhikṣu）犯了殺生戒（prāṇātipāta），即使懺悔，也只能得到戒體的清凈，障礙修道的罪業可以滅除，但是殺生的果報卻不能滅除。』這可以用來證明前面的解釋。由此可知，觀相懺悔，因為用功很大，所以能夠消除體性之罪。第三，觀無生懺悔滅罪，可以破除無明。

【English Translation】 English version: This is called the Great Repentance (Maha-kṣamā). It is called the Solemn Repentance. It is called the Repentance of Destroying Mental Consciousness. It is called the Repentance of No Sin Appearance. Those who practice this repentance have minds like flowing water. In every thought, they see Samantabhadra Bodhisattva (Samantabhadra) and the Buddhas of the ten directions. Therefore, it is known that deeply contemplating non-origination is called the Great Repentance. Among all repentance methods, this is the most venerable and most wonderful. All Mahayana sutras explain the repentance method, and all take this contemplation as the main practice. If one departs from this contemplation, it cannot be called the Vaipulya Repentance (Vaipulya-kṣamā). Question: When contemplating non-origination for repentance, how does one know the signs of the extinction of sins? Answer: By using the mind in this way, in every thought, all sins will naturally extinguish themselves in every thought. If you want to know when the obstacles to the path have transformed, be diligent and unceasing, and the signs will naturally appear. This can be known by observing these signs, as mentioned earlier in the contemplation of appearances, such as auspicious dreams, spiritual omens, the development of samadhi and wisdom, and so on. These signs should be clearly explained here. Furthermore, if the practitioner contemplates the mind in accordance with the truth, this is a sign of the extinction of sins, and there is no need to seek anything else. Therefore, the Samantabhadra Contemplation Sutra (Samantabhadra-dhyāna-sūtra) says: 'Let this empty wisdom be in accordance with the mind, and know that in one thought, it can extinguish hundreds of millions of asamkhya kalpas of heavy sins of birth and death.' This can be used as proof. If one attains the wisdom of non-origination (anutpattika-dharma-kṣānti), then one will thoroughly exhaust the source of sins. Then the precepts (śīla) will be pure, and one can cultivate dhyana (dhyāna). Secondly, explaining the different levels of sin extinction: Since the repentance methods are different, it should be known that the effects of sin extinction are also different. Why is this so? There are three types of sins: The first is violating the non-outflow precepts (anāśrava-śīla), which gives rise to sins that obstruct the path. The second is the nature of sin (prakṛti-śīla). The third is the fundamental sin of ignorance and afflictions (avidyā-kleśa). The general term 'sin' means that it destroys the practitioner's merits and wisdom. In future lives, receiving retribution in the three evil realms (tri-apāya) will destroy the practitioner's physical body and mind, so it is called sin. First, explaining that karma repentance (karma-kṣamā) can break the sins that violate the non-outflow precepts and obstruct the path. Second, explaining that contemplation of appearances can break the sins of the nature of evil. Therefore, the Mahayana Sutra (Mahāyāna-sūtra) says: 'If a bhikshu (bhikṣu) violates the precept of killing (prāṇātipāta), even if he repents, he can only obtain the purity of the precepts. The sins that obstruct the path can be extinguished, but the retribution for killing cannot be extinguished.' This can be used to prove the previous explanation. From this, it can be known that contemplation of appearances, because it requires great effort, can eliminate the sins of the nature of evil. Third, contemplating non-origination to extinguish sins can break ignorance.

切煩惱習因之罪。此則究竟除罪源本。第三明覆本不復本相者。問曰。懺悔清凈得複本不。答曰。解者不同。有言不復。如衣破更補。雖完終不如不破。有言得復如衣不凈。更浣凈。與本無異。有言。有復有不復。如律中所明。初二篇不復。后三篇可復。初教經所明。作羯磨懺悔四重悉復。今言不必定爾。應當對前三種懺法。還為三義。一者復義。二者過本義。三增上過本義。今當借譬顯之。一者作法懺悔。罪滅或復不復。如冷病人。服於薑桂所患除差。身有復不復。二者觀相懺悔。非唯罪滅。能發禪定。此則過本。何以故。本無禪定故。如冷病人服石散等。非但冷除。亦複肥壯過本。三者觀無生懺悔。非唯罪滅發諸禪定。乃得成道。此為增上過本如病服於仙藥。非直病除。乃得仙通神變自在。此而推之。豈得一類。問曰。有戒者可然。其無戒者云何。答曰。無戒者當更受戒。或有因懺發戒。此如普賢觀經中所說。複次若菩薩戒者。眾生世世以來。或已遇善知識。發菩提心。受菩薩戒。但于生死中。顛倒造罪。妄失違犯。因今歸依三寶。重更練之。兼復懺悔清凈。用此本戒亦發禪定。是故雖無事戒。菩提本戒。或已有之。複次如摩訶衍論說。尸羅。秦言好善。好行善道。不自放逸。是名尸羅。或受戒行善。或不受戒行

【現代漢語翻譯】現代漢語譯本斷除煩惱習氣所造成的罪業，這才是究竟地剷除了罪惡的根源。第三部分說明恢復或不恢復本來面目的問題。有人問：通過懺悔清凈之後，能夠恢復到本來的狀態嗎？回答是：對此有不同的解釋。有人說不能恢復，就像衣服破了再補，雖然完整了，但終究不如沒有破損過。有人說可以恢復，就像衣服髒了再洗乾淨，和原來沒有區別。還有人說，有的可以恢復，有的不能恢復，就像律中所說，最初的兩種罪不能恢復，後面的三種罪可以恢復。最初的教經中所說，通過羯磨（karma，業）懺悔，四重罪都可以恢復。現在說的不一定如此，應當對照前面的三種懺悔方法，還分為三種意義：一是恢復的意義，二是超過本來的意義，三是更加超過本來的意義。現在用比喻來顯明這些意義。一是作法懺悔，罪業消滅，或者恢復，或者不能恢復，就像寒病的人，服用了薑桂，病癥消除了，身體有恢復，也有不恢復。二是觀相懺悔，不僅罪業消滅，還能引發禪定，這便是超過了本來的狀態。為什麼這樣說呢？因為本來沒有禪定。就像寒病的人服用了石散等藥物，不僅寒病消除了，而且身體也變得肥壯，超過了本來的狀態。三是觀無生懺悔，不僅罪業消滅，引發各種禪定，還能成就道果，這便是更加超過了本來的狀態，就像病人服用了仙藥，不僅病癥消除了，而且還獲得了神通變化，自在無礙。由此推論，怎麼能一概而論呢？有人問：受戒的人可以這樣說，沒有受戒的人該怎麼辦呢？回答是：沒有受戒的人應當重新受戒，或者因為懺悔而生起戒體，這就像《普賢觀經》（Universal Worthy Contemplation Sutra）中所說的。再次，如果是菩薩戒，眾生世世以來，或許已經遇到善知識，發菩提心，受菩薩戒，只是在生死輪迴中，顛倒造罪，忘記或違犯了戒律，現在因為歸依三寶，重新修習，兼做懺悔，使之清凈，用這本來的戒體也能引發禪定。所以，即使沒有事戒，菩提本戒或許已經存在。再次，如《摩訶衍論》（Mahayana Treatise）所說，尸羅（śīla），翻譯成漢語是好善，喜歡行善道，不放縱自己，這叫做尸羅。或者受戒行善，或者不受戒行善。

【English Translation】 English version Cutting off the sins caused by afflictions and habitual tendencies, this is the ultimate eradication of the root of sin. The third part explains the issue of restoring or not restoring the original state. Someone asks: After being purified through repentance, can one return to the original state? The answer is: There are different interpretations on this. Some say it cannot be restored, just like clothes that are torn and then mended, although they are complete, they are ultimately not as good as those that have never been torn. Some say it can be restored, just like clothes that are dirty and then washed clean, there is no difference from the original. Still others say that some can be restored and some cannot, just as the Vinaya (rules of monastic discipline) states, the first two types of offenses cannot be restored, while the latter three types can be restored. The initial teachings in the sutras state that through karma (karma) repentance, the four major offenses can all be restored. What is said now is not necessarily the case, and should be compared to the previous three methods of repentance, which are also divided into three meanings: first, the meaning of restoration; second, the meaning of surpassing the original state; and third, the meaning of further surpassing the original state. Now, let's use metaphors to illustrate these meanings. First, ritual repentance, sins are eliminated, either restored or not restored, just like a person with a cold disease, after taking ginger and cinnamon, the symptoms are eliminated, the body has restoration, and also has no restoration. Second, contemplation repentance, not only are sins eliminated, but also meditation can be generated, which surpasses the original state. Why is this said? Because there was no meditation originally. Just like a person with a cold disease taking stone powder and other medicines, not only is the cold disease eliminated, but the body also becomes fat and strong, surpassing the original state. Third, contemplation of non-origination repentance, not only are sins eliminated, meditation is generated, but also the fruit of the path can be achieved, which further surpasses the original state, just like a patient taking elixir, not only is the disease eliminated, but also supernatural powers and transformations are obtained, freely and unhindered. From this reasoning, how can it be generalized? Someone asks: Those who have taken precepts can say this, but what about those who have not taken precepts? The answer is: Those who have not taken precepts should take them again, or generate the precepts through repentance, just as the Universal Worthy Contemplation Sutra says. Furthermore, if it is the Bodhisattva precepts, sentient beings in lifetimes may have already encountered good teachers, generated Bodhicitta (the aspiration for enlightenment), and taken the Bodhisattva precepts, but in the cycle of birth and death, they have created sins in delusion, forgotten or violated the precepts. Now, because of taking refuge in the Three Jewels, they practice again, and also do repentance to purify them, using this original precept body to generate meditation. Therefore, even if there are no formal precepts, the original Bodhi precepts may already exist. Furthermore, as the Mahayana Treatise says, śīla, translated into Chinese is 'liking goodness,' liking to practice good deeds, not indulging oneself, this is called śīla. Either taking precepts and practicing good, or not taking precepts and practicing good.

善。皆名尸羅。若不受戒行善。名尸羅者。既有尸羅。豈不得發諸禪三昧耶。問曰。若爾者何用受戒為。答曰不然。一為助道。二定佛法外相。豈可不依。問曰。上來所說。初坐禪者。必須懺悔。亦有不然。答曰。不必一向。如妙勝定經所明。但能直心坐禪。即是第一懺悔。若於坐中有難轉。多不得用心者。必須懺悔。第二明衣食具足者。今明衣法有三種。一者如雪山大士等學道但畜一衣。即足以不遊人間。堪忍力成故此上人也。二者如迦葉等。常受頭陀法。但畜糞掃三衣不須余長。此是中人衣法。三者若多寒國土及下士不堪。如來更開畜百一物等。而要應說凈作法。知量知足。若過貪求則于道有妨。具足食法者。食有四種。若上人大士。深山絕人。果菜隨得。趣以支命。二者常行頭陀受乞食法。是乞食法。能破四種邪命。依正命自活能生聖道。故名聖種。四邪命自活者。一下口食。二仰口食。三四維口食。四方口食。此是邪命之相。如舍利弗為青木女說。是中應廣分別。三者阿蘭若受檀越送食。四者于僧中結凈食。有此等食。名緣具足。是名衣食具足。若無此資身因緣則心不寧。于道有妨。第三得閑居靜處。閑者。不作眾事。名之為閑。無憒鬧故。名之為靜。此有三處可修禪定。一者深山絕人之處。二者頭陀蘭若之

【現代漢語翻譯】現代漢語譯本善。都叫做尸羅（śīla，戒律）。如果不受戒而行善，也叫做尸羅，既然已經有了尸羅，難道就不能生起各種禪定三昧（samādhi，正定）嗎？問：如果這樣，那又何必受戒呢？答：不是這樣的。一是作為修道的助緣，二是確定佛法的外在表相，怎麼可以不依循呢？問：上面所說，初學坐禪的人，必須懺悔，也有不這樣的情況嗎？答：不一定非要這樣。如《妙勝定經》所說，只要能以正直的心坐禪，就是第一懺悔。如果在坐禪中有難以轉變的障礙，大多不能專心用功，就必須懺悔。第二是說明衣食具足。現在說明衣的法則有三種。一是像雪山大士等修道者，只擁有一件衣服，就足以不遊走於人間，因為堪忍的力量已經成就，這是上等人的做法。二是像迦葉（Kāśyapa）等，常修頭陀行（dhūta，苦行），只擁有從糞堆里撿來的三衣，不需要多餘的。這是中等人的衣法。三是如果是在非常寒冷的國土，以及下等根器的人無法忍受，如來（Tathāgata）就開許可以擁有百一物等，但一定要說明清凈作法，知量知足。如果過度貪求，就會對修道產生妨礙。具足食的法則，食物有四種。若是上等大士，身處深山絕人之地，隨緣得到果菜，僅用來維持生命。二是常行頭陀行，接受乞食的方法。這種乞食的方法，能夠破除四種邪命，依靠正命自活，能夠生起聖道，所以叫做聖種。四種邪命自活是指：一下口食，二仰口食，三四維口食，四方口食。這些都是邪命的相狀。如舍利弗（Śāriputra）為青木女所說，其中應該廣為分別。三是在阿蘭若（āraṇya，寂靜處）接受檀越（dānapati，施主）送來的食物。四是在僧團中結凈食。有了這些食物，叫做因緣具足。這就是衣食具足。如果沒有這些維持色身的因緣，內心就不會安定，對修道產生妨礙。第三是得到閑居靜處。閑，是不做各種事務，叫做閑。沒有喧鬧，所以叫做靜。有三個地方可以修習禪定。一是深山絕人之處，二是頭陀蘭若（āraṇya，寂靜處）。

【English Translation】 English version Excellent. All are called Śīla (precepts). If one performs good deeds without taking precepts, and it is called Śīla, since there is already Śīla, how can one not develop various dhyāna-samādhis (meditative absorptions)? Question: If that's the case, then what is the use of taking precepts? Answer: It is not like that. First, it is an aid to the path; second, it establishes the external appearance of the Buddha's Dharma. How can one not rely on it? Question: What was said above, that a beginner in seated meditation must repent, is there also a case where this is not necessary? Answer: It is not necessarily always the case. As explained in the Amazing Victory Samādhi Sutra, as long as one can sit in meditation with a straightforward mind, that is the foremost repentance. If there are difficulties in meditation that are hard to overcome, and one often cannot focus the mind, then one must repent. Second, it explains having sufficient clothing and food. Now, there are three kinds of clothing rules. First, like the great ascetics of the Snow Mountains, who only keep one garment for their practice, which is enough for them not to wander among people, because their power of endurance is accomplished. This is for superior people. Second, like Kāśyapa, who always practices the dhūta (ascetic) practices, only keeping three robes made from discarded rags, without needing any extra. This is the clothing rule for intermediate people. Third, if it is in a very cold country, and inferior people cannot endure it, the Tathāgata (Buddha) allows them to keep a hundred and one items, etc., but it is necessary to explain the pure practice, knowing measure and being content. If one is excessively greedy, it will hinder the path. Having sufficient food means that there are four kinds of food. For superior great ascetics, in deep mountains and isolated places, they obtain fruits and vegetables as they come, just enough to sustain life. Second, they constantly practice dhūta (ascetic) practices, receiving food through begging. This method of begging for food can break the four kinds of wrong livelihood. Relying on right livelihood to sustain oneself can generate the holy path, so it is called a holy seed. The four wrong livelihoods are: first, inferior mouth food; second, upturned mouth food; third, four-dimensional mouth food; fourth, square mouth food. These are the characteristics of wrong livelihood. As Śāriputra explained to the Green Wood Woman, one should broadly distinguish among them. Third, in an āraṇya (quiet place), they receive food sent by dānapati (patrons). Fourth, they form a pure food arrangement within the sangha. Having these kinds of food is called having sufficient conditions. This is called having sufficient clothing and food. If there are no such conditions to sustain the body, the mind will not be at peace, and it will hinder the path. Third, one obtains a secluded and quiet place. 'Secluded' means not engaging in various affairs, which is called secluded. Without disturbance, it is called quiet. There are three places where one can practice meditation. First, a deep mountain and isolated place; second, a dhūta (ascetic) āraṇya (quiet place).

處。離於聚落極近二里。此放牧聲絕。無諸憒鬧。三者遠白衣舍處。清凈伽藍之中皆是閑居靜處也。第四息諸緣務者。緣務眾多。略說有四。一息生活緣務。所謂不作一切有為事業。二息人事緣務。所謂不追尋俗人朋友親識。斷絕往還。三息工巧技術緣務。所謂不作世間工匠醫方藥咒卜相書數算計等事。四息學問緣務。所謂讀誦聽學義論等。悉皆棄捨。此為息諸緣務。所以者何。若多緣務。則于修定有廢。心亂難攝。不得定也。第五近善知識。有三種。一外護善知識。經營供養。善能將護行人不相惱亂。二者同行善知識。共修一道。互相勸發。不相擾亂。三者教授善知識。以內外方便禪定法門。示教利喜。是則略明五緣具足。第二訶五欲及棄五蓋者。經中說離欲及惡法。有覺並有觀。離欲者。即是訶責五欲。惡法者。即是棄五蓋。言五欲者。即是世間上妙色聲香味觸等。常能誑惑一切凡夫。壞於善事。若不明識過罪訶責厭離。則諸禪三昧。無由可獲一。訶色慾者。所謂男子女人。形貌端嚴。修目高眉。朱脣素齒。及世間寶物。青黃赤白。紅紫縹綠。種種妙色。能令愚人見即生愛。作諸惡業。如頻婆娑羅王。以色慾故。身入敵國。獨在淫女阿梵婆羅房中。優填王以色染故。截五百仙人手足。如是等種種因緣。知色過罪。

如摩訶衍中廣說。二訶聲欲者。所謂箜篌箏笛。絲竹金石。音樂之聲。及男女歌詠贊頌等聲。能令凡夫。聞即染著起諸惡業。如五百仙人雪山中住。聞甄迦羅女歌聲。即失禪定。心醉狂亂如是等種種因緣。知聲過罪。如摩訶衍中廣說。三訶香欲者。所謂男女身香。世間飲食馨香。及一切薰香等。愚人不了香相。聞即愛著。開結使門。如一比丘在蓮華池邊。聞華香氣。心生愛樂。池神即大訶責。何故偷我香氣。以著香故。令諸結使臥者。皆起如是種種因緣。知香過惡。如摩訶衍中廣說。四訶味欲者。所謂苦酸甘辛鹹淡等。種種飲食肴膳美味。能令凡夫心生染著。起不善業。如一沙彌染著酪味。命終后即生酪中。受于蟲身。如是等種種知味過罪。如摩訶衍中廣說。五訶觸欲者。男女身份。柔軟細滑。寒時體溫。熱時體涼。及諸好觸。愚人無智。為之沉沒。起障道業。如獨角仙人。因觸欲故。退失神通。為淫女騎頸。如是等種種觸欲過罪。如摩訶衍中廣說。問曰。云何訶五欲。答曰。訶欲之法。如摩訶衍中。哀哉眾生。常為五欲所惱。而猶求之不已。此五欲者。得之轉劇。如火益薪。其焰轉熾。五欲無益。如狗嚙枯骨。五欲增諍。如鳥競肉。五欲燒人。如逆風執炬。五欲害人。如踐惡蛇。五欲無實。如夢所得。五欲不久。亦

【現代漢語翻譯】現代漢語譯本：如《摩訶衍》（Mahāyāna，大乘）中廣為闡述的那樣。第二，呵斥聲欲，也就是箜篌、箏、笛等絲竹金石樂器的音樂之聲，以及男女歌唱讚頌的聲音等。這些聲音能使凡夫俗子聽聞后立即產生染著，進而引發各種惡業。例如，五百位仙人住在雪山中，聽到甄迦羅女（Kiṅkara，使者）的歌聲，立即失去禪定，心神迷亂。像這樣的種種因緣，使我們認識到聲音的過失和罪惡，正如《摩訶衍》中廣為闡述的那樣。第三，呵斥香欲，也就是男女身上的香味、世間飲食的馨香，以及各種薰香等。愚昧的人不瞭解香的真相，聞到香味就產生愛戀執著，從而打開了煩惱的門。例如，一位比丘在蓮花池邊，聞到花香，心中生起愛戀之情，池神便大聲呵斥他：『為何偷我的香氣？因為貪著香氣，使得那些潛藏的煩惱都復甦了。』像這樣的種種因緣，使我們認識到香的過失和罪惡，正如《摩訶衍》中廣為闡述的那樣。第四，呵斥味欲，也就是苦、酸、甘、辛、咸、淡等各種飲食肴膳的美味。這些味道能使凡夫俗子心生染著，從而產生不善的業。例如，一位沙彌貪著乳酪的味道，命終后就轉生到乳酪中，成為蟲身。像這樣的種種因緣，使我們認識到味道的過失和罪惡，正如《摩訶衍》中廣為闡述的那樣。第五，呵斥觸欲，也就是男女身體的柔軟細滑，寒冷時身體的溫暖，炎熱時身體的涼爽，以及各種美好的觸感。愚昧的人沒有智慧，為此沉溺其中，從而造下障礙修道的業。例如，獨角仙人因為貪圖觸欲，退失了神通，被騎在脖子上。像這樣的種種觸欲的過失和罪惡，正如《摩訶衍》中廣為闡述的那樣。問：如何呵斥五欲？答：呵斥五欲的方法，正如《摩訶衍》中所說：可悲啊，眾生常常被五欲所困擾，卻仍然不知疲倦地追求它們。這五欲，得到后反而更加劇烈，如同用火新增柴薪，火焰反而更加旺盛。五欲沒有益處，如同狗啃咬枯骨。五欲會增加爭鬥，如同鳥兒爭奪肉塊。五欲會焚燒人，如同逆風執持火炬。五欲會傷害人，如同踩到毒蛇。五欲沒有真實性，如同夢中所得到的。五欲不會長久，也如摩訶衍中廣說。二訶聲欲者。所謂箜篌箏笛。絲竹金石。音樂之聲。及男女歌詠贊頌等聲。能令凡夫。聞即染著起諸惡業。如五百仙人雪山中住。聞甄迦羅女歌聲。即失禪定。心醉狂亂如是等種種因緣。知聲過罪。如摩訶衍中廣說。三訶香欲者。所謂男女身香。世間飲食馨香。及一切薰香等。愚人不了香相。聞即愛著。開結使門。如一比丘在蓮華池邊。聞華香氣。心生愛樂。池神即大訶責。何故偷我香氣。以著香故。令諸結使臥者。皆起如是種種因緣。知香過惡。如摩訶衍中廣說。四訶味欲者。所謂苦酸甘辛鹹淡等。種種飲食肴膳美味。能令凡夫心生染著。起不善業。如一沙彌染著酪味。命終后即生酪中。受于蟲身。如是等種種知味過罪。如摩訶衍中廣說。五訶觸欲者。男女身份。柔軟細滑。寒時體溫。熱時體涼。及諸好觸。愚人無智。為之沉沒。起障道業。如獨角仙人。因觸欲故。退失神通。為騎頸。如是等種種觸欲過罪。如摩訶衍中廣說。問曰。云何訶五欲。答曰。訶欲之法。如摩訶衍中。哀哉眾生。常為五欲所惱。而猶求之不已。此五欲者。得之轉劇。如火益薪。其焰轉熾。五欲無益。如狗嚙枯骨。五欲增諍。如鳥競肉。五欲燒人。如逆風執炬。五欲害人。如踐惡蛇。五欲無實。如夢所得。五欲不久。亦

【English Translation】 English version: As extensively explained in the Mahāyāna (Great Vehicle). Secondly, to denounce sound-desire, which refers to the sounds of musical instruments like the Konghou (a type of harp), zheng (a zither-like instrument), flute, and other stringed, bamboo, metal, and stone instruments, as well as the sounds of men and women singing praises. These sounds can cause ordinary people to immediately develop attachment upon hearing them, leading to various evil deeds. For example, five hundred immortals dwelling in the Himalayas lost their meditative concentration and became mentally intoxicated upon hearing the singing of the Kiṅkara (a female celestial musician). Through such various causes and conditions, we recognize the faults and sins of sound, as extensively explained in the Mahāyāna. Thirdly, to denounce scent-desire, which refers to the fragrances of men and women's bodies, the pleasant aromas of worldly foods, and all kinds of incense. Ignorant people do not understand the true nature of scent and develop love and attachment upon smelling it, thus opening the gates of defilements. For example, a Bhikshu (monk) by a lotus pond smelled the fragrance of the flowers and developed a fondness for it. The pond deity then loudly rebuked him, 'Why do you steal my fragrance? Because of your attachment to scent, you have awakened the dormant defilements.' Through such various causes and conditions, we recognize the faults and evils of scent, as extensively explained in the Mahāyāna. Fourthly, to denounce taste-desire, which refers to the various delicious flavors of food and delicacies, such as bitter, sour, sweet, spicy, salty, and bland. These tastes can cause ordinary people to develop attachment, leading to unwholesome actions. For example, a Shami (novice monk) became attached to the taste of cheese and was reborn in the cheese after death, taking the form of a worm. Through such various causes and conditions, we recognize the faults and sins of taste, as extensively explained in the Mahāyāna. Fifthly, to denounce touch-desire, which refers to the soft and smooth textures of men and women's bodies, the warmth of the body in cold weather, the coolness of the body in hot weather, and all kinds of pleasant sensations. Ignorant people, lacking wisdom, become immersed in these, thus creating obstacles to the path of enlightenment. For example, the Ekaśṛṅga Ṛṣi (Unicorn Sage) lost his supernatural powers due to touch-desire and had a ** riding on his neck. Through such various faults and sins of touch-desire, as extensively explained in the Mahāyāna. Question: How should one denounce the five desires? Answer: The method of denouncing the desires, as explained in the Mahāyāna: Alas, sentient beings are constantly troubled by the five desires, yet they tirelessly pursue them. These five desires, when obtained, only intensify, like adding fuel to a fire, causing the flames to burn even more fiercely. The five desires are of no benefit, like a dog gnawing on a dry bone. The five desires increase strife, like birds fighting over a piece of meat. The five desires burn people, like holding a torch against the wind. The five desires harm people, like stepping on a venomous snake. The five desires are unreal, like something obtained in a dream. The five desires are not lasting, nor As extensively explained in the Mahāyāna. Secondly, to denounce sound-desire, which refers to the sounds of musical instruments like the Konghou zheng flute, and other stringed, bamboo, metal, and stone instruments, as well as the sounds of men and women singing praises. These sounds can cause ordinary people to immediately develop attachment upon hearing them, leading to various evil deeds. For example, five hundred immortals dwelling in the Himalayas lost their meditative concentration and became mentally intoxicated upon hearing the singing of the Kiṅkara. Through such various causes and conditions, we recognize the faults and sins of sound, as extensively explained in the Mahāyāna. Thirdly, to denounce scent-desire, which refers to the fragrances of men and women's bodies, the pleasant aromas of worldly foods, and all kinds of incense. Ignorant people do not understand the true nature of scent and develop love and attachment upon smelling it, thus opening the gates of defilements. For example, a Bhikshu by a lotus pond smelled the fragrance of the flowers and developed a fondness for it. The pond deity then loudly rebuked him, 'Why do you steal my fragrance? Because of your attachment to scent, you have awakened the dormant defilements.' Through such various causes and conditions, we recognize the faults and evils of scent, as extensively explained in the Mahāyāna. Fourthly, to denounce taste-desire, which refers to the various delicious flavors of food and delicacies, such as bitter, sour, sweet, spicy, salty, and bland. These tastes can cause ordinary people to develop attachment, leading to unwholesome actions. For example, a Shami became attached to the taste of cheese and was reborn in the cheese after death, taking the form of a worm. Through such various causes and conditions, we recognize the faults and sins of taste, as extensively explained in the Mahāyāna. Fifthly, to denounce touch-desire, which refers to the soft and smooth textures of men and women's bodies, the warmth of the body in cold weather, the coolness of the body in hot weather, and all kinds of pleasant sensations. Ignorant people, lacking wisdom, become immersed in these, thus creating obstacles to the path of enlightenment. For example, the Ekaśṛṅga Ṛṣi lost his supernatural powers due to touch-desire and had a ** riding on his neck. Through such various faults and sins of touch-desire, as extensively explained in the Mahāyāna. Question: How should one denounce the five desires? Answer: The method of denouncing the desires, as explained in the Mahāyāna: Alas, sentient beings are constantly troubled by the five desires, yet they tirelessly pursue them. These five desires, when obtained, only intensify, like adding fuel to a fire, causing the flames to burn even more fiercely. The five desires are of no benefit, like a dog gnawing on a dry bone. The five desires increase strife, like birds fighting over a piece of meat. The five desires burn people, like holding a torch against the wind. The five desires harm people, like stepping on a venomous snake. The five desires are unreal, like something obtained in a dream. The five desires are not lasting, nor

如假借須臾。世人愚惑。貪著五欲。至死不捨。為之後世受無量苦。此五欲法與眾生同有。一切眾生。常為五欲所使。名欲奴僕。坐此弊欲墜墮三塗。我今修禪。復為障蔽。此為大賊。當急遠之。如禪經中說偈。

生死不斷絕　　貪慾嗜味故　養怨入丘冢　　廣受諸辛苦　身臭如死屍　　九孔流不凈　如廁蟲樂糞　　愚貪身無異　智者應觀身　　不貪染世間　無累無所欲　　是名真涅槃　如諸佛所說　　一心一意行　數息在禪定　　是名行頭陀

如是等種種因緣。知五欲過罪。心不親近。如離怨賊以遠離故。心無熱惱。欲想不生。此為修禪之要。訶五欲相。如摩訶衍廣說。第三棄五蓋者。一者貪慾蓋。二瞋恚蓋。三睡眠蓋。四掉悔蓋。五疑蓋。第一棄貪慾者。前說外五塵中生欲。今約內意根生欲。所謂行者端坐修禪。心生欲覺。唸唸相續。覆蓋善心。令不生長。覺已應棄。所以者何。如術婆伽。欲心內發。尚能燒身。況復心生慾火而不燒諸善法。複次貪慾之人去道甚遠。所以者何。欲為種種。惱亂住處。若心著欲。無由近道。如除蓋偈說。

入道慚愧人　　持缽福眾生　云何縱塵欲　　沉沒於五情　已舍於五欲　　棄之而不顧　如何還欲得　　如愚自食吐　諸欲求時苦　　得時

【現代漢語翻譯】現代漢語譯本：如果沉溺於短暫的快樂，世人愚昧迷惑，貪戀五欲（色、聲、香、味、觸五種感官慾望），直到死亡也不肯捨棄，因此在來世遭受無量的痛苦。這五欲之法與所有眾生都有關聯，一切眾生常常被五欲所驅使，被稱為慾望的奴僕。因為這有害的慾望而墜落到地獄、餓鬼、畜生三惡道中。我現在修習禪定，五欲又成為障礙。這真是大賊，應當趕快遠離它。如同禪經中所說的偈語：

『生死輪迴不斷絕，因為貪戀滋味的緣故。養育怨恨進入墳墓，廣泛地承受各種辛苦。身體臭穢如同死屍，九個孔竅流出不凈之物。如同廁所中的蟲子以糞便為樂，愚蠢地貪戀身體也沒有什麼不同。有智慧的人應當觀察身體，不貪戀污染的世間。沒有拖累沒有慾望，這叫做真正的涅槃（佛教修行的最高境界，指脫離輪迴）。如同諸佛所說，一心一意地修行，通過數息來達到禪定，這叫做行頭陀（苦行）。』

像這樣種種的因緣，知道五欲的過失和罪惡，內心不親近它，如同遠離怨恨的賊寇一樣，因為遠離的緣故，內心沒有熱惱，慾望的念頭不產生。這是修習禪定的要點。呵斥五欲的相狀，如同《摩訶衍》中廣泛敘述的那樣。第三，捨棄五蓋（覆蓋清凈心的五種煩惱）：一者貪慾蓋，二者瞋恚蓋，三者睡眠蓋，四者掉悔蓋，五者疑蓋。第一，捨棄貪慾蓋，前面說從外在的五塵（色、聲、香、味、觸五種外在事物）中產生慾望，現在從內在的意根（意識的根本）中產生慾望來說。所謂修行人端正地坐著修習禪定，心中產生慾望的念頭，念頭唸唸相續，覆蓋善良的心，使它不能生長。覺察到之後應當捨棄。為什麼呢？如同術婆伽（一種不凈觀的修行方法），慾望的念頭在內心發動，尚且能夠焚燒身體，更何況心中產生**而不焚燒各種善良的法呢？再次，貪慾的人距離道非常遙遠。為什麼呢？慾望有種種，惱亂居住的地方。如果內心執著于慾望，沒有辦法接近道。如同《除蓋偈》所說：

『進入佛道有慚愧心的人，拿著缽來為眾生求福。怎麼能放縱塵世的慾望，沉沒在五種情慾之中呢？已經捨棄了五欲，拋棄它而不回頭看。怎麼能還想要得到它，如同愚蠢的人自己吃掉吐出來的東西。各種慾望追求的時候痛苦，得到的時候……』 English version: If one indulges in momentary pleasure, worldly people are foolish and deluded,貪著五欲 (tan zhuo wu yu) [greedily attached to the five desires: form, sound, smell, taste, and touch], and are unwilling to abandon them even until death, thus suffering immeasurable pain in the afterlife. These five desires are related to all sentient beings, and all sentient beings are often driven by the five desires, called slaves of desire. Because of these harmful desires, they fall into the three evil paths of hell, hungry ghosts, and animals. Now that I am practicing meditation, the five desires have become an obstacle again. This is truly a great thief, and should be quickly avoided. As the verse in the Chan Sutra says:

'The cycle of birth and death never ceases, because of greed for flavors. Nurturing resentment into the grave, extensively enduring all kinds of hardships. The body is as smelly as a corpse, the nine orifices flow with impurities. Like worms in a toilet enjoying feces, foolishly貪 (tan) [greedily attached to] the body is no different. Wise people should observe the body, not貪 (tan) [greedily attached to] the defiled world. Without burdens and without desires, this is called true Nirvana (the highest state of Buddhist practice, referring to liberation from reincarnation). As the Buddhas say, practice with one heart and one mind, Achieve meditation through counting breaths, this is called practicing Dhuta (ascetic practices).'

Like this, through various causes and conditions, knowing the faults and sins of the five desires, the mind does not approach them closely, just like staying away from hateful thieves, because of staying away, the mind has no heat and annoyance, and the thoughts of desire do not arise. This is the key to practicing meditation. Reproaching the characteristics of the five desires, as widely described in the 《摩訶衍》(Moheyan) [Mahayana]. Third, abandoning the five coverings (five afflictions that cover the pure mind): first is the covering of greed, second is the covering of anger, third is the covering of sleepiness, fourth is the covering of restlessness and regret, and fifth is the covering of doubt. First, abandoning the covering of greed, it was said earlier that desire arises from the external five dusts (色、聲、香、味、觸五種外在事物) [the five external objects: form, sound, smell, taste, and touch], now it is said that desire arises from the internal意根 (yi gen) [root of consciousness]. The so-called practitioner sits upright and practices meditation, and the thought of desire arises in the mind, and the thoughts continue one after another, covering the good mind and preventing it from growing. After realizing it, it should be abandoned. Why? Like術婆伽 (Shupojia) [Śubhakṛtsna], when the thought of desire arises in the heart, it can still burn the body, let alone the mind producing ** without burning all the good dharmas? Furthermore, a greedy person is very far from the path. Why? There are various desires that disturb the place of residence. If the mind is attached to desire, there is no way to approach the path. As the 《除蓋偈》(Chu Gai Ji) [Verse on Removing Coverings] says:

'A person who enters the Buddha's path with a sense of shame, holds a bowl to seek blessings for sentient beings. How can one indulge in worldly desires, sinking into the five emotions? Having abandoned the five desires, discarding them without looking back. How can one still want to obtain them, like a fool eating what he has vomited. Various desires are painful when sought, when obtained...'

【English Translation】 English version: If one indulges in momentary pleasure, worldly people are foolish and deluded, greedily attached to the five desires (色、聲、香、味、觸五種感官慾望), and are unwilling to abandon them even until death, thus suffering immeasurable pain in the afterlife. These five desires are related to all sentient beings, and all sentient beings are often driven by the five desires, called slaves of desire. Because of these harmful desires, they fall into the three evil paths of hell, hungry ghosts, and animals. Now that I am practicing meditation, the five desires have become an obstacle again. This is truly a great thief, and should be quickly avoided. As the verse in the Chan Sutra says:

'The cycle of birth and death never ceases, because of greed for flavors. Nurturing resentment into the grave, extensively enduring all kinds of hardships. The body is as smelly as a corpse, the nine orifices flow with impurities. Like worms in a toilet enjoying feces, foolishly greedily attached to the body is no different. Wise people should observe the body, not greedily attached to the defiled world. Without burdens and without desires, this is called true Nirvana (the highest state of Buddhist practice, referring to liberation from reincarnation). As the Buddhas say, practice with one heart and one mind, Achieve meditation through counting breaths, this is called practicing Dhuta (ascetic practices).'

Like this, through various causes and conditions, knowing the faults and sins of the five desires, the mind does not approach them closely, just like staying away from hateful thieves, because of staying away, the mind has no heat and annoyance, and the thoughts of desire do not arise. This is the key to practicing meditation. Reproaching the characteristics of the five desires, as widely described in the 《摩訶衍》[Mahayana]. Third, abandoning the five coverings (five afflictions that cover the pure mind): first is the covering of greed, second is the covering of anger, third is the covering of sleepiness, fourth is the covering of restlessness and regret, and fifth is the covering of doubt. First, abandoning the covering of greed, it was said earlier that desire arises from the external five dusts (色、聲、香、味、觸五種外在事物) [the five external objects: form, sound, smell, taste, and touch], now it is said that desire arises from the internal root of consciousness. The so-called practitioner sits upright and practices meditation, and the thought of desire arises in the mind, and the thoughts continue one after another, covering the good mind and preventing it from growing. After realizing it, it should be abandoned. Why? Like [Śubhakṛtsna], when the thought of desire arises in the heart, it can still burn the body, let alone the mind producing ** without burning all the good dharmas? Furthermore, a greedy person is very far from the path. Why? There are various desires that disturb the place of residence. If the mind is attached to desire, there is no way to approach the path. As the [Verse on Removing Coverings] says:

'A person who enters the Buddha's path with a sense of shame, holds a bowl to seek blessings for sentient beings. How can one indulge in worldly desires, sinking into the five emotions? Having abandoned the five desires, discarding them without looking back. How can one still want to obtain them, like a fool eating what he has vomited. Various desires are painful when sought, when obtained...'

多怖畏　失時懷悲惱　　一切無樂處　諸欲患如是　　已訶能捨之　得福禪定樂　　則不為所欺

如是等種種因緣。訶貪慾蓋。如摩訶衍中訶欲偈說。第二棄瞋恚蓋者。瞋是生諸不善法之根本。墜諸惡道之因緣。法樂之怨家。善心之大賊。種種惡口之府藏。複次行者于坐時思惟。此人惱我及惱我親。讚歎我怨。思惟過去未來。亦如是。是為九惱。惱故生瞋。瞋故生恨。恨故生怨。怨故欲加報惱。彼瞋恨怨惱覺觀覆心。故名為蓋。當急棄之。無令增長。如釋提婆那以偈問佛。

何物殺安隱　　何物殺無憂　何物毒之根　　吞滅一切善

佛以答言。

殺瞋則安隱　　殺瞋則無憂　瞋為毒之根　　瞋滅一切善

如是知已。當修慈忍。以除滅之。令心清凈。如摩訶衍中佛教弟子訶瞋偈。是中應廣說。第三訶睡眠蓋者。內心惛暗。名為睡。放恣支節。委臥垂熟。名為眠。複次意識惛冥。名為唾五情闇蔽惛熟名為眠。以是因緣。名為睡眠蓋。阿毗曇中說為增心數法。能破今世三事。謂樂利樂福德。又能破今世後世實樂。如此惡法。最為不善。何以故。余蓋情覺可除。眠如死人。無所覺識。以不覺故。難可除滅。如有菩薩教睡眠弟子言。

汝起勿抱死屍臥　　種種不凈假名人　如得重病

【現代漢語翻譯】現代漢語譯本多怖畏失時懷悲惱，一切無樂處，諸欲患如是，已訶能捨之，得福禪定樂，則不為所欺。如是等種種因緣，訶貪慾蓋。如摩訶衍中訶欲偈說。第二棄瞋恚蓋者。瞋是生諸不善法之根本，墜諸惡道之因緣，法樂之怨家，善心之大賊，種種惡口之府藏。複次行者于坐時思惟。此人惱我及惱我親，讚歎我怨。思惟過去未來，亦如是。是為九惱。惱故生瞋。瞋故生恨。恨故生怨。怨故欲加報惱。彼瞋恨怨惱覺觀覆心，故名為蓋。當急棄之，無令增長。如釋提婆那(釋提婆那，帝釋天)以偈問佛。何物殺安隱，何物殺無憂，何物毒之根，吞滅一切善。佛以答言：殺瞋則安隱，殺瞋則無憂，瞋為毒之根，瞋滅一切善。如是知已，當修慈忍，以除滅之，令心清凈。如摩訶衍中佛教弟子訶瞋偈。是中應廣說。第三訶睡眠蓋者。內心惛暗，名為睡。放恣支節，委臥垂熟，名為眠。複次意識惛冥，名為唾五情闇蔽惛熟名為眠。以是因緣，名為睡眠蓋。阿毗曇(阿毗曇，論藏)中說為增心數法。能破今世三事，謂樂利樂福德。又能破今世後世實樂。如此惡法，最為不善。何以故。余蓋情覺可除。眠如死人，無所覺識。以不覺故，難可除滅。如有菩薩教睡眠弟子言：汝起勿抱死屍臥，種種不凈假名人，如得重病

【English Translation】 English version Great Fear Losing the opportune time brings sorrow and distress; there is no place for joy. The afflictions of desires are such that, having been denounced, they can be abandoned. Obtaining the bliss of merit and meditative concentration, one will not be deceived by them. These and other such causes and conditions denounce the cover of greed. As the verse denouncing desire in the Mahayana (Mahayana, Great Vehicle) states. Secondly, abandoning the cover of anger. Anger is the root of all unwholesome dharmas, the cause and condition for falling into evil paths, the enemy of the joy of Dharma, the great thief of wholesome mind, and the treasury of all kinds of evil speech. Furthermore, the practitioner, while sitting, contemplates: 'This person annoys me and annoys my relatives, and praises my enemies.' Contemplating the past and future in the same way. These are the nine annoyances. Annoyance gives rise to anger. Anger gives rise to hatred. Hatred gives rise to resentment. Resentment leads to the desire to inflict further annoyance. These thoughts of anger, hatred, resentment, and annoyance cover the mind, hence it is called a cover. It should be quickly abandoned, and not allowed to grow. As Sakra Devanam Indra (Sakra Devanam Indra, Lord of the Devas) asked the Buddha in verse: What, when killed, brings peace? What, when killed, brings freedom from sorrow? What is the root of poison? That devours all goodness? The Buddha answered: Killing anger brings peace; killing anger brings freedom from sorrow. Anger is the root of poison; anger destroys all goodness. Having known this, one should cultivate loving-kindness and forbearance to eliminate it, making the mind pure. As the verse in the Mahayana (Mahayana, Great Vehicle) teaching disciples to denounce anger. It should be explained extensively therein. Thirdly, denouncing the cover of sleepiness. Inner mental darkness is called sleep. Indulging the limbs, lying down and becoming drowsy is called slumber. Furthermore, the dimming of consciousness is called sleep; the obscuration and drowsiness of the five senses is called slumber. Because of these causes and conditions, it is called the cover of sleepiness. The Abhidhamma (Abhidhamma, collection of philosophical texts) says it is a mental factor that increases, and can destroy three things in this life: namely, pleasure, profit, and merit. It can also destroy true happiness in this life and the next. This evil dharma is most unwholesome. Why? Because the feelings and perceptions of other covers can be removed, but sleep is like a dead person, without any awareness. Because of this lack of awareness, it is difficult to eliminate. As a Bodhisattva teaches a disciple who is sleepy: Arise, do not lie embracing a corpse, a false person of various impurities, as if afflicted with a serious illness.

箭入體　　諸苦痛集安可眠　如人被縛將去殺　　災害垂至安可眠　結賊未滅害未除　　如共毒蛇同室居　亦如臨陣白刃間　　爾時云何而可眠　眠為大暗無所見　　日日欺誑奪人明　以眠覆心無所見　　如是大失安可眠

如是等種種訶眠蓋。警覺無常。滅損睡眠。令無惛覆。若睡眠心。重當用禪鎮禪杖等卻之也。第四棄掉悔者。掉有三種。一身二口三心。身掉者。身好遊走。諸雜戲謔。坐不暫安。口掉者好喜吟詠。諍競是非。無益談論。及世俗言話等。心掉者。心情放蕩縱意攀緣。思惟文藝世間才技。諸惡覺觀等。名為心掉。掉之為法。破出家心。如人攝心。猶不得定。何況掉散。掉散之人。如無鉤醉象穴鼻駱駝不可禁制如偈說。

汝已剃頭著染衣　　執持瓦缽行乞食　云何樂著戲掉法　　放逸縱情失法利

既無法利。又失世樂。覺其過已。當急棄之。悔者若掉。無悔則不成蓋。何以故。掉時未在緣中故。后欲入定時。大悔前所作。憂惱覆心故名為蓋。複次悔有二種。一者因掉後生悔。如前說。二者如大重罪人。常懷怖畏。悔箭入心。堅不可拔。如偈說。

不應作而作　　應作而不作　煩惱火所燒　　後世墮惡道　若人罪能悔　　悔已莫復憂　如是心安樂　　不應常念著

【現代漢語翻譯】現代漢語譯本箭射入身體，各種痛苦聚集，怎麼能安眠？如同人被捆綁即將被殺，災禍臨頭，怎麼能安眠？煩惱和賊寇尚未消滅，危害沒有解除，如同與毒蛇同住一室。又如身臨戰場，面對鋒利的刀刃，這時怎麼能夠安眠？睡眠是巨大的黑暗，使人一無所見，日日欺騙，奪走人的光明。因為睡眠覆蓋了心，使人一無所見，如此大的損失，怎麼能安眠？

像這樣用種種方法呵斥睡眠的障礙，警醒無常，減少睡眠，使心不被昏沉覆蓋。如果昏睡的心很重，應當用禪鎮、禪杖等來驅除它。第四是捨棄掉悔（uddhacca-kukkucca）的障礙。掉有三種：身掉、口掉、心掉。身掉是指身體喜歡遊走，各種雜耍嬉戲，坐立不安。口掉是指喜歡吟唱，爭論是非，無益的談論，以及世俗的言語等。心掉是指心情放蕩，放縱地攀緣，思惟文藝世間的才藝，各種惡念等，這叫做心掉。掉這種法，破壞出家人的心。如果一個人攝心，尚且不能得定，何況是掉舉散亂。掉舉散亂的人，如同沒有鉤子的醉象，沒有穿鼻的駱駝，無法禁止，如偈頌所說：

你已經剃了頭髮，穿著染色的衣服，拿著瓦缽去乞食，為什麼還喜歡戲耍掉舉的法，放逸縱情，失去法的利益？

既然沒有法的利益，又失去世間的快樂，覺察到它的過失后，應當趕快捨棄它。悔，如果掉舉，沒有悔恨，則不能成為障礙。為什麼呢？因為掉舉時沒有在（正念的）緣中。後來想要入定時，深深地後悔之前所做的事，憂愁煩惱覆蓋了心，所以叫做蓋。再次，悔有兩種：一種是因掉舉后產生的悔，如前面所說。另一種是如同犯下重大罪行的人，常常懷有恐懼，悔恨的箭射入心中，堅固不可拔除，如偈頌所說：

不應該做的卻做了，應該做的卻沒有做，被煩惱的火焰所燃燒，來世將墮入惡道。如果人能懺悔罪過，懺悔之後不要再憂愁，這樣心才能安樂，不應該常常念著（過去的罪過）。

【English Translation】 English version With arrows piercing the body, and various pains accumulating, how can one sleep? Like a person bound and about to be killed, with disaster imminent, how can one sleep? With afflictions and bandits not yet extinguished, and harm not yet removed, it's like living in the same room with a poisonous snake. Or like being on the battlefield, facing sharp blades, how can one sleep at such a time? Sleep is a great darkness, causing one to see nothing, deceiving daily, and stealing away one's light. Because sleep covers the mind, causing one to see nothing, with such great loss, how can one sleep?

Thus, in various ways, one should rebuke the hindrance of sleep, awaken to impermanence, reduce sleep, and prevent the mind from being covered by drowsiness. If the mind is heavily inclined to sleep, one should use a meditation bolster, a meditation staff, etc., to dispel it. The fourth is abandoning the hindrance of restlessness and remorse (uddhacca-kukkucca). Restlessness is of three kinds: bodily, verbal, and mental. Bodily restlessness refers to the body's fondness for wandering, various frivolous amusements, and inability to sit still. Verbal restlessness refers to a fondness for chanting, arguing about right and wrong, engaging in useless talk, and worldly conversations, etc. Mental restlessness refers to a mind that is unrestrained, indulging in clinging, contemplating literary and worldly talents, and various evil thoughts, etc. This is called mental restlessness. Restlessness, as a phenomenon, destroys the mind of a renunciant. If a person concentrates the mind, they may still not attain samadhi, how much more so with restlessness and distraction. A person who is restless and distracted is like a drunken elephant without a hook, or a camel without a nose-rope, impossible to restrain, as the verse says:

You have already shaved your head, worn dyed robes, and carry an earthen bowl to beg for food, why do you still delight in the playful ways of restlessness, indulging in dissipation and losing the benefits of the Dharma?

Since there are no benefits of the Dharma, and worldly pleasures are also lost, having realized its faults, one should quickly abandon it. Remorse, if there is restlessness, without remorse, then it cannot become a hindrance. Why is that? Because at the time of restlessness, one is not in the (mindfulness) condition. Later, when one wants to enter samadhi, one deeply regrets what was done before, and sorrow and affliction cover the mind, therefore it is called a hindrance. Furthermore, there are two kinds of remorse: one is remorse that arises after restlessness, as mentioned before. The other is like a person who has committed a great and serious crime, constantly harboring fear, with the arrow of remorse piercing the heart, firmly and irremovably, as the verse says:

What should not be done is done, and what should be done is not done, burned by the fire of affliction, in the next life one will fall into evil realms. If a person can repent of their sins, after repenting, they should not worry again, in this way the mind can be at peace, and one should not constantly dwell on (past sins).

若有二種悔　　若應作不作　不應作而作　　是則愚人相　不以心悔故　　不作而能作　諸惡事已作　　不能令不作

如是種種因緣。訶掉悔蓋。心神清凈。無有覆蓋。常在善心。則寂然安樂。以是因緣。心得法喜。第五棄疑蓋者。以疑覆故。于諸法中不得定心。定心無故。于佛法中空無所獲。譬如人入寶山。若無有手無所能取。複次通疑甚多。未必障定。今正障定疑者。謂三種疑。一者疑自。二者疑師。三者疑法。疑自者。若人作是念。我諸根暗鈍。罪垢深重。非其器乎。作此自疑定法終不發也。欲去之者。無得自輕以宿世善根難測故。二疑師者。彼人威儀相貌。如是自尚無道。何能教我。作是疑慢。即為障定。欲除之法。如摩訶衍中說。如臭皮囊中金。以貪金故不可棄臭皮囊。行者亦爾。師雖不清凈。亦應生佛想。此事如摩訶衍中。釋薩陀波淪。求善知識具明。是中應廣說。三疑法者。世人多執本心。于所受之法。不能即信。故不敬心受行若心生猶豫。即法不染神。何以故。如訶疑偈中說。

如人在岐道　　疑惑無所取　諸法實相中　　疑亦復如是　疑故不勤求　　諸法之實相　是疑從癡生　　惡中之惡者　善不善法中　　生死及涅槃　定實真有法　　于中莫生疑　汝若懷疑惑　

【現代漢語翻譯】現代漢語譯本：如果存在兩種後悔：應該做卻沒有做，不應該做卻做了，這就是愚人的表現。因為內心的後悔，該做的沒有做，已經做了的惡事，也無法使其未發生。

像這樣通過種種因緣，呵斥並去除悔蓋，使心神清凈，沒有任何覆蓋，常處於善念之中，就能寂靜安樂。因為這個因緣，內心獲得法喜。第五個是去除疑蓋，因為疑惑的覆蓋，對於諸法無法獲得定心。沒有定心，對於佛法就空無所獲。譬如人進入寶山，如果沒有手就無法拿取任何東西。而且，通常來說疑惑有很多種，未必都會障礙禪定。現在所說的真正障礙禪定的疑惑，是指三種疑惑：一是懷疑自己，二是懷疑老師，三是懷疑佛法。懷疑自己是指，如果有人這樣想：『我的根器愚鈍，罪業深重，不是修法的根器吧？』產生這樣的自我懷疑，最終禪定之法也不會生起。想要去除這種疑惑，就不要輕視自己，因為宿世的善根難以測度。二是懷疑老師是指，看到老師的威儀相貌，心想：『他自己尚且沒有得道，怎麼能教導我呢？』產生這樣的疑慢之心，就會障礙禪定。想要去除這種疑惑，就像《摩訶衍》（Mahāyāna，大乘）中所說，如同臭皮囊中的黃金，因為貪圖黃金，所以不能捨棄臭皮囊。修行者也是如此，即使老師不清凈，也應該生起佛的想念。這件事在《摩訶衍》中，釋薩陀波淪（Sadāprarudita，常啼菩薩）求善知識的故事中說得很明白，這裡應該廣泛地講述。三是懷疑佛法，世人大多執著于自己的想法，對於所接受的佛法，不能立刻相信，因此不恭敬地接受和修行。如果心中產生猶豫，佛法就無法深入內心。為什麼呢？就像呵斥疑惑的偈頌中所說：

『如同人在岔路口，疑惑而不知該選擇哪條路。對於諸法實相（tathatā，如如）的認識，疑惑也是如此。因為疑惑而不勤奮尋求諸法的實相。這種疑惑是從愚癡產生的，是惡中最惡的。對於善與不善之法，生死與涅槃（Nirvana，涅槃），真實存在的法，不要在其中產生疑惑。』如果你心懷疑惑，

【English Translation】 English version: If there are two kinds of regret: if one should have done something but did not, or if one should not have done something but did, then this is the mark of a fool. Because of regret in the heart, what should have been done was not done, and evil deeds that have been done cannot be undone.

Thus, through various causes and conditions, one should rebuke and remove the covering of regret, purify the mind, and be without any covering, constantly abiding in good thoughts, then one can be peaceful and happy. Because of this cause and condition, the mind obtains the joy of the Dharma. The fifth is to abandon the covering of doubt, because of the covering of doubt, one cannot obtain a settled mind regarding all dharmas. Without a settled mind, one gains nothing from the Buddha Dharma. It is like a person entering a mountain of treasures, but if they have no hands, they cannot take anything. Furthermore, generally speaking, there are many kinds of doubt, not all of which necessarily obstruct samadhi (samādhi，三昧). The doubt that truly obstructs samadhi refers to three kinds of doubt: first, doubt about oneself; second, doubt about the teacher; and third, doubt about the Dharma. Doubt about oneself refers to someone thinking, 'My faculties are dull, and my karmic defilements are deep. Am I not a suitable vessel?' If one has such self-doubt, the Dharma of samadhi will ultimately not arise. To remove this doubt, one should not belittle oneself, because the good roots of past lives are difficult to fathom. Second, doubt about the teacher refers to seeing the teacher's demeanor and appearance and thinking, 'He himself has not attained the Way, how can he teach me?' Having such doubt and arrogance will obstruct samadhi. The method to remove this doubt is as described in the Mahāyāna (Mahāyāna，大乘): like gold in a stinky leather bag, because of greed for the gold, one cannot discard the stinky leather bag. The practitioner is also like this; even if the teacher is not pure, one should still generate the thought of the Buddha. This matter is clearly explained in the Mahāyāna, in the story of Sadāprarudita (Sadāprarudita，常啼菩薩) seeking a good teacher, which should be extensively discussed here. Third, doubt about the Dharma refers to how most people are attached to their own ideas, and they cannot immediately believe in the Dharma they receive, so they receive and practice it without reverence. If hesitation arises in the mind, the Dharma will not penetrate the spirit. Why is this? It is as the verse rebuking doubt says:

'Like a person at a crossroads, doubting and not knowing which path to take. Regarding the true nature of all dharmas (tathatā，如如), doubt is also like this. Because of doubt, one does not diligently seek the true nature of all dharmas. This doubt arises from ignorance and is the worst of evils. Regarding good and unwholesome dharmas, samsara (生死) and Nirvana (Nirvana，涅槃), and truly existing dharmas, do not generate doubt about them.' If you harbor doubt,

死生獄吏縛　如師子搏鹿　　不能得解脫　在世雖有疑　　當隨妙善法　譬如觀岐道　　利好者應逐

複次佛法之中。信為能入。若無信者。雖在佛法。終無所獲。如是等種種因緣。覺知疑過。當急棄之。問曰。不善法塵無量。何故。但棄五法。答曰。此五蓋中即有三毒。等分為根本。亦得攝八萬四千塵勞門。所以者何。貪慾蓋即貪毒。瞋恚蓋即瞋毒。睡及疑。此二蓋共為癡毒。當知即具三毒掉悔蓋通從三毒起。即等分攝。合為四分煩惱。一中即有二萬一千。四中合有八萬四千。是故除此五蓋。即是除一切不善之法。行者如是等種種因緣。棄於五蓋。譬如負債得脫。重病得差。如飢餓之人得至豐國。如於怨賊中得自免濟安隱無患。行者亦如是。除此五蓋。其心安隱。清凈快樂。譬如日月以五事覆翳。煙雲塵霧羅睺阿修羅手障。則不能照。人亦如是第四調五法者。一者調節飲食。二者調節眠睡。三者調身。四者調氣息。五者調心。所以者何。今借近譬以況斯法。如世陶師。欲造眾器。先須善巧調泥。令使不強不軟。然後可就輪繩亦如彈琴。先應調絃。令寬急得所。方可入哢。出諸妙曲。行者修心亦復如是。善調五事。必使和適。則三昧易生。若有所不調。多諸妨難。善根難發。第一調食者。夫食之為法本

欲資身進道。食若過飽。則氣急身滿。百脈不通。令心閉塞坐念不安。若食過少。則身羸心懸。意慮不固。此皆非得定之道。複次若食穢濁之物。令人心識惛迷。若食不宜身物。則動宿疾使四大違反。此為修定之初。深須慎之。故云身安則道隆。經云。飯食知節量。常樂在閑處。心靜樂精進。是名諸佛教。第二調睡眠者。夫眠是無明惑覆之法。雖不可縱之。若都不眠則心神虛恍。若其眠寐過多。非唯廢修聖法亦復空喪功夫。令心暗晦善根沉沒。當覺悟無常調伏睡眠。令神道清白。念心明凈。如是乃可棲心聖境。三昧現前。故經云。初夜后夜。亦勿有廢。無以睡眠因緣令一生空過無所得也。當念無常之火。燒諸世間。早求自度。勿睡眠也。第三調身。第四調息。第五調心。此應合用。不得別說。但有初中後方法不同。是則入住出相有異。第一入禪調三事者。行人慾入三昧。調身之宜。若在定外。行住進止。動靜運為。悉須詳審。若所作粗獷。則氣息隨粗。以氣粗故。則心散難錄。兼復坐時煩憒。心不恬怡。是以雖在定外。亦須用心逆作方便。后入禪時。須善安身得所。初至繩床。即前安坐處。每令安隱久久無妨。次當正腳。若半跏坐以左腳置右髀上。牽來近身。令左腳指與右髀齊。右腳指與左髀齊。若欲全跏。即上下右

【現代漢語翻譯】現代漢語譯本想要依靠自身來提升修行境界，如果食物吃得過飽，就會導致氣機壅塞，身體脹滿，全身經脈不通暢，使內心閉塞，坐禪時心神不安。如果食物吃得過少，就會導致身體虛弱，內心懸空，意志和思慮不堅定。這些都不是獲得禪定的方法。此外，如果吃了污穢不潔的食物，會使人的心識昏沉迷亂；如果吃了不適合自身體質的食物，就會引發舊病，使地、水、火、風四大不調。這些都是在修習禪定之初，必須謹慎注意的。所以說，身體安康，道業才能興隆。《經》中說：『飲食知道節制，常常安住在清凈閑靜之處，內心平靜喜樂，精進修行，這就是諸佛的教誨。』第二是調睡眠。睡眠是無明煩惱覆蓋之法，雖然不能放縱睡眠，但如果完全不睡覺，就會導致心神虛恍。如果睡眠過多，不僅會荒廢修習聖法，還會白白浪費功夫，使內心昏暗，善根沉沒。應當覺悟無常迅速，調伏睡眠，使神識清明潔白，念頭清晰明凈。這樣才可以安住于聖境，三昧（Samadhi，定）才會現前。所以經中說：『初夜和后夜，也不要有荒廢，不要因為睡眠的緣故，使一生空過，毫無所得。』應當憶念無常之火，焚燒世間一切，及早尋求自我解脫，不要貪睡。第三是調身，第四是調息，第五是調心。這三者應當合在一起運用，不能分開來說。只是在初、中、后三個階段，方法有所不同，也就是入禪、住禪、出禪的相狀有所差異。第一，入禪時調理這三件事：修行人想要進入三昧（Samadhi，定），調理身體的方法是，如果在禪定之外，行走、站立、前進、停止，動作、靜止、運轉、作為，都要詳細審慎。如果所作所為粗魯放縱，那麼氣息也會隨之粗重，因為氣息粗重，所以心就容易散亂，難以收攝。加上坐禪時會感到煩躁不安，心不恬靜怡悅。因此，即使在禪定之外，也必須用心去做逆向的方便，為入定做好準備。之後入禪時，必須妥善安頓身體，使其處於舒適的位置。初次來到繩床，也就是之前安坐的地方，要使其安穩舒適，長久坐著也不會感到妨礙。其次應當端正雙腳。如果採用半跏趺坐，就將左腳放在右大腿上，拉近身體，使左腳的腳趾與右大腿齊平，右腳的腳趾與左大腿齊平。如果想要全跏趺坐，就先將右腳...

【English Translation】 English version To advance on the path through self-cultivation, if one eats too much, it will cause the 'qi' (vital energy) to become rushed, the body to feel full, and the hundreds of meridians to become blocked. This will lead to a closed-off heart and restlessness during meditation. If one eats too little, it will cause the body to become weak, the heart to feel suspended, and the mind and thoughts to become unstable. These are not the ways to attain 'samadhi' (Samadhi, concentration). Furthermore, if one eats impure or defiled foods, it will cause the mind and consciousness to become confused and deluded. If one eats foods that are not suitable for one's body, it will trigger latent illnesses and cause the four elements (earth, water, fire, and wind) to become imbalanced. Therefore, at the beginning of cultivating 'samadhi' (Samadhi, concentration), one must be deeply cautious. As it is said, 'When the body is at peace, the path will flourish.' The sutra says, 'Knowing moderation in food and drink, always delighting in secluded places, with a quiet and joyful mind, diligently practicing, this is called the teaching of all Buddhas.' The second is regulating sleep. Sleep is a state of being covered by ignorance and delusion. Although one cannot indulge in it, if one does not sleep at all, it will cause the mind and spirit to become weak and disoriented. If one sleeps too much, not only will it waste the practice of the sacred Dharma, but it will also waste effort, causing the mind to become darkened and good roots to become submerged. One should awaken to impermanence, regulate sleep, and keep the spirit clear and pure, and the mind clear and bright. Only then can one dwell in the sacred realm, and 'samadhi' (Samadhi, concentration) will manifest. Therefore, the sutra says, 'Do not neglect the first part of the night or the last part of the night. Do not let a lifetime pass in vain because of sleep.' One should remember the fire of impermanence that burns all worlds and seek self-liberation early, and not sleep. The third is regulating the body, the fourth is regulating the breath, and the fifth is regulating the mind. These three should be used together and cannot be discussed separately. However, the methods are different in the beginning, middle, and end stages, which means that the states of entering, abiding in, and exiting 'dhyana' (Dhyana, meditation) are different. First, when entering 'dhyana' (Dhyana, meditation), regulate these three things: When a practitioner wants to enter 'samadhi' (Samadhi, concentration), the way to regulate the body is that outside of 'dhyana' (Dhyana, meditation), walking, standing, advancing, stopping, moving, being still, operating, and acting, all must be carefully considered. If one's actions are rough and unrestrained, then the breath will also become rough. Because the breath is rough, the mind will easily become scattered and difficult to collect. In addition, when sitting in meditation, one will feel agitated and uneasy, and the mind will not be tranquil and joyful. Therefore, even outside of 'dhyana' (Dhyana, meditation), one must use the mind to do reverse expedient means to prepare for entering 'dhyana' (Dhyana, meditation). Afterwards, when entering 'dhyana' (Dhyana, meditation), one must properly settle the body in a comfortable position. When first arriving at the rope bed, which is the place where one sat before, one should make it stable and comfortable, so that sitting for a long time will not be a problem. Next, one should straighten the legs. If adopting the half-lotus position, place the left foot on the right thigh, pull it close to the body, and align the toes of the left foot with the right thigh, and the toes of the right foot with the left thigh. If one wants to adopt the full-lotus position, first place the right foot...

腳䟤置左腳上。次解寬衣帶。周正不令坐時脫落。次當安手。以左掌置右手上。重累手相對。頓置左腳上。牽近身當心。而安正身。先當挺動其身並諸支節。作七八反。如自按摩法。勿令手足差異。竟即正身端直。令脊相對。勿曲勿聳。次正頭頸。令鼻與臍相對。不偏不邪。不低不昂。平面正住。次開口吐胸中穢氣。吐法開口放氣自恣而出。想身份中百脈不通處。教悉隨氣而出盡。閉口鼻中內清氣。如是至三。若身息調和。但一亦足。次當閉口。唇齒才相拄著。舌向上腭。次當閉眼。才令斷外光而已。當端身正坐。猶如奠石。無得身首四支竊爾搔動。是為初入禪定調身之法。舉要言之。不寬不急。是身調相。第二初入禪調息法者。息調凡有四相。一風二喘三氣四息。前三為不調相。后一為調相。云何風相。坐時鼻中息。出入覺有聲。云何喘相。坐時雖無聲而出入結滯不通。是喘相。云何氣相。坐時雖無聲。亦不結滯。而出入不細。是名氣相。息相者。不聲不結不粗。出入綿綿若存若亡。資神安隱。情抱悅豫。此是息相。守風則散。守喘則結。守氣則勞。守息則定。複次坐時有風氣等三相。是名不調。而用心者。則為患也。心亦難定。若欲調之。當依三法。一者下著安心。二者寬身體。三者想氣遍毛孔。出入通同無障。

【現代漢語翻譯】現代漢語譯本：將右腳放在左腳上。然後解開寬鬆的衣帶，使其周正，避免打坐時脫落。接著要安放雙手，將左手掌放在右手上，兩手重疊相對，輕輕放在左腳上，靠近身體中心。然後端正身體，先要挺動身體和各個關節，做七八次，如同自**法（此處原文如此，可能指某種鍛鍊方法），不要讓手腳不協調。完成後，端正身體，使脊椎對齊，不要彎曲或聳肩。接著端正頭頸，使鼻子與肚臍相對，不偏不斜，不低不昂，保持面部端正。然後張開口，吐出胸中的濁氣。吐氣的方法是張開口，隨意地放出氣體，想像身體各部分中不通暢的地方，讓它們都隨著氣體排出。閉上嘴，用鼻子吸入清氣。這樣重複三次。如果身心調和，一次也足夠。接著要閉上嘴，嘴唇和牙齒輕輕相觸，舌頭抵住上顎。然後閉上眼睛，只要能阻斷外面的光線即可。要端正身體坐好，就像一塊奠基石一樣，不要讓身體、頭部和四肢有任何細微的搔動。這是初入禪定調身的方法。總而言之，不鬆不緊，就是調身的狀態。

第二，初入禪定調息的方法：調息一般有四種狀態：風、喘、氣、息。前三種是不調的狀態，后一種是調的狀態。什麼是風相？打坐時，鼻子里呼氣和吸氣時能聽到聲音。什麼是喘相？打坐時，雖然沒有聲音，但是呼氣和吸氣結滯不通暢，這就是喘相。什麼是氣相？打坐時，雖然沒有聲音，也不結滯，但是呼氣和吸氣不細微，這就叫做氣相。息相是：沒有聲音，不結滯，不粗重，呼氣和吸氣綿綿不斷，若有若無，滋養精神，使人感到安穩和喜悅，這就是息相。如果執著于風，就會散亂；執著于喘，就會結滯；執著于氣，就會勞累；執著于息，就會安定。此外，打坐時出現風、氣等三種狀態，就叫做不調，如果用心去關注它們，就會成為一種困擾，心也很難安定。如果想要調和它們，應當依靠三種方法：一是將注意力放在下腹部（安心），二是放鬆身體，三是想像氣息遍佈全身毛孔，出入暢通無阻。

【English Translation】 English version: Place the right foot on top of the left foot. Then loosen the wide clothing belt, making sure it's neat and doesn't fall off during meditation. Next, arrange the hands by placing the left palm on top of the right hand, with the hands overlapping each other. Gently place them on the left foot, close to the center of the body. Then straighten the body. First, move the body and all the joints, doing this seven or eight times, like a self-** method (the original text is like this, possibly referring to a certain exercise method), making sure the hands and feet are coordinated. After finishing, straighten the body, aligning the spine, without bending or shrugging. Next, straighten the head and neck, so that the nose is aligned with the navel, not leaning to either side, not too low or too high, keeping the face straight. Then open the mouth and exhale the impure air from the chest. The method of exhaling is to open the mouth and release the air freely, imagining that the blocked areas in the body are all cleared as the air is exhaled. Close the mouth and inhale pure air through the nose. Repeat this three times. If the body and breath are harmonized, once is enough. Next, close the mouth, with the lips and teeth lightly touching, and the tongue touching the upper palate. Then close the eyes, just enough to block out the external light. Sit upright, like a foundation stone, without any subtle scratching or movement of the body, head, or limbs. This is the method of adjusting the body when first entering meditation. In short, not too loose, not too tight, is the state of body adjustment.

Second, the method of adjusting the breath when first entering meditation: Breath adjustment generally has four states: wind, panting, air, and breath. The first three are unadjusted states, and the last one is the adjusted state. What is the 'wind' state? When meditating, the breath in and out of the nose can be heard. What is the 'panting' state? When meditating, although there is no sound, the breath in and out is blocked and not smooth, this is the 'panting' state. What is the 'air' state? When meditating, although there is no sound and no blockage, the breath in and out is not subtle, this is called the 'air' state. The 'breath' state is: no sound, no blockage, not coarse, the breath in and out is continuous, as if present and absent, nourishing the spirit, making one feel peaceful and joyful, this is the 'breath' state. If you cling to the 'wind', you will be scattered; if you cling to the 'panting', you will be blocked; if you cling to the 'air', you will be tired; if you cling to the 'breath', you will be stable. Furthermore, if the three states of 'wind', 'air', etc. appear during meditation, it is called unadjusted, and if you focus on them, it will become a disturbance, and the mind will be difficult to stabilize. If you want to harmonize them, you should rely on three methods: first, focus your attention on the lower abdomen (settling the mind), second, relax the body, and third, imagine the breath pervading all the pores of the body, flowing in and out freely without obstruction.

若細其心。令息微微。然息調則眾患不生。其心易定。是名行者初入定時調息方法。舉要言之。不澀不滑。是息調相。第三初入定調心者。調心有二義。一者調伏亂念不令越逸。二者當令沉浮寬急得所。何等為沈相。若坐時心中昏暗。無所記錄。頭好低垂。是為沈相。爾時當繫念鼻端。令心住在緣中。無令散意。此可治沈。何等為浮相。若坐時心神飄動。身亦不安。念在異緣。此是浮相。爾時宜安心。向下系緣。制諸亂念。心則定住。此則心易安靜。舉要言之。不沈不浮。是心調相。問曰。心得有寬急相不。答曰。亦有此事。心急相者。由坐中撮心用念望得。因此入定。是故氣上向。胸臆急痛。當寬放其心。想氣流下。患自差矣。若心寬相者。覺心志游漫。身好萎蛇。或口涎流。或時暗晦。爾時應當斂身急念。令心住在緣中。身體相持。以此為治。心有澀滑之相。推之可知。是為初入定時調心方法。欲入定時。本是從粗入細。是以身既為粗。息居其中。心最為細。以善方便。調粗就細。令心安靜。此則入定初方便也。第二住坐中調三事者。當一坐之中。隨時長短。攝念用心。是中應善識身息心三事調不調相。若坐時上雖調身意。而令身或寬或急或偏或曲。低昂不俱。覺已隨正。每令安隱中無寬急。平直正住。複次當坐

【現代漢語翻譯】現代漢語譯本如果仔細地調整行者的心，使呼吸變得輕微而均勻，那麼呼吸調和了，各種疾病就不會產生，心也容易安定。這被稱為修行者初入禪定時調整呼吸的方法。簡要地說，呼吸不滯澀也不滑脫，這就是呼吸調和的徵象。第三，初入禪定時調整心的方法。調整心有兩種含義：一是調伏散亂的念頭，不讓它們放縱馳騁；二是使沉、浮、寬、急的狀態都得到適當的調整。什麼是沉相呢？如果打坐時心中昏暗，什麼都記不住，頭總是低垂，這就是沉相。這時應當把意念集中在鼻端，使心專注于所緣境，不要讓意念散亂。這樣可以對治沉相。什麼是浮相呢？如果打坐時心神飄動，身體也不安穩，念頭停留在其他事物上，這就是浮相。這時應該安心，向下集中意念，控制各種散亂的念頭，心就會安定下來。這樣心就容易安靜。簡要地說，不沉不浮，就是心調和的徵象。問：心會有寬、急的徵象嗎？答：也有這種情況。心急的徵象是，由於打坐時急於用心念來期望得到禪定，因此氣向上涌，胸口感到急迫疼痛。這時應當放鬆心情，想像氣向下流動，病痛自然會消失。如果出現心寬的徵象，感覺心志遊蕩散漫，身體疲軟無力，或者流口水，或者時常昏暗不明。這時應當收斂身心，集中意念，使心專注于所緣境，身體保持端正。用這些方法來對治。心有滯澀、滑脫的徵象，可以推斷得知。這就是初入禪定時調整心的方法。想要進入禪定，本來是從粗到細的過程。因此，身體是粗糙的，呼吸居於中間，心最為細微。用好的方法，從粗到細地調整，使心安靜下來。這就是進入禪定的初步方便。第二，安住于打坐中調整身、息、心三件事。應當在一次打坐之中，隨時根據時間長短，收攝意念，用心觀照。在這過程中，應該善於識別身、息、心三件事是否調和。如果打坐時表面上調整了身體，但身體或者鬆弛或者緊張，或者偏斜或者彎曲，高低不一致，覺察到后就隨時糾正。始終保持安穩舒適，沒有鬆弛和緊張，平直端正地坐著。接下來，當打坐時

【English Translation】 English version If one carefully adjusts the mind, making the breath subtle and even, then when the breath is harmonized, various ailments will not arise, and the mind will easily become stable. This is called the method of adjusting the breath for a practitioner initially entering samadhi (Dhyana, 禪定, meditative absorption). In brief, not being stagnant nor slippery is the sign of a harmonized breath. Third, the method of adjusting the mind when initially entering samadhi (Dhyana, 禪定, meditative absorption). There are two meanings to adjusting the mind: first, to subdue scattered thoughts, not allowing them to run wild; second, to ensure that sinking, floating, laxity, and tension are all properly adjusted. What is the sign of sinking? If, when sitting, the mind is dark and confused, unable to remember anything, and the head is always drooping, this is the sign of sinking. At this time, one should focus the mind on the tip of the nose, keeping the mind dwelling on the object of focus, not allowing the mind to wander. This can cure sinking. What is the sign of floating? If, when sitting, the mind is restless, the body is also uneasy, and thoughts dwell on other things, this is the sign of floating. At this time, one should calm the mind, focus the mind downwards, and control all scattered thoughts, then the mind will become stable. In this way, the mind easily becomes quiet. In brief, not sinking nor floating is the sign of a harmonized mind. Question: Does the mind have signs of laxity and tension? Answer: There are such cases. The sign of tension in the mind is that, due to eagerly using thoughts to hope for attaining samadhi (Dhyana, 禪定, meditative absorption) during sitting, the qi (氣, vital energy) rises upwards, and the chest feels tight and painful. At this time, one should relax the mind, imagine the qi (氣, vital energy) flowing downwards, and the ailment will naturally disappear. If the sign of laxity in the mind appears, feeling that the mind is wandering and scattered, the body is weak and limp, or drooling, or often dark and unclear, then one should restrain the body and mind, focus the mind on the object of focus, and keep the body upright. Use these methods to cure it. The signs of stagnation and slippage in the mind can be inferred. This is the method of adjusting the mind when initially entering samadhi (Dhyana, 禪定, meditative absorption). Wanting to enter samadhi (Dhyana, 禪定, meditative absorption) is originally a process from coarse to fine. Therefore, the body is coarse, the breath is in the middle, and the mind is the finest. Use good methods to adjust from coarse to fine, making the mind quiet. This is the initial expedient for entering samadhi (Dhyana, 禪定, meditative absorption). Second, abiding in sitting and adjusting the three things: body, breath, and mind. One should, in a single sitting, at any time, according to the length of time, gather the mind and use the mind to observe. In this process, one should be good at recognizing whether the three things, body, breath, and mind, are harmonized or not. If, when sitting, one superficially adjusts the body, but the body is either lax or tense, or leaning or bent, high and low are not consistent, then correct it as soon as one notices it. Always maintain a state of comfort and ease, without laxity or tension, sitting straight and upright. Next, when sitting,

之中。身雖調和。而氣或不調。不調相者。如上所說。或風喘或氣急。身中脹滿。當用前法隨治之。每令息道綿綿。如有如無。複次一坐時中。身息雖調。而心或沈或浮。寬急不俱。爾時若覺。當用前法調令中適。此三事的。無前後隨不調者。而調適之。令一坐之中。身息心三事調適。無相乖越。和融不二。此則能除宿患。障妨不生。定道可克。第三若坐禪將竟。欲出定時。應前放心異緣開口放氣。想息從百脈隨意而散。然後微微動身。次動肩胛及頭頸。次動兩足悉令柔軟。然後以手遍摩諸毛孔。次摩手令暖。以掩兩眼。卻手然後開目。待身熱汗稍歇。方可隨意出入。若不爾者。或得住心。出既斗促。則細法未散。住在身中。令人頭痛。百骨節強。猶如風勞。於後坐中。煩躁不安。是故心不欲坐。每須在意。此為出定調身息心方法。以從細出粗故。是名善入出住。如偈說。

進止有次第　　粗細不相違　譬如善調馬　　欲去而欲住

第五行五法者一欲二精進三念四巧慧五一心。欲者。行人初修禪時。欲從欲界中出。欲得初禪故。亦名為志。亦名為愿。亦名為樂是人內心志愿好樂諸禪定故。問曰。悕望心生於修禪中。則為妨礙。云何以此為方便耶答曰。夫欲者。只是大志成就愿樂之心。故名為欲。不應于用

【現代漢語翻譯】現代漢語譯本：在禪修中，即使身體調和，氣息也可能不調和。不調和的現象，就像前面所說的，或者呼吸急促，或者氣息急迫。身體內部脹滿，應當用前面的方法隨時調治。務必使呼吸綿長，若有若無。再次，在一次禪坐中，身體和氣息雖然調和，但心可能沉沒或浮動，寬緩和急迫不一致。這時如果察覺，應當用前面的方法調整到適中。這三件事，沒有先後順序，隨著不調和的情況，而進行調適。使一次禪坐中，身、息、心三件事調和適中，沒有互相違背，和諧融合爲一。這樣就能消除舊疾，障礙不生，禪定之道可以成功。第三，如果禪坐將要結束，想要出定時，應當先放鬆心情，轉移注意力，張開口放氣，想像氣息從全身的毛孔隨意散開。然後微微活動身體，接著活動肩胛和頭頸，再活動雙腳，使全身柔軟。然後用手遍摩全身的毛孔，再摩擦雙手使之溫暖，用手掌覆蓋雙眼，然後放下手再睜開眼睛。等待身體的熱氣和汗水稍微消退，才可以隨意出入。如果不這樣做，或者能夠使心安定，但出去時過於倉促，那麼細微的禪定力量沒有散開，停留在身體中，會使人頭痛，全身關節僵硬，好像得了風濕病一樣。在之後的禪坐中，會感到煩躁不安，因此心裡不想坐禪。所以要時刻注意。這是出定后調理身、息、心的方法。因為是從細微到粗大的過程，所以稱為善於入定、出定和住定。如偈語所說：

『進止有次第，粗細不相違，譬如善調馬，欲去而欲住。』

第五，行五法，即一、欲（chanda，希求），二、精進（vyayama，努力），三、念（smriti，憶念），四、巧慧（prajna，智慧），五、一心（ekacitta，專注）。欲，是指修行人在初修禪定時，想要從欲界中出來，想要得到初禪的緣故。也稱為志，也稱為愿，也稱為樂，這是因為修行人內心志愿愛好各種禪定的緣故。問：希望心在修禪中產生，就會成為障礙，為什麼用這個作為方便呢？答：這個『欲』，只是大的志向和成就願望的喜樂之心，所以稱為『欲』，不應該用...

【English Translation】 English version: In meditation, even if the body is harmonized, the breath may still be disharmonized. The signs of disharmony are as described earlier, such as panting or shortness of breath. If there is bloating in the body, one should use the previous methods to adjust it as needed. Be sure to make the breath long and continuous, as if present and yet not present. Furthermore, during a single sitting, although the body and breath are harmonized, the mind may be either sinking or floating, with relaxation and tension not in balance. If this is noticed, one should use the previous methods to adjust it to a moderate state. These three aspects have no fixed order; adjust them as needed according to the disharmony that arises. Ensure that during a single sitting, the body, breath, and mind are harmonized and balanced, without contradiction, and harmoniously integrated as one. This can eliminate old ailments, prevent obstacles from arising, and make the path of samadhi (concentration) attainable. Third, when meditation is about to end and one wishes to exit samadhi, one should first relax the mind, shift attention, open the mouth to exhale, and imagine the breath dispersing from all the pores at will. Then, gently move the body, followed by moving the shoulders and neck, and then the feet, making the whole body supple. Next, use the hands to rub all the pores of the body, then rub the hands together to warm them, and cover the eyes with the palms. After that, lower the hands and then open the eyes. Wait for the body's heat and sweat to subside slightly before freely moving about. If this is not done, or if one is able to stabilize the mind but exits abruptly, then the subtle meditative energies have not dispersed and remain in the body, causing headaches and stiffness in the joints, like a rheumatic condition. In subsequent meditations, one will feel restless and uneasy, and therefore the mind will not want to meditate. Therefore, one must always pay attention. This is the method for adjusting the body, breath, and mind after exiting samadhi. Because it is a process from subtle to coarse, it is called skillful entering, exiting, and abiding in samadhi. As the verse says:

'Advancing and retreating have order, coarse and fine do not contradict, like a well-trained horse, wanting to go and wanting to stay.'

Fifth, practicing the five dharmas: first, chanda (desire, aspiration), second, vyayama (effort), third, smriti (mindfulness, recollection), fourth, prajna (wisdom, skillful intelligence), fifth, ekacitta (one-pointedness of mind, concentration). 'Chanda' refers to the practitioner's initial desire when beginning meditation, wanting to emerge from the desire realm and wanting to attain the first dhyana (meditative absorption). It is also called aspiration, also called wish, also called joy, because the practitioner's inner aspiration is to love and delight in various dhyanas. Question: If the mind of hope arises in meditation, it becomes an obstacle. Why is this used as a means? Answer: This 'chanda' is simply the great aspiration and the joyful mind of accomplishing wishes, therefore it is called 'chanda'. It should not be used...

心時。起悕望憶想之念。若悕望心起。則不澄靜。若心不澄靜。則諸三昧無由得發矣。二精進者。有二種。一身精進。二心精進。行者若能修十二頭陀。即是具足身心精進。如佛告迦葉。阿蘭若比丘遠離二著。形心清凈行頭陀。頭陀者有十二事。一阿蘭若處。二常行乞食。三次第乞食。四受一食法。五節量食。六中后不飲漿。七著弊衣。八但三衣。九冢間住。十樹下止。十一露地坐。十二常坐不臥。是名十二頭陀。如頭陀經中所明。是中應廣說頭陀者。名抖擻。抖擻身心諸不善法故。若修禪時。行此等法。是名不放逸行。具足身心精進。當知此人能得三乘聖果。何況世間禪定。複次行者為修禪故。持戒清凈。棄捨五蓋。初夜后夜專精不廢。譬如鉆火未然終不休息。是名精進。如佛告阿難。諸佛一心勤精進故。得三菩提。何況余善道法。三念者。如摩訶衍中說。念欲界不凈。欺誑可賤。念初禪為尊重可貴。此與六行意同。但立名異。六行觀者。一厭下苦粗障為三。即是觀欲不凈欺誑可賤。攀上勝妙出為三。即是觀初禪為尊重可貴。今釋六法。自可為二意。一約果明。二約因明。先約欲界果明。言厭下苦粗障者。厭患欲界底下色心粗重故。行者思惟。今感欲界報身。飢渴寒熱。病痛刀杖等。種種所逼故名苦。粗者。此身為

【現代漢語翻譯】心生起時，會產生希望、憶念、思量的念頭。如果希望之心生起，心便不清澈寧靜。如果心不清澈寧靜，那麼各種三昧（Samadhi，禪定）就無法生髮了。二、精進有兩種：一是身精進，二是心精進。修行者如果能夠修持十二頭陀（Dhuta，苦行），就是具足了身心精進。如佛陀告訴迦葉（Kasyapa）那樣，阿蘭若（Aranya，寂靜處）比丘遠離兩種執著，身心清凈地修持頭陀。頭陀有十二種：一、住在阿蘭若處；二、常行乞食；三、次第乞食；四、受持一食法；五、節制食量；六、中午之後不飲漿；七、穿著破舊的衣服；八、只擁有三衣；九、住在墳墓間；十、在樹下止宿；十一、在露天而坐；十二、常坐不臥。這稱為十二頭陀，如《頭陀經》中所闡明。其中應該廣泛地講述頭陀的含義。頭陀的意思是『抖擻』，抖擻掉身心中各種不善之法。如果修禪時，行持這些法，這稱為不放逸行，具足身心精進。應當知道，這樣的人能夠證得三乘（Triyana）聖果，更何況世間的禪定。再次，修行者爲了修禪的緣故，持戒清凈，捨棄五蓋（Nivarana，五種障礙），初夜后夜專心精進不懈怠，譬如鉆木取火，未燃起之前終不休息，這稱為精進。如佛陀告訴阿難（Ananda）那樣，諸佛一心勤奮精進的緣故，證得三菩提（Tri-bodhi，三種覺悟），更何況其餘善道之法。三、念，如《摩訶衍》（Mahayana）中所說，念欲界（Kama-dhatu）不凈，欺騙虛誑，卑賤可厭；念初禪（Prathama-dhyana）為尊重可貴。這與六行意相同，只是立名不同。六行觀，一是厭下苦粗障為三，即是觀欲界不凈、欺騙虛誑、卑賤可厭；二是攀上勝妙出為三，即是觀初禪為尊重可貴。現在解釋六法，可以分為兩種含義：一是約果明，二是約因明。先從欲界果來解釋，厭下苦粗障，是厭患欲界底下色心粗重。修行者思惟，如今感受欲界報身，飢渴寒熱、病痛刀杖等等，種種逼迫，所以名為苦。粗，是指此身

【English Translation】 When the mind arises, it generates thoughts of hope, memory, and contemplation. If the mind of hope arises, it becomes unclear and unpeaceful. If the mind is not clear and peaceful, then various Samadhis (Samadhi, meditative states) cannot arise. Second, diligence has two types: physical diligence and mental diligence. If a practitioner can practice the twelve Dhutas (Dhuta, ascetic practices), they are said to possess both physical and mental diligence. As the Buddha told Kasyapa (Kasyapa), a Bhikshu (monk) in Aranya (Aranya, a secluded place) should stay away from two attachments, purify their body and mind, and practice Dhuta. There are twelve aspects of Dhuta: 1. Residing in Aranya; 2. Always going for alms; 3. Begging for food in order; 4. Accepting the practice of eating only one meal; 5. Eating in moderation; 6. Not drinking juice after noon; 7. Wearing tattered clothes; 8. Possessing only three robes; 9. Dwelling in graveyards; 10. Resting under trees; 11. Sitting in open spaces; 12. Always sitting and not lying down. These are called the twelve Dhutas, as explained in the 'Dhuta Sutra.' The meaning of Dhuta should be extensively explained within it. Dhuta means 'to shake off,' to shake off all unwholesome dharmas from body and mind. If one practices these dharmas while practicing meditation, it is called non-negligent practice, possessing both physical and mental diligence. It should be known that such a person can attain the holy fruits of the Three Vehicles (Triyana), let alone worldly Samadhi. Furthermore, for the sake of practicing meditation, the practitioner upholds the precepts purely, abandons the five Nivarana (Nivarana, hindrances), and is diligent and unremitting in the early and late parts of the night, like drilling wood for fire, never resting until it is lit. This is called diligence. As the Buddha told Ananda (Ananda), the Buddhas attained the Three Bodhis (Tri-bodhi, enlightenments) because they diligently and wholeheartedly practiced, let alone other virtuous paths. Third, mindfulness, as said in the 'Mahayana,' is to be mindful of the impurity, deceitfulness, baseness, and detestability of the Kama-dhatu (Kama-dhatu, desire realm); and to be mindful of the Prathama-dhyana (Prathama-dhyana, first dhyana) as respectable and valuable. This is the same as the meaning of the six practices, but the names are different. The six contemplations are: first, to detest the lower suffering, coarseness, and obstruction as three, which is to contemplate the impurity, deceitfulness, baseness, and detestability of the desire realm; second, to aspire to the higher, superior, and excellent as three, which is to contemplate the Prathama-dhyana as respectable and valuable. Now, explaining the six dharmas, they can be divided into two meanings: one is to explain in terms of the result, and the other is to explain in terms of the cause. First, explaining from the perspective of the result of the desire realm, to detest the lower suffering, coarseness, and obstruction is to detest the coarseness and heaviness of the physical and mental aspects of the lower desire realm. The practitioner contemplates that now they are experiencing the retribution body of the desire realm, being oppressed by hunger, thirst, cold, heat, sickness, swords, and staffs, etc., so it is called suffering. Coarse refers to this body

三十六物屎尿臭穢之所成故名為粗。粗者醜陋故。障者此身質礙不得自在。為山河石壁所隔礙故名為障。次約色界果明。攀上勝者。行者思惟。知色界樂為上勝故。如欲界樂為苦。色界樂為勝。得樂勝苦故名上勝。妙者受得色界之身。如鏡中像。雖有形色。無有質礙故名為妙。出者。獲得五通。徹見障外等事。山壁無礙故名為出。二明因中六行者。先約欲界因。明厭下苦粗障者。行者思惟。若於報身中所起心數。緣于貪慾。不能出離。如經說。一切眾生為愛奴僕故名為苦。粗者。緣欲界五塵。散動起惡故名為粗。障者。為煩惱蓋覆故名為障。次約色界因。明攀上勝妙出者。行者思惟。初禪上勝之樂從樂內發故名為上勝。貪慾樂從外五塵生。惱熱怨結。以為下劣。不如妙者。禪定之樂。心定不動而樂法成就故名為妙。貪慾之樂。心亂馳動故名為粗。出者。心得出離蓋障。至初禪故名為出。亦如石泉不從外來。內自涌出。今因此六行釋于念義。意在可見。問曰。今說佛弟子修禪。何用說凡夫六行觀法。答曰。既說三界共禪。亦應知其所行之因。若佛弟子。用八聖種。起十六行觀離欲。爲念入初禪。則無過失。在下明無漏禪中。當廣分別。四巧慧者籌量欲界樂。初禪樂。得失輕重之相。今翻覆作二釋。言籌量者。即是用智慧

【現代漢語翻譯】現代漢語譯本由三十六種不凈之物（三十六物：指人體內的各種組成部分，如毛髮、指甲、面板等）和屎尿等污穢之物組成，因此被稱為『粗』。『粗』意味著醜陋。『障』指的是這個身體的物質阻礙，使其無法自在。因為被山河石壁所阻隔，所以被稱為『障』。接下來從果（此處原文缺失，根據上下文推測可能指『禪定之果』）的角度闡明。『攀上勝』，修行者思惟，知道樂（此處原文缺失，根據上下文推測可能指『禪定之樂』）是至上的，例如欲界之樂是苦，而樂（此處原文缺失，根據上下文推測可能指『禪定之樂』）是殊勝的。因為獲得樂勝過苦，所以稱為『上勝』。『妙』指的是獲得（此處原文缺失，根據上下文推測可能指『禪定』）之身，就像鏡中的影像，雖然有形色，卻沒有物質阻礙，所以稱為『妙』。『出』指的是獲得五神通（五通：天眼通、天耳通、他心通、宿命通、神足通），能夠徹底看見障礙之外的事物，山壁無法阻礙，所以稱為『出』。第二部分闡明因地中的六種行法。首先從欲界之因闡明『厭下苦粗障』。修行者思惟，如果在報身（報身：果報之身）中所生起的心念，緣于貪慾，就不能出離。如經中所說，一切眾生都是愛的奴僕，所以稱為『苦』。『粗』指的是緣于欲界的五塵（五塵：色、聲、香、味、觸），散亂而生起惡念，所以稱為『粗』。『障』指的是被煩惱所覆蓋，所以稱為『障』。接下來從**因（此處原文缺失，根據上下文推測可能指『禪定之因』）闡明『攀上勝妙出』。修行者思惟，初禪（初禪：色界初禪天）至上的快樂是從內心發出的，所以稱為『上勝』。貪慾之樂從外在的五塵產生，帶來惱熱和怨恨，因此是下劣的，不如『妙』。禪定之樂，心定不動，樂法成就，所以稱為『妙』。貪慾之樂，心亂馳動，所以稱為『粗』。『出』指的是心能夠出離蓋障（蓋障：五蓋，貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），到達初禪，所以稱為『出』。也像石泉不從外面而來，而是從內部涌出。現在用這六種行法來解釋『念』的含義，意圖在於使其可見。問：現在說佛弟子修禪，為何要說凡夫的六行觀法？答：既然說了三界（三界：欲界、色界、無色界）共通的禪定，也應該知道他們所行的因。如果佛弟子用八聖道（八聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定），生起十六行觀（十六行觀：觀無常、苦、空、無我等），離欲，以『念』進入初禪，就沒有過失。在下面闡明無漏禪（無漏禪：超越三界的禪定）時，會詳細分別。『四巧慧』指的是衡量欲界之樂和初禪之樂，它們的得失輕重。現在翻來覆去地做兩種解釋。『籌量』，就是用智慧。

【English Translation】 English version It is called 'coarse' because it is composed of thirty-six impure substances (thirty-six substances: referring to the various components of the human body, such as hair, nails, skin, etc.) and filthy things like feces and urine. 'Coarse' means ugly. 'Obstruction' refers to the physical hindrance of this body, preventing it from being free. It is called 'obstruction' because it is blocked by mountains, rivers, and stone walls. Next, it is explained from the perspective of the fruit (the original text is missing here, and it is speculated to refer to 'the fruit of Dhyana' based on the context). 'Climbing to Superiority', the practitioner contemplates and knows that joy (the original text is missing here, and it is speculated to refer to 'the joy of Dhyana') is supreme, for example, the joy of the desire realm is suffering, while joy (the original text is missing here, and it is speculated to refer to 'the joy of Dhyana') is superior. Because obtaining joy surpasses suffering, it is called 'Superiority'. 'Subtle' refers to obtaining a (the original text is missing here, and it is speculated to refer to 'Dhyana') body, like an image in a mirror, although it has form and color, it has no physical obstruction, so it is called 'Subtle'. 'Emergence' refers to obtaining the five supernormal powers (five supernormal powers: the divine eye, the divine ear, knowing the minds of others, knowing past lives, and the power of miraculous abilities), being able to see things beyond obstacles thoroughly, and mountains and walls cannot obstruct it, so it is called 'Emergence'. The second part explains the six practices in the causal stage. First, from the cause of the desire realm, it explains 'Disgusting Inferiority, Suffering, Coarseness, and Obstruction'. The practitioner contemplates that if the thoughts arising in the reward body (reward body: the body of karmic retribution) are attached to greed, they cannot escape. As the sutra says, all sentient beings are slaves to love, so it is called 'Suffering'. 'Coarse' refers to being attached to the five dusts (five dusts: form, sound, smell, taste, touch) of the desire realm, being scattered and giving rise to evil thoughts, so it is called 'Coarse'. 'Obstruction' refers to being covered by afflictions, so it is called 'Obstruction'. Next, from the **cause (the original text is missing here, and it is speculated to refer to 'the cause of Dhyana') it explains 'Climbing to Superiority, Subtlety, and Emergence'. The practitioner contemplates that the supreme joy of the first Dhyana (first Dhyana: the first Dhyana heaven of the form realm) arises from within the mind, so it is called 'Superiority'. The joy of greed arises from external five dusts, bringing annoyance and resentment, so it is inferior, not as good as 'Subtlety'. The joy of Dhyana, the mind is stable and unmoving, and the joy of Dharma is achieved, so it is called 'Subtlety'. The joy of greed, the mind is chaotic and moving, so it is called 'Coarse'. 'Emergence' refers to the mind being able to escape the coverings and obstacles (coverings and obstacles: the five coverings, greed, anger, sleepiness, restlessness, and doubt), reaching the first Dhyana, so it is called 'Emergence'. It is also like a stone spring that does not come from the outside, but gushes out from within. Now, these six practices are used to explain the meaning of 'mindfulness', with the intention of making it visible. Question: Now that we are talking about Buddhist disciples practicing Dhyana, why talk about the six practices of ordinary people? Answer: Since we have talked about the common Dhyana of the three realms (three realms: the desire realm, the form realm, and the formless realm), we should also know the causes of their practices. If Buddhist disciples use the eight noble paths (eight noble paths: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), generate the sixteen aspects of contemplation (sixteen aspects of contemplation: contemplating impermanence, suffering, emptiness, no-self, etc.), and renounce desire, using 'mindfulness' to enter the first Dhyana, there is no fault. When explaining the unconditioned Dhyana (unconditioned Dhyana: Dhyana that transcends the three realms) below, it will be explained in detail. 'Four skillful wisdoms' refers to measuring the joy of the desire realm and the joy of the first Dhyana, their gains and losses, and their relative importance. Now, two explanations are made back and forth. 'Measuring' is using wisdom.

思度之名。得失者。欲界樂為失。初禪樂為得。初禪樂無過失故為得。欲界樂過失故名為失。亦可言初禪為失。欲界樂為得者。欲界樂粗故。計以為實。生重得心。初禪為失者。覺身空寂。受于細樂。似若無故。不可定取。失樂相貌故名為失。言輕重者。欲界為輕。初禪為重。欲界輕者。五識相應所得樂迅速淺故為輕。初禪所得樂重。意識相應久住緣深故名重。重者。可貴寶重。亦得言欲界為重。初禪為輕者。欲界樂與煩惱俱心累重故。故名重。初禪樂心累少故名為輕。次有師言巧慧者。行人初修禪時。善識內外方便。巧而用之。不失其宜。疾得禪定故。名巧慧也。五一心者。行人已善能巧慧。籌量用心無謬。今但應專心守一而行故名一心。如人慾行。善須識道路通塞之相。決定知已。即一心而去故。說非智不禪非禪不智。義在此也。

釋禪波羅蜜次第法門卷第二大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第三之上

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

分別禪波羅蜜前方便第六之二(從此有兩卷。並明內方便。今之一卷正釋因。止發內外善根。是中明事理諸禪。三昧善根發通約初禪。初境界罔像而辨止。錶行人習因

【現代漢語翻譯】現代漢語譯本關於『思度』（Vitarka-vicara）這個名稱，『得』和『失』是指：把欲界的快樂看作是『失』，把初禪的快樂看作是『得』。初禪的快樂沒有過失，所以是『得』；欲界的快樂有過失，所以是『失』。也可以說初禪是『失』，欲界的快樂是『得』，因為欲界的快樂是粗糙的，人們誤以為是真實的，因此產生強烈的獲得之心。而初禪被認為是『失』，是因為感受到身體的空寂，所感受到的細微快樂，似乎不存在一樣，不能確定地把握，因此呈現出失去快樂的表象，所以稱為『失』。說到『輕』和『重』，欲界是『輕』，初禪是『重』。欲界是『輕』，是因為與五識相應的快樂來得快，感受淺薄，所以是『輕』。初禪所獲得的快樂是『重』，因為與意識相應，持續時間長，因緣深刻，所以稱為『重』。『重』意味著可貴和寶重。也可以說欲界是『重』，初禪是『輕』，因為欲界的快樂與煩惱相伴，內心負擔沉重，所以稱為『重』。初禪的快樂內心負擔少，所以稱為『輕』。還有一種說法，『巧慧』是指修行人在剛開始修禪時，能夠很好地識別內外方便，巧妙地運用它們，不失去適宜的時機，迅速地獲得禪定，所以稱為『巧慧』。『五一心』是指修行人已經能夠很好地運用巧慧，衡量用心沒有錯誤，現在只需要專心守一而行，所以稱為『一心』。就像一個人想要行走，必須先了解道路的通暢和阻塞情況，確定瞭解之後，就一心一意地前行。所以說『沒有智慧就不能修禪，沒有禪定就沒有智慧』，意義就在這裡。

《釋禪波羅蜜次第法門》卷第二大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第三之上

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

分別禪波羅蜜前方便第六之二（從此有兩卷，並明內方便。今之一卷正釋因，止發內外善根。是中明事理諸禪，三昧善根發通約初禪。初境界罔像而辨止，錶行人習因）

【English Translation】 English version Regarding the name 'Vitarka-vicara' (思度之名), 'gain' and 'loss' refer to: considering the pleasure of the desire realm (欲界) as 'loss' and the pleasure of the first Dhyana (初禪) as 'gain'. The pleasure of the first Dhyana has no faults, so it is 'gain'; the pleasure of the desire realm has faults, so it is called 'loss'. It can also be said that the first Dhyana is 'loss' and the pleasure of the desire realm is 'gain', because the pleasure of the desire realm is coarse, and people mistakenly believe it to be real, thus generating a strong desire to obtain it. The first Dhyana is considered 'loss' because one feels the emptiness of the body, and the subtle pleasure felt seems non-existent, unable to be grasped with certainty, thus presenting the appearance of losing pleasure, so it is called 'loss'. Speaking of 'light' and 'heavy', the desire realm is 'light' and the first Dhyana is 'heavy'. The desire realm is 'light' because the pleasure associated with the five consciousnesses (五識) comes quickly and is shallow, so it is 'light'. The pleasure obtained in the first Dhyana is 'heavy' because it is associated with the mind consciousness (意識), lasts a long time, and the causal connection is deep, so it is called 'heavy'. 'Heavy' means valuable and precious. It can also be said that the desire realm is 'heavy' and the first Dhyana is 'light', because the pleasure of the desire realm is accompanied by afflictions (煩惱), and the mind is burdened, so it is called 'heavy'. The pleasure of the first Dhyana has less mental burden, so it is called 'light'. Another explanation is that 'skillful wisdom' (巧慧) refers to when a practitioner first begins to practice Dhyana, they can well recognize the internal and external expedient means (方便), skillfully use them, not lose the appropriate timing, and quickly obtain Dhyana, so it is called 'skillful wisdom'. 'Five-one mind' (五一心) refers to when a practitioner is already able to use skillful wisdom well, and their measurement of mind is without error, now they only need to concentrate on guarding the one and practice, so it is called 'one mind'. Just like a person wants to walk, they must first understand the conditions of the road, whether it is clear or blocked, and after determining that they understand, they proceed single-mindedly. Therefore, it is said that 'without wisdom, one cannot practice Dhyana, and without Dhyana, there is no wisdom', the meaning lies here.

Shijian Balamita Upadesa (釋禪波羅蜜次第法門) Volume 2 Taisho Tripitaka Volume 46 No. 1916 Shijian Balamita Upadesa (釋禪波羅蜜次第法門)

Shijian Balamita Upadesa (釋禪波羅蜜次第法門) Volume 3, Part 1

Said by Great Master Zhiyi of Tiantai in the Sui Dynasty (隋天臺智者大師說)

Recorded by disciple Fashhen (弟子法慎記)

Revised again by disciple Guanding (弟子灌頂再治)

Distinguishing the Preliminary Expedients of Dhyana Paramita, Section 6, Part 2 (從此有兩卷，並明內方便。今之一卷正釋因，止發內外善根。是中明事理諸禪，三昧善根發通約初禪。初境界罔像而辨止，錶行人習因)

根性不同。故於初證之時。發禪有異。若論初禪已后。發事理諸禪三明深妙境界。並在第七。大段修證中廣明此文。悉未流通也)

第二明修禪波羅蜜內方便。開為五重。一先明止門。二明驗善惡根性。三明安心法。四明治病患。五明覺魔事。此五通稱內方便者。並據初發定時。靜細心中。善巧運用。取捨不失其宜。因此必證深禪定。故名方便。今于內方便中。以止為初門者。一切禪定功德。皆因制心息亂而發。故經云。制之一處。無事不辦。止為初門。則意在此也。問曰。上來明外方便行五法中。已辨一心。何故重說。答曰。不然。上但通論一心。未是具足分別微細止門之法。此中為令行者善知安心之本。廣明修止淺深粗細入定之相。重說無咎。問曰。經中說二為甘露門。一者不凈觀門。二者阿那波那門。不說止為初門。今云何言止為初門。答曰。不然。于諸禪中。止為通門通攝於別。別不攝通故先教止。若止后入余禪。則有通益。若依余門。則有乖違之過。治煩惱亦爾。複次今明師有二種。第一師者。已得道眼。觀機授法。必扶本習。善識對治。不如舍利弗為二弟子說法不知機故。金師之子。教不凈觀。浣衣之子。教令數息。違本所習法則不起。遂生邪見。佛為轉觀。即悟道跡。第二師者。無他心智。不得

道眼。不識機根。其有來學坐者。唯當先教止門。心在定故。即發善惡根性。若因靜心發諸禪定。師即應教扶本而修。若都不發法門。或貪瞋癡等諸結使發。隨其多者。即教對治破之遮道法滅。禪定則發。今止門為先者。即是第二師授法之正意。若異此說。則善惡根緣。難可分別。妄授他法。必有差機之過。就止門中。自有四意。一者分別止門不同。二者立止大意。三明修止方法。四辯證止之相也。第一分別止門不同。即為二意。一約行論止。二約義論止。初約行明止。乃有多途。今略出三意。一系緣止。二制心止。三體真止。所以通言止者。止名制止。亦名止息。心起制之不令流動故名制。專心定志息諸亂想故名止。今言系緣止者。繫心鼻柱臍間等處。不令馳蕩故。名系緣止。制心止者。心若覺觀。即制令不起故。名制心止。體真止者。體諸法空。息諸妄慮故。名體真止。二約義論止。亦有多途。今略出三意。一隨緣止。二入定止。三真性止。隨緣止者。隨心起時。悉有三摩提數。故涅槃經云。十大地中定。名為下定。入定止者。證定之時。定法持心。心息止住。是入定止。真性止者。心性之理常自不動故名為止。故思益經云。一切眾生。即是滅盡定。今用此三義。成上三止。約隨緣任性有定故。說系緣止。約果有

定法。說制心止。由具性不動。說體真止。第二明立止大意者。自為四。一明淺深。二對治相破。三隨樂欲四隨機宜。一簡別三種止淺深之相不同者。因粗入細。則有淺深之義。系緣及制心。既是事故粗淺。體真入細故為深細。二明三止對治相破。有二種。一者以深破淺。二者回互相破。以深破淺者。為破緣外之散心故。立系緣止。制心止者。即破系緣止。心非色法。豈可繫在鼻膈等處。若欲靜之。但當息諸攀緣。故令制心守一。體真止者。即破前制心止。心無形相。性不可得。云何可制。了心非心。不起妄念。無止之止。止無所止。乃名為止。有止之止。由依妄想。不名為止。此則以深破淺。反本還源。故立三止。二回互相破者。隨修止時。若有見生。即互取一止。對治破之。細尋可解。三隨樂欲者。自有人樂。安心境界。自有但樂。制心體真亦爾。若隨所樂以法教之則歡喜奉行。若乖其情則心不願樂。四對機宜者。未必隨樂。如有人樂欲體真而不入定。若暫繫心守境。即發諸禪。此應隨便宜而授法。第三明修止方法。亦為三意。一修系緣止。二修制心止。三修體真止。第一先明修系緣止法者。略明有五處。一系心頂上。二繫心髮際。三繫心鼻柱。四繫心臍間。五繫心在地輪。外國金齒三藏說。此為五門禪。問曰。

身份皆可繫心。云何的說五處。答曰。此五處於用心為便。余處非安定所。若脅肋等處。皆偏故不說。如頭圓法天。足方法地。臍是氣海。鼻是風門。髮際是修骨。觀之所故以為門。令繫心頂上者。為心沈惛多睡故。在上安心。若久久。即令人浮風。乍如風病。或似得通欲飛。有此等過。不可恒用。若繫心髮際。此處發黑肉白。心則易住。或可發本骨觀。久則過生。眼好上瞻。或可見於黃赤等色。如華如雲。種種相貌令情慮顛倒。若繫心鼻柱者。鼻是風門。覺出息入息。唸唸不住。易悟無常。亦以扶本安般之習心靜能發禪定。若繫心臍下。臍是氣海。亦曰中宮。繫心在臍。能除眾病。或時內見三十六物。發特勝等禪。若繫心地輪。此最在下。氣隨心下。則四大調和。亦以扶本。修習不凈觀者。多從下起。因此係心。或能發本。不凈觀門。約此五處為緣。令心不散。以辨修系緣止。意在於此。譬如猿猴得樹騰躍跳躑。若鎖之於柱。久久自調。心亦如是。若心停住。未入定前。復有一止。名凝心止。若得入定。身心泯然。任運自寂。即是入定止。二明修制心止者。心非形色。亦無處所。豈可系之在境。但是妄想緣慮故須制之。心若靜住則不須制之。但凝其心。息諸亂想。即是修止。問曰。心非上下。有時若寬若急若沉浮。

調適之法。其事云何。答曰。心雖非上下。為治沉浮患故。上下安之。於行無失。若心浮動。可作意下著止之。若心沉沒。可上著止之。複次若下著安心。利益眾多。略說有二。一心易得定。二者眾病不生。第三明修體真止者。以正智慧。體一切陰入界。三毒九十八使。及十二因緣等。三界因果。諸法悉皆空寂。如大品經中說。即色是空。非色滅空。色性自空。空即是色。色即是空。離色無空。離空無色。受想行識等一切諸法。亦皆如是。所以者何。今現見陰入界等諸法自性不有。何能生我人眾生壽命等一切諸顛倒事。云何知空。如過去所起一切煩惱業行為因。現在攬父母身份為緣。因緣和合。則有果報。有果報故。則有陰入界等一切諸法者。此業為是何法。而能為果報。陰入等作因。若言過去善心。即是業者過去作善之心。及心數法皆已滅謝。豈得為現在果報。及陰入等法作因。若言心非是業因。心作業。業隨心來者。心轉滅故。業亦應隨心轉滅。若業轉滅。豈能感今世果報。及陰入等法。若業轉滅。當知業即不至現在。何以故。業不來故。若業不來而受報者。此報不名報。何以故。無業則報無所酬。若言過去心雖滅謝。而次心續生故。業得隨心來者。亦應過去業雖滅謝。次業續生故。得至現在。若爾即有大失。何

【現代漢語翻譯】現代漢語譯本：調適之法，這件事是怎樣的呢？回答是：心雖然沒有上下之分，但爲了治理沉沒和浮躁的毛病，可以人為地讓心上下安住，這樣在修行上就不會有偏差。如果心浮動，可以用意念使其向下安住；如果心沉沒，可以用意念使其向上安住。進一步說，如果向下安住心，利益有很多，簡單來說有兩點：一是心容易得定，二是各種疾病不會產生。第三是闡明修習體真止的方法，用正確的智慧，體悟一切陰（五蘊，即色、受、想、行、識）、入（十二入，即六根和六塵）、界（十八界，即六根、六塵和六識），以及貪嗔癡三毒、九十八使（九十八種煩惱），和十二因緣等等，三界（欲界、色界、無色界）的因果，所有法都是空寂的，就像《大品般若經》中所說的那樣，『即色是空，不是色滅了才是空，而是色的自性本來就是空。空即是色，色即是空，離開色就沒有空，離開空就沒有色。』受、想、行、識等一切諸法，也都是這樣。為什麼這樣說呢？因為現在親眼見到陰、入、界等諸法的自性本來就不存在，怎麼能產生我、人、眾生、壽命等一切顛倒之事呢？怎麼知道是空呢？比如過去所起的一切煩惱業行作為因，現在以父母的身份作為緣，因緣和合，才有了果報。因為有了果報，才有了陰、入、界等一切諸法。那麼，這個業是什麼法，能夠作為果報，作為陰、入等的因呢？如果說是過去善心就是業，那麼過去所作的善心以及心數法都已經滅謝了，怎麼能作為現在的果報，以及陰、入等法的因呢？如果說心不是業因，而是心造作業，業隨著心而來，那麼心已經轉滅了，業也應該隨著心轉滅。如果業轉滅了，怎麼能感得今世的果報，以及陰、入等法呢？如果業轉滅了，應當知道業就不會到達現在。為什麼呢？因為業不來。如果業不來而受報，這個報就不能稱為報。為什麼呢？因為沒有業，報就沒有所酬。如果說過去的心雖然滅謝了，但是次心相續產生，所以業能夠隨著心而來，那麼也應該過去業雖然滅謝了，次業相續產生，所以能夠到達現在。如果這樣，就會有很大的過失。

【English Translation】 English version: The method of adjustment. What is this about? The answer is: Although the mind has no up or down, in order to cure the problems of sinking and agitation, one can artificially settle the mind up or down, so that there will be no deviation in practice. If the mind is agitated, one can use intention to make it settle downwards; if the mind is sinking, one can use intention to make it settle upwards. Furthermore, if one settles the mind downwards, there are many benefits, briefly speaking, there are two: first, the mind easily attains samadhi; second, various diseases do not arise. Third, it clarifies the method of cultivating true cessation, using correct wisdom to realize that all skandhas (five aggregates, namely form, feeling, perception, volition, and consciousness), ayatanas (twelve entrances, namely six sense organs and six sense objects), dhatus (eighteen realms, namely six sense organs, six sense objects, and six consciousnesses), as well as the three poisons of greed, hatred, and delusion, the ninety-eight afflictions, and the twelve links of dependent origination, etc., the causes and effects of the three realms (desire realm, form realm, formless realm), all dharmas are empty and still, just as it is said in the Mahaprajnaparamita Sutra, 'Form is emptiness, not that form ceases and then is empty, but the nature of form is originally empty. Emptiness is form, form is emptiness, without form there is no emptiness, without emptiness there is no form.' Feeling, perception, volition, consciousness, etc., all dharmas are also like this. Why is this so? Because now we see with our own eyes that the nature of skandhas, ayatanas, dhatus, etc., all dharmas, does not exist in the first place, how can it produce all the inverted things such as self, person, sentient being, lifespan, etc.? How do we know it is empty? For example, all the afflictions and karmic actions that arose in the past are the cause, and now the body of parents is the condition, and when cause and condition come together, there is retribution. Because there is retribution, there are all dharmas such as skandhas, ayatanas, dhatus, etc. So, what dharma is this karma that can be the cause of retribution, the cause of skandhas, ayatanas, etc.? If it is said that the past good mind is karma, then the past good mind and mental functions have already ceased, how can they be the cause of present retribution, and the cause of dharmas such as skandhas, ayatanas, etc.? If it is said that the mind is not the cause of karma, but the mind creates karma, and karma follows the mind, then since the mind has already ceased, karma should also cease with the mind. If karma ceases, how can it bring about the retribution of this life, and dharmas such as skandhas, ayatanas, etc.? If karma ceases, it should be known that karma will not reach the present. Why? Because karma does not come. If one receives retribution without karma coming, this retribution cannot be called retribution. Why? Because without karma, there is nothing to repay. If it is said that although the past mind has ceased, the next mind continues to arise, so karma can follow the mind, then it should also be that although the past karma has ceased, the next karma continues to arise, so it can reach the present. If so, there will be a great fault.

以故。或時過去善心滅。而噁心續生。今亦應過去善業滅。而次惡業續生。此唯見惡業至現在。若爾應感惡報。何得感善果耶。若言業來而不隨心者。此業應自有報。離心而受。今實不爾。複次業若有相。即是有為。若是有為。必墮三相。若墮三相。即是生滅。若是生滅。即不至現在。過去既滅。當知本業亦滅。誰感此果不可以新業始生。能感今果。當知業有相貌。此義不可。若言業無相貌而能感果者。此亦不然。所以者何。無相之法。即是無為。無為無業。何得感果。複次無相之法。即是空義空無生滅。豈得名業。若說空無相能感果者。三無為法。亦應感果。既不得爾。云何而言業是無相而能感果。如是種種因緣。業不可得。當知無有此業。若業不可得。云何言陰入界等一切皆從內業因生。亦不從外緣生者。若定從緣而有報者。則一切陰陽會時。皆應有果報陰入界等一切諸法。若爾則不待業持識來。方乃有生。故知非外緣生。若謂因緣合故有果報陰入等法生者。若因緣中各有生。合時應有二生。若各無生。合時何得而有生。若謂離因緣而有生者。此事不然。從因緣故有生尚不可。何況無因緣而有生。若無因緣而有生者。則因果義壞。世間行善之人。應得惡報。行惡之人。應得善報。亦不應有修道。此即破於世間善惡

因果。名大邪見。當知陰入等一切諸法。不從內因有。亦不從外緣有。亦不因緣合故有。亦不無因緣有。若非有即是空。若於無所有空中計有者。當知但是無明顛倒。妄計為有。若了知顛倒所計之法。一切悉皆虛誑。猶如夢幻。但有名字。名字之法。亦不可得。則言語道斷。心行處滅。畢竟空寂。猶如虛空。若行者體知一切諸法。如虛空者。無取無舍。無依無倚。無住無著。若心無取捨依倚住著。則一切妄想顛倒。生死業行。悉皆止息。無為無慾。無念無行。無造無作。無示無說。無諍無競。泯然清凈。如大涅槃。是名真止。此則止無所止。無止之止。名體真止。故經偈云。

一切諸法中　　因緣空無主　息心達本源　　故號為沙門

第四明證止者。有二解不同。有師云。止無別證。但能為諸禪作前方便。若有所證。即屬余禪。此義至下明。善根發中。即是其事。二者有師言。止非但通發諸禪。亦自有別證之法。即是五輪禪。所以者何。諸餘法門。悉別有安心修習之法。然後次第發禪不同。今明此止。但制心一處。則五輪自發。譬如凈水無波。則萬像悉現。止亦如是。今明因止證五輪。五輪者。一地輪。二水輪。三風輪。四金沙輪。五金剛輪。此五法門。悉是借譬立名。通名為輪者轉也。如世輪若轉離此

【現代漢語翻譯】現代漢語譯本：因果。名為大邪見（錯誤的見解）。應當知道陰（五蘊：色、受、想、行、識）入（十二入：眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）等一切諸法，不是從內在的原因產生，也不是從外在的條件產生，也不是因為因緣聚合而產生，也不是沒有原因和條件而產生。如果不是『有』，那就是『空』。如果在本來什麼都沒有的『空』中，認為『有』的存在，應當知道這只是因為無明（對事物真相的迷惑）顛倒，錯誤地認為是『有』。如果瞭解了這種顛倒所認為的法，一切都是虛假的，就像夢幻一樣，只有名字，而名字本身也是不可得的。這樣，言語的道路就斷絕了，心的活動也停止了，最終達到空寂，就像虛空一樣。如果修行者體會到一切諸法都像虛空一樣，就沒有取捨，沒有依靠，沒有執著。如果內心沒有取捨、依靠、執著，那麼一切妄想顛倒、生死業行，都會停止，達到無為無慾，無念無行，無造無作，無示無說，無諍無競，完全清凈，就像大涅槃一樣。這叫做真止。這種止是沒有止的止，沒有止的止，叫做體真止。所以經中的偈語說：『一切諸法中，因緣空無主，息心達本源，故號為沙門。』第四，說明證得止的境界。有兩種不同的解釋。有的師父說，止沒有特別的證悟，只能作為各種禪定的預備階段。如果有所證悟，就屬於其他的禪定。這個意思在下面說明善根發起時會提到。另一種師父說，止不僅僅是通向各種禪定的途徑，它本身也有獨特的證悟方法，那就是五輪禪。為什麼這麼說呢？其他的法門，都有各自安心修習的方法，然後依次發起不同的禪定。現在說明這種止，只要將心專注於一處，五輪自然就會發起。就像清水沒有波浪，萬物景象自然顯現一樣。止也是如此。現在說明通過止來證得五輪。五輪是：一、地輪；二、水輪；三、風輪；四、金沙輪；五、金剛輪。這五種法門，都是借用比喻來命名的。統稱為『輪』，是因為它們是運轉的。就像世間的輪子，如果運轉離開了這裡

【English Translation】 English version: Causation. It is called a great wrong view. One should know that all dharmas, such as the skandhas (five aggregates: form, sensation, perception, volition, consciousness), the ayatanas (twelve sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), etc., do not arise from internal causes, nor from external conditions, nor from the combination of causes and conditions, nor without causes and conditions. If it is not 'existence', then it is 'emptiness'. If one imagines 'existence' in the emptiness where nothing exists, one should know that it is merely ignorance and delusion, falsely believing in existence. If one understands that all dharmas conceived by this delusion are false, like dreams and illusions, having only names, and even the names themselves are unattainable, then the path of language is cut off, the activity of the mind ceases, and one ultimately reaches emptiness and stillness, like space. If a practitioner realizes that all dharmas are like space, there is no taking or rejecting, no reliance, no attachment. If the mind has no taking or rejecting, reliance, or attachment, then all delusions, inverted views, the karma of birth and death, will cease, reaching non-action and non-desire, non-thought and non-action, non-creation and non-doing, non-showing and non-speaking, non-contention and non-competition, complete purity, like great Nirvana. This is called true cessation (止, Zhi). This cessation is the cessation without cessation, the cessation without cessation, called embodying true cessation (體真止, Ti Zhen Zhi). Therefore, the verse in the sutra says: 'In all dharmas, causes and conditions are empty and without a master. When the mind ceases and reaches its source, it is called a Shramana (沙門, Sha Men).' Fourth, explaining the one who has attained cessation. There are two different interpretations. Some teachers say that cessation has no special attainment, but can only serve as a preliminary stage for various dhyanas (禪, Chan). If there is any attainment, it belongs to other dhyanas. This meaning will be mentioned below when explaining the arising of good roots. Other teachers say that cessation is not only a path to various dhyanas, but also has its own unique method of attainment, which is the Five Wheels Dhyana (五輪禪, Wu Lun Chan). Why is this so? All other Dharma methods have their own methods of settling the mind and practicing, and then gradually initiating different dhyanas. Now, explaining this cessation, as long as the mind is focused on one place, the Five Wheels will naturally arise. Just like clear water without waves, all images will naturally appear. Cessation is also like this. Now, explaining the attainment of the Five Wheels through cessation. The Five Wheels are: 1. Earth Wheel (地輪, Di Lun); 2. Water Wheel (水輪, Shui Lun); 3. Wind Wheel (風輪, Feng Lun); 4. Gold Sand Wheel (金沙輪, Jin Sha Lun); 5. Diamond Wheel (金剛輪, Jin Gang Lun). These five Dharma methods are all named using metaphors. They are collectively called 'Wheels' because they are revolving. Just like the wheels of the world, if they revolve away from here

至彼。禪中明輪亦爾。如地輪因離下地亂心轉至上地。故名為輪。乃至金剛輪義。亦復如是。轉至無學極果故。一地輪者。如地有二義。一者住持不動。二者出生萬物。行者因止若證未到地定。忽然湛心。自覺身心相空。泯然入定。定法持心不動故名住持。因未到地出生初禪種種功德事。同出生萬物。二水輪者。水有二義。一潤漬生長。二體性柔軟。行者于地輪中。若證水輪三昧。即是發諸禪種種功德。定水潤心。自覺心中善根增長。即是潤漬義。因得定故。身心濡軟。折伏高心。心隨善法。即是柔軟義。故名水輪。三風輪者。如世間風有三義。一者游空無礙。二者鼓動萬物。三者能破壞。行者發風輪三昧亦如是。若因禪定發相。似智慧無礙方便。如風游空一切無礙鼓動者。得方便道。即能擊發種種出世善根。功德生長。破壞者。智慧方便。能摧破一切諸見煩惱。若二乘人得此風輪三昧。即是五方便相。似無漏解發。若是菩薩。即入鐵輪十信。是名風輪。四金沙輪者。金則譬真。沙諭無著。行者若發見思真慧。無染無著。得三道果。若是菩薩。即入三賢十地位中。能破一切塵沙煩惱。是名金沙輪。五金剛輪者。第九無礙道。名金剛輪三昧。譬如金剛體堅用利。能摧碎諸物。金剛三昧亦復如是。不為妄惑所侵。能斷一切

【現代漢語翻譯】現代漢語譯本：到達彼岸。禪定中的明輪也是如此。如同地輪因為遠離下地的散亂心而轉向上地，所以名為輪。乃至金剛輪的意義，也是如此。轉至無學極果的緣故。一、地輪，如同地有二重含義：一是住持不動，二是出生萬物。修行者因為修止，如果證得未到地定，忽然湛然澄心，自覺身心皆空，泯然入定。定法持心不動，所以名為住持。因為未到地出生初禪的種種功德事，如同出生萬物。二、水輪，水有二重含義：一是潤澤生長，二是體性柔軟。修行者在地輪中，如果證得水輪三昧，就是發起諸禪的種種功德。定水潤澤內心，自覺心中善根增長，這就是潤澤的含義。因為得到禪定，身心濡軟，折伏高慢之心，心隨順善法，這就是柔軟的含義。所以名為水輪。三、風輪，如同世間的風有三重含義：一是游空無礙，二是鼓動萬物，三是能夠破壞。修行者發起風輪三昧也是如此。如果因為禪定而發起某種現象，類似智慧無礙的方便，如同風遊走于空中一切無礙。鼓動，是指得到方便道，就能激發種種出世間的善根，功德生長。破壞，是指智慧方便能夠摧破一切諸見煩惱。如果二乘人得到此風輪三昧，就是五方便相，類似無漏智慧的開發。如果是菩薩，就進入鐵輪十信位。這名為風輪。四、金沙輪，金譬喻真如，沙比喻無著（沒有執著）。修行者如果發起見思真慧，沒有染污沒有執著，得到三道果。如果是菩薩，就進入三賢十地位中，能夠破除一切塵沙煩惱。這名為金沙輪。五、金剛輪，第九無礙道，名為金剛輪三昧。譬如金剛體性堅固，作用銳利，能夠摧碎諸物。金剛三昧也是如此，不被虛妄迷惑所侵擾，能夠斷除一切。（至彼：到達彼岸。明輪：光明的輪。地輪：比喻禪定初級的穩定狀態。金剛輪：比喻最堅固的禪定狀態。未到地定：色界定之前的預備階段。初禪：色界四禪的第一禪。水輪三昧：比喻禪定帶來的滋潤和柔軟。風輪三昧：比喻禪定帶來的無礙和破除煩惱。五方便相：聲聞乘修行者證得果位前的五個階段。鐵輪十信：菩薩修行十信位的比喻。金沙輪：比喻智慧的純凈和無執著。三道果：聲聞乘的須陀洹果、斯陀含果、阿那含果。三賢十地：菩薩修行的三個賢位和十個地位。金剛輪三昧：比喻最堅固的禪定。無礙道：斷除煩惱的智慧。）

【English Translation】 English version: Reaching the other shore. The bright wheel in Dhyana (Zen meditation) is also like this. Just as the earth wheel, due to being away from the distracted mind of the lower realm, turns to the upper realm, hence it is called a wheel. Even the meaning of the Vajra (diamond) wheel is also like this, because it turns to the ultimate fruit of No-Learning (Arhatship). First, the Earth Wheel: Just as the earth has two meanings: one is to abide and remain still, and the other is to give birth to all things. If a practitioner, due to Samatha (calm abiding), attains the 'not-yet-arrived' Samadhi (concentration), suddenly the mind becomes clear and still, and one consciously feels that the body and mind are empty, and silently enters Samadhi. Because the Dharma (law) of Samadhi holds the mind still, it is called abiding. Because the 'not-yet-arrived' Samadhi gives birth to various merits of the first Dhyana (stage of meditation), it is like giving birth to all things. Second, the Water Wheel: Water has two meanings: one is to moisten and grow, and the other is to be soft in nature. If a practitioner, within the Earth Wheel, attains the Water Wheel Samadhi, it means that he has initiated various merits of all Dhyanas. The water of Samadhi moistens the mind, and one consciously feels that the roots of goodness in the mind are growing, which is the meaning of moistening. Because of attaining Samadhi, the body and mind become supple and soft, subduing the arrogant mind, and the mind follows good Dharmas, which is the meaning of softness. Therefore, it is called the Water Wheel. Third, the Wind Wheel: Just as the wind in the world has three meanings: one is to roam freely in the sky without obstruction, the second is to stir all things, and the third is to be able to destroy. The practitioner who initiates the Wind Wheel Samadhi is also like this. If a phenomenon arises due to Dhyana, similar to the unobstructed skill in means of wisdom, just as the wind roams in the sky without any obstruction. Stirring means that by obtaining the path of skill in means, one can stimulate various transcendental roots of goodness, and merits grow. Destroying means that wisdom and skill in means can destroy all views and afflictions. If a person of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) attains this Wind Wheel Samadhi, it is the five expedient appearances, similar to the development of non-outflow wisdom. If it is a Bodhisattva, he enters the Iron Wheel of the Ten Faiths. This is called the Wind Wheel. Fourth, the Gold-Sand Wheel: Gold is a metaphor for True Suchness (Tathātā), and sand is a metaphor for non-attachment. If a practitioner initiates true wisdom of views and thoughts, without defilement and without attachment, he attains the three fruits of the Path. If it is a Bodhisattva, he enters the Three Worthies and the Ten Grounds, and can destroy all afflictions of dust and sand. This is called the Gold-Sand Wheel. Fifth, the Vajra Wheel: The ninth unobstructed path is called the Vajra Wheel Samadhi. Just as the Vajra is firm in substance and sharp in function, and can crush all things, the Vajra Samadhi is also like this, not invaded by false delusions, and can cut off everything. (Dhyana: Zen meditation. Samadhi: concentration. Samatha: calm abiding. Vajra: diamond. No-Learning: Arhatship. Śrāvakayāna and Pratyekabuddhayāna: Two Vehicles. Tathātā: True Suchness.)

結使。成阿羅漢。若在菩薩心。即是金剛般若破無明細惑。證一切種智。亦名清凈禪。菩薩依是禪故。得大菩提果。複次如輪若無牛御。終不自轉。五輪禪定。亦復如是。雖當地各有諸妙功德。若不體真為導。無著熏修則于地地有礙。便乖輪用。今行者善修體真無著故。能從初心轉至極果。輪用乃成。是以法華經云。眾生處處著。引之令得出當知行者善修止門。則能具足五輪禪定。證三乘聖果。第二明驗善惡根性者。行人既能善修止門。息諸亂想。則其心澄靜。以心靜故。宿世善根。自然開發。若無善者。則發諸惡法。故經云。先以定動。后以智拔。止為初門。善惡二事之中。必有其一。行者應當明識其相。取捨之間不乖正道。故須分別。今就善惡根性中。即為二意。一明驗善根性。二明驗惡根性。然論善惡發之前後。各逐其人。未必定前善而後惡也第一明驗善根性。即為四意。一列善法章門。二正明善根發相。三驗知虛實。四料揀發禪不定。第一列善法章門者。善有二種。一者外善。二者內善。今就明外善中。善乃眾多。略出五種。一佈施。二持戒。三孝順父母師長。四信敬三寶精勤供養。五讀誦聽學略以此等五種善根。示表外善發相不同。所以悉屬外善者。原其本行。悉是散心中。修習未能出離欲界。發諸禪定無

【現代漢語翻譯】現代漢語譯本結使（煩惱的束縛）。成就阿羅漢（斷絕煩惱，證得解脫的聖者）。如果在菩薩（立志救度一切眾生的修行者）心中，結使即是金剛般若（能斬斷一切煩惱的智慧）破除無明（對事物真相的迷惑）和細微的惑業，證得一切種智（佛陀所具有的，通達一切事物的智慧）。也叫做清凈禪（一種高級的禪定狀態）。菩薩依靠這種禪定，才能獲得大菩提果（最終的覺悟）。進一步說，就像車輪如果沒有牛來駕馭，終究不會自己轉動一樣，五輪禪定也是如此。雖然每一輪禪定在各自的階段都有其精妙的功德，但如果不以體真（體悟真如實相）為引導，以無著（不執著于任何事物）來熏修，那麼在每一階段都會有障礙，便會違背了輪轉的功用。現在修行者如果能好好地修習體真無著，就能從最初的初心轉到最終的極果，輪轉的功用才能成就。所以《法華經》說：『眾生處處執著，引導他們才能脫離困境。』應當知道修行者如果能好好地修習止門（通過止息妄念來達到禪定的方法），就能具足五輪禪定，證得聲聞乘、緣覺乘、菩薩乘的三乘聖果。第二，說明檢驗善惡根性。修行人如果能夠好好地修習止門，止息各種雜亂的念頭，那麼他的心就會澄澈平靜。因為心平靜的緣故，宿世（前世）的善根自然就會開發出來。如果沒有善根，就會引發各種惡法。所以經上說：『先用定力來動搖（惡法），然後用智慧來拔除。』止是最初的入門方法，在善惡兩種事情之中，必定會有一種顯現出來。修行人應當明瞭識別它們的相狀，在取捨之間不違背正道，所以必須加以分別。現在就善惡根性中，分為兩種意思：一是說明檢驗善根性，二是說明檢驗惡根性。然而，關於善惡引發的先後順序，各自隨著不同的人而不同，不一定先發善而後發惡。第一，說明檢驗善根性，分為四個方面：一是列出善法章門，二是正式說明善根發動的相狀，三是驗證善根的虛實，四是辨別禪定發動的確定與不確定。第一，列出善法章門，善有兩種：一是外善，二是內善。現在就說明外善，善有很多種，略舉五種：一是佈施，二是持戒，三是孝順父母師長，四是信敬三寶，精勤供養，五是讀誦聽學。略微用這五種善根，來表示外善發動的不同相狀。之所以全部歸屬於外善，是因為考察其根本的修行，都是在散亂心中修習，未能出離欲界，無法引發各種禪定。

【English Translation】 English version Kleshas (the bonds of afflictions). Achieving Arhatship (a saint who has severed afflictions and attained liberation). If in the mind of a Bodhisattva (a practitioner who aspires to save all sentient beings), kleshas are the Vajra Prajna (wisdom that can cut through all afflictions) that destroys ignorance (delusion about the true nature of things) and subtle karmic obscurations, attaining omniscience (the wisdom possessed by the Buddha, which understands all things). It is also called pure Dhyana (an advanced state of meditation). Bodhisattvas rely on this Dhyana to attain the great Bodhi fruit (ultimate enlightenment). Furthermore, just as a wheel will not turn by itself without being driven by an ox, the five-wheel Dhyana is also like this. Although each wheel of Dhyana has its own wonderful merits at its respective stage, if it is not guided by embodying truth (realizing the true nature of reality) and cultivated with non-attachment (not clinging to anything), then there will be obstacles at each stage, and it will violate the function of rotation. Now, if the practitioner can cultivate embodying truth and non-attachment well, they can turn from the initial aspiration to the ultimate fruit, and the function of rotation can be accomplished. Therefore, the Lotus Sutra says: 'Sentient beings are attached everywhere, and only by guiding them can they escape difficulties.' It should be known that if the practitioner can cultivate the gate of cessation (a method of attaining Dhyana by stopping wandering thoughts) well, they can fully possess the five-wheel Dhyana and attain the three vehicles of sainthood: Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle. Second, explaining the examination of good and evil roots. If a practitioner can cultivate the gate of cessation well, stopping all kinds of distracting thoughts, then their mind will become clear and calm. Because the mind is calm, the good roots of past lives will naturally develop. If there are no good roots, various evil dharmas will be triggered. Therefore, the sutra says: 'First use the power of Samadhi to shake (evil dharmas), and then use wisdom to eradicate them.' Cessation is the initial entry method, and among the two things of good and evil, one will definitely manifest. The practitioner should clearly recognize their characteristics and not violate the right path in choosing between them, so it is necessary to distinguish them. Now, within the good and evil roots, there are two meanings: one is to explain the examination of good roots, and the other is to explain the examination of evil roots. However, regarding the order in which good and evil are triggered, it varies from person to person, and it is not necessarily the case that good is triggered first and then evil. First, explaining the examination of good roots, which is divided into four aspects: one is to list the chapters of good dharmas, two is to formally explain the appearance of the development of good roots, three is to verify the truth and falsehood of good roots, and four is to discern the certainty and uncertainty of the development of Dhyana. First, listing the chapters of good dharmas, there are two types of good: one is external good, and the other is internal good. Now, explaining external good, there are many types of good, briefly listing five: one is giving, two is upholding precepts, three is filial piety to parents and teachers, four is faith and reverence to the Three Jewels, diligent offerings, and five is reading, reciting, and listening to teachings. Briefly using these five types of good roots to represent the different appearances of the development of external good. The reason why they are all classified as external good is because examining their fundamental practice, they are all cultivated in a scattered mind, unable to escape the desire realm and unable to trigger various Dhyanas.

漏故。說為外善。二明內善者。即是五門禪。一阿那波那門。二不凈觀門。三慈心門。四因緣門。五唸佛三昧門。此五法門通攝一切諸禪。發諸無漏故。名為內善問曰。內善無量何得但說五門。答曰。五名雖少。而行通諸禪。所以者何。一阿那波那門者。此通至根本。及特勝通明等。諸禪三昧。二不凈觀門者。此通九想背舍超越等。諸禪三昧。三慈心門者。此通四無量等。諸禪三昧。四因緣門者。此通至十二因緣四諦等。慧行諸禪三昧。五唸佛門者。此通至九種禪。及百八三昧。複次初數息門。即是世間凡夫禪。次不凈門。即是出世間禪。諸聲聞人所行。次慈心門。即是凡聖二人。為大福德修慈。入四無量心。次因緣門者。即是辟支佛人之所行。次唸佛門。功德廣大。即是諸菩薩之所行。此則略明五門次第淺深之相。複次五門禪定。對治四分煩惱。四分煩惱出生八萬四千塵勞。當知五門。亦能出八萬四千法門。此而言之。但說五門。則攝一切內善具足數人所明初賢五停心觀發。與此有相開處。第二次明善根發相。亦還為二。一明外善根發相。二明內善根發相。云何外善根發相。外善非一。今依前章門。略出五種。初明行者若坐中靜定。忽見種種衣服臥具飲食珍寶田園池沼車乘如是等事。或復因心靜故。自能捨離慳貪心

。行惠施。無所吝惜。當知此是過去今生布施習報。二種善根發相。二行者若於止靜定之中。忽見自身相好端嚴。身所著衣。清凈如法。洗浴清潔。得好凈物。見如是等事。或復因心靜故。發戒忍心。自然知輕識重。乃至小罪。心生怖畏。忍辱謙卑。當知此是過去今生戒忍習報。二種善根發相也。三行者若於坐中。忽見師僧父母宗親眷屬。著凈衣服。歡喜悅豫端嚴。見如是等事。或復以心靜故。自然慈仁恭敬孝悌心生。當知此是過去今生孝順尊長習報。二種善根發相也。四行者若於坐中。忽見諸塔寺尊儀形像經書供養莊嚴清凈僧眾雲集法會。見如是等事或復于靜心中發信敬。尊重三寶。心樂供養精勤勇猛。常無懈倦。當知此是過去今生信敬三寶精勤供養習報。二種善根發相也。五行者若於坐中。因心澄靜。或見解釋三藏。聽受讀誦大乘。有德四眾。或時因心靜故。讀誦自然而入。隨所聽聞。即時開悟。或復自然能瞭解三藏大乘經典。分別無滯。當知悉是過去今生讀誦聽說習報。二種善根發相。行者見如是種種好相。及發諸善心者。此非禪定。多是過去今生。于散心中。修諸功德。今以心靜力故。得發其事。見諸相貌。悉屬報因相。現善心開發。皆是習因善發也。如是眾多說不可盡。此則略示大意。複次發習報兩因。行

【現代漢語翻譯】現代漢語譯本：行惠施，無所吝惜。應當知道這是過去今生布施的習氣和果報，兩種善根顯現的徵兆。第二，修行人在止靜的禪定中，忽然看見自身相貌美好端正，身上穿的衣服清凈如法，洗浴清潔，得到美好的乾淨物品。見到這類事情，或者因為內心平靜的緣故，生起持戒和忍辱之心，自然知道什麼是輕，什麼是重，乃至對於微小的罪過，內心都生起恐懼，忍辱謙卑。應當知道這是過去今生持戒忍辱的習氣和果報，兩種善根顯現的徵兆。第三，修行人在禪坐中，忽然看見師父、僧人、父母、宗親、眷屬，穿著乾淨的衣服，歡喜快樂，相貌端正。見到這類事情，或者因為內心平靜的緣故，自然生起慈悲仁愛、恭敬孝順之心。應當知道這是過去今生孝順尊長的習氣和果報，兩種善根顯現的徵兆。第四，修行人在禪坐中，忽然看見諸多的佛塔、寺廟，莊嚴的佛像，經書供養，莊嚴清凈的僧眾雲集，舉行佛法法會。見到這類事情，或者在平靜的心境中生起信心和敬意，尊重三寶（佛、法、僧），內心樂於供養，精進勇猛，常常沒有懈怠。應當知道這是過去今生信敬三寶，精勤供養的習氣和果報，兩種善根顯現的徵兆。第五，修行人在禪坐中，因為內心澄澈平靜，或者看見有人解釋三藏（經、律、論），聽聞、接受、讀誦大乘佛法，有德行的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）。或者有時因為內心平靜的緣故，讀誦自然而然地進入狀態，隨著所聽聞的內容，立刻開悟。或者自然能夠了解三藏和大乘經典，分別講解沒有滯礙。應當知道這些都是過去今生讀誦聽聞的習氣和果報，兩種善根顯現的徵兆。修行人見到這些種種好的景象，以及生起各種善心，這並非禪定，大多是過去今生在散亂心中修習各種功德，現在因為心靜的力量，才得以顯發出來。見到的各種相貌，都屬於果報的因相顯現，善心的開發，都是習氣的善因顯發。像這樣的情況很多，說也說不盡，這裡只是略微提示大意。再次說明顯發習氣和果報兩種因緣，修行

【English Translation】 English version: He acts with generosity and is not stingy. You should know that this is the manifestation of two kinds of good roots: the habitual karmic reward of generosity from the past and present lives. Secondly, if a practitioner, in the stillness of meditation, suddenly sees himself with a beautiful and dignified appearance, wearing clean and proper clothes, having bathed and cleansed himself, and obtaining good and pure objects, and sees such things, or if, due to the calmness of his mind, he develops a mind of discipline and forbearance, naturally knowing what is light and what is heavy, and even being fearful of the slightest offense, and being patient and humble, you should know that this is the manifestation of two kinds of good roots: the habitual karmic reward of discipline and forbearance from the past and present lives. Thirdly, if a practitioner, while sitting in meditation, suddenly sees his teachers, monks, parents, relatives, and family members wearing clean clothes, joyful, happy, dignified, and sees such things, or if, due to the calmness of his mind, he naturally develops a mind of loving-kindness, compassion, respect, filial piety, and fraternal duty, you should know that this is the manifestation of two kinds of good roots: the habitual karmic reward of filial piety and respect for elders from the past and present lives. Fourthly, if a practitioner, while sitting in meditation, suddenly sees many pagodas, temples, dignified images, scriptures, offerings, adorned and pure Sangha (monastic community), and gatherings for Dharma assemblies, and sees such things, or if, in a calm state of mind, he develops faith and reverence, respects the Three Jewels (Buddha, Dharma, Sangha), and is happy to make offerings, diligent, courageous, and constantly without laziness, you should know that this is the manifestation of two kinds of good roots: the habitual karmic reward of faith and reverence for the Three Jewels and diligent offerings from the past and present lives. Fifthly, if a practitioner, while sitting in meditation, due to the clarity and calmness of his mind, sees people explaining the Tripitaka (three baskets of Buddhist scriptures), listening to, receiving, and reciting the Mahayana (Great Vehicle) teachings, and virtuous fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), or if, sometimes due to the calmness of his mind, his recitation naturally flows, and he immediately attains enlightenment upon hearing the teachings, or if he is naturally able to understand the Tripitaka and Mahayana scriptures and explain them without hindrance, you should know that all of this is the manifestation of two kinds of good roots: the habitual karmic reward of reading and listening from the past and present lives. When a practitioner sees these various good signs and develops various good minds, this is not meditation, but mostly the result of cultivating various merits in a scattered mind in the past and present lives, which are now manifested due to the power of a calm mind. The various appearances seen are all manifestations of the karmic causes of reward, and the development of good minds is the manifestation of the good causes of habit. There are many such situations that cannot be fully described. This is just a brief indication of the general meaning. Furthermore, the manifestation of the two causes of habit and reward, the practitioner

人根性不同。自有行人。但發報因相。不發習因善心。自有行人。但發習因善心。而不發報因之相。自有行人。具發習報兩因。自有行人。二俱不發。如是等事。因緣難解。豈可謬釋。問曰。散心善根。何得於靜心中現。答曰。于禪定中。尚得見過去今生所起煩惱惡業。何況善根扶理而不得見。問曰。見此等諸相。亦有是魔所作不。答曰。亦有是魔所作。若欲分別。但魔名殺者若此等相發時。能令行人心識動亂。或復增諸煩惱。逼迫障蔽。眾多妨難。不利定心。悉是魔之所作。其善根發者。行人自覺。見此相已。雖復未證禪定。而身心明白。諸根清凈。身有色力。所為吉利善念開發。因此已后。自覺心神易可攝錄。身心安隱。無諸過患。當知此為善根發相。複次若此等事。善根發者。報因之相。則暫現便謝。習因心善。則相續不斷。若是魔作相。則久久不滅。雖謝更來。逼亂行者善心則暫發還滅。或時變成惡念。當知邪也。複次邪正之相。甚為難測。自非親近明師。非可妄取。問曰。此諸善根為當一向前發。亦得證諸禪時于深定中發也。答曰。此事無定。未必一向定前見也。外善既粗故。先明耳。第二云何名內善根發相。今約五門禪中。辨內善根發。此五門中。一門開為三。合有十五種善根發。一明阿那波那門。有三

【現代漢語翻譯】現代漢語譯本人的根性各有不同。有的人修行者，只顯現報因之相（過去行為的結果），而不顯現習因的善心（現在培養的善習）。有的人修行者，只顯現習因的善心，而不顯現報因之相。有的人修行者，習因和報因都顯現。有的人修行者，習因和報因都不顯現。像這些情況，因緣關係錯綜複雜，難以理解，怎麼可以隨意解釋呢？問：散亂心的善根，怎麼能在靜心中顯現呢？答：在禪定中，尚且能見到過去和今生所產生的煩惱惡業，更何況是扶持正理的善根，怎麼會不能見到呢？問：見到這些景象，也有可能是魔所製造的嗎？答：也有可能是魔所製造的。如果要分辨，魔名為『殺者』，如果這些景象出現時，能使修行者的心識動亂，或者增加各種煩惱，逼迫障礙，眾多妨礙，不利於定心，這些都是魔所製造的。善根顯現時，修行者自己能感覺到。見到這些景象后，即使還沒有證得禪定，也能身心明白，諸根清凈，身體有力量，所作所為吉祥順利，善念開發。因此之後，自覺心神容易攝持，身心安穩，沒有各種過患，應當知道這是善根顯現的徵兆。再者，如果這些事情是善根顯現，報因之相，則暫時顯現便消失。習因的善心，則相續不斷。如果是魔所製造的景象，則很久都不會消失，即使消失了還會再來，擾亂修行者的善心，善心則暫時顯現又消失，或者有時變成惡念，應當知道這是邪惡的。再者，邪正之相，非常難以測度，如果不是親近明師，不可以妄自判斷。問：這些善根是一直向前發展而顯現，還是在證得各種禪定時，在深定中顯現呢？答：這件事沒有定論，未必一定在禪定之前顯現。外在的善根比較粗顯，所以先明顯罷了。第二，什麼叫做內在善根顯現的徵兆呢？現在根據五門禪（五種禪定法門）來辨別內在善根的顯現。這五門中，每一門又分為三種，合起來共有十五種善根顯現。首先說明阿那波那門（Anapanasati，入出息念）的三種顯現。

【English Translation】 English version People's dispositions (根性, genxing) differ. Some practitioners only manifest the signs of retribution-cause (報因相, bao yin xiang) [results of past actions], without manifesting the good heart of habit-cause (習因善心, xi yin shan xin) [presently cultivated good habits]. Some practitioners only manifest the good heart of habit-cause, without manifesting the signs of retribution-cause. Some practitioners manifest both habit-cause and retribution-cause. Some practitioners manifest neither. Such matters are difficult to understand due to the intricate web of causes and conditions (因緣, yinyuan); how can one interpret them carelessly? Question: How can the good roots (善根, shangen) of a scattered mind manifest in a tranquil mind? Answer: In meditative concentration (禪定, chanding), one can even see the afflictions (煩惱, fannao) and evil karma (惡業, eye) arising from past and present lives; how much more so can one see the good roots that support right principles (理, li)? Question: Are these various signs also produced by demons (魔, mo)? Answer: Some are indeed produced by demons. If you wish to distinguish them, the demon is named 'Killer.' If these signs arise and cause the practitioner's consciousness (心識, xinshi) to be disturbed, or increase various afflictions, oppress and obstruct, create numerous hindrances, and are detrimental to concentration, then all of these are produced by demons. When good roots manifest, the practitioner is consciously aware. Having seen these signs, even if one has not yet attained meditative concentration, one's body and mind are clear, the faculties (諸根, zhugen) are pure, the body has strength and vitality, one's actions are auspicious and favorable, and good thoughts develop. After this, one consciously feels that the mind is easily collected, the body and mind are peaceful and secure, and there are no faults or problems. You should know that these are signs of the manifestation of good roots. Furthermore, if these matters are the manifestation of good roots, the signs of retribution-cause will appear briefly and then disappear. The good heart of habit-cause will continue uninterrupted. If it is a sign produced by demons, it will not disappear for a long time; even if it disappears, it will return, disturbing the practitioner's good heart. The good heart will appear briefly and then disappear, or sometimes transform into evil thoughts. You should know that this is evil. Furthermore, the signs of what is evil and what is right are very difficult to discern. Unless one is close to a wise teacher (明師, mingshi), one should not make reckless judgments. Question: Do these good roots manifest continuously forward, or do they manifest in deep concentration when one attains various meditative states (禪, chan)? Answer: This matter is not fixed; it is not necessarily seen before meditation. External good is coarser, so it appears more obvious first. Secondly, what are the signs of the manifestation of internal good roots? Now, based on the Five Gates of Dhyana (五門禪, wu men chan) [five methods of meditative concentration], we will distinguish the manifestation of internal good roots. Within these five gates, each gate is divided into three, making a total of fifteen kinds of good root manifestations. First, we will explain the three manifestations of the Anapanasati (阿那波那, anapana) [mindfulness of breathing] gate.

種。善根發相不同。一數息善根。二隨息善根。三觀息善根。一數息善根者。行人如上。善修三止。身心調和。發於欲界。及未到地等諸禪。身心湛然空寂。定心安隱。於後或一坐二坐。乃至經旬。或經月經年。將息得所。定心不退。即于定中心。忽覺身心運動八觸次第而起。此即髮根本初禪善根之相。於此定中。喜樂善心安隱不可為諭。如是發初禪已。乃至發四禪定空等。二隨息善根發。亦于欲界未到靜定心中。忽然覺息出入長短。及遍身毛孔虛疏。即以心明見於身內三十六物。猶如開倉見谷粟麻豆等。心大驚喜。寂靜安快。除諸身行。乃至心受喜樂等。是為特勝善根發相。三明觀息善根發者。亦于欲界未到細靜心中。忽見自身氣息。從毛孔出入遍身無礙。漸漸明利。如羅縠中見皮重數。乃至骨肉等。亦如是。亦見身內八萬戶蟲粗細長短。言語音聲。定心喜樂。倍于上說。或見自身猶如芭蕉聚沫雲影相等。此是通明觀善根發相。二明不凈觀中。有三種善根發相不同。一九想。二背舍。三大不凈觀。一九想善根者。亦于欲界未到靜定心中。忽然見他男女死屍膀脹。爾時其心驚悟。自傷往昔。惛迷厭患。所愛五欲。永不親近。或見青瘀血涂膿爛。啖殘狼藉。白骨散壞等相。此為九想善根發相。二明背舍善根發者。亦于欲

【現代漢語翻譯】種類。善根發動的表象不同。一是數息（通過計數呼吸來集中注意力）善根，二是隨息（跟隨呼吸的自然流動）善根，三是觀息（觀察呼吸的各個方面）善根。一是數息善根，修行人如前所述，好好地修習三種止（止息雜念），身心調和，在欲界（指眾生有情慾、物質欲的生存空間）以及未到地等各種禪定中，身心清澈空寂，定心安穩。之後或者一坐兩坐，乃至經過十天，或者經過一月一年，調養得當，定心不退。就在定心中，忽然覺得身心運動，八觸（指身體感受到的八種觸覺：冷、暖、澀、滑、輕、重、緩、急）次第而起。這就是發動根本初禪（色界四禪天的第一禪）善根的表象。在這種禪定中，喜悅快樂，善心安穩，無法用言語來形容。像這樣發動初禪之後，乃至發動四禪定空等。二是隨息善根發動，也是在欲界未到靜定心中，忽然覺得呼吸出入長短，以及遍佈全身毛孔的虛疏感。就用心明瞭地看到身體內的三十六物（指構成人體的三十六種不凈之物），猶如打開倉庫看見穀子、小米、麻豆等。心中大為驚喜，寂靜安快，去除各種身行（身體的活動），乃至心中感受喜樂等。這是殊勝的善根發動的表象。三是明觀息善根發動，也是在欲界未到細靜心中，忽然看見自身氣息，從毛孔出入遍身無礙。漸漸明利，如在輕紗中看見面板的重重紋理，乃至骨肉等，也是這樣。也看見身體內八萬戶蟲的粗細長短，言語音聲，定心喜樂，倍于上面所說。或者看見自身猶如芭蕉、聚沫、雲影相等。這是通明觀善根發動的表象。二是明不凈觀中，有三種善根發動的表象不同。一是九想（觀想死屍的九個階段），二是背舍（通過觀想來克服貪慾的禪修方法），三大不凈觀（觀想身體不凈）。一是九想善根，也是在欲界未到靜定心中，忽然看見他人男女死屍膨脹。這時他的心驚醒覺悟，感傷自己往昔的昏昧迷惑，厭惡所愛的五欲（色、聲、香、味、觸），永遠不再親近。或者看見青瘀血涂、膿爛、被動物啃食殘餘、白骨散壞等表象。這是九想善根發動的表象。二是明背舍善根發動，也是在欲界未到靜定心中。

【English Translation】 Types. The manifestations of the arising of wholesome roots are different. First is the wholesome root of counting breaths (focusing attention by counting breaths), second is the wholesome root of following breaths (following the natural flow of breathing), and third is the wholesome root of observing breaths (observing various aspects of breathing). First, the wholesome root of counting breaths: the practitioner, as mentioned above, diligently cultivates the three kinds of cessation (stopping distracting thoughts), harmonizing body and mind, arising in the desire realm (referring to the realm where beings have desires for affection and material things) and various dhyanas (meditative states) such as the Unreached Ground, body and mind clear and empty, the mind of concentration peaceful and secure. Afterwards, either sitting for one or two sessions, or even after ten days, or a month or a year, taking care appropriately, the mind of concentration does not regress. Then, within the concentrated mind, suddenly feeling the body and mind moving, the eight touches (referring to the eight tactile sensations felt by the body: cold, warm, rough, smooth, light, heavy, slow, fast) arising in order. This is the manifestation of the arising of the fundamental wholesome root of the first dhyana (the first dhyana of the four dhyanas in the form realm). In this dhyana, joy and happiness, the wholesome mind peaceful and secure, are beyond description. Having aroused the first dhyana in this way, and even arousing the fourth dhyana, the emptiness of concentration, and so on. Second, the arising of the wholesome root of following breaths: also in the mind of quiet concentration of the Unreached Ground of the desire realm, suddenly feeling the breath entering and exiting, long and short, and the sensation of emptiness and openness pervading the pores of the whole body. Then, using the mind to clearly see the thirty-six substances within the body (referring to the thirty-six impure substances that constitute the human body), like opening a warehouse and seeing grains, millet, sesame, beans, and so on. The mind is greatly surprised and delighted, peaceful and happy, removing various bodily activities, and even experiencing joy and happiness in the mind. This is the manifestation of the arising of a particularly excellent wholesome root. Third, the arising of the wholesome root of clear observation of breaths: also in the mind of subtle and quiet concentration of the Unreached Ground of the desire realm, suddenly seeing one's own breath, entering and exiting from the pores, pervading the body without obstruction. Gradually becoming clear and sharp, like seeing the multiple layers of skin through thin silk, and even the bones and flesh, and so on, are also like this. Also seeing the thickness, length, sounds, and voices of the eighty thousand worms within the body, the joy and happiness of the concentrated mind, doubling what was said above. Or seeing oneself like a banana tree, a collection of foam, a cloud shadow, and so on. This is the manifestation of the arising of the wholesome root of clear and bright observation. Second, in the clear contemplation of impurity, there are three different manifestations of the arising of wholesome roots. First is the Nine Contemplations (contemplating the nine stages of a corpse), second is the Eight Deliverances (a method of meditation to overcome greed through contemplation), and third is the Great Contemplation of Impurity (contemplating the impurity of the body). First, the wholesome root of the Nine Contemplations: also in the mind of quiet concentration of the Unreached Ground of the desire realm, suddenly seeing the swollen corpse of a man or woman. At this time, his mind is awakened and enlightened, feeling sorrow for his past ignorance and delusion, disgusted with the five desires (form, sound, smell, taste, touch) that he loved, and never approaching them again. Or seeing the appearance of bluish-purple blood smeared, festering pus, remnants eaten by animals, scattered and broken white bones, and so on. This is the manifestation of the arising of the wholesome root of the Nine Contemplations. Second, the arising of the wholesome root of the Eight Deliverances: also in the mind of quiet concentration of the Unreached Ground of the desire realm.

界未到靜定心中。忽見內身不凈膀脹狼藉。或見自身白骨。從頭至足。節節相拄。乃至骨人光明昱耀。定心安隱。厭患五欲不著我人。此是背舍善根發相。三明大不凈觀善根發者。亦于欲界未到定心中。見於內身及外身。一切飛禽走獸。衣服飲食。山林樹木。皆悉不凈。或見一家一聚落一國土。乃至十方皆悉不凈。或見白骨乃至見自身白骨。光明昱耀等。此為大不凈觀勝處善根發相。此觀發時。能破一切著心。三明慈心觀中三種善根發不同者。一眾生緣慈。二法緣慈。三無緣慈。一眾生緣慈發者。亦于欲界未到靜定心中。忽然發心。慈念眾生。先緣親人得樂之相。因發定。安隱快樂。乃至中人怨人。悉見得樂。無瞋無恨。無怨無惱。廣大無量。遍滿十方。是為眾生緣慈善根發相。或發眾生緣悲。乃至喜舍。亦如是。二明法緣慈發者。亦于欲界未到靜定心中。忽然自覺一切內外。但有陰入法起唯法起。滅唯法滅。不見眾生及我我所。但有五陰。于受陰中。有樂受。如是知已。即緣此樂受。發於慈定。無瞋無恨。無怨無惱。廣大無量。遍滿十方。是為法緣慈。或發法緣悲。乃至喜舍。亦如慈善根發相。三明無緣慈發者。亦于欲界未到定心中。忽然覺悟一切諸法非有非無。不見二邊。所謂若眾生非眾生。若法非法。皆不可得

。則無所緣以無緣故。顛倒想息。寂然安樂。心與慈定相應。等觀一切。同此安樂無瞋無恨。無怨無惱。廣大無量。遍滿十方。是為無緣慈善根發相或發無緣悲定。乃至喜舍。亦如是。四明因緣觀中有三種善根發不同者。一三世十二緣。二果報十二緣。三一念十二緣。一明三世十二因緣善根發者。亦于欲界未到定心中。忽然覺悟心生推尋。三世過去。無明以來。不見我人無明等法。不斷不常。能破六十二種諸邪見網。心得正定。安隱寂然。觀慧分明。通達無礙。身口清凈。正行成就。此是三世十二因緣觀慧善根發相。二明果報十二因緣善根發者。亦于欲界未到定心中。忽覺心識明利。即自思尋。我初生時。攬父母身份。以為己有。名歌羅邏。歌羅邏時。名曰無明。因緣則有行識乃至老死。名為十二因緣。若歌羅邏時。但有三事。合和無人無我。三事不實。今無明等十二因緣諸法。竟何所依。若不見無明等諸法定是有者。豈是無邪。如是念時破有無二見。歸心正道。正定相應。慧解開發。離諸邪行。此為果報十二因緣觀智善相發相。如此明十二因緣。出大集經中。具辨作。此明因緣相。與苦集正同。亦得約此明四諦善根發也。三明一念十二因緣善根發者。亦于欲界未到靜定心中。忽然自覺剎那之心。無人無我。性本無實

【現代漢語翻譯】現代漢語譯本：則因為沒有所緣而無緣。顛倒妄想止息，達到寂靜安樂的境界。心與慈定相應，平等地看待一切眾生，希望他們都得到同樣的安樂，沒有嗔恨、怨恨、怨懟和惱怒。這種慈心廣大無量，遍滿十方。這就是無緣慈善根發動的表現，或者說是發動了無緣悲定。乃至喜定和舍定，也是如此。四明（地名，指四明山）認為，在因緣觀中有三種善根發動的不同情況：一是三世十二因緣，二是果報十二因緣，三是一念十二因緣。一、說明三世十二因緣善根發動的情況：也是在欲界未到定心中，忽然覺悟，內心開始推究尋思。從過去無明以來，不見有我人和無明等法是斷滅的或常住不變的，能夠破除六十二種邪見之網，使內心獲得正定，安穩寂靜。觀慧分明，通達無礙，身口清凈，正行成就。這就是三世十二因緣觀慧善根發動的表現。二、說明果報十二因緣善根發動的情況：也是在欲界未到定心中，忽然覺得心識明利，於是自己思索：我最初出生時，取父母的身份作為自己的，名為歌羅邏（kalala，受精卵）。歌羅邏時，名為無明。因緣和合則有行、識乃至老死，這被稱為十二因緣。如果歌羅邏時，只有三事（指父、母、識）合和，沒有人也沒有我，三事並非真實存在，那麼現在的無明等十二因緣諸法，究竟依存於什麼呢？如果認為無明等諸法是真實存在的，難道不是邪見嗎？這樣思念時，就能破除有和無兩種見解，歸向正道，與正定相應，智慧解脫開發，遠離各種邪行。這就是果報十二因緣觀智善根發動的表現。關於十二因緣的詳細說明，可以參考《大集經》。這裡說明的因緣相，與苦集（四諦中的苦諦和集諦）的含義相同，也可以根據這個來闡明四諦善根的發動。三、說明一念十二因緣善根發動的情況：也是在欲界未到靜定心中，忽然自覺剎那之心，沒有人也沒有我，其自性本來就是虛幻不實的。

【English Translation】 English version: Then, because there is no object of thought, there is no condition. Deluded thoughts cease, and one attains serene joy. The mind corresponds with the Samadhi of Loving-kindness, equally regarding all beings, wishing them the same joy, without anger, hatred, resentment, or vexation. This loving-kindness is vast and boundless, pervading the ten directions. This is the manifestation of the root of unconditioned good, or the arising of the unconditioned Samadhi of Compassion. The same applies to Joy and Equanimity. Siming (place name, referring to Mount Siming) believes that in the contemplation of Dependent Origination, there are three different ways in which roots of good arise: first, the Twelve Links of Dependent Origination across three lifetimes; second, the Twelve Links of Dependent Origination as retribution; and third, the Twelve Links of Dependent Origination in a single thought. First, explaining the arising of the root of good in the Twelve Links of Dependent Origination across three lifetimes: Also in the mind of the Unreached Concentration of the Desire Realm, one suddenly awakens and the mind begins to investigate and contemplate. Since beginningless ignorance in the past, one does not see that 'I' and 'person' and phenomena such as ignorance are either annihilated or permanent, and is able to break the net of sixty-two kinds of wrong views, enabling the mind to attain right concentration, peaceful serenity. Contemplative wisdom is clear, unobstructed, body and speech are pure, and right conduct is accomplished. This is the manifestation of the root of good in the wisdom of contemplating the Twelve Links of Dependent Origination across three lifetimes. Second, explaining the arising of the root of good in the Twelve Links of Dependent Origination as retribution: Also in the mind of the Unreached Concentration of the Desire Realm, one suddenly feels the mind and consciousness are clear and sharp, and then contemplates: When I was first born, I took the physical components of my parents as my own, called Kalala (fertilized egg). At the time of Kalala, it is called ignorance. Due to conditions, there are actions, consciousness, and even old age and death, which are called the Twelve Links of Dependent Origination. If at the time of Kalala, there are only three things (referring to father, mother, and consciousness) combined, without a person or 'I', and these three things are not real, then what do the phenomena of the Twelve Links of Dependent Origination, such as ignorance, ultimately rely on? If one thinks that the phenomena such as ignorance are truly existent, isn't that a wrong view? When thinking in this way, one can break the two views of existence and non-existence, return to the right path, correspond with right concentration, develop wisdom and liberation, and be free from all wrong conduct. This is the manifestation of the good aspect of the wisdom of contemplating the Twelve Links of Dependent Origination as retribution. For a detailed explanation of the Twelve Links of Dependent Origination, refer to the Mahasamghata Sutra. The aspect of Dependent Origination explained here is the same as the meaning of suffering and accumulation (the Truth of Suffering and the Truth of the Origin of Suffering in the Four Noble Truths), and one can also use this to explain the arising of the root of good in the Four Noble Truths. Third, explaining the arising of the root of good in the Twelve Links of Dependent Origination in a single thought: Also in the mind of the Unreached Tranquil Concentration of the Desire Realm, one suddenly realizes that in the mind of a single instant, there is no person and no 'I', and its nature is originally unreal.

。所以者何。一念起時。必藉因緣。言因緣者。即具十二因緣。緣無自性。一念豈有定實。若不得一念之實。即破世性邪執。心與正定相應。智慧開發猶如涌泉。身口清凈。離諸邪行。是為一念十二緣善根發相。此之十二因緣。亦出大集經中具辨。亦得約此十二緣明一心具四諦善根發也。五明唸佛中。自有三種善根發相不同。一念應佛。二念報佛。三念法佛。明三佛義。出楞伽經。廣分別其相也。一明念應佛善根發者。亦于欲界未到靜定心中。忽然憶念佛之功德。即作是念。如來往昔阿僧祇劫中。為一切眾生故。備行六波羅蜜。一切功德智慧故。身有相好光明。心有智慧圓照。降伏魔怨。無師自悟。自覺覺他轉正法輪普度一切乃至入涅槃后。舍利經教。廣益眾生。如是等功德無量無邊。作是念時。即敬愛心生。三昧開發。入定安樂。或於定中見佛身相。善心開發或聞佛說法。心凈信解。如是等勝善境界非一。是爲念應佛善根發相。二明念報佛善根發者。亦于欲界未到靜細心中。忽然憶念十方諸佛真實圓滿果報之身。湛然常住。色心清凈。微妙寂滅。功德智慧。充滿法界。不生不滅。無作無為。豈有王宮之生。亦非雙樹之滅。為化眾生。十方佛土普應生滅。如是等功德無量無邊不可思議。作是念時。心定安隱。三昧開發

【現代漢語翻譯】現代漢語譯本所以是什麼原因呢？因為一個念頭生起的時候，必定依賴因緣。說到因緣，就具備十二因緣。因緣沒有自性，一個念頭哪裡有固定的實體？如果認識不到一個念頭的實體，就破除了世俗的邪見執著，心與正定相應，智慧開發就像泉水涌出，身口清凈，遠離各種邪惡的行為。這就是一個念頭中十二因緣善根發動的表現。這十二因緣，也在《大集經》中有詳細的辨析。也可以根據這十二因緣來說明一心具備四諦善根的發動。五、說明唸佛中，自有三種善根發動的表現不同：一、念應佛（Nying-bo）（應身佛），二、念報佛（Long-ku）（報身佛），三、念法佛（Cho-ku）（法身佛）。說明這三佛的意義，出自《楞伽經》，廣泛地分別說明它們的相狀。一、說明念應佛善根發動，也是在欲界未到靜定心中，忽然憶念佛的功德，就產生這樣的念頭：如來在往昔無數劫中，爲了所有眾生的緣故，完備地修行六波羅蜜（Six Perfections），因為一切功德智慧的緣故，身體有相好光明，心中有智慧圓滿照耀，降伏魔怨，無師自悟，自覺覺他，轉正法輪，普遍度化一切眾生，乃至進入涅槃后，舍利經教，廣泛地利益眾生。像這樣的功德無量無邊。產生這樣的念頭時，就生起敬愛之心，三昧開發，進入禪定安樂。或者在禪定中見到佛的身相，善心開發，或者聽到佛說法，內心清凈信解。像這樣殊勝的善境界不止一種。這就是念應佛善根發動的表現。二、說明念報佛善根發動，也是在欲界未到靜細心中，忽然憶念十方諸佛真實圓滿果報之身，湛然常住，色心清凈，微妙寂滅，功德智慧，充滿法界，不生不滅，無作無為，哪裡有王宮的出生，也不是雙樹的滅度？爲了化度眾生，十方佛土普遍應現生滅。像這樣的功德無量無邊不可思議。產生這樣的念頭時，內心安定平和，三昧開發。

【English Translation】 English version What is the reason for this? Because when a single thought arises, it must rely on conditions. When we speak of conditions, it encompasses the Twelve Nidanas (Twelve Links of Dependent Origination). Conditions have no inherent nature, so how can a single thought have a fixed reality? If one does not grasp the reality of a single thought, then one breaks through the worldly attachment to false views. The mind corresponds with right samadhi (concentration), and wisdom develops like a gushing spring. Body and speech are purified, and one is separated from all evil actions. This is the manifestation of the root of goodness of the Twelve Nidanas in a single thought. These Twelve Nidanas are also fully explained in the Mahasamghata Sutra. One can also use these Twelve Nidanas to clarify that a single mind possesses the root of goodness of the Four Noble Truths. Fifth, in the contemplation of Buddha, there are three different manifestations of the root of goodness: first, contemplating the Nirmāṇakāya Buddha (應佛) (Buddha's manifestation body), second, contemplating the Sambhogakāya Buddha (報佛) (Buddha's reward body), and third, contemplating the Dharmakāya Buddha (法佛) (Buddha's Dharma body). The meaning of these three Buddhas is explained in the Lankavatara Sutra, which extensively distinguishes their characteristics. First, the manifestation of the root of goodness in contemplating the Nirmāṇakāya Buddha also occurs in the mind of the desire realm that has not yet reached stillness and concentration. Suddenly, one remembers the merits and virtues of the Buddha and immediately has this thought: 'In the past, in countless kalpas (aeons), the Tathagata (如來) (Thus Come One), for the sake of all sentient beings, fully practiced the Six Paramitas (六波羅蜜) (Six Perfections). Because of all merits, virtues, and wisdom, the body has auspicious marks and radiance, and the mind has wisdom that illuminates completely. He subdued demonic hindrances, awakened without a teacher, awakened himself and awakened others, turned the wheel of the Dharma, universally liberated all sentient beings, and even after entering Nirvana (涅槃), the relics, sutras, and teachings broadly benefited sentient beings.' When one has this thought, a heart of reverence and love arises, samadhi develops, and one enters the bliss of samadhi. Or, in samadhi, one sees the Buddha's form, and good thoughts develop, or one hears the Buddha preach the Dharma, and the mind is purified with faith and understanding. Such excellent and virtuous states are not just one. This is the manifestation of the root of goodness in contemplating the Nirmāṇakāya Buddha. Second, the manifestation of the root of goodness in contemplating the Sambhogakāya Buddha also occurs in the mind of the desire realm that has not yet reached stillness and subtlety. Suddenly, one remembers the true and perfect reward body of all Buddhas in the ten directions, which is serene and eternally abiding, with pure form and mind, subtle and tranquil, with merits, virtues, and wisdom filling the Dharma realm, neither arising nor ceasing, without action or non-action. How could there be birth in a royal palace, or extinction in the twin Sala trees? To transform sentient beings, the Buddha universally manifests birth and death in the Buddha lands of the ten directions. Such merits and virtues are immeasurable, boundless, and inconceivable. When one has this thought, the mind is stable and peaceful, and samadhi develops.

慧解分明。或作定中。見不可思議佛法境界。即便出生無量願行。無量功德。無量智慧。三昧法門。是爲念報佛善根發相。三明念法佛善根發者。亦于欲界未到靜定心中。忽然憶念十方諸佛法身實相。猶如虛空。即便覺悟一切諸法。本自不生。今則無滅。非有非無。非來非去。非增非減。非境非智。非因非果。非常非斷。非縛非脫。非生死非涅槃。湛然清凈。有佛無佛。相性常然。眾生諸佛。同一實相者。即是法身佛也。故大品經云。諸法如實相。諸法如實。即是佛。離是之外。更無別佛。如是念時。三昧現前。實慧開發。即時通達無量法門。寂然不動。一切不思議境界皆現定中。成就之相。如法華經六根清凈中廣說。是爲念法佛善根發相。是中所明。因止發十五門禪相。並悉約初禪。初境界罔像而辨。夫一切禪定證相。不可具以文傳此止是示表。行人過去習因不同故。發禪不等。若欲具論十五門禪。事理廣博。深遠之相。下第七大段明修證中。一一從始訖終。當少分分別。複次若於欲界未到地中。身心澄靜。或發無常苦無我不凈世間可厭患食不凈死斷離盡等想。或發唸佛法僧戒舍天等念。或發念處正勤如意根力覺道等。或發空無相無作四諦十六行等觀。或發六波羅蜜四攝四辯等。種種諸行愿功德。或發天耳他心宿命

【現代漢語翻譯】現代漢語譯本慧解分明：或者在禪定中，見到不可思議的佛法境界，隨即生出無量的願行、無量的功德、無量的智慧和三昧法門。這就是念報佛善根的發相。三明念法佛善根發者：也是在欲界未到靜定心中，忽然憶念十方諸佛的法身實相，猶如虛空。隨即覺悟一切諸法，本來不生，現在也無滅，非有非無，非來非去，非增非減，非境非智，非因非果，非常非斷，非縛非脫，非生死非涅槃，湛然清凈。有佛無佛，其相和自性都是恒常如此。眾生和諸佛，同一實相，這就是法身佛。所以《大品經》（Mahaprajnaparamita Sutra）說：『諸法的如實相，諸法的如實，就是佛。』離開這些之外，更沒有別的佛。如此憶念時，三昧現前，真實的智慧開發，即時通達無量的法門，寂然不動，一切不可思議的境界都顯現在禪定中，成就之相，如《法華經》（Lotus Sutra）六根清凈中廣說。這就是念法佛善根的發相。這裡所說明的，因為止而引發的十五門禪相，都大約以初禪的初境界為依據來辨別。一切禪定證相，不可能完全用文字傳達，這只是一個示意。修行人過去所習的因不同，所以引發的禪定也不同。如果要詳細論述十五門禪，其事理廣博深遠，在第七大段說明修證中，將從始至終，稍微分別說明。再次，如果在欲界未到地中，身心澄靜，或者生起無常、苦、無我、不凈、世間可厭患、食不凈、死斷離盡等想，或者生起唸佛、法、僧、戒、舍、天等念，或者生起念處、正勤、如意足、根、力、覺支、道支等，或者生起空、無相、無作、四諦、十六行等觀，或者生起六波羅蜜（Six Paramitas）、四攝（Four Embracing Dharmas）、四辯（Four Kinds of Eloquence）等種種諸行愿功德，或者生起天耳、他心、宿命（abilities）等。

【English Translation】 English version 'With clear wisdom and understanding: Or, while in Samadhi (meditative state), one sees inconceivable realms of Buddha-dharma (Buddha's teachings), and then immediately gives rise to immeasurable vows and practices, immeasurable merits, immeasurable wisdom, and Samadhi Dharma-gates. This is the manifestation of the roots of goodness in mindfulness of repaying the Buddha's kindness.' 'The manifestation of the roots of goodness in mindfulness of the Dharma-body of the Buddha through the three kinds of clarity: Also, in the mind of the unarrived tranquility of the desire realm, one suddenly remembers the Dharma-body (Dharmakaya) reality of the Buddhas of the ten directions, like empty space. Then one awakens to all Dharmas (teachings), which are originally unborn and now without extinction, neither existent nor non-existent, neither coming nor going, neither increasing nor decreasing, neither object nor wisdom, neither cause nor effect, neither permanent nor impermanent, neither bound nor liberated, neither birth and death nor Nirvana (liberation), serenely pure. Whether there is a Buddha or not, the characteristics and nature are always thus. Sentient beings and all Buddhas share the same reality, which is the Dharma-body Buddha. Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 『The true suchness of all Dharmas, the true suchness of all Dharmas, is the Buddha.』 Apart from this, there is no other Buddha. When one is mindful in this way, Samadhi appears, and true wisdom is developed. Immediately, one understands immeasurable Dharma-gates, remaining still and unmoving. All inconceivable realms appear in Samadhi, the aspect of accomplishment, as extensively described in the purification of the six senses in the Lotus Sutra. This is the manifestation of the roots of goodness in mindfulness of the Dharma-body of the Buddha. What is explained here, the fifteen doors of Dhyana (meditation) that arise from cessation, are all distinguished based on the initial realm of the first Dhyana. The signs of realization in all Dhyana cannot be fully conveyed in writing; this is only an indication. Because the past habitual causes of practitioners are different, the Dhyana that arises is also different. If one wants to fully discuss the fifteen doors of Dhyana, their principles are vast and profound. In the seventh major section, which explains cultivation and realization, each will be explained in detail from beginning to end.' 'Furthermore, if in the unarrived ground of the desire realm, the body and mind are clear and tranquil, one may develop thoughts of impermanence (Anicca), suffering (Dukkha), non-self (Anatta), impurity (Asubha), the world being detestable, the impurity of food, the cessation of death, separation, and exhaustion. Or one may develop mindfulness of the Buddha (Buddha), Dharma (teachings), Sangha (community), precepts (Sila), generosity (Dana), and the heavens (Deva). Or one may develop mindfulness of the four foundations of mindfulness (Satipatthana), the four right exertions (Sammappadhana), the four bases of power (Iddhipada), the five roots (Indriya), the five powers (Bala), the seven factors of enlightenment (Bojjhanga), and the Noble Eightfold Path (Ariyamagga). Or one may develop contemplation of emptiness (Sunyata), signlessness (Animitta), wishlessness (Apranihita), the Four Noble Truths (Ariyasacca), and the sixteen aspects of the Four Noble Truths. Or one may develop various practices, vows, merits, and virtues such as the Six Paramitas (Six Perfections), the Four Embracing Dharmas (Four Ways of Gathering), and the Four Kinds of Eloquence (Four Kinds of Eloquence). Or one may develop abilities such as the divine ear ( দিব্য শ্রোত্র), knowing the minds of others (Paracitta-vijanana), and remembering past lives (Pubbenivasanussati).'

等諸神通。或發內空外空內外空乃至無法有法空等十八空。或發自性禪十力種性三摩跋提首楞嚴師子吼等諸三昧門。或發旋陀羅尼百千萬億。旋陀羅尼法音方便陀羅尼等一切陀羅尼門。如是等種種諸禪三昧。境界不同。其相眾多。在下第七大段明修證中。辨種種諸禪三昧深廣境界之相。當具分別也。

釋禪波羅蜜次第法門卷第三之上

釋禪波羅蜜次第法門卷第三之下

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

分別禪波羅蜜前方便第六之三

第三驗知虛實。略為二意。一正明驗知虛實。二簡是魔非魔。一明驗知虛實者。若於定中。發諸禪善根。是中有真有偽。不可謬生取捨。所以者何。若發諸禪三昧時。心不別識。或見魔定。謂是善根發。心生取著。因此邪僻。得病發狂。若是善根。謂是魔定。心疑舍離。即退失善利。是事難識。若欲別知。當依二法驗之。即知真偽。一則相驗知。二以法驗知。一則相驗知者。即有二意。一邪。二正。邪者。如根本禪中諸觸發時。隨發一觸。若有邪法。即是邪相。邪法眾多。今約一觸中。略出十雙邪法。以明邪相。一者觸體增減。二定亂。三空有。四明闇。五憂喜。六苦樂。七善惡。八愚智。九縛脫。十心強軟。此十雙明邪相。皆

【現代漢語翻譯】現代漢語譯本：以及各種神通。或者發起內空、外空、內外空乃至無法有法空等十八空（十八種空的境界）。或者發起自性禪、十力（如來十種力量）種性、三摩跋提（止息）首楞嚴（勇健）師子吼等各種三昧門（禪定之門）。或者發起旋陀羅尼（旋轉總持）百千萬億，旋陀羅尼法音方便陀羅尼等一切陀羅尼門（總持之門）。像這樣等等各種禪定三昧，境界不同，其相眾多。在下文第七大段說明修證中，辨別各種禪定三昧深廣境界之相，到時會詳細分別。

《釋禪波羅蜜次第法門》卷第三之上

《釋禪波羅蜜次第法門》卷第三之下

隋朝天臺智者大師說

弟子法慎記錄

弟子灌頂再次整理

分別禪波羅蜜前方便第六之三

第三，驗證知曉虛實。大致分為兩個方面。一是正面說明驗證知曉虛實，二是簡要區分是魔境還是非魔境。一是說明驗證知曉虛實。如果在禪定中，發起各種禪的善根，其中有真有假，不可錯誤地產生取捨。為什麼這樣說呢？如果發起各種禪定三昧時，內心不能分別識別，或者見到魔的禪定，認為是善根發起，內心產生執著，因此產生邪僻，得病發狂。如果是善根，卻認為是魔的禪定，內心懷疑而捨棄，就會退失善利。這件事難以識別。如果想要分辨知曉，應當依靠兩種方法來驗證，就能知道真假。一是通過現象來驗證知曉，二是通過法理來驗證知曉。一是通過現象來驗證知曉，這又有兩種情況：一是邪，二是正。邪的情況，比如在根本禪中各種觸發時，隨著觸發一種，如果有邪法，就是邪相。邪法眾多，現在就一種觸發中，大致列出十雙邪法，來說明邪相。一是觸的體性增減，二是定與亂，三是空與有，四是明與暗，五是憂與喜，六是苦與樂，七是善與惡，八是愚與智，九是縛與脫，十是心強與軟。這十雙說明邪相，都是

【English Translation】 English version: And all kinds of supernatural powers. Or generate the eighteen emptinesses such as internal emptiness, external emptiness, both internal and external emptiness, and even the emptiness of neither existence nor non-existence (the eighteen kinds of emptiness states). Or generate the Samadhi (concentration) gates such as Self-nature Chan, the Ten Powers (Tathagata's ten powers) nature, Samapattis (cessation), Shurangama (courageous), and Lion's Roar. Or generate hundreds of thousands of millions of Revolving Dharanis (rotating total retention), and all Dharani gates (gates of total retention) such as Revolving Dharani Dharma Sound Expedient Dharani. Such are the various kinds of Chan Samadhis, with different states and numerous appearances. In the seventh major section below, which explains cultivation and realization, the appearances of the profound and vast states of various Chan Samadhis will be distinguished and thoroughly explained.

Explanation of the Orderly Practice of Dhyana Paramita, Volume 3, Part 1

Explanation of the Orderly Practice of Dhyana Paramita, Volume 3, Part 2

Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by disciple Fa Shen

Revised again by disciple Guan Ding

Distinguishing the Preliminary Expedients of Dhyana Paramita, Sixth of Three

Third, verifying and knowing the real from the false. Roughly divided into two aspects. First, directly explaining the verification and knowing of the real from the false. Second, briefly distinguishing between demonic states and non-demonic states. First, explaining the verification and knowing of the real from the false. If in Samadhi, various good roots of Chan are generated, there are true and false among them, and one should not mistakenly generate acceptance or rejection. Why is this so? If when generating various Samadhi, the mind cannot distinguish and recognize, or sees a demonic Samadhi, thinking it is the generation of good roots, and the mind generates attachment, then one will generate perversions, become ill, and go mad. If it is a good root, but one thinks it is a demonic Samadhi, and the mind doubts and rejects it, then one will lose the benefit of goodness. This matter is difficult to recognize. If one wants to distinguish and know, one should rely on two methods to verify, and then one can know the true from the false. First, verify and know through appearances. Second, verify and know through Dharma principles. First, verifying and knowing through appearances, this again has two situations: one is evil, and the other is correct. In the case of evil, for example, in the fundamental Chan, when various sensations are triggered, if with the triggering of one sensation, there is an evil Dharma, then it is an evil sign. There are many evil Dharmas, but now, in one sensation, roughly list ten pairs of evil Dharmas to explain the evil signs. First, the nature of the sensation increases or decreases, second, Samadhi and confusion, third, emptiness and existence, fourth, brightness and darkness, fifth, sorrow and joy, sixth, suffering and happiness, seventh, good and evil, eighth, ignorance and wisdom, ninth, bondage and liberation, tenth, the mind is strong and soft. These ten pairs explain evil signs, all are

約若過若不及中分別。一觸體增減者。如動觸發時。或身動手起腳亦隨。然外人見其兀兀如睡。或如著鬼身手紛動。或坐時見諸異境。此為增相。減者動初發時。若上若下。未及遍身。即便漸漸滅壞。因此都失境界。坐時蕭索。無法持身。此為減相。二定亂。定者。動觸發時。識心及身。為定所縛。不得自在。或復因此便入邪定。乃至七日不出。亂者。動觸發時。心意撩亂。攀緣不住。三者空有空者。觸發之時。都不見身。謂證空定。有者。觸發之時。覺身堅䩕。猶如木石。四明闇。明者。觸發之時。見外種種光色。乃至日月星辰青黃赤白種種光明。闇者。觸發之時。身心闇瞑。如入暗室。五憂喜。憂者。觸發之時。其心熱惱。憔悴不悅。喜者。觸發之時。心大慶悅。勇動不能自安。六苦樂。苦者。觸發之時。身心處處痛惱。樂者。觸發之時。甚大快樂。貪著纏綿。七善惡。善者。觸發之時。念外散善覺觀。破壞三昧。惡者。觸發之時。即無慚無愧等諸噁心生。八愚智。愚者。觸發之時。心識愚惑。迷惛顛倒。智者。觸發之時。利使知見心生邪覺。破壞三昧。九縛脫。縛者。觸發之時。五蓋及諸煩惱覆蔽心識。脫者觸發之時謂證空無相定得道得果。斷結解脫。生憎上慢。十心強軟。強者。觸發之時。其心剛強。出入不

【現代漢語翻譯】現代漢語譯本：關於『約若過若不及』（過度或不足）中的分別：一、觸體增減：增相：例如，當『動』（指禪定中產生的動觸）觸發時，身體的感受增強。可能身體動起來，手也動起來，腳也跟著動。然而，外人看來，他卻像在睡覺一樣遲鈍。或者像被鬼附身一樣，手舞足蹈。或者在坐禪時看到各種奇異的景象。這被稱為『增相』（增加的現象）。減相：『減』是指『動』初次觸發時，感覺若有若無，尚未遍及全身，就漸漸消失。因此完全失去了境界，坐禪時感到蕭索，無法控制身體。這被稱為『減相』（減少的現象）。二、定亂：定：『定』是指『動』觸發時，意識和身體被『定』所束縛，無法自在。或者因此進入邪定，甚至七天都無法出定。亂：『亂』是指『動』觸發時，心意撩亂，無法專注于任何事物。三、空有：空：『空』是指觸發時，完全感覺不到身體的存在，誤以為自己證得了空定。有：『有』是指觸發時，感覺身體堅硬僵直，猶如木頭或石頭。四、明暗：明：『明』是指觸發時，看到外界各種光芒色彩，甚至日月星辰、青黃赤白等各種光明。暗：『暗』是指觸發時，身心昏暗，如同進入黑暗的房間。五、憂喜：憂：『憂』是指觸發時，內心煩躁，憔悴不悅。喜：『喜』是指觸發時，內心極度喜悅，激動得無法自安。六、苦樂：苦：『苦』是指觸發時，身心各處感到疼痛。樂：『樂』是指觸發時，感到極大的快樂，貪戀沉溺其中。七、善惡：善：『善』是指觸發時，心中浮現對外在事物的散亂善念和覺觀，破壞了三昧（Samadhi，禪定）。惡：『惡』是指觸發時，立即產生無慚無愧等各種惡念。八、愚智：愚：『愚』是指觸發時，意識愚昧迷惑，昏沉顛倒。智：『智』是指觸發時，產生自以為是的邪見，破壞了三昧（Samadhi，禪定）。九、縛脫：縛：『縛』是指觸發時，五蓋（五種障礙）及各種煩惱覆蓋了意識。脫：『脫』是指觸發時，誤以為自己證得了空無相定，得道得果，斷除了煩惱，獲得了解脫，從而產生增上慢（superiority complex）。十、心強軟：強：『強』是指觸發時，內心剛強，難以控制出入息。

English version: Distinctions in 'Approximately Excess or Deficiency': 1. Increase or Decrease in Bodily Sensation: Increase: For example, when 'movement' (referring to the sensation of movement arising in meditation) is triggered, the body's sensations increase. The body may move, the hands may move, and the feet may follow. However, to outsiders, the person appears dull as if asleep, or as if possessed by a ghost, with hands and feet flailing. Or, while sitting in meditation, they may see various strange visions. This is called the 'increase aspect'. Decrease: 'Decrease' refers to when 'movement' is first triggered, the sensation is faint and has not yet spread throughout the body, and then gradually disappears. As a result, the person completely loses their state of awareness, feels desolate while meditating, and is unable to control their body. This is called the 'decrease aspect'. 2. Stability and Confusion: Stability: 'Stability' refers to when 'movement' is triggered, the consciousness and body are bound by 'stability' and cannot be free. Or, as a result, they enter a wrong state of Samadhi (concentration), and cannot emerge from it for as long as seven days. Confusion: 'Confusion' refers to when 'movement' is triggered, the mind is agitated and unable to focus on anything. 3. Emptiness and Existence: Emptiness: 'Emptiness' refers to when, upon being triggered, the person does not feel the existence of the body at all, and mistakenly believes that they have attained the Samadhi (concentration) of emptiness. Existence: 'Existence' refers to when, upon being triggered, the person feels that the body is hard and stiff, like wood or stone. 4. Brightness and Darkness: Brightness: 'Brightness' refers to when, upon being triggered, the person sees various colors of light, even the sun, moon, stars, blue, yellow, red, and white lights. Darkness: 'Darkness' refers to when, upon being triggered, the body and mind are dark and dim, as if entering a dark room. 5. Sorrow and Joy: Sorrow: 'Sorrow' refers to when, upon being triggered, the heart is agitated, haggard, and unhappy. Joy: 'Joy' refers to when, upon being triggered, the heart is extremely joyful, and agitated to the point of being unable to calm down. 6. Suffering and Pleasure: Suffering: 'Suffering' refers to when, upon being triggered, the body and mind feel pain everywhere. Pleasure: 'Pleasure' refers to when, upon being triggered, the person feels great pleasure, and becomes attached and immersed in it. 7. Good and Evil: Good: 'Good' refers to when, upon being triggered, scattered good thoughts and perceptions about external things arise in the mind, disrupting Samadhi (concentration). Evil: 'Evil' refers to when, upon being triggered, various evil thoughts such as shamelessness and lack of remorse immediately arise. 8. Foolishness and Wisdom: Foolishness: 'Foolishness' refers to when, upon being triggered, the consciousness is foolish and confused, dull and inverted. Wisdom: 'Wisdom' refers to when, upon being triggered, a self-righteous and perverse view arises, disrupting Samadhi (concentration). 9. Bondage and Liberation: Bondage: 'Bondage' refers to when, upon being triggered, the five hindrances (five obstacles) and various afflictions cover the consciousness. Liberation: 'Liberation' refers to when, upon being triggered, the person mistakenly believes that they have attained the Samadhi (concentration) of emptiness and non-form, attained the path and the fruit, cut off afflictions, and obtained liberation, thereby giving rise to superior pride (superiority complex). 10. Strength and Weakness of Mind: Strength: 'Strength' refers to when, upon being triggered, the mind is rigid and it is difficult to control the breath.

【English Translation】 English version:

得自在。猶如瓦石難可回變。不順善道。軟者。觸發之時。心志軟弱。易可敗壞。猶若軟泥不堪為器。如是等二十種惡觸。擾亂坐心。破壞禪定。令心邪僻。是為邪定發相。複次二十邪法。隨有所發。若不別邪偽心生愛著者。因或失心狂逸。或歌或哭。或笑或啼。或時驚狂漫走。或時得病。或時致死。或時自欲投巖赴火。自絞自害。如是障惱非一。複次二十種邪中。隨有發一邪法。若與九十六種道鬼神法一鬼神法相應。而不覺識者。即念彼道行彼法。于所得法中。鬼神隨念便入。因是證鬼神法門。鬼加其勢力。或發諸深邪定。及智慧辯才。知世吉兇。神通奇異。現希有事。感動眾生。廣行邪化。或大作惡破人善根。或雖作善。而所行偽雜。世人無智。但見異人。謂是賢聖深心信伏。然其內心顛倒。專行鬼法。常以鬼法教人。故信行之者。則破正戒破正見。破威儀破凈命。或時啖食糞穢。裸形無恥。不敬三尊父母師長。或毀壞經書形像塔寺。作諸逆罪。斷滅善根。現平等相。或自讚說所行平等。故於非道。無障無礙。毀他修善。云非正道。或說無因無果。或說邪因邪果。如是邪說紛然。壞亂正法。其有聞受之者。邪法染心。既內證邪禪。三昧智斷功德種種法門外。則辯才無盡。威風化物。故得名聞眷屬。供養禮敬稱歎等

【現代漢語翻譯】現代漢語譯本獲得自在。就像瓦片石頭難以改變一樣，不順從善良的道路。『軟者』（軟弱的人），在被觸動的時候，心志軟弱，容易被破壞。就像軟泥不能用來做器皿一樣。像這樣的二十種惡觸，擾亂坐禪的心，破壞禪定，使心邪惡偏頗，這就是邪定發作的現象。再次，二十種邪法，無論哪一種發作，如果不能辨別邪正，心中產生愛戀執著，就可能因此失去心智，變得狂放不羈，或者唱歌或者哭泣，或者笑或者啼哭，或者時而驚恐瘋狂地亂跑，或者時而生病，或者時而因此而死，或者時而想要跳崖赴火，自縊自殘，這樣的障礙煩惱不止一種。再次，二十種邪法中，無論哪一種發作，如果與九十六種外道鬼神法或者一種鬼神法相應，而不能覺察認識，就會念誦外道，修行外道之法。在所得的法中，鬼神隨其念頭而進入。因此證得鬼神法門，鬼神增加他的勢力，或者引發各種深刻的邪定，以及智慧辯才，知曉世間的吉兇，神通奇異，顯現稀有的事情，感動眾生，廣泛地施行邪惡的教化，或者大肆作惡，破壞他人的善根，或者雖然行善，但所做的事情虛偽不純。世人沒有智慧，只看到與衆不同的人，就認為是賢聖，深深地信服。然而他們的內心顛倒，專門修行鬼神之法，常常用鬼神之法教導他人，因此信奉修行他們的人，就會破壞正戒，破壞正見，破壞威儀，破壞清凈的生命，或者時而吃糞便污穢之物，裸露身體，不尊敬三寶、父母、師長，或者毀壞經書、佛像、塔寺，造作各種逆罪，斷滅善根，卻顯現出平等的假象，或者自我讚揚所修行的法是平等的，因此在非正道中，沒有障礙，沒有阻礙，詆譭他人修善，說不是正道，或者說沒有因果，或者說邪因邪果。像這樣的邪說紛紛擾擾，破壞擾亂正法。那些聽聞接受這些邪說的人，邪法染污他們的心。既然內心證得了邪禪，三昧，智慧斷滅功德種種法門，外在就表現出辯才無盡，以威風來教化他人，因此得到名聲、眷屬、供養、禮敬、稱讚等等。

【English Translation】 English version Attains self-mastery. It is like tiles and stones that are difficult to revert and change, not following the path of goodness. 'The weak' are those whose minds are weak and easily corrupted when triggered, like soft mud that cannot be used to make vessels. Such are the twenty kinds of evil contacts that disturb the mind in meditation, destroy samadhi, and cause the mind to be perverse and biased. This is the manifestation of wrong samadhi. Furthermore, whichever of the twenty kinds of evil dharmas arises, if one cannot distinguish between right and wrong and develops love and attachment in the mind, one may lose one's mind and become unrestrained, either singing or crying, laughing or weeping, or sometimes running around in panic and madness, or sometimes becoming ill, or sometimes dying as a result, or sometimes wanting to jump off cliffs and into fire, hanging oneself and harming oneself. Such obstacles and afflictions are not just one kind. Furthermore, whichever of the twenty kinds of evil arises, if it corresponds to the ninety-six kinds of heretical ghost and spirit dharmas or one kind of ghost and spirit dharma, and one is not aware and does not recognize it, one will recite those heretical paths and practice those heretical dharmas. In the dharma that is attained, ghosts and spirits will enter according to one's thoughts. Because of this, one attains the ghost and spirit dharma gate, and the ghosts increase one's power, or cause various deep wrong samadhis to arise, as well as wisdom and eloquence, knowledge of worldly good and bad omens, supernatural powers and strange abilities, manifesting rare events, moving sentient beings, and widely practicing evil transformations, or greatly doing evil and destroying people's roots of goodness, or although doing good, what is done is false and impure. Worldly people have no wisdom and only see extraordinary people, thinking they are virtuous sages and deeply believing and submitting. However, their inner minds are inverted, and they specialize in practicing ghost dharmas, often teaching people with ghost dharmas. Therefore, those who believe and practice them will break the correct precepts, break the correct views, break the proper conduct, and break the pure life, or sometimes eat feces and filth, expose their bodies, and disrespect the Three Jewels (San Bao), parents, teachers, and elders, or destroy scriptures, Buddha images, pagodas, and temples, committing various rebellious crimes, cutting off the roots of goodness, but manifesting a false appearance of equality, or praising themselves and saying that what they practice is equal, therefore in the non-path, there is no obstacle, no hindrance, slandering others' cultivation of goodness, saying it is not the correct path, or saying there is no cause and effect, or saying there is evil cause and evil effect. Such heretical teachings are numerous and confusing, destroying and disrupting the correct dharma. Those who hear and accept these heretical teachings, the heretical dharma contaminates their minds. Since they have internally attained wrong dhyana, samadhi, and the wisdom of cutting off merit and virtue and various dharma gates, externally they manifest endless eloquence, transforming others with power and prestige, therefore obtaining fame, retinue, offerings, reverence, praise, and so on.

利。是以九十六種道經云。人為說法。鬼神加力。則一切聞者。無不信受。一切見者。咸生愛敬。以有如斯等事故。深心執著不可迴轉。邪行顛倒種種非一。若如是者。當知是人遠離聖法。身壞命終。墮三惡道中。是事如大品經及摩訶衍論中廣說。若欲知鬼神之相。當尋九十六種道經。細心比類分別。事則可知。問曰。邪法相應行惡之者。現在之過。如是命終。當生三惡道中。其有偽心行善之者。現在之失。云何命終復生何處。答曰。此人身口行善。雖似佛法而解心邪僻。若不覺知障發三乘無漏。雖不會真。于顛倒心中。或時亦能。興顯三寶勸物修善。是人命終。未必墮于地獄畜生餓鬼之中。而隨所與鬼神相應之法。共彼鬼神同生一處。還為彼眷屬。或時得生人天之中。故九十六種道經中說。上有六十餘道。邪倒罪障重故。悉須說咒治之。下有二十餘道。邪惑罪障小輕。直覺知而已。複次是人雖生天人之中。而冥密常系屬魔邪之道。樂近邪師。樂聞邪法。樂行邪道。供養親近。稱揚讚歎修邪行者。見有正學三乘之人。不樂親近。或生惱亂。故法華經云。若魔若魔子。若魔女若魔民。若為魔所著者。大品經亦云。若魔天若魔人。故知是人雖生人天之中。猶系屬於魔。常起魔業。乃至雖得出家。猶造魔業。故涅槃經云。佛

【現代漢語翻譯】現代漢語譯本利。因此九十六種外道經典說，如果有人為他們說法，鬼神就會加持他的力量，那麼所有聽到的人，沒有不信服接受的，所有見到的人，都會產生愛慕敬重之心。因為有這些緣故，（人們）內心深深地執著，不可改變，邪惡的行為顛倒錯亂，種種不止一種。如果像這樣，應當知道這個人遠離了聖法，身死命終后，會墮入三惡道中。這件事在大品經和摩訶衍論中都有詳細說明。如果想知道鬼神的相貌，應當尋找九十六種外道經典，仔細地比較分類，事情就可以知道了。問：如果與邪法相應而行惡的人，現在的過失是這樣，命終後會生到三惡道中。那麼，那些虛偽地行善的人，現在的過失又是什麼呢？命終后又會生到哪裡呢？答：這種人身口行善，雖然好像是佛法，但是理解的心卻是邪僻的。如果不覺悟而障礙了三乘無漏的智慧生髮，雖然不能證悟真理，但在顛倒的心中，有時也能興盛三寶，勸人修善。這種人命終后，未必會墮入地獄、畜生、餓鬼之中，而是隨著他所相應的鬼神之法，與那些鬼神一同生在一個地方，仍然做他們的眷屬。有時也能生到人天之中。所以九十六種外道經典中說，上面有六十多種道，因為邪惡顛倒的罪障很重，所以必須用咒語來治療。下面有二十多種道，邪惡迷惑的罪障比較輕微，直接覺知就可以了。再次，這種人雖然生在天人之中，但暗地裡常常被魔邪之道所束縛，喜歡親近邪師，喜歡聽邪法，喜歡行邪道，供養親近、稱揚讚歎那些修行邪法的人。見到有正學三乘佛法的人，不喜歡親近，或者產生惱亂。所以《法華經》說：『若是魔，若是魔子，若是魔女，若是魔民，若是被魔所迷惑的人。』《大品經》也說：『若是魔天，若是魔人。』所以知道這種人雖然生在人天之中，仍然隸屬於魔，常常發起魔業，乃至即使出了家，仍然造作魔業。所以《涅槃經》說，佛

【English Translation】 English version Therefore, the ninety-six kinds of heretical scriptures say: 'If someone preaches for them, the ghosts and spirits will add to his power, then all who hear will believe and accept without exception, and all who see will generate love and respect.' Because of these reasons, (people's) hearts are deeply attached and cannot be changed. Evil deeds are inverted and disordered, and there are many kinds. If it is like this, it should be known that this person is far away from the sacred Dharma, and after his body dies, he will fall into the three evil paths. This matter is explained in detail in the Mahaprajnaparamita Sutra and the Mahayana Treatise. If you want to know the appearance of ghosts and spirits, you should look for the ninety-six kinds of heretical scriptures, carefully compare and classify them, and the matter can be known. Question: 'If a person who acts evilly in accordance with heretical Dharma has such faults in the present, and after death will be born in the three evil paths, then what are the faults of those who hypocritically do good deeds in the present? Where will they be born after death?' Answer: 'This person's body and mouth do good deeds, although it seems like the Buddha's Dharma, but the understanding heart is heretical. If he does not awaken and obstruct the arising of the three vehicles' unconditioned wisdom, although he cannot realize the truth, in his inverted mind, he can sometimes promote the Three Jewels and persuade people to cultivate goodness. After this person dies, he may not fall into hell, the animal realm, or the realm of hungry ghosts, but will be born in the same place with those ghosts and spirits, according to the Dharma of the ghosts and spirits with whom he is associated, and will still be their family members. Sometimes he can also be born in the human and heavenly realms. Therefore, the ninety-six kinds of heretical scriptures say that there are more than sixty kinds of paths above, because the sins and obstacles of evil inversion are very heavy, so they must be treated with mantras. There are more than twenty kinds of paths below, and the sins and obstacles of evil delusion are relatively light, so direct awareness is enough.' Furthermore, although this person is born in the human and heavenly realms, he is secretly and often bound by the path of demons and evil, likes to be close to evil teachers, likes to hear evil Dharma, likes to practice evil paths, and makes offerings to, is close to, praises, and extols those who practice evil Dharma. Seeing those who are learning the three vehicles of the Buddha's Dharma correctly, he does not like to be close to them, or generates annoyance. Therefore, the Lotus Sutra says: 'If it is a demon, if it is a demon's son, if it is a demon's daughter, if it is a demon's people, if it is a person who is deluded by demons.' The Mahaprajnaparamita Sutra also says: 'If it is a demon-deva, if it is a demon-person.' Therefore, it is known that although this person is born in the human and heavenly realms, he still belongs to the demons, often initiates demonic deeds, and even if he leaves home, he still creates demonic deeds. Therefore, the Nirvana Sutra says, the Buddha

去世后五百歲中。魔道漸興。魔作比丘。壞亂佛法。亦如大集經中廣辯魔業之相。是中應廣分別。如一動觸中邪相如是。餘七觸中。亦具有此邪相。應當別知。如根本禪邪相如是。餘十四門。禪及。諸禪中若事若理。皆有邪偽之法。其事云云。非可具說。問曰。發邪觸時。為當具發如上所說二十邪事。為當不具。答曰。或具或不具無在。若觸發時。但有一邪法。不即除之。便墮邪定。何況具足二十邪法。所以者何。譬如二十人共行。若一是賊則誤十九人。禪中亦爾。有一惡法破壞諸善。不名正定。況復多耶。略辯一觸相如是。則餘七觸邪相亦然。複次更有異禪門邪法。入定中亦應識知。所謂余禪門境界邪法。如一不凈觀禪。入此定中。亦有二十邪法。來入此定餘十四門禪。亦當如是。一一分別。是中應廣說。行者若脫證此法。須善識知。方便照了。不著邪定之法。即自便謝。第二明正相者。若動觸發時。無向二十惡法。具足十種善法。十種。善法者。一觸相如法。二定相如法。三空相如法。四明相如法。五喜相如法。六樂相如法。七善相如法。八智相如法。九解脫相如法。十心調相如法。云何名如法。若與二十不善相法相違。安隱清凈。調和中適。即是如法。名為正相。是事至后第七大段明證根本初禪覺支。中當分別

【現代漢語翻譯】現代漢語譯本：在佛陀涅槃后的五百歲中，魔道逐漸興盛。魔會化作比丘（佛教出家男眾），破壞擾亂佛法。這就像《大集經》中廣泛闡述的魔業之種種表現。在此，應當廣泛地分辨。例如，在一種動觸中出現邪惡的現象，其他七種觸中也同樣具有這些邪惡的現象，應當分別知曉。如同根本禪中的邪惡現象一樣，其餘的十四種禪門，以及各種禪定中，無論在事相上還是在理體上，都存在虛假偽詐的法門。這些情況非常複雜，無法一一詳盡地說明。有人問：當生起邪觸時，是會全部生起如上所說的二十種邪惡之事，還是不會全部生起？回答說：或者全部生起，或者不全部生起，這並不一定。如果觸發時，只要有一種邪惡的法，不能立即去除它，就會墮入邪定。更何況是具足二十種邪惡的法呢？這是什麼原因呢？譬如二十個人一起行走，如果其中一個是盜賊，就會連累其餘的十九個人。禪定中也是如此，有一種惡法就會破壞所有的善法，不能稱之為正定。更何況是多種惡法呢？簡略地辨別一種觸的相狀就是這樣，那麼其餘七種觸的邪惡相狀也是如此。此外，還有其他禪門中的邪惡法，在入定時也應當認識並知曉。這就是所謂的其餘禪門境界中的邪惡法。例如，在一種不凈觀禪中，進入這種禪定，也會有二十種邪惡的法來侵入這種禪定。其餘的十四種禪門，也應當像這樣，一一分別。在此應當廣泛地說明。修行者如果想要脫離並證得這種法，必須善於認識並知曉，用方便智慧來照亮並瞭解，不執著于邪定的法，自然就能擺脫困境。第二，說明正相。如果動觸發起時，沒有趨向二十種惡法，而是具足十種善法。這十種善法是：一、觸相如法；二、定相如法；三、空相如法；四、明相如法；五、喜相如法；六、樂相如法；七、善相如法；八、智相如法；九、解脫相如法；十、心調相如法。什麼叫做如法呢？如果與二十種不善相的法相反，安穩清凈，調和中正，這就是如法，就叫做正相。這件事將在後面的第七大段，說明證得根本初禪的覺支時，再分別說明。

【English Translation】 English version: In the five hundred years after the Buddha's Parinirvana, the ways of demons will gradually flourish. Demons will transform themselves into Bhikkhus (Buddhist monks), disrupting and destroying the Buddha's Dharma. This is just as the Mahasamghata Sutra extensively describes the various manifestations of demonic activities. Here, one should extensively discern. For example, if an evil phenomenon appears in one kind of movement-contact, the other seven kinds of contact will also have these evil phenomena, which should be known separately. Just like the evil phenomena in the fundamental Dhyana, the remaining fourteen Dhyana gates, and in various Dhyanas, whether in terms of phenomena or principle, there are false and deceptive Dharmas. These situations are very complex and cannot be fully explained one by one. Someone asks: When an evil contact arises, will all twenty evil things mentioned above arise, or will they not all arise? The answer is: They may all arise, or they may not all arise, it is not certain. If, when triggered, there is only one evil Dharma, and it is not immediately removed, one will fall into evil Samadhi. How much more so if one is fully endowed with twenty evil Dharmas? What is the reason for this? For example, if twenty people walk together, and one of them is a thief, the other nineteen people will be implicated. It is the same in Dhyana; one evil Dharma will destroy all good Dharmas, and it cannot be called right Samadhi. How much more so if there are many evil Dharmas? Briefly distinguishing the characteristics of one contact is like this, then the evil characteristics of the remaining seven contacts are also like this. Furthermore, there are other evil Dharmas in other Dhyana gates, which should also be recognized and known when entering Samadhi. These are the so-called evil Dharmas in the realms of other Dhyana gates. For example, in one kind of Impurity Contemplation Dhyana, when entering this Samadhi, there will also be twenty kinds of evil Dharmas that invade this Samadhi. The remaining fourteen Dhyana gates should also be distinguished one by one in this way. This should be extensively explained here. If a practitioner wants to escape and attain this Dharma, they must be good at recognizing and knowing, using expedient wisdom to illuminate and understand, and not be attached to the Dharma of evil Samadhi, then they will naturally be able to get out of the predicament. Secondly, explaining the right characteristics. If, when movement-contact arises, it does not tend towards the twenty evil Dharmas, but is fully endowed with ten good Dharmas. These ten good Dharmas are: 1. Contact characteristic is in accordance with the Dharma; 2. Samadhi characteristic is in accordance with the Dharma; 3. Emptiness characteristic is in accordance with the Dharma; 4. Clarity characteristic is in accordance with the Dharma; 5. Joy characteristic is in accordance with the Dharma; 6. Bliss characteristic is in accordance with the Dharma; 7. Goodness characteristic is in accordance with the Dharma; 8. Wisdom characteristic is in accordance with the Dharma; 9. Liberation characteristic is in accordance with the Dharma; 10. Mind-taming characteristic is in accordance with the Dharma. What is called 'in accordance with the Dharma'? If it is contrary to the twenty characteristics of unwholesome Dharmas, peaceful and pure, harmonious and balanced, then this is in accordance with the Dharma, and it is called the right characteristic. This matter will be explained separately in the seventh major section later, when explaining the limbs of enlightenment for attaining the fundamental first Dhyana.

其相。如一動觸正相如是。餘七觸正相皆類之可知。問曰。是中一向但逐事說。若隨此相分別。是邪是正。是偽是真。是應舍是應取。豈非顛倒憶想墮邪僻耶。答曰正有二種。一世間正。二出世間正。若如世間善法相而說。即是世間正相。出世間解脫善法相而說。即是出世間正相。今明根本觸中十種正相。即是辯世間正也。如摩訶衍論云。因世間正見。得出世正見。若破世間正見。即破出世正見。是故今欲明出世正法。必須先明世間正法。欲因事顯理。借近明遠故。須先分別根本事中初觸正相。複次若觸內發時。或見三十六物。或發慈心因緣正智唸佛等諸餘禪定。若有功德安隱如法。資益觸樂。亦是宿世善根發。各有十種正相。並是正定。但欲修根本禪定成就者。悉不得取是相。若謝不謝。于根本禪無所妨也。然末世行者。善根微薄。證觸之時。多不發諸餘事理。禪中境界。今恐有發者不識故。略出此意。餘十四門禪發正相。亦當如是。一一自類廣分別之。第二明以法驗知邪正者。自有邪禪。其相微細難別。與正禪相似。非則相之所能別。應以三法驗知。一定心研磨。二用本法修治。三智慧破析。如涅槃經說。欲知真金。應三種試之。謂燒打磨。行人亦是難可別識。若欲別之。亦須三種試之。所謂當與共事。共事不知

。當與久處。久處不知。以智慧觀察。今藉此意。以明禪定邪正之相。如發一動觸。若邪正未了。應當深入定心。于所發境中。不取不捨。但平心定住。若是善根。定力逾深。善根逾發。若魔所為不久自壞。二以本法修治。如發不凈觀禪。還修不凈觀。隨所修時。境界增明。此則非偽。若以本修治。漸漸壞滅。當知即是邪相。三以智慧觀察者。觀所發法。推檢根源。不見生處。深知空寂。心不住著。邪當自滅。正當自顯。如燒真金益其光色。若是偽金。即自黑壞。如此簡別以三法驗之。邪正可知。定譬于磨。修治喻打。智慧觀察。類以火燒。又復久處喻磨。共事如打。火燒即譬智慧觀察。余禪定例爾驗之。邪正可知。二簡是魔非魔。即為二意。一明是魔相。二明非魔相。今明魔禪有二種不同。一明禪非是魔。魔入禪中。如行者于正心中。發諸禪定。惡魔恐其道高。為作惱亂。入其禪中。若心貪著。或生憂懼。即魔得其便。若能如上用心卻之。魔邪既滅。如雲除日顯。定心明凈。二明一向魔作禪定。誑惑行者。若覺知非真。用法治之。魔退之後。則無復毫釐禪法。次明非魔相者。罪障于禪。似如魔作理實非魔。難可別識。若用前所說卻之。終不得去。若能勤修懺悔。罪既除滅。則禪定自然分明。複次或入定時。方便不巧

【現代漢語翻譯】現代漢語譯本當與久處：如果長期處於某種狀態。久處不知：長期處於某種狀態卻無法瞭解其真相。以智慧觀察：用智慧來觀察。今藉此意：現在借用這個道理。以明禪定邪正之相：來闡明禪定是正還是邪的現象。如發一動觸：比如在禪定中產生一種動觸的感受。若邪正未了：如果不能辨別這是正還是邪。應當深入定心：應當深入禪定。于所發境中：對於所產生的境界中。不取不捨：不執取也不捨棄。但平心定住：只是以平靜的心安住其中。若是善根：如果是善根所致。定力逾深：禪定力量越深。善根逾發：善根就越發增長。若魔所為：如果是魔所為。不久自壞：不久就會自行壞滅。二以本法修治：第二種方法是用原本修習的法門來對治。如發不凈觀禪：比如在禪定中生起不凈觀。還修不凈觀：就繼續修習不凈觀。隨所修時：隨著修習的深入。境界增明：境界越來越清晰。此則非偽：這說明不是虛假的。若以本修治：如果用原本修習的方法來對治。漸漸壞滅：境界漸漸壞滅。當知即是邪相：應當知道這就是邪相。三以智慧觀察者：第三種方法是用智慧來觀察。觀所發法：觀察所產生的法。推檢根源：推究檢查它的根源。不見生處：找不到它的生起之處。深知空寂：深刻地認識到它的空性寂靜。心不住著：內心不執著。邪當自滅：邪相自然會滅除。正當自顯：正相自然會顯現。如燒真金益其光色：就像燒煉真金會增加它的光澤。若是偽金：如果是假金。即自黑壞：就會自己變黑壞掉。如此簡別以三法驗之：這樣區分，用這三種方法來驗證。邪正可知：邪正就可以知道了。定譬于磨：禪定比喻為磨刀石。修治喻打：修治比喻為捶打。智慧觀察：類以火燒：智慧觀察類似於用火燒煉。又復久處喻磨：長期處於某種狀態比喻為磨刀石。共事如打：共同做事比喻為捶打。火燒即譬智慧觀察：用火燒煉比喻為智慧觀察。余禪定例爾驗之：其他的禪定也用同樣的方法來驗證。邪正可知：邪正就可以知道了。二簡是魔非魔：第二部分是區分是魔還是非魔。即為二意：分為兩種情況。一明是魔相：第一種是說明是魔的現象。二明非魔相：第二種是說明不是魔的現象。今明魔禪有二種不同：現在說明魔所造成的禪定有兩種不同。一明禪非是魔：第一種是說明禪定本身不是魔。魔入禪中：魔進入禪定之中。如行者于正心中：比如修行人在正念心中。發諸禪定：生起各種禪定。惡魔恐其道高：惡魔害怕他/她的道行高深。為作惱亂：就來製造煩惱擾亂。入其禪中：進入他/她的禪定之中。若心貪著：如果內心貪著。或生憂懼：或者產生憂愁恐懼。即魔得其便：魔就得逞了。若能如上用心卻之：如果能夠像上面所說的那樣用心來對治。魔邪既滅：魔的邪惡力量就會滅除。如雲除日顯：就像雲彩消散，太陽顯現出來。定心明凈：禪定之心明亮清凈。二明一向魔作禪定：第二種是說明完全是魔所製造的禪定。誑惑行者：欺騙迷惑修行人。若覺知非真：如果覺察到不是真實的。用法治之：用佛法來對治它。魔退之後：魔退去之後。則無復毫釐禪法：就再也沒有絲毫的禪法了。次明非魔相者：接下來說明不是魔的現象。罪障于禪：罪業障礙了禪定。似如魔作：看起來像是魔所為。理實非魔：實際上不是魔。難可別識：難以辨別。若用前所說卻之：如果用前面所說的方法來對治。終不得去：最終無法去除。若能勤修懺悔：如果能夠勤奮地修習懺悔。罪既除滅：罪業既然除滅。則禪定自然分明：那麼禪定自然會變得清晰明瞭。複次或入定時：再次，或者在進入禪定時。方便不巧：方法不夠巧妙。

【English Translation】 English version When dwelling with something for a long time: If one is in a certain state for a long time. Long dwelling without knowing: Being in a certain state for a long time but unable to understand its true nature. Observing with wisdom: Using wisdom to observe. Now borrowing this meaning: Now borrowing this principle. To clarify the characteristics of right and wrong Samadhi: To clarify whether the Samadhi is right or wrong. Like the arising of a movement touch: For example, in Samadhi, a feeling of movement touch arises. If right and wrong are not understood: If one cannot distinguish whether it is right or wrong. One should deeply enter the Samadhi mind: One should deeply enter Samadhi. In the realm of what arises: In the realm of what arises. Not grasping, not abandoning: Not grasping nor abandoning. But dwelling with a peaceful mind: But dwelling in it with a peaceful mind. If it is a good root: If it is caused by a good root. The power of Samadhi becomes deeper: The power of Samadhi becomes deeper. The good root becomes more developed: The good root grows more and more. If it is done by Mara: If it is done by Mara (demon). It will soon destroy itself: It will soon destroy itself. Second, using the original method to cultivate and treat: The second method is to use the original method of cultivation to treat it. Like developing the Impurity Contemplation Samadhi: For example, if the Impurity Contemplation arises in Samadhi. Still cultivate the Impurity Contemplation: Continue to cultivate the Impurity Contemplation. As one cultivates: As the cultivation deepens. The realm becomes clearer: The realm becomes clearer. This is not false: This shows that it is not false. If using the original cultivation to treat it: If using the original method of cultivation to treat it. Gradually destroyed: The realm gradually deteriorates. One should know that it is an evil sign: One should know that this is an evil sign. Third, those who observe with wisdom: The third method is to observe with wisdom. Observe the Dharma that arises: Observe the Dharma that arises. Investigate the root source: Investigate its root source. Not seeing the place of birth: Not finding its place of origin. Deeply knowing emptiness and stillness: Deeply realizing its emptiness and stillness. The mind does not dwell: The mind does not cling. Evil will destroy itself: Evil will naturally be destroyed. Right will manifest itself: Right will naturally manifest itself. Like burning real gold to increase its light and color: Like burning real gold will increase its luster. If it is fake gold: If it is fake gold. It will turn black and be destroyed: It will turn black and be destroyed. Distinguish in this way and verify with three methods: Distinguish in this way and verify with these three methods. Right and wrong can be known: Right and wrong can be known. Samadhi is like a grindstone: Samadhi is likened to a grindstone. Cultivation and treatment are like beating: Cultivation and treatment are likened to beating. Wisdom observation is like burning with fire: Wisdom observation is like burning with fire. Moreover, long dwelling is like grinding: Moreover, long dwelling is likened to a grindstone. Working together is like beating: Working together is likened to beating. Burning with fire is like wisdom observation: Burning with fire is likened to wisdom observation. Other Samadhis are verified in the same way: Other Samadhis are verified in the same way. Right and wrong can be known: Right and wrong can be known. Second, distinguishing whether it is Mara or not Mara: The second part is to distinguish whether it is Mara or not Mara. That is, two meanings: Divided into two situations. First, clarifying the appearance of Mara: The first is to explain the phenomenon of Mara. Second, clarifying the appearance of not Mara: The second is to explain the phenomenon of not Mara. Now, clarifying that Mara-made Samadhi has two different types: Now, explaining that the Samadhi created by Mara has two different types. First, clarifying that Samadhi is not Mara: The first is to explain that Samadhi itself is not Mara. Mara enters Samadhi: Mara enters Samadhi. Like a practitioner in a righteous mind: Like a practitioner in a righteous mind. Developing various Samadhis: Developing various Samadhis. Evil Mara fears that his/her path is high: Evil Mara fears that his/her path is high. Creating troubles and disturbances: Creating troubles and disturbances. Entering his/her Samadhi: Entering his/her Samadhi. If the mind is greedy: If the mind is greedy. Or generates worry and fear: Or generates worry and fear. Then Mara gets his/her way: Then Mara gets his/her way. If one can use the mind to treat it as described above: If one can use the mind to treat it as described above. Mara's evil power will be destroyed: Mara's evil power will be destroyed. Like clouds clearing and the sun appearing: Like clouds clearing and the sun appearing. The Samadhi mind is bright and pure: The Samadhi mind is bright and pure. Second, clarifying that Mara always makes Samadhi: The second is to explain that it is entirely the Samadhi created by Mara. Deceiving and confusing practitioners: Deceiving and confusing practitioners. If one realizes that it is not real: If one realizes that it is not real. Use the Dharma to treat it: Use the Dharma to treat it. After Mara retreats: After Mara retreats. Then there is no more Samadhi Dharma: Then there is no more Samadhi Dharma. Next, clarifying the appearance of not Mara: Next, explaining the phenomenon of not Mara. Sin obstructs Samadhi: Sin obstructs Samadhi. It seems like Mara is doing it: It seems like Mara is doing it. In reality, it is not Mara: In reality, it is not Mara. Difficult to distinguish: Difficult to distinguish. If you use the previous method to treat it: If you use the previous method to treat it. It will not go away in the end: It will not go away in the end. If one can diligently cultivate repentance: If one can diligently cultivate repentance. Since the sin is eliminated: Since the sin is eliminated. Then Samadhi will naturally become clear: Then Samadhi will naturally become clear. Furthermore, or when entering Samadhi: Furthermore, or when entering Samadhi. The method is not skillful: The method is not skillful.

。致令境界不如法。若更善作方便。則所證明凈故。知非魔之所作也。第四。次料揀發禪不定。略為五意。一正料揀事理兩修發禪不定。二明發禪所由。三辨發禪多少。四明發宿善根盡相。五約有漏無。漏分別。第一先料揀事理兩修發禪不定者。問曰。上所明三止。若系緣制心。此二止並是事止。應但發事中禪定。唯體真一止。既是理止。應發理中禪定。今何故。三止通皆發事理諸禪。此則因果渾而無別。答曰不然今一家所明事理兩修。悉隨行人根緣。是以發法不同。寧可定有分別。如上所明三止。若略說則應如所問。合為事理兩修。若具足分別。應開為四修。就四修中。則有二種。一約止門明四修。二約觀門明四修。第一約止門明四修者。一事止。所謂系緣制心等止。即是事修。二理止。所謂體真止。即是理修。三事理止。所謂緣俗體真止。即是事理修。四非事非理止。所謂息二邊分別止。即是非事非理修。第二約觀門明四修者。一事觀。所謂安般不凈觀等。即是事修。二理觀。所謂空無相等觀。即是理修。三事理觀。所謂雙觀二諦。即是事理修。四非事非理觀所謂中道正觀。即是非事非理修。今為欲成前止門發禪不定義故。但約四止以明修。一一修中。各有四種發禪不定。是故四種修中。合有十六種發禪不定。行

【現代漢語翻譯】現代漢語譯本導致所證的境界不如法。如果能更好地運用方便之法，那麼所證得的境界清凈，就知道不是魔所為。第四，接下來辨析因修習禪定而引發的禪定不定，略分為五個方面：一、正式辨析事修和理修引發的禪定不定；二、闡明引發禪定的原因；三、辨別引發禪定的多少；四、闡明宿世善根耗盡的現象；五、根據有漏和無漏進行區分。第一，先辨析事修和理修引發的禪定不定。問：上面所說的三種止，如果通過系緣來控制心念，這兩種止都是事止，應該只能引發事中的禪定。只有體真止，既然是理止，應該引發理中的禪定。現在為什麼三種止都能引發事理諸禪？這樣因果就混淆而沒有區別了。答：不是這樣的。現在我們所說的事理雙修，完全根據修行人的根性和因緣，因此引發的法也不同，怎麼能確定有分別呢？像上面所說的三種止，如果簡略地說，就應該像你所問的那樣，合併爲事理雙修。如果詳細地分別，應該分為四種修法。就四種修法中，有兩種：一是根據止門來闡明四修，二是根據觀門來闡明四修。第一，根據止門來闡明四修：一是事止，就是通過系緣制心等方法來止息妄念，這就是事修；二是理止，就是體悟真如實相的止，這就是理修；三是事理止，就是緣於世俗諦和體悟真諦的止，這就是事理雙修；四是非事非理止，就是止息對二邊（有和無等）的分別，這就是非事非理修。第二，根據觀門來闡明四修：一是事觀，就是修習安般念（ān bān niàn，數息觀）和不凈觀等，這就是事修；二是理觀，就是修習空觀、無相觀等，這就是理修；三是事理觀，就是同時觀照二諦（èr dì，真諦和俗諦），這就是事理雙修；四是非事非理觀，就是修習中道正觀（zhōng dào zhèng guān），這就是非事非理修。現在爲了成就前面所說的止門引發禪定不定的定義，只根據四止來闡明修法，每一種修法中，各有四種引發禪定不定，因此四種修法中，共有十六種引發禪定不定。修行

【English Translation】 English version Causing the attained state to be not in accordance with the Dharma. If one can skillfully employ expedient means, then the attained state will be pure, and it will be known that it is not the work of demons. Fourth, next we will analyze the instability of the dhyana (chán dìng, meditative state) arising from the practice of dhyana, which can be broadly divided into five aspects: 1. Formally analyze the instability of dhyana arising from both the practice of 'shi' (shì, phenomena) and 'li' (lǐ, principle); 2. Explain the reasons for the arising of dhyana; 3. Distinguish the quantity of dhyana arising; 4. Explain the phenomena of the exhaustion of good roots from past lives; 5. Differentiate based on 'yu lou' (yǒu lòu, with outflows) and 'wu lou' (wú lòu, without outflows). First, analyze the instability of dhyana arising from both the practice of 'shi' and 'li'. Question: The three 'zhi' (zhǐ, cessation) mentioned above, if controlling the mind through 'xi yuan' (xì yuán, attachment to conditions), these two 'zhi' are both 'shi zhi' (shì zhǐ, cessation in phenomena), and should only give rise to dhyana in phenomena. Only 'ti zhen zhi' (tǐ zhēn zhǐ, cessation in realizing truth), since it is 'li zhi' (lǐ zhǐ, cessation in principle), should give rise to dhyana in principle. Now why can all three 'zhi' give rise to various dhyanas in both phenomena and principle? In this way, cause and effect are confused and there is no distinction. Answer: It is not like that. Now the 'shi li shuang xiu' (shì lǐ shuāng xiū, dual cultivation of phenomena and principle) that we speak of is entirely based on the practitioner's roots and conditions, therefore the Dharma that arises is also different, how can we definitively make distinctions? Like the three 'zhi' mentioned above, if speaking briefly, it should be like what you asked, merging into the dual cultivation of phenomena and principle. If distinguishing in detail, it should be divided into four types of cultivation. Within the four types of cultivation, there are two types: one is to explain the four cultivations based on the 'zhi men' (zhǐ mén, cessation gate), and the other is to explain the four cultivations based on the 'guan men' (guān mén, contemplation gate). First, explaining the four cultivations based on the 'zhi men': one is 'shi zhi', which is to cease wandering thoughts through methods such as 'xi yuan zhi xin' (xì yuán zhì xīn, controlling the mind through attachment to conditions), this is 'shi xiu' (shì xiū, cultivation in phenomena); two is 'li zhi', which is the cessation of realizing the true suchness, this is 'li xiu' (lǐ xiū, cultivation in principle); three is 'shi li zhi', which is the cessation of being attached to the mundane truth and realizing the ultimate truth, this is the dual cultivation of phenomena and principle; four is 'fei shi fei li zhi' (fēi shì fēi lǐ zhǐ, neither phenomena nor principle cessation), which is the cessation of discriminating between the two extremes (such as existence and non-existence), this is 'fei shi fei li xiu' (fēi shì fēi lǐ xiū, neither phenomena nor principle cultivation). Second, explaining the four cultivations based on the 'guan men': one is 'shi guan' (shì guān, contemplation in phenomena), which is to cultivate 'an ban nian' (ān bān niàn, mindfulness of breathing) and 'bu jing guan' (bù jìng guān, contemplation of impurity), this is 'shi xiu'; two is 'li guan' (lǐ guān, contemplation in principle), which is to cultivate 'kong guan' (kōng guān, contemplation of emptiness), 'wu xiang guan' (wú xiàng guān, contemplation of no characteristics), etc., this is 'li xiu'; three is 'shi li guan' (shì lǐ guān, contemplation of phenomena and principle), which is to simultaneously contemplate the 'er di' (èr dì, two truths, conventional truth and ultimate truth), this is the dual cultivation of phenomena and principle; four is 'fei shi fei li guan' (fēi shì fēi lǐ guān, neither phenomena nor principle contemplation), which is to cultivate 'zhong dao zheng guan' (zhōng dào zhèng guān, the correct contemplation of the Middle Way), this is neither phenomena nor principle cultivation. Now, in order to accomplish the definition of the instability of dhyana arising from the 'zhi men' mentioned earlier, we only explain the cultivation based on the four 'zhi', and in each type of cultivation, there are four types of instability of dhyana arising, therefore in the four types of cultivation, there are a total of sixteen types of instability of dhyana arising. Practitioner

者善識此相。即自了知事理兩修。通發一切諸禪三昧。心無疑惑。云何名為四種止中。一一各有四種發禪不定。今先料揀第一事修發禪不定。即有四種不同。一自有行人。安心繫緣制心等事止。還發事中禪定。謂根本四禪四無量心四無色定及九想背舍勝處一切處等中諸禪三昧。二自有行人。安心事止。而但發理中禪定。謂空無相無作三十七品。四諦十二因緣等慧行理中諸禪三昧。三自有行人。安心事止。具發事理禪定。謂根本四禪四無量心四無色定九想背舍勝處一切處等事中諸禪三昧。空無相無作三十七品四諦十二因緣等慧行理中諸禪三昧。乃至特勝通明皆屬事理禪定。四自有行人。安心事止。乃發非事非理禪定。謂自性禪一切禪等及法華三昧一行三昧首楞嚴師子吼等中道所攝諸禪三昧。乃至十力無畏不共之法。問曰。若修事止。但應發事中禪定。今何得發理及非事理等諸禪三昧。不共法耶。答曰。發禪有二種。一者現前方便修得。二者發宿世善根。若事修還發事禪者。多是修得。若事修而發理髮非事非理等諸禪三昧者。悉是發宿世禪定善根也。如數人辨有二種修義。一得修。二行修。得脩名本所未得。行脩名本已曾得。今此類然。故約事修則發禪有四種不定。複次今此內方便所明。但辨因止發宿世善根。是故雖說事

理諸禪三昧發相。皆略而淺近。若論修習成就。因果相稱。從始至終。諸禪三昧。事理廣深之相。並屬第七大段。彼中方復具足分別。問曰。若事修乃發非事非理等諸禪三昧不共之法。並由先世習因而得者。則一切隨事而修。皆應得首楞嚴等諸禪三昧不共之法。若爾何故。一切十方諸佛慇勤稱歎般若波羅蜜。若能如聞。行者即具足一切佛法。答曰。此難更成今義。所以者何。若行者過去已經值無量諸佛。從諸佛所。聞說般若波羅蜜。如聞而行。則今世隨有所修。一切非事非理諸禪三昧不共之法。自然開發。若過去不聞般若。不修般若。今世雖聞雖修而不能發。何況不聞不修而得發耶。複次今世雖聞般若雖修般若而不得發。後世若值諸佛菩薩。聞說般若波羅蜜。如聞而行。即一切大乘諸禪三昧不共之法。悉當開發。故知皆是聞般若。如聞而行。能發非無因緣。是以一切十方諸佛。慇勤稱歎般若波羅蜜。若有如聞而行。則能具足一切佛法。正成今義。複次行者以般若波羅蜜方便力故。能於事修之中。即具非事非理修。勇猛精進。常修習者。則能發一切非事非理諸禪三昧不共之法。問曰。此與前何別。答曰。是中應作四句料揀。一者因強而緣弱。二者因弱而緣強。三者因緣俱強。四者因緣俱弱。一因強而緣弱。能發非事非理

諸禪三昧不共之法。如前分別。二因弱而緣強。能發非事非理諸禪三昧不共之法。即是今之所明。三因緣俱強。能發非事非理諸禪三昧不共之法者。以前合今。即是其事。此人得法最勝。四因緣俱弱者。則今世或發或不發。設得發禪。微羸淺薄。亦不牢固。多好退失。像末世中。極上行人。只得如此。如上三句所明者。萬中或有一無一。第二次料揀理修發禪不定。亦有四種不同。一自有行人。安心體真理止。還發理中禪定。謂空無相等一切理中諸禪三昧。二自有行人。安心理止。而但發事中禪定。謂根本禪背舍一切事中諸禪三昧。三自有行人。安心理止。而具發事理禪定。謂根本禪背舍空無相等一切事理諸禪三昧。四自有行人。安心理止。乃發非事非理禪定。謂自性禪等中道所攝一切諸禪三昧不共之法。廣分別諸禪相。及料揀修發之義類。如初句中說。第三次料揀事理修發禪不定。亦有四種不同。一自有行人。安心緣俗體真事理止。便還發事理禪定。謂根本禪背舍空無相等一切事理諸禪三昧。二自有行人。安心事理止。而但發事中禪定。謂根本禪背舍等一切事中諸禪三昧。三自有行人。安心事理止。而但發理中禪定。謂空無相等一切理中諸禪三昧。四自有行人。安心事理止。乃發非事非理禪定。謂自性禪及中道所攝一

【現代漢語翻譯】現代漢語譯本諸禪三昧不共之法，如前面所分別的那樣。二、如果因弱而緣強，就能引發非事非理的諸禪三昧不共之法，這正是現在所要闡明的。三、如果因緣俱強，就能引發非事非理的諸禪三昧不共之法，將前面所說的和現在所說的合起來，就是這種情況。這樣的人獲得佛法最為殊勝。四、如果因緣俱弱，那麼今生或許能引發，或許不能引發。即使能夠引發禪定，也是微弱淺薄，不牢固，容易退失。就像末法時代中，最上等的修行人，也只能達到這種程度。如上面三句所闡明的，一萬個人中或許有一個，或許一個也沒有。第二次，辨別通過理觀修習而引發禪定的不定性，也有四種不同。一、有一種修行人，安心於體悟真理的止觀，從而引發理中的禪定，即空無相等一切理中的諸禪三昧。二、有一種修行人，安心於理觀的止觀，卻只引發事中的禪定，即根本禪（Dhyana，四禪八定中最基礎的禪定）背舍等一切事中的諸禪三昧。三、有一種修行人，安心於理觀的止觀，從而具足引發事中和理中的禪定，即根本禪背舍空無相等一切事理中的諸禪三昧。四、有一種修行人，安心於理觀的止觀，竟然引發非事非理的禪定，即自性禪等中道所攝的一切諸禪三昧不共之法。廣泛地分別諸禪的相狀，以及辨別修習引發的義理種類，如第一句中所說。第三次，辨別通過事理雙修而引發禪定的不定性，也有四種不同。一、有一種修行人，安心於緣俗體真的事理止觀，便能引發事理禪定，即根本禪背舍空無相等一切事理中的諸禪三昧。二、有一種修行人，安心於事理止觀，卻只引發事中的禪定，即根本禪背舍等一切事中的諸禪三昧。三、有一種修行人，安心於事理止觀，卻只引發理中的禪定，即空無相等一切理中的諸禪三昧。四、有一種修行人，安心於事理止觀，竟然引發非事非理的禪定，即自性禪及中道所攝的一切諸禪三昧。

【English Translation】 English version The unique Dharmas of various Dhyanas (meditative states) and Samadhis (states of concentration) have been distinguished previously. Secondly, if the 'cause' is weak but the 'condition' is strong, it can give rise to the unique Dharmas of various Dhyanas and Samadhis that are neither 'event' (事, shì) nor 'principle' (理, lǐ). This is what is being clarified now. Thirdly, if both 'cause' and 'condition' are strong, it can give rise to the unique Dharmas of various Dhyanas and Samadhis that are neither 'event' nor 'principle'. Combining what was said before with what is being said now, this is the situation. Such a person attains the most excellent Dharma. Fourthly, if both 'cause' and 'condition' are weak, then in this life, it may or may not be aroused. Even if Dhyana is aroused, it will be weak, shallow, and not firm, and easily lost. Like the most superior practitioners in the degenerate age, they can only achieve this much. As the above three sentences explain, there may be one in ten thousand, or none at all. Secondly, distinguishing the uncertainty of arousing Dhyana through the cultivation of 'principle' (理, lǐ) also has four different types. First, there are practitioners who settle their minds on the cessation-contemplation (止, zhǐ) of embodying true principle, and thus arouse Dhyana in 'principle', namely all the Dhyanas and Samadhis in 'principle' such as emptiness and non-characteristics. Second, there are practitioners who settle their minds on the cessation-contemplation of 'principle', but only arouse Dhyana in 'event', namely the fundamental Dhyanas (Dhyana, 四禪八定中最基礎的禪定) and the 'Eight Emancipations' (背舍, bèishě) and all the Dhyanas and Samadhis in 'event'. Third, there are practitioners who settle their minds on the cessation-contemplation of 'principle', and thus fully arouse Dhyana in both 'event' and 'principle', namely the fundamental Dhyanas, the 'Eight Emancipations', emptiness, non-characteristics, and all the Dhyanas and Samadhis in both 'event' and 'principle'. Fourth, there are practitioners who settle their minds on the cessation-contemplation of 'principle', and actually arouse Dhyana that is neither 'event' nor 'principle', namely the unique Dharmas of all the Dhyanas and Samadhis included in the Middle Way, such as 'Self-Nature Dhyana' (自性禪, zìxìng chán). The various characteristics of the Dhyanas are extensively distinguished, and the types of meanings of cultivation and arousal are discerned, as described in the first sentence. Thirdly, distinguishing the uncertainty of arousing Dhyana through the cultivation of both 'event' and 'principle' also has four different types. First, there are practitioners who settle their minds on the cessation-contemplation of both 'event' and 'principle', embodying the truth while being connected to the mundane, and thus arouse Dhyana in both 'event' and 'principle', namely the fundamental Dhyanas, the 'Eight Emancipations', emptiness, non-characteristics, and all the Dhyanas and Samadhis in both 'event' and 'principle'. Second, there are practitioners who settle their minds on the cessation-contemplation of both 'event' and 'principle', but only arouse Dhyana in 'event', namely the fundamental Dhyanas, the 'Eight Emancipations', and all the Dhyanas and Samadhis in 'event'. Third, there are practitioners who settle their minds on the cessation-contemplation of both 'event' and 'principle', but only arouse Dhyana in 'principle', namely emptiness, non-characteristics, and all the Dhyanas and Samadhis in 'principle'. Fourth, there are practitioners who settle their minds on the cessation-contemplation of both 'event' and 'principle', and actually arouse Dhyana that is neither 'event' nor 'principle', namely 'Self-Nature Dhyana' and all the Dhyanas and Samadhis included in the Middle Way.

切諸禪三昧不共之法。廣分別諸禪相。及料揀修發之義類。如初諸句中說。第四次料揀非事非理修發禪不定。亦有四種不同。一自有行人。安心息二邊。分別非事非理止。還發非事非理禪。謂自性禪等及中道所攝一切諸禪三昧不共之法。二自有行人。安心非事非理止。而但發事中禪定。謂根本禪八背舍等一切事中諸禪三昧。三自有行人。安心非事非理止。而但發理中禪定。謂空無相等一切理中諸禪三昧。四自有行人。安心非事非理止。而具發事理禪定。謂根本禪背舍及空無相等一切事理諸禪三昧。廣分別諸禪相。及料揀修發之義類。如初句中說。今但約止門中四修分別。則有十六種發禪不定。若更就觀門中四修分別。亦有十六種發禪不定。止觀合辨。則有三十二種發。禪不定。此三十二。但就法行人分別。若約信行人。聞說止觀教門發禪悟道不定。亦有三十二種。其事云云。今不具說。此一往通論。略出六十四種。若具約三乘人根性分別。則有一百九十二種發禪之異。若細歷諸禪。及約邪正。辨發相分別。則有無量。今此皆是就行人心地分別。非是虛設之言。當知禪定發法不可思議。乃是諸佛菩薩境界。尚非二乘所量。豈是凡夫之所能測。若行者欲自行化他。必須少分識之。寧可謬。自師心則有自損損他之失。己所修

【現代漢語翻譯】現代漢語譯本斷除所有禪定三昧不共之法（不與其他法門共有的禪定和三昧）。廣泛地分辨各種禪定的相狀，以及辨別修習和引發禪定的意義和種類。如同最初的那些語句中所說。第四次辨別非事非理的修習引發禪定不定，也有四種不同。一，有些修行人，安心於止息二邊（執著于有和無的兩種極端），分辨非事非理的止（超越現象和邏輯的止），反而引發非事非理的禪（超越現象和邏輯的禪）。指的是自性禪等以及中道所攝的一切禪定三昧不共之法。二，有些修行人，安心於非事非理的止，卻只引發事中的禪定（基於現象的禪定），指的是根本禪、八背舍等一切事中的禪定三昧。三，有些修行人，安心於非事非理的止，卻只引發理中的禪定（基於真理的禪定），指的是空、無相等一切理中的禪定三昧。四，有些修行人，安心於非事非理的止，卻同時引發事理禪定（基於現象和真理的禪定），指的是根本禪、背舍以及空、無相等一切事理的禪定三昧。廣泛地分辨各種禪定的相狀，以及辨別修習和引發禪定的意義和種類，如同最初的語句中所說。現在只從止門中的四種修習來分辨，就有十六種引發禪定不定。如果再從觀門中的四種修習來分辨，也有十六種引發禪定不定。止觀合起來辨別，就有三十二種引發禪定不定。這三十二種，只是就法行人來分辨。如果就信行人來說，聽聞止觀教門而引發禪定悟道不定，也有三十二種，情況如此。現在不詳細說明。這大致地通論，略微列出六十四種。如果詳細地就三乘人（聲聞乘、緣覺乘、菩薩乘）的根性來分辨，就有一百九十二種引發禪定的不同。如果仔細地歷數各種禪定，以及就邪正來辨別引發的相狀，那就無數了。現在這些都是就行人心地來分辨，不是虛構的言論。應當知道禪定引發法是不可思議的，乃是諸佛菩薩的境界，尚且不是二乘（聲聞乘和緣覺乘）所能衡量，豈是凡夫所能測度的。如果修行人想要自行化他，必須稍微認識這些。寧可不要錯誤地自以為是，否則就會有自損損他的過失。自己所修

【English Translation】 English version Cutting off all the unique Dharmas of Dhyana Samadhi (meditative states and concentrations not shared with other practices). Extensively distinguishing the characteristics of various Dhyanas, and discerning the meanings and categories of cultivation and arising of Dhyanas. As mentioned in the initial sentences. The fourth discernment of non-phenomenal and non-logical cultivation leading to uncertain arising of Dhyana also has four different types. First, some practitioners, settling their minds on ceasing the two extremes (attachment to existence and non-existence), discerning non-phenomenal and non-logical cessation, instead arouse non-phenomenal and non-logical Dhyana. This refers to Self-Nature Dhyana and all the unique Dharmas of Dhyana Samadhi encompassed by the Middle Way. Second, some practitioners, settling their minds on non-phenomenal and non-logical cessation, only arouse Dhyana Samadhi within phenomena, referring to Fundamental Dhyana, the Eight Deliverances, and all Dhyana Samadhi within phenomena. Third, some practitioners, settling their minds on non-phenomenal and non-logical cessation, only arouse Dhyana Samadhi within principle, referring to Emptiness, Signlessness, and all Dhyana Samadhi within principle. Fourth, some practitioners, settling their minds on non-phenomenal and non-logical cessation, simultaneously arouse Dhyana Samadhi within both phenomena and principle, referring to Fundamental Dhyana, the Deliverances, and Emptiness, Signlessness, and all Dhyana Samadhi within both phenomena and principle. Extensively distinguishing the characteristics of various Dhyanas, and discerning the meanings and categories of cultivation and arising of Dhyanas, as mentioned in the initial sentences. Now, only distinguishing from the four cultivations within the cessation gate, there are sixteen types of uncertain arising of Dhyana. If further distinguishing from the four cultivations within the contemplation gate, there are also sixteen types of uncertain arising of Dhyana. Combining cessation and contemplation for discernment, there are thirty-two types of uncertain arising of Dhyana. These thirty-two types are only distinguished in terms of Dharma practitioners. If in terms of faith practitioners, hearing the teachings of cessation and contemplation leads to uncertain arising of Dhyana and enlightenment, there are also thirty-two types, the situation being such. Now, not explaining in detail. This is a general discussion, briefly listing sixty-four types. If distinguishing in detail according to the faculties of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), there are one hundred and ninety-two differences in the arising of Dhyana. If carefully enumerating the various Dhyanas, and distinguishing the characteristics of arising in terms of right and wrong, then there are countless. Now, all of these are distinguished in terms of the practitioner's mind, not fabricated words. It should be known that the arising of Dhyana is inconceivable, being the realm of Buddhas and Bodhisattvas, not even measurable by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), how could it be fathomed by ordinary beings? If practitioners wish to benefit themselves and others, they must recognize these to some extent. It is better not to mistakenly be self-opinionated, otherwise there will be the fault of harming oneself and others. What one cultivates

治。為無慧利。第二明發諸禪三昧所由。自有二解不同。一有師言。但修上入定。諸禪自發。不勞余習。此師一向並用止法。教人事等。舊醫純用乳藥。今不同此。所以然者。止者一法。發法亦應但一。既行者因止發禪不同。何得一向由止。此則非唯于理有失。亦是乖佛教門。二有師言。宿世經習諸禪。善根為因。今世修止。得定為緣。是故異發不同。其義可見。譬如陸地雖有藥草樹木叢林種類若干。名色各異。若不同沾一味之雨。豈得有異類生長之殊。此亦如是。若依大乘闇室瓶盆井中七寶之義。此則別論。第三明發法多少者。上雖辨因止通發一切諸禪三昧。然行人根性不同。發法不無多少之別。有人但發一種禪門。有發二門三門四門五門。或有一人併發十五門。及一切諸禪三昧。不可定判。所以而然。此皆由行者過去習因偏圓不等厚薄之殊。亦以今世精進懈怠。有慧方便。無慧方便之別。故發法優劣不同。殊途萬品之異。是則略明發法多少之相也。第四明因止發禪。有盡不盡。今就易顯者明。故先約一不凈觀中分別。自有行人。宿世已經修。得不凈白骨流光。今于止中但發得不凈。未得白骨流光。此名不盡。若具足發者。名之為盡。若過去所習。勢分已盡。雖復修止。則不增進。若更專心諦觀白骨。練于骨人。研

【現代漢語翻譯】現代漢語譯本：治。因為沒有智慧的利益。第二部分闡明各種禪定三昧生起的原因。對此有兩種不同的解釋。一種觀點認為，只需修習上入定，各種禪定自然生起，無需額外修習。這種觀點完全採用止法，教導人們從事等等。就像舊時的醫生只用乳類藥物一樣。現在不同於此。原因在於，止只是一種方法，生起各種禪定的方法也應該只有一種。既然修行者因止而生起的禪定各不相同，怎麼能說完全由止而生起呢？這不僅在道理上有缺失，也違背了佛教的教義。另一種觀點認為，宿世已經修習過各種禪定，善根是因，今世修習止，得定是緣，因此生起的禪定各不相同，這種說法比較合理。譬如陸地上雖然有藥草、樹木、叢林等各種種類，名稱和顏色各不相同，如果不能共同沾染同一種雨水的滋潤，怎麼會有不同種類生長的差異呢？這也像這樣。如果依據大乘經典中關於暗室、瓶盆、井中七寶的說法，那就是另外的討論了。

第三部分闡明生起禪定的多少。雖然上面辨析了因止可以普遍生起一切禪定三昧，但修行人的根性不同，生起的禪定多少也有差別。有人只生起一種禪定法門，有人生起兩種、三種、四種、五種，或者有人同時生起十五種法門，以及一切禪定三昧，無法確定判斷。原因在於，這都是由於修行者過去習因的偏圓不等、厚薄不同，也因為今世精進懈怠、有智慧方便、沒有智慧方便的差別，所以生起的禪定優劣不同，呈現出千差萬別的景象。這便是簡略地闡明生起禪定多少的相狀。

第四部分闡明因止生起禪定，有盡與不盡。現在就容易理解的方面進行闡明，所以先從一不凈觀中進行分別。有些修行人，宿世已經修習過，得到了不凈、白骨、流光等境界，現在在修止的過程中，只生起了不凈的境界，沒有得到白骨、流光的境界，這叫做不盡。如果全部生起，就叫做盡。如果過去所習的勢力已經耗盡，即使再修習止，也不會增進。如果更加專心仔細地觀察白骨，練習觀想骨人，研究 English version: Cure. Because there is no benefit of wisdom. The second part elucidates the reasons for the arising of various Dhyanas (禪定, meditative states) and Samadhis (三昧, meditative absorption). There are two different interpretations of this. One view holds that one only needs to practice the 'entering into' Samadhi, and various Dhyanas will arise naturally, without the need for additional practice. This view completely adopts the 'stopping' (止, cessation) method, teaching people to engage in etc. It's like old doctors only using milk-based medicines. Now it is different from this. The reason is that 'stopping' is only one method, and the method for arising various Dhyanas should also be only one. Since the Dhyanas that practitioners arise from 'stopping' are different, how can it be said that they arise entirely from 'stopping'? This is not only flawed in reasoning but also violates the teachings of Buddhism. Another view holds that having practiced various Dhyanas in past lives, the roots of goodness are the cause, and practicing 'stopping' in this life, attaining Samadhi is the condition, therefore the arising of different Dhyanas varies. This explanation is more reasonable. For example, although there are various kinds of herbs, trees, and forests on land, with different names and colors, if they cannot commonly receive the nourishment of the same kind of rain, how can there be differences in the growth of different kinds? It is also like this. If based on the Mahayana (大乘, Great Vehicle) scriptures regarding the seven treasures in a dark room, a bottle, a pot, or a well, that would be a separate discussion.

The third part elucidates the amount of Dhyanas that arise. Although it was analyzed above that 'stopping' can universally give rise to all Dhyanas and Samadhis, the faculties of practitioners are different, and the amount of Dhyanas that arise also varies. Some people only give rise to one Dhyana method, some give rise to two, three, four, or five, or some people simultaneously give rise to fifteen methods, as well as all Dhyanas and Samadhis, which cannot be determined. The reason is that this is all due to the unequal completeness and different depths of the practitioner's past habitual causes, as well as the differences in diligence and laziness, having wisdom and skillful means, and lacking wisdom and skillful means in this life, so the quality of the Dhyanas that arise varies, presenting a myriad of different appearances. This is a brief explanation of the characteristics of the amount of Dhyanas that arise.

The fourth part elucidates that arising Dhyanas through 'stopping' has exhaustion and non-exhaustion. Now, we will explain it from an easily understandable aspect, so we will first differentiate it within the 'one impurity contemplation' (不凈觀, contemplation on impurity). Some practitioners, having already practiced in past lives, have attained the realms of impurity, white bones, and flowing light. Now, in the process of practicing 'stopping', they only give rise to the realm of impurity, and have not attained the realms of white bones and flowing light. This is called non-exhaustion. If all are given rise to, it is called exhaustion. If the power of what was practiced in the past has been exhausted, even if one practices 'stopping' again, it will not increase. If one observes the white bones more attentively and carefully, practices visualizing the bone person, and studies

【English Translation】 Cure. Because there is no benefit of wisdom. The second part elucidates the reasons for the arising of various Dhyanas (禪定, meditative states) and Samadhis (三昧, meditative absorption). There are two different interpretations of this. One view holds that one only needs to practice the 'entering into' Samadhi, and various Dhyanas will arise naturally, without the need for additional practice. This view completely adopts the 'stopping' (止, cessation) method, teaching people to engage in etc. It's like old doctors only using milk-based medicines. Now it is different from this. The reason is that 'stopping' is only one method, and the method for arising various Dhyanas should also be only one. Since the Dhyanas that practitioners arise from 'stopping' are different, how can it be said that they arise entirely from 'stopping'? This is not only flawed in reasoning but also violates the teachings of Buddhism. Another view holds that having practiced various Dhyanas in past lives, the roots of goodness are the cause, and practicing 'stopping' in this life, attaining Samadhi is the condition, therefore the arising of different Dhyanas varies. This explanation is more reasonable. For example, although there are various kinds of herbs, trees, and forests on land, with different names and colors, if they cannot commonly receive the nourishment of the same kind of rain, how can there be differences in the growth of different kinds? It is also like this. If based on the Mahayana (大乘, Great Vehicle) scriptures regarding the seven treasures in a dark room, a bottle, a pot, or a well, that would be a separate discussion. The third part elucidates the amount of Dhyanas that arise. Although it was analyzed above that 'stopping' can universally give rise to all Dhyanas and Samadhis, the faculties of practitioners are different, and the amount of Dhyanas that arise also varies. Some people only give rise to one Dhyana method, some give rise to two, three, four, or five, or some people simultaneously give rise to fifteen methods, as well as all Dhyanas and Samadhis, which cannot be determined. The reason is that this is all due to the unequal completeness and different depths of the practitioner's past habitual causes, as well as the differences in diligence and laziness, having wisdom and skillful means, and lacking wisdom and skillful means in this life, so the quality of the Dhyanas that arise varies, presenting a myriad of different appearances. This is a brief explanation of the characteristics of the amount of Dhyanas that arise. The fourth part elucidates that arising Dhyanas through 'stopping' has exhaustion and non-exhaustion. Now, we will explain it from an easily understandable aspect, so we will first differentiate it within the 'one impurity contemplation' (不凈觀, contemplation on impurity). Some practitioners, having already practiced in past lives, have attained the realms of impurity, white bones, and flowing light. Now, in the process of practicing 'stopping', they only give rise to the realm of impurity, and have not attained the realms of white bones and flowing light. This is called non-exhaustion. If all are given rise to, it is called exhaustion. If the power of what was practiced in the past has been exhausted, even if one practices 'stopping' again, it will not increase. If one observes the white bones more attentively and carefully, practices visualizing the bone person, and studies

修不已即覺。隨心所觀。境界漸漸開發。成八背舍。觀練熏修。悉皆具足。此即是今世善巧精勤修習之所成就。非關過去習因善發。問曰。修止境界不進何必由習因已盡。或由罪障障于宿善故。不得增長開發。答曰。實如來問此別。是一途不妨。自有發盡之者。非關罪障。必須方便依如觀法修習。乃得成就。是中應歷五種根性人料揀。一退分人。二護分人。三住分人。四進分人。五達分人。分別云云。今不具記。餘十四禪發盡不盡相類爾可知。第五約有漏無漏分別者。問曰。上明十五門諸禪三昧發相。是中自有有漏無漏。有漏之善。過去經得。可有習因善發。無漏本未經得。豈有過去習因善發耶。答曰。無漏有二種。一者行行無漏。二者慧行無漏。行行無漏。既是對治事法。不的據緣真。得有過去習因善。發慧行無。漏既的約緣。真不可定論有過去習因善。發慧行無。漏復有二。種一者緣理修。習以明慧。行二者發慧見理緣真。以明慧行。緣理修習。則有習因善發。發慧見理。雖復緣真。則無習因善發。發慧見真。復有二種。一者發相似慧。二者發真實慧。發相似慧。或有習因善發發真實慧。則無習因善發。發真實慧。復有二種。一者發苦忍等見諦無漏。二發無礙解脫等三界思惟無漏。若發苦忍等見諦無漏。一向不論

【現代漢語翻譯】現代漢語譯本：不斷地修行就能覺悟。隨著內心的觀想，境界會逐漸顯現，成就八背舍（八種解脫煩惱的方法）。觀想、練習、薰陶、修行，全部都圓滿具備。這便是今生通過善巧和精勤的修習所獲得的成就，與過去世的習氣因緣引發的善無關。有人問：『修習止（止息雜念的禪定）的境界沒有進展，為什麼一定是由於習氣因緣已經窮盡呢？或許是由於罪業障礙了宿世的善根，所以不能增長和顯現。』回答說：『確實如你所問，這是一種情況，但並不妨礙另一種情況，就是有些人是習氣因緣已經窮盡，與罪業障礙無關。必須依循觀想的方法方便修習，才能成就。』這裡應該根據五種根性的人來加以辨別：一、退分人（容易退步的人），二、護分人（勉強保持不退步的人），三、住分人（安住于現有境界的人），四、進分人（能夠進步的人），五、達分人（能夠通達的人）。分別的情況是怎樣的，現在不詳細記載。其餘十四禪（指色界和無色界的禪定）的習氣因緣窮盡與否的情況，可以依此類推得知。第五，從有漏和無漏的角度來分別：有人問：『上面說明了十五門諸禪三昧（各種禪定）的顯現情況，其中既有有漏（有煩惱）的，也有無漏（無煩惱）的。有漏的善，過去曾經獲得，可能有習氣因緣引發善根。無漏的善，本來沒有經歷過獲得，怎麼會有過去習氣因緣引發呢？』回答說：『無漏有兩種：一是行行無漏（通過修行而證得的無漏），二是慧行無漏（通過智慧而證得的無漏）。行行無漏，既然是對治事相之法，不是直接依據真理，所以可能有過去習氣因緣引發善根。慧行無漏，既然是直接依據真理，就不能確定說有過去習氣因緣引發善根。慧行無漏又有兩種：一是緣理修習（通過觀想義理來修習），以明白智慧之行；二是發慧見理（生髮智慧而見到真理），緣真以明白智慧之行。緣理修習，則有習氣因緣引發善根。發慧見理，雖然是緣于真理，則沒有習氣因緣引發善根。發慧見真，又有兩種：一是發相似慧（生髮相似的智慧），二是發真實慧（生髮真實的智慧）。發相似慧，或許有習氣因緣引發善根；發真實慧，則沒有習氣因緣引發善根。發真實慧，又有兩種：一是發苦忍等見諦無漏（生髮苦忍等見真諦的無漏智慧），二是發無礙解脫等三界思惟無漏（生髮無礙解脫等超出三界思惟的無漏智慧）。如果生髮苦忍等見諦無漏，一概不論習氣因緣。

【English Translation】 English version: Ceaseless cultivation leads to awakening. As the mind contemplates, the realms gradually unfold, accomplishing the eight liberations (eight methods of freeing oneself from afflictions). Contemplation, practice, cultivation, and training are all fully present. This is what is achieved in this lifetime through skillful and diligent practice, and it is unrelated to the good arising from past habitual causes. Someone asks: 'If the realm of cultivating tranquility (samatha) does not progress, why must it be due to the exhaustion of habitual causes? Or is it because karmic obstacles obstruct past good roots, preventing growth and unfolding?' The answer is: 'Indeed, as you ask, this is one possibility, but it does not preclude another, which is that for some, habitual causes are exhausted, and it is unrelated to karmic obstacles. One must diligently practice according to the methods of contemplation to achieve it.' Here, one should discern based on five types of individuals: 1. those who regress, 2. those who maintain, 3. those who abide, 4. those who progress, and 5. those who attain. The distinctions are as follows, but I will not record them in detail now. The situation regarding the exhaustion or non-exhaustion of habitual causes for the remaining fourteen dhyanas (referring to the dhyanas of the Form and Formless realms) can be understood similarly. Fifth, distinguishing from the perspective of defiled (with outflows) and undefiled (without outflows): Someone asks: 'The above explains the manifestations of the fifteen doors of various dhyanas and samadhis (various states of meditation), among which there are both defiled (with afflictions) and undefiled (without afflictions). Defiled good, having been attained in the past, may have habitual causes that give rise to good roots. Undefiled good, having never been attained before, how can there be past habitual causes that give rise to it?' The answer is: 'There are two types of undefiled: one is undefiled through practice, and the other is undefiled through wisdom. Undefiled through practice, since it is a method for counteracting phenomena and not directly based on truth, may have past habitual causes that give rise to good roots. Undefiled through wisdom, since it is directly based on truth, it cannot be definitively said to have past habitual causes that give rise to it. Undefiled through wisdom also has two types: one is cultivating through contemplating principles, to understand the practice of wisdom; the other is generating wisdom and seeing principles, relying on truth to understand the practice of wisdom. Cultivating through contemplating principles has habitual causes that give rise to good roots. Generating wisdom and seeing principles, although relying on truth, does not have habitual causes that give rise to good roots. Generating wisdom and seeing truth also has two types: one is generating similar wisdom, and the other is generating true wisdom. Generating similar wisdom may have habitual causes that give rise to good roots; generating true wisdom does not have habitual causes that give rise to good roots. Generating true wisdom also has two types: one is generating the undefiled wisdom of seeing the truth, such as the forbearance of suffering; the other is generating the undefiled wisdom of thinking beyond the three realms, such as unobstructed liberation. If one generates the undefiled wisdom of seeing the truth, such as the forbearance of suffering, habitual causes are not considered at all.'

有習因善發。若發思惟無漏。則教門不定。若類薩婆多解意退法。斯陀含阿那含阿羅漢。退還初果中。后更證果。則有習因善發。若不退法三果人。既無重發之義。皆不辨有習因善發。若類曇無德解意所明。四果發真無漏。皆無習因善發。問曰。如阿毗曇分別。但初生無漏。無有自種因。今何得一向四果所發真無漏皆。無習因善發答。曰今。明諸禪三昧發習因義。意不同。是中的據。過去經得之善。中間退失。今因止更發。以明習因善發。四果發真無漏。悉無先世經得中間失退因。今修止。重發。豈得為類。若通論初品心無漏真解。即為二。品心無漏作種類如是。乃至九品。約此明習因善者。則四果所發無漏。皆名習因善發也。今既不約此明習因善發。故云四果所發。皆非習因善根發也。複次行者過去修習事理諸禪三昧。雖未得證成就。而已經修習今世善根時熟。藉修止為緣。悉皆開發。此亦是習因善根發也。類等佛命善來無漏。即發三明八解。一時具足。料揀亦有漏亦無漏。乃至非有漏非無漏。類例可知。

釋禪波羅蜜次第法門卷第三之下大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第四

隋天臺智者大師說

弟子法慎記

弟子灌頂再

【現代漢語翻譯】現代漢語譯本有通過修習而引發的善法。如果引發的是思惟無漏（指斷絕煩惱，不再漏落生死），那麼教義的門徑就不確定了。如果像薩婆多（Sarvastivada，一切有部）的解釋那樣，認為退法（指從已證得的果位退失）的斯陀含（Srotapanna，入流果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）會退回到初果（須陀洹果，Sotapanna）的狀態，之後再次證得果位，那麼就存在通過修習而引發的善法。如果不退法的三果（指不退轉果位的阿那含），既然沒有重新引發的道理，就都不能辨別是否存在通過修習而引發的善法。如果像曇無德（Dharmaguptaka，法藏部）的解釋那樣，認為四果（阿羅漢果）所發的真實無漏，都沒有通過修習而引發的善法。有人問：『如阿毗曇（Abhidharma，論藏）的分別，只有初生的無漏，沒有自種因，現在怎麼能說四果所發的真實無漏都沒有通過修習而引發的善法呢？』回答說：『現在說明諸禪三昧引發修習之因的意義，意圖不同。這是根據過去已經獲得的善法，中間退失，現在因為止（奢摩他，Samatha）的修習而再次引發，以此來說明通過修習而引發的善法。四果所發的真實無漏，完全沒有先世已經獲得、中間失退的因，現在通過修止（奢摩他，Samatha）而重新引發，怎麼能作為同類呢？』如果通論初品心（指初禪的最初階段）的無漏真解，就作為二品心（指初禪的第二階段）的無漏的種類，像這樣乃至九品（指四禪八定）。根據這個來說明通過修習而引發的善法，那麼四果所發的無漏，都可稱為通過修習而引發的善法了。現在既然不根據這個來說明通過修習而引發的善法，所以說四果所發的，都不是通過修習的善根所引發的。再次，修行者過去修習事理諸禪三昧，雖然沒有得到證悟成就，但是已經修習，今世善根成熟，憑藉修止（奢摩他，Samatha）為緣，全部都開發出來。這也是通過修習的善根所引發的。類似於佛陀命令『善來』（Ehi-bhikkhu，善來比丘）而無漏立即發生，三明（tisso vijjā，三明）八解（atta vimokkha，八解脫）一時具足。對有漏、無漏乃至非有漏非無漏的辨析，可以類比推知。

《釋禪波羅蜜次第法門》卷第三之下大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第四

隋天臺智者大師說

弟子法慎記

弟子灌頂再

【English Translation】 English version There are wholesome dharmas that arise from cultivation. If one generates thought of non-outflow (anāsrava, referring to cutting off afflictions and no longer falling into birth and death), then the gateway to the teachings is uncertain. If, like the Sarvastivada's interpretation, those who regress (from attained fruits) such as Srotapanna (stream-enterer), Anagamin (non-returner), and Arhat (worthy one) regress to the state of Srotapanna (stream-enterer), and then attain the fruits again, then there exists wholesome dharmas arising from cultivation. If the Anagamin (non-returner) who does not regress, since there is no principle of re-arising, then one cannot discern whether there exist wholesome dharmas arising from cultivation. If, like the Dharmaguptaka's interpretation, the true non-outflow generated by the four fruits (Arhatship) all lack wholesome dharmas arising from cultivation. Someone asks: 'As the Abhidharma (collection of philosophical texts) distinguishes, only the initial arising of non-outflow lacks a self-seed cause, how can it be said that the true non-outflow generated by the four fruits all lack wholesome dharmas arising from cultivation?' The answer is: 'Now we explain the meaning of the causes of cultivation arising from the various dhyanas (meditative states) and samadhis (concentration states), the intention is different. This is based on the wholesome dharmas already obtained in the past, which were lost in the middle, and now are generated again because of the practice of cessation (Samatha). This is to explain the wholesome dharmas arising from cultivation. The true non-outflow generated by the four fruits completely lacks the cause of having been obtained in previous lives, lost in the middle, and now re-generated through the practice of cessation (Samatha). How can it be considered the same kind?' If generally speaking, the non-outflow true understanding of the initial stage of mind (referring to the initial stage of the first dhyana), is taken as the kind of non-outflow of the second stage of mind (referring to the second stage of the first dhyana), and so on up to the nine stages (referring to the four dhyanas and eight samadhis). Based on this to explain the wholesome dharmas arising from cultivation, then the non-outflow generated by the four fruits can all be called wholesome dharmas arising from cultivation. Now, since we do not explain the wholesome dharmas arising from cultivation based on this, it is said that what is generated by the four fruits is not generated by the wholesome roots of cultivation. Furthermore, practitioners in the past cultivated the principles and practices of various dhyanas (meditative states) and samadhis (concentration states), although they did not attain realization and accomplishment, but they have already cultivated, and the wholesome roots of this life are ripe. Relying on the practice of cessation (Samatha) as a condition, all are developed. This is also the wholesome roots arising from cultivation. Similar to the Buddha's command 'Welcome, Bhikkhu' (Ehi-bhikkhu), and non-outflow immediately arises, the three insights (tisso vijjā) and eight liberations (atta vimokkha) are fully present at once. The analysis of outflowing, non-outflowing, and even neither outflowing nor non-outflowing can be inferred by analogy.

Shì Chán Bō Luó Mì Cì Dì Fǎ Mén Scroll 3, Part 2 Taisho Tripitaka Volume 46, No. 1916 Shì Chán Bō Luó Mì Cì Dì Fǎ Mén

Shì Chán Bō Luó Mì Cì Dì Fǎ Mén Scroll 4

Said by Great Master Zhìzhě of Tiāntái in the Sui Dynasty

Recorded by Disciple Fǎshèn

Disciple Guàndǐng again

治

分別禪波羅蜜前方便第六之四(內方便下分明驗惡根性)

第二明驗惡根性中。即有四意。一先明煩惱數量。二次明惡根性發。三立對治法。四結成悉檀廣攝佛法。今釋第一煩惱數量。煩惱者。涅槃經云。煩惱即是惡法。若具論惡法。名數眾多。今略約五種不善惡法。開合以辨數量。五種不善法者。一覺觀不善法。二貪慾不善法。三瞋恚不善法。四愚癡不善法。五惡業不善法。若開乃有八萬四千。論其根本不過但有三毒等分。若合五不善法。為四分煩惱者。三毒即守本。還為三分。並屬習因覺觀。惡業障道。此二不善。合為一分。所以者何。覺觀即是帶三分煩惱而生。亦得說為習因等分。惡業障道。屬報因等分。習報合論但說一等分故。五種不善法。若一往合說。即但有四分。開論即為八萬四千者。如摩訶衍論中所明。貪慾煩惱。具足二萬一千。瞋恚煩惱。具足二萬一千愚癡煩惱。具足二萬一千。等分煩惱。具足二萬一千。四分煩惱。合出八萬四千塵勞。佛為對此說八萬四千法門。為治今處中而明。是故但約五種不善惡法。以辨惡根性發相。所以者何。上明善根性發。既約五種分別。今明惡根性發。豈不但據五不善法而辨。此則藥病相對。法相孱齊。行者欲修禪定。必須善分別之。第二次明惡根性發

【現代漢語翻譯】現代漢語譯本治

分別禪波羅蜜前方便第六之四(內方便下分明驗惡根性)

第二明驗惡根性中。即有四意。一先明煩惱數量。二次明惡根性發。三立對治法。四結成悉檀廣攝佛法。今釋第一煩惱數量。煩惱者。《涅槃經》云：『煩惱即是惡法。』若具論惡法，名數眾多。今略約五種不善惡法，開合以辨數量。五種不善法者：一、覺觀不善法；二、貪慾不善法；三、瞋恚不善法；四、愚癡不善法；五、惡業不善法。若開乃有八萬四千。論其根本，不過但有三毒等分。若合五不善法，為四分煩惱者，三毒即守本，還為三分，並屬習因覺觀。惡業障道，此二不善，合為一分。所以者何？覺觀即是帶三分煩惱而生，亦得說為習因等分。惡業障道，屬報因等分。習報合論，但說一等分故。五種不善法，若一往合說，即但有四分。開論即為八萬四千者，如《摩訶衍論》中所明：貪慾煩惱，具足二萬一千；瞋恚煩惱，具足二萬一千；愚癡煩惱，具足二萬一千；等分煩惱，具足二萬一千。四分煩惱，合出八萬四千塵勞。佛為對此說八萬四千法門，為治今處中而明。是故但約五種不善惡法，以辨惡根性發相。所以者何？上明善根性發，既約五種分別，今明惡根性發，豈不但據五不善法而辨？此則藥病相對，法相孱齊。行者欲修禪定，必須善分別之。第二次明惡根性發。

【English Translation】 English version Cure

The Fourth of the Sixth Preliminary Expedient of Distinguishing Dhyana Paramita (The Lower Part of Inner Expedient Clearly Examines the Nature of Evil Roots)

The second part explains the examination of the nature of evil roots, which contains four meanings: First, it explains the quantity of afflictions. Second, it explains the arising of the nature of evil roots. Third, it establishes the methods of counteracting them. Fourth, it concludes with the comprehensive collection of Buddha-dharma. Now, let's explain the first, the quantity of afflictions. Afflictions, as stated in the Nirvana Sutra, 'Afflictions are evil dharmas.' If we discuss evil dharmas in detail, their names and numbers are numerous. Now, we briefly discuss five kinds of unwholesome evil dharmas, opening and combining them to distinguish their quantity. The five kinds of unwholesome dharmas are: First, unwholesome perception and observation (覺觀, Jue Guan); second, unwholesome greed (貪慾, Tan Yu); third, unwholesome hatred (瞋恚, Chen Hui); fourth, unwholesome ignorance (愚癡, Yu Chi); fifth, unwholesome karma (惡業, E Ye). If opened, there are eighty-four thousand. Discussing their root, there are only the equal divisions of the three poisons. If we combine the five unwholesome dharmas into four divisions of afflictions, the three poisons are the root, still divided into three parts, all belonging to the habitual cause of perception and observation. Evil karma obstructs the path; these two unwholesome dharmas are combined into one division. Why? Because perception and observation arise with the three divisions of afflictions and can also be said to be the equal division of habitual causes. Evil karma obstructs the path and belongs to the equal division of retribution causes. Habitual and retribution causes are combined and discussed as one equal division. If the five kinds of unwholesome dharmas are combined and discussed in one direction, there are only four divisions. If opened, there are eighty-four thousand, as explained in the Mahayana Treatise: Greed affliction has twenty-one thousand; hatred affliction has twenty-one thousand; ignorance affliction has twenty-one thousand; equal division affliction has twenty-one thousand. The four divisions of afflictions combine to produce eighty-four thousand defilements. The Buddha spoke of eighty-four thousand dharma-gates to counteract this, explaining it from a neutral perspective. Therefore, we only discuss the arising of the nature of evil roots based on the five kinds of unwholesome evil dharmas. Why? Because the above explains the arising of the nature of good roots based on five kinds of distinctions. Now, explaining the arising of the nature of evil roots, how can we not only rely on the five unwholesome dharmas to distinguish them? This is like medicine and disease corresponding to each other, the characteristics of the Dharma being clear and aligned. Practitioners who wish to cultivate dhyana must be good at distinguishing them. The second part explains the arising of the nature of evil roots.

者。自有行人修禪定時。煩惱罪垢深重。雖復止心靜住。如上所說。內外善法。都不發一事。唯覺煩惱起發。是故次明惡根性發。今就惡法發中。還約五種不善而辨。一不善法中。各自為三。三五則為十五不善法。若論行人發不善時。乃無的次第。今約教門。依次而辨。具如前列。一明覺觀發相。即為三種。一者明利心中覺觀。二者半明半昏心中覺觀。三者一向昏迷心中覺觀。一明利心中覺觀發者。若行人過去既不深種善根。于修定時。都不發種種善法。但覺觀攀緣。唸唸不住三毒之中。亦無的緣。或時緣貪。或時緣瞋。或時緣癡。而所緣之事。分明了了。如是雖經年累月。而不發諸禪定。此為明利心中覺觀發相。二半明半昏心中覺觀者。若人于攝念之時。雖覺覺觀煩惱。唸唸不住。但隨所緣時。或明或昏。明則覺觀攀緣。思想不住。昏則無記瞪瞢。無所覺了。名半明半昏覺觀發相。三一向沉昏心中覺觀者。若行人于修定之時。雖心昏闇似如睡眠。而於昏昏之中。切切攀緣。覺觀不住。是名沉昏心中覺觀煩惱發相。二明貪慾中。即有三種發相。一外貪慾。二內外貪慾。三遍一切處貪慾。一外貪慾煩惱發者。若行人當修定時。貪慾心生。若是男子。即緣于女。若是女人。即緣于男子。取其色貌姿容。威儀言語。即結使心

生。唸唸不住。即此是外貪淫結使發相。二內外貪慾煩惱發者。若行人于修定之時。欲心發動。或緣外男女身相色貌姿態儀容。起于貪著。或復自緣己身形貌。摩頭拭頸唸唸染著。起諸貪愛。是以障諸禪定。此即內外貪慾煩惱發相。三遍一切處貪慾煩惱起者。此人愛著內外如前。而復於一切五塵境界資生物等。皆起貪愛。或貪田園屋宅。衣服飲貪。於一切處。貪慾發相。三明瞋恚發相。即有三種。一非理瞋。二順理瞋。三諍論瞋。一違理瞋發者。若行人于修定時。瞋覺欻然而起。無問是理非理。他犯不犯。無事而瞋。是為違理邪瞋發相。二順理正瞋發者。若於修定之時。外人實來惱觸。以此為緣而生瞋覺。相續不息。亦如持戒之人見非法者。而生瞋恚。故摩訶衍中說。清凈佛土中。雖無邪三毒。而有正三毒。今言順理正瞋者。即其人也。三諍論瞋者。行人于修禪時。著己所解之法為是。謂他所行所說。悉以為非。既外人所說。不順己情。即惱覺心生。世自有人。雖財帛相侵。猶能安忍少。諍義理。即大瞋恨。風馬不交。是名諍論瞋發相。四明愚癡發相。自有三種。一計斷常。二計有無。三計世性。此三並是著眾邪見。不出生死。是故通名愚癡。一計斷常癡者。行者于修定中。忽爾發邪思惟。利心分別。過去我及諸法為

【現代漢語翻譯】現代漢語譯本生。唸唸不住。這就是外在貪淫的結使發動的表現。二、內外貪慾煩惱發作：如果修行人在修定時，欲心發動，或者因為外在男女的身相、顏色、容貌、姿態、儀容而產生貪著，或者又因為自己的身形容貌，摩挲頭部、擦拭頸項，念念不忘地染著，生起各種貪愛，因此障礙各種禪定。這就是內外貪慾煩惱發作的表現。三、遍一切處貪慾煩惱生起：這個人愛著內外之物如前所述，而且對於一切五塵境界（色、聲、香、味、觸）的資生物品等，都生起貪愛，或者貪戀田園、房屋住宅、衣服飲食，在一切處所，貪慾發作的表現。三、說明瞋恚發作的表現，有三種：一、非理瞋，二、順理瞋，三、諍論瞋。一、違理瞋發作：如果修行人在修定時，瞋怒的感覺忽然生起，不論是否合乎道理，他人是否冒犯，無事生瞋，這就是違背道理的邪瞋發作的表現。二、順理正瞋發作：如果在修定的時候，外人確實前來惱亂觸犯，因此而生起瞋怒的感覺，相續不斷。也像持戒之人看見不合法度的人，而生起瞋恚。所以《摩訶衍》（Mahayana，大乘）中說，清凈的佛土中，雖然沒有邪惡的三毒（貪、瞋、癡），卻有正面的三毒。現在所說的順理正瞋，就是指這種人。三、諍論瞋：修行人在修禪時，執著自己所理解的法才是正確的，認為他人所行所說，全部都是錯誤的。既然外人所說，不順合自己的心意，就產生惱怒的感覺。世間有人，即使財物被侵犯，還能安忍少許，但爭論義理，就大發瞋恨，風馬牛不相及。這叫做諍論瞋發作的表現。四、說明愚癡發作的表現，有三種：一、計斷常，二、計有無，三、計世性。這三種都是執著各種邪見，不能脫離生死，所以統稱為愚癡。一、計斷常癡：修行人在修定中，忽然產生邪惡的思惟，以利己之心分別，認為過去的我以及各種法是斷滅的，或者認為是常住不變的。

【English Translation】 English version Birth. Thoughts arise and cease without stopping. This is the manifestation of external greed and lust binding. Second, the arising of internal and external greed and afflictions: If, when a practitioner is in meditation, the mind of desire arises, either clinging to the physical appearance, complexion, posture, and demeanor of external men and women, or clinging to one's own physical form, caressing the head and wiping the neck, constantly clinging with attachment, giving rise to various forms of craving, thereby obstructing various forms of samadhi (meditative absorption). This is the manifestation of internal and external greed and afflictions. Third, the arising of greed and afflictions pervading all places: This person cherishes internal and external things as before, and also develops greed for all material objects and resources in the realm of the five senses (form, sound, smell, taste, touch), or greed for fields, gardens, houses, clothing, and drink. In all places, this is the manifestation of greed. Third, explaining the manifestations of anger, there are three types: first, irrational anger; second, righteous anger; and third, argumentative anger. First, the arising of irrational anger: If, when a practitioner is in meditation, a feeling of anger suddenly arises, regardless of whether it is reasonable or unreasonable, whether others have offended or not, anger arises without cause. This is the manifestation of irrational and evil anger. Second, the arising of righteous anger: If, during meditation, an external person actually comes to disturb and offend, and a feeling of anger arises as a result, continuing without ceasing. It is also like a person who upholds precepts seeing those who are unlawful and giving rise to anger. Therefore, in the Mahayana (Great Vehicle) it is said that in the pure Buddha lands, although there are no evil three poisons (greed, anger, delusion), there are righteous three poisons. The righteous anger mentioned here refers to such a person. Third, argumentative anger: When a practitioner is in meditation, they cling to their own understanding of the Dharma (teachings) as correct, considering everything others do and say to be wrong. Since what others say does not conform to their own feelings, a feeling of annoyance arises. There are people in the world who can endure a little even if their wealth is encroached upon, but when arguing about principles, they become greatly angry, like a horse and an ox having nothing in common. This is called the manifestation of argumentative anger. Fourth, explaining the manifestations of delusion, there are three types: first, clinging to permanence or impermanence; second, clinging to existence or non-existence; and third, clinging to worldly nature. All three of these are clinging to various wrong views, unable to escape birth and death, so they are collectively called delusion. First, clinging to the delusion of permanence or impermanence: When a practitioner is in meditation, they suddenly develop wrong thinking, discriminating with a selfish mind, believing that the past self and all dharmas (phenomena) are either annihilated or permanent.

滅而有現在我及諸法邪。為不滅而有邪。因是思惟。見心即發推尋三世。若謂滅即墮斷中。若謂不滅即墮常中。如是癡覺。唸唸不住。因此利智捷疾。辯才無滯諍競戲論。作諸惡行。能障正定出世之法。是為計斷常癡發之相。二計有無癡發者。亦于修定之時。忽爾分別。思惟覺觀。謂今我及陰等諸法為定有耶。為定無耶。乃至非有非無耶。如是推尋見心即發。隨見生執。以為定實邪覺。唸唸不住。因此利智捷疾。戲論諍競。起諸邪行。障礙於正定。不得開發。是為計有無癡發之相。三計世性癡發者。亦于修定之時。忽作是念。由有微塵所以即有實法。有實法故。便有四大。有四大故。而有假名眾生及諸世界。如是思惟。見心即發。唸唸不住。因此利智辯才。能問能說。高心自舉。是非諍競。專行邪行。離真實道。乃至思惟分別剎那之心。亦復如是。以是因緣。不得發諸禪定。設發禪定。墮邪定聚。是為計世性癡發之相。五明惡業障道發相。亦有三種。一沉昏闇蔽障。二惡念思惟障。三境界逼迫障。一沉昏闇蔽障者。行者于修定。欲用心之時。即便沉昏闇睡。無記瞪瞢。無所別知。障諸禪定。不得開發。是為沉昏闇蔽障發之相。二惡念思惟障者。若行者欲修定時。雖不沉昏闇睡。而惡念心生。或念欲作十惡四重五逆毀禁

【現代漢語翻譯】現代漢語譯本滅盡之後才有現在的『我』（ātman，靈魂）和諸法（dharma，事物）嗎？還是不滅盡而有呢？這樣思惟，就會發現心念生起，開始推究過去、現在、未來三世。如果認為是滅盡才有，就落入了斷見（ucchedavāda）中；如果認為是不滅盡而有，就落入了常見（śāśvatavāda）中。像這樣愚癡的覺知，唸唸不停留。因此，憑藉敏銳的智慧和快速的辯才，就會無休止地爭論和戲論，做出各種惡行，從而障礙了正定（samyak samādhi）和出世之法（lokottara-dharma）。這就是執著于斷常二見的愚癡所顯現的相狀。二、執著于有無二見的愚癡所顯現的相狀：也是在修習禪定的時候，忽然分別思惟覺觀，認為現在的『我』以及五蘊（skandha）等諸法是真實存在的嗎？還是根本不存在呢？乃至既不是存在也不是不存在呢？像這樣推究，就會發現心念生起，隨著所見而產生執著，認為這是真實不虛的邪見，唸唸不停留。因此，憑藉敏銳的智慧和快速的辯才，就會進行戲論和爭論，產生各種邪行，從而障礙了正定，無法開發。這就是執著于有無二見的愚癡所顯現的相狀。三、執著於世界本性的愚癡所顯現的相狀：也是在修習禪定的時候，忽然產生這樣的念頭：因為有微塵（paramāṇu），所以才有真實存在的法（sat-dharma）。因為有真實存在的法，所以才有四大（mahābhūta）。因為有四大，所以才有假名安立的眾生（sattva）和諸世界（loka）。像這樣思惟，就會發現心念生起，唸唸不停留。因此，憑藉敏銳的智慧和辯才，就能提問和述說，高傲自大，進行是非爭論，專門從事邪行，遠離真實的道路。乃至思惟分別剎那生滅的心念，也是如此。因為這些因緣，就無法生起各種禪定。即使生起了禪定，也會墮入邪定之列。這就是執著於世界本性的愚癡所顯現的相狀。五、闡明惡業障礙修道的顯現相狀，也有三種：一、沉昏闇蔽的障礙；二、惡念思惟的障礙；三、境界逼迫的障礙。一、沉昏闇蔽的障礙：修行人在修習禪定，想要用心的時候，就會立刻陷入沉昏、黑暗、睡眠的狀態，處於無記（avyākṛta）的狀態，茫然無知，無法分辨任何事物，從而障礙了各種禪定，無法開發。這就是沉昏闇蔽的障礙所顯現的相狀。二、惡念思惟的障礙：如果修行人想要修習禪定的時候，雖然沒有陷入沉昏睡眠的狀態，但是惡念卻產生了。或者想著貪慾，或者想著造作十惡業（daśa akusala karmāṇi）、四重罪（caturmahāpatti）、五逆罪（pañcānantarya karmāṇi）、毀犯戒律。

【English Translation】 English version Is it after annihilation that there is the present 'I' (ātman, soul) and all dharmas (things)? Or is it without annihilation that they exist? By thinking in this way, one sees the mind arise and begins to investigate the three times: past, present, and future. If one thinks that it is after annihilation that they exist, one falls into the view of annihilation (ucchedavāda). If one thinks that it is without annihilation that they exist, one falls into the view of permanence (śāśvatavāda). Such foolish awareness arises and ceases without stopping. Therefore, relying on sharp intelligence and quick eloquence, one engages in endless disputes and frivolous discussions, committing various evil deeds, thereby obstructing right concentration (samyak samādhi) and the supramundane dharma (lokottara-dharma). This is the manifestation of the delusion of clinging to the views of annihilation and permanence. Second, the manifestation of the delusion of clinging to the views of existence and non-existence: Also, while practicing meditation, one suddenly distinguishes, thinks, observes, and contemplates, wondering whether the present 'I' and the aggregates (skandha) and other dharmas truly exist? Or do they not exist at all? Or even neither exist nor not exist? By investigating in this way, one sees the mind arise, and clinging to what is seen, one considers it to be a real and true wrong view, arising and ceasing without stopping. Therefore, relying on sharp intelligence and quick eloquence, one engages in frivolous discussions and disputes, generating various evil actions, thereby obstructing right concentration and preventing its development. This is the manifestation of the delusion of clinging to the views of existence and non-existence. Third, the manifestation of the delusion of clinging to the nature of the world: Also, while practicing meditation, one suddenly has this thought: Because there are atoms (paramāṇu), there are truly existing dharmas (sat-dharma). Because there are truly existing dharmas, there are the four great elements (mahābhūta). Because there are the four great elements, there are nominally established beings (sattva) and all the worlds (loka). By thinking in this way, one sees the mind arise, arising and ceasing without stopping. Therefore, relying on sharp intelligence and eloquence, one can ask and speak, becoming arrogant and self-important, engaging in disputes about right and wrong, exclusively engaging in evil actions, and departing from the true path. Even thinking and distinguishing the mind that arises and ceases in an instant is also like this. Because of these causes and conditions, one cannot generate various concentrations. Even if one generates concentration, one will fall into the category of wrong concentration. This is the manifestation of the delusion of clinging to the nature of the world. Fifth, explaining the manifestations of evil karma obstructing the path, there are also three types: First, the obstruction of dullness and darkness; second, the obstruction of evil thoughts and contemplation; third, the obstruction of being oppressed by circumstances. First, the obstruction of dullness and darkness: When a practitioner is practicing meditation and wants to use their mind, they immediately fall into a state of dullness, darkness, and sleep, being in a state of non-discrimination (avyākṛta), blank and unknowing, unable to distinguish anything, thereby obstructing various concentrations and preventing their development. This is the manifestation of the obstruction of dullness and darkness. Second, the obstruction of evil thoughts and contemplation: If a practitioner wants to practice meditation, although they do not fall into a state of dullness and sleep, evil thoughts arise. Either thinking of greed, or thinking of committing the ten evil deeds (daśa akusala karmāṇi), the four major offenses (caturmahāpatti), the five heinous crimes (pañcānantarya karmāṇi), or violating precepts.

還俗等事。無時暫停。因是障諸禪定。不得開發。是為惡念思惟障發之相三境界逼迫障者。若行人于修定之時。雖無上事。而身或時卒痛。覺有逼迫之事。見諸外境。或見無頭手足無眼目等。或見衣裳破壞。或復陷入于地。或復火來燒身。或見高崖而復墮落。二山隔障。羅剎虎狼。或復夢見有諸惡相。如是事皆是障道罪起逼迫行人。或令驚怖。或時苦惱。如此種種。非可備說。是名境界逼迫障發之相。今約此五不善法。即合為三障。前三毒。即為習因煩惱障等分之中覺觀亂法。即是粗四陰故。名為報障。三種障道。即為業障。何以知之。由過去造惡。未來應受惡報。即以業持此惡。若行者于未受報中間。而修善者。善與惡乖。業即扶惡而起。來障于善。故知即是業障。如是三障。障一切行人禪定智慧。不得開發。故名為障。第三次明對治法者。對名主對。治名為治。如不凈觀主治淫慾故名對治。如是乃至念。佛三昧等。主治惡業障道。今明對治中。自有六意不同。一者對治治。二者轉治。三者不轉治。四者兼治。五者兼轉。兼不轉治。六者非對。非轉非兼治一明對治者。前善惡根性發中。名為十五。今此對治中。亦為十五。問曰。此豈非煩長邪。答曰不然。前為驗知故說。今為對治故說。前為約善根自發故說。今為修

【現代漢語翻譯】現代漢語譯本關於還俗等等的事情，一刻也不能暫停。因為這些會障礙各種禪定，使人無法開發智慧。這就是惡念思惟障礙生起的表現。三境界逼迫障：如果修行人在修定時，即使沒有上述情況，身體有時會突然疼痛，感覺有逼迫的事情發生。看到各種外境，或者看到沒有頭手腳、沒有眼睛等等。或者看到衣裳破爛，或者陷入地裡，或者被火燒身，或者看到高崖而墜落。兩山阻隔，羅剎（Rākṣasa，惡鬼）虎狼。或者夢見各種惡相。這些事情都是障礙修道的罪業生起，逼迫修行人，或者使人驚恐，或者使人苦惱。如此種種，無法一一詳述。這就是境界逼迫障礙生起的表現。現在根據這五種不善法，可以歸納為三種障礙。前面的三種毒（貪嗔癡），就是習因煩惱障等分中的覺觀亂法，就是粗四陰（色受想行）的緣故，稱為報障。三種障道，就是業障。為什麼知道是業障呢？因為過去造惡，未來應該承受惡報，就是用業來扶持這些惡。如果修行人在未受報的期間，修習善法，善與惡相違背，業就會扶持惡而生起，來障礙善法。所以知道這就是業障。這三種障礙，障礙一切修行人禪定智慧，使人無法開發智慧，所以稱為障礙。第三次說明對治法：對，是主要針對；治，是治理。例如不凈觀主要針對治理淫慾，所以稱為對治。像這樣乃至唸佛三昧等等，主要針對治理惡業障道。現在說明對治法中，有六種不同的含義：一是對治治，二是轉治，三是不轉治，四是兼治，五是兼轉兼不轉治，六是非對非轉非兼治。一、說明對治：前面善惡根性生起中，名為十五種。現在這個對治法中，也是十五種。有人問：這難道不是煩瑣冗長嗎？回答說：不是的。前面是爲了驗證瞭解而說，現在是爲了對治而說。前面是就善根自然生起而說，現在是爲了修

【English Translation】 English version Matters such as returning to lay life should not be paused at any time, as they obstruct various forms of Samadhi (禪定, meditative absorption), preventing the development of wisdom. This is the manifestation of obstructive evil thoughts. The Obstruction of Coercive Realms: If a practitioner, during meditation, experiences sudden bodily pain or a sense of coercion even without the aforementioned issues, they may encounter various external realms. They might see headless, limbless, or eyeless figures, tattered clothing, sinking into the ground, being burned by fire, or falling from a high cliff. There may be obstructing mountains, Rākṣasas (羅剎, demonic beings), tigers, and wolves, or nightmares filled with evil omens. These are all manifestations of obstructive sins arising, coercing the practitioner, causing fear or suffering. Such occurrences are too numerous to list exhaustively. This is the manifestation of the obstruction of coercive realms. Now, these five unwholesome dharmas can be summarized into three obstructions. The three poisons (greed, hatred, and delusion) constitute the disturbed thoughts and perceptions within the habitual causes of the Obstruction of Afflictions, which are the coarse Four Skandhas (色受想行, form, feeling, perception, volition), hence called the Obstruction of Retribution. The three obstructions to the path are the Obstruction of Karma. How do we know this? Because past evil deeds lead to future retribution, karma supports these evils. If a practitioner cultivates goodness during the period before retribution, the conflict between good and evil causes karma to support the arising of evil, obstructing goodness. Therefore, we know this is the Obstruction of Karma. These three obstructions hinder all practitioners from developing Samadhi (禪定, meditative absorption) and wisdom, hence they are called obstructions. Thirdly, explaining the antidotal methods: 'Antidote' means primarily targeting; 'method' means to govern. For example, the Contemplation of Impurity primarily targets and governs lust, hence it is called an antidotal method. Similarly, the Samadhi (三昧, meditative concentration) of Buddha Recitation primarily targets and governs the obstruction of evil karma. Now, in explaining the antidotal methods, there are six different meanings: first, antidotal governance; second, transformative governance; third, non-transformative governance; fourth, combined governance; fifth, combined transformative and non-transformative governance; sixth, neither antidotal, transformative, nor combined governance. First, explaining antidotal methods: In the arising of good and evil roots mentioned earlier, there were fifteen types. Now, in this antidotal method, there are also fifteen types. Someone may ask: Isn't this tedious and lengthy? The answer is: No. The former was explained for verification and understanding, while the latter is explained for antidotal purposes. The former was explained in terms of the natural arising of good roots, while the latter is explained for cultivation.

習故說。此非煩重。一明治覺觀多病者。如經中說。覺觀多者。教令數息。今覺觀之病。既有三種。息為對治。亦為三意。一明利心覺觀者。行者坐中。明利之心攀緣。唸唸不住。此應教令數息。何以故。數息之法。系之心在息。息是治亂之良藥也。若能從一至十。中間不忘。必得入定。能破亂想。數息之法。于沉審心中。記數沉審之心。能治明利。是以數息能除明利心中覺觀病也。二明治半明半昏覺觀者。病相如前說。今對治之法。應教令隨息。隨息出入。則心常依息。以依息故。息粗心即粗息。細心亦細。細息出入。繼心緣之。能破覺觀。心靜明鑑。知息出入。長短去就。照用分明。能破昏沉。是故說隨。為治若但數息者。即有扶昏之過。若但觀息。亦有浮亂之失。不名善對治也。三明治昏沉心中覺觀者。覺觀起相。如前說。對治之法。應教令觀息。息入時。諦觀此息從何處來。中間何所經游入至何處住。口出息亦如是。此法后當廣說。如是求其根源。出無分散。入無積聚。不見定想。明心觀照心眼即開。破于沉昏。靜心依息。能破散亂。故以觀息對治沉昏覺觀之病。二明治貪慾多病。如經中說。貪慾多者。教不凈觀欲病既有三種。今對治亦為三意。一明治外貪慾多者。病發從著外境男女容色姿態語言威儀細滑等

【現代漢語翻譯】現代漢語譯本：因此，我將詳細解釋這些方法。這並非多餘的重複。第一，針對那些覺觀（Vitarka-vicara，粗細尋伺）過於強烈而導致問題的修行者，正如經文中所說，覺觀過多的人，應該教導他們修習數息法。現在，既然覺觀的問題有三種，那麼用息來對治，也有三種含義。第一，針對那些心思過於敏銳，覺觀過於活躍的修行者，他們在禪坐中，心思敏銳，不斷攀緣外境，唸唸不停。對於這種情況，應該教導他們修習數息法。為什麼呢？因為數息的方法，是將心專注于呼吸。呼吸是治療散亂的良藥。如果能夠從一數到十，中間沒有遺忘，必定能夠入定，從而破除雜亂的妄想。數息的方法，在沉穩審慎的心中，記錄數字，這種沉穩審慎的心，能夠對治過於敏銳的心。因此，數息能夠消除心思過於敏銳所導致的覺觀問題。第二，針對那些心思半明半昏的修行者，他們的覺觀問題表現如前所述。現在，針對這種情況的對治方法，應該教導他們隨息。隨著呼吸的出入，心始終依附於呼吸。因為依附於呼吸，呼吸粗，心就粗；呼吸細，心也細。隨著細微的呼吸出入，持續地用心緣念它，能夠破除覺觀。心靜則明鑑，能夠清楚地知道呼吸的出入、長短、去向。觀照的作用分明，能夠破除昏沉。因此，說隨息能夠對治問題。如果只是數息，就會有助長昏沉的過失；如果只是觀息，也會有浮躁散亂的缺失，不能稱之為好的對治方法。第三，針對那些在昏沉心中產生覺觀的修行者，覺觀生起的現象，如前所述。對治的方法，應該教導他們觀息。在呼吸進入時，仔細觀察這口氣息從何處來，中間經過哪些地方，進入到何處停止。呼氣時也是如此。這個方法後面會詳細解釋。像這樣追尋呼吸的根源，呼氣時沒有分散，吸氣時沒有積聚，不見固定的想法。明瞭的心觀照，心眼就會打開，破除昏沉。靜心依附於呼吸，能夠破除散亂。所以用觀息來對治昏沉心中的覺觀問題。第二，針對那些貪慾過多的修行者，正如經文中所說，貪慾多的人，應該教導他們修習不凈觀。貪慾的問題有三種，現在對治的方法也有三種。第一，針對那些對外境產生強烈貪慾的人，他們的貪慾源於對外在環境的執著，例如男女的容貌、姿態、語言、威儀、細滑的觸感等等。

【English Translation】 English version: Therefore, I will explain these methods in detail. This is not unnecessary repetition. First, for practitioners who have problems due to excessive Vitarka-vicara (gross and subtle investigation), as the sutra says, those with excessive Vitarka-vicara should be taught to practice counting breaths (Anapanasati). Now, since there are three types of problems with Vitarka-vicara, there are also three meanings to using breath as a remedy. First, for practitioners whose minds are too sharp and whose Vitarka-vicara is too active, in meditation, their minds are sharp, constantly clinging to external objects, with thoughts never ceasing. For this situation, they should be taught to practice counting breaths. Why? Because the method of counting breaths is to focus the mind on the breath. The breath is a good medicine for treating distraction. If one can count from one to ten without forgetting in between, one will surely enter Samadhi (concentration) and thus break through chaotic delusions. The method of counting breaths, in a calm and deliberate mind, records the numbers, and this calm and deliberate mind can counteract the overly sharp mind. Therefore, counting breaths can eliminate the problem of Vitarka-vicara caused by an overly sharp mind. Second, for practitioners whose minds are half clear and half dull, their Vitarka-vicara problems manifest as described earlier. Now, the remedy for this situation is to teach them to follow the breath (Sus息). With the breath going in and out, the mind always relies on the breath. Because it relies on the breath, the breath is coarse, and the mind is coarse; the breath is fine, and the mind is fine. With the subtle breath going in and out, continuously use the mind to contemplate it, which can break through Vitarka-vicara. When the mind is still, it is clearly aware and can clearly know the breath's entry, exit, length, and direction. The function of contemplation is clear, which can break through dullness. Therefore, it is said that following the breath can remedy the problem. If one only counts the breaths, there will be the fault of increasing dullness; if one only observes the breaths, there will also be the fault of restlessness and distraction, which cannot be called a good remedy. Third, for practitioners who generate Vitarka-vicara in a dull mind, the phenomena of Vitarka-vicara arising are as described earlier. The remedy is to teach them to observe the breath. When the breath enters, carefully observe where this breath comes from, what places it passes through in the middle, and where it stops. The same is true when exhaling. This method will be explained in detail later. Like this, tracing the root of the breath, there is no dispersion when exhaling and no accumulation when inhaling, and no fixed ideas are seen. With a clear mind contemplating, the eye of the mind will open, breaking through dullness. A still mind relying on the breath can break through distraction. Therefore, observing the breath is used to remedy the problem of Vitarka-vicara in a dull mind. Second, for practitioners who have excessive greed (Tanha), as the sutra says, those with much greed should be taught to practice the contemplation of impurity (Asubha-bhavana). There are three types of problems with greed, and now there are also three types of remedies. First, for those who have strong greed for external objects, their greed originates from attachment to the external environment, such as the appearance, posture, speech, demeanor, and smooth touch of men and women.

相。是故淫火熾然不息。對治之法。應教作九想觀。若至冢間取死屍相。亦當諦觀可愛之境。躄著地上。觀見死屍膀脹爛壞。膿血流出。大小便利。諸蟲唼食。今我著者。亦復如是。何處可愛。作是觀已。淫心自息。是故九想能治愛著外境貪淫重病。二明治內外貪慾煩惱。煩惱病發如前說。若欲治之。當教作初背舍等觀。諦觀內身不凈破壞可惡。即破緣內貪愛。復當如前。觀外不凈可惡即離外境貪愛。即是初背舍。以是不凈心觀內外色。能破內外愛著貪淫之病。三明治一切處皆起貪愛者。貪病發相如前說。治法應教緣一切處大不凈觀。觀一切境男女自身他身田園屋宅衣服飲食。一切世間所有皆見不凈無有一處可生貪心。爾時一切處中。生厭離心。則一切貪慾。無復起處。是名對治一切處貪慾病。三明治瞋恚多病。如經中說。瞋恚多者。教慈心觀治瞋病。既有三種。今對治亦復有三。一明治邪瞋者。日夜心中思惟非理欲以惡事惱他瞋發之相。具如上說治之應令修眾生緣慈取一親人得樂之相。緣之入定。如是見親人得樂中。怨人等皆令得樂。取他樂相。能生愛念。即破于眾生中瞋惱怨害之心。二明治正瞋者。若於餘事之中。都無瞋心。但見人作惡。或復犯戒而起瞋心病發之相。具如前說。治之應教修。法緣慈觀五陰虛假。

【現代漢語翻譯】現代漢語譯本相。所以淫慾之火才會熾烈燃燒，永不停息。對治這種現象的方法，應當教導修習九想觀。如果到墳地去觀察死屍的各種形態，也應當仔細觀察那些曾經覺得可愛的事物。然後趴在地上，觀察死屍膨脹腐爛，膿血流出，大小便污穢，各種蟲子啃食。現在我所貪戀的身體，將來也會變成這樣。還有什麼地方值得貪戀呢？這樣觀想之後，淫慾之心自然止息。所以九想觀能夠對治對外境產生愛戀執著，貪淫的重病。二、對治由內及外的貪慾煩惱。煩惱病發作的情況如前所述。如果想要治療，應當教導修習初背舍等觀。仔細觀察自身內部的不凈、敗壞、令人厭惡，就能破除對自身內部的貪愛。再像之前一樣，觀察外部的不凈和令人厭惡，就能脫離對外境的貪愛。這就是初背舍。用這種不凈觀來觀察內外之色，能夠破除對內外之物的愛戀，以及貪淫的病。三、對治在一切處都生起貪愛的情況。貪病發作的情況如前所述。治療方法應當教導修習緣一切處的大不凈觀。觀察一切境界，無論是男女自身、他人之身，還是田園、房屋、住宅、衣服、飲食，世間所有的一切都看到是不乾淨的，沒有一處可以生起貪心。這時，在一切處都會生起厭離之心，那麼一切貪慾，就沒有再產生的地方。這就叫做對治在一切處生起貪慾的病。四、對治瞋恚心重的病。如經中所說，瞋恚心重的人，教導修習慈心觀來治療瞋恚的病。既然瞋恚有三種，那麼對治的方法也有三種。一、對治邪瞋，就是日夜心中思惟非理，想要用惡事來惱害他人，瞋恚發作的情況，具體如上所述。治療的方法，應當讓他修習眾生緣慈，選取一個親人得到快樂的樣子，緣著這個景象入定。像這樣見到親人得到快樂，再讓怨人等都得到快樂。選取他人快樂的樣子，能夠生起愛念，就能破除對於眾生的瞋惱、怨恨、傷害之心。二、對治正瞋，就是在其他事情之中，都沒有瞋心，但是見到別人作惡，或者違犯戒律，就生起瞋心。病發作的情況，具體如前所述。治療的方法，應當教導修習法緣慈觀，觀察五陰（pañca-khandha）是虛假不實的。

【English Translation】 English version Attachment. Therefore, the fire of lust burns intensely and unceasingly. The method to counteract this is to teach the Nine Contemplations. If one goes to a graveyard to observe the appearances of corpses, one should also carefully contemplate those things that were once considered lovely. Then, prostrate oneself on the ground and observe the corpse swelling, decaying, with pus and blood flowing out, excrement and urine, and various insects devouring it. 'My own body, which I am attached to now, will also be like this in the future. What is there to be attached to?' After contemplating in this way, lustful thoughts will naturally cease. Therefore, the Nine Contemplations can cure the severe illness of attachment to external objects and lustful desires. Second, to counteract the afflictions of lust, both internal and external. The symptoms of the affliction are as described earlier. If one wishes to cure it, one should be taught to practice the First Abandonment (paṭhamajjhāna) and other contemplations. By carefully observing the impurity, decay, and repulsiveness of one's own body, one can break the attachment to one's own body. Then, as before, by observing the impurity and repulsiveness of external objects, one can detach from the attachment to external objects. This is the First Abandonment. By using this contemplation of impurity to observe internal and external forms, one can break the illness of attachment and lust for internal and external things. Third, to counteract the arising of lust in all places. The symptoms of the illness of lust are as described earlier. The method of treatment is to teach the contemplation of great impurity in all places. Observe all realms, whether it be one's own body, the bodies of men and women, fields, gardens, houses, dwellings, clothes, food, and drink—see all that exists in the world as impure, with no place where lust can arise. At that time, a sense of revulsion will arise in all places, and then all lustful desires will have no place to arise. This is called counteracting the illness of lust that arises in all places. Fourth, to counteract the illness of excessive anger. As it says in the sutras, those who are prone to anger should be taught to cultivate loving-kindness (mettā) to cure the illness of anger. Since there are three types of anger, there are also three methods of counteraction. First, to counteract wrong anger, which is when one constantly thinks of unreasonable ways to harm others, the symptoms of anger arising are as described above. The method of treatment is to have them cultivate loving-kindness towards all beings, choosing a loved one and focusing on their happiness. Meditate on this image and enter into samadhi. By seeing a loved one happy in this way, and then extending that happiness to enemies and others, by focusing on the happiness of others, one can generate loving thoughts and break the heart of anger, resentment, and harm towards beings. Second, to counteract right anger, which is when one has no anger in other matters, but becomes angry when seeing others do evil or violate precepts. The symptoms of the illness are as described earlier. The method of treatment is to teach the cultivation of loving-kindness towards the Dharma (Dhamma), contemplating that the five aggregates (pañca-khandha) are empty and unreal.

不見眾生。豈有持犯是非之事。但緣諸受中法樂。以與於他。慈心愛念。不應加惱。是非既泯。瞋心自息。是為行法緣慈能治順理瞋病。三明治一切法中諍論故瞋者。病發如前說。對治方法。應教修無緣慈。何以故。此人隨所得法。既自以為是。謂他即非。同我者喜。違我者即瞋。或於四句及絕四句中生執。或復執于中道。如是皆有所依。故有諍訟執計因緣。便生瞋覺。對治方法。令修無緣之慈。行此慈時。言語道斷。心行處滅。於一切法。不憶不念。若無憶念。因何諍訟而生瞋心。大慈平等。同與本凈之樂。離惱他相故。名慈能與樂。亦得言菩薩為諸眾生說如是法。名為大慈。當知修無緣慈。對治一切法中諍論瞋恚。四明治愚癡多病。如經中說。愚癡多者。教觀因緣。問曰。因緣之法。其義甚深。云何愚癡之人。教觀因緣。答曰。言愚癡者。非謂如牛羊等。但是人聰明利根。分別籌量不得正慧。邪心取理。名為愚癡愚癡之病。既有三種。對治亦應立三。一明治斷常癡病者。邪思執著。或起常見。或起斷見。便破因果。病相如前說。對治方法。應教觀三世十二因緣。過去有二。現在有八。未來有二。是為十二因緣。三世相因。不常不斷。如經偈說。

我真佛法中　　雖空亦不斷　相續亦不常　　善惡亦不失

【現代漢語翻譯】現代漢語譯本不見眾生，哪裡還有什麼持戒、犯戒、是非的事情呢？只是因為在各種感受中體驗到佛法的快樂，並把它給予他人，以慈悲之心愛護憐憫，不應該加以惱害。是非既然消泯，嗔恨之心自然止息。這就是修習法緣慈能治療順理嗔病的道理。三、對治一切法中因諍論而生嗔者。病癥發作的情況如前所述。對治方法，應當教導修習無緣慈。為什麼呢？因為這種人隨自己所得到的法，就自以為是，認為別人都是錯的。與我相同的就喜歡，違揹我的就嗔恨。或者執著於四句（有、無、亦有亦無、非有非無）及超越四句的境界，或者執著于中道。像這樣都是有所依賴，所以才有諍訟執計的因緣，便產生嗔覺。對治方法，令修無緣之慈。行此慈心時，言語的道路斷絕，心的活動也停止。對於一切法，不憶念不思念。如果沒有憶念，又怎麼會因為諍訟而生嗔心呢？大慈平等，共同給予本自清凈的快樂，遠離惱害他人的行為，所以名為慈能給予快樂。也可以說菩薩為諸眾生宣說這樣的佛法，名為大慈。應當知道修習無緣慈，能對治一切法中因諍論而生的嗔恚。四、對治愚癡多病。如經中所說，愚癡多的人，教導他觀察因緣。問：因緣之法，其義甚深，怎麼能教導愚癡之人觀察因緣呢？答：所說的愚癡，不是指牛羊等，而是指人雖然聰明利根，但分別籌量卻得不到正確的智慧，以邪心取理，這叫做愚癡。愚癡的病有三種，對治也應該設立三種。一、對治斷常癡病者，邪思執著，或者生起常見，或者生起斷見，便破壞因果。病癥的情況如前所述。對治方法，應當教導觀察三世十二因緣。過去有二支，現在有八支，未來有二支，這就是十二因緣。三世互相依存，不常也不斷。如經中的偈頌所說：『我真佛法中，雖空亦不斷，相續亦不常，善惡亦不失』。

【English Translation】 English version Not seeing sentient beings, how can there be matters of upholding or violating precepts, right or wrong? It is only because of experiencing the joy of Dharma in various sensations and giving it to others, cherishing them with loving-kindness, and not adding to their suffering. Since right and wrong are extinguished, anger naturally ceases. This is the principle of practicing Dharma-related loving-kindness to cure anger arising from reasoning. Three, to counteract anger arising from disputes about all dharmas. The symptoms are as described earlier. The method of treatment is to teach the practice of causeless loving-kindness. Why? Because such a person, based on the Dharma they have obtained, considers themselves to be right and others to be wrong. They like those who agree with them and become angry with those who disagree. Or they become attached to the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence) and the realm beyond the four phrases, or they become attached to the Middle Way. Like this, they are all dependent on something, so there is the cause and condition of disputes and attachments, and anger arises. The method of treatment is to have them cultivate causeless loving-kindness. When practicing this loving-kindness, the path of language is cut off, and the activity of the mind ceases. Regarding all dharmas, there is no recollection or thought. If there is no recollection, how can anger arise from disputes? Great loving-kindness is equal, giving the joy of original purity together, and being free from harming others, so it is called loving-kindness that can give joy. It can also be said that the Bodhisattva proclaims such Dharma to all sentient beings, which is called great loving-kindness. It should be known that cultivating causeless loving-kindness can counteract anger arising from disputes about all dharmas. Four, to counteract the illness of much ignorance. As it is said in the sutra, for those with much ignorance, teach them to contemplate conditions. Question: The Dharma of conditions is very profound in meaning, how can ignorant people be taught to contemplate conditions? Answer: What is meant by ignorance is not like cows and sheep, but refers to people who, although intelligent and sharp-witted, cannot obtain correct wisdom through discrimination and deliberation, and grasp principles with a perverse mind, this is called ignorance. Since there are three types of ignorance, three types of treatment should also be established. One, to counteract the illness of ignorance of permanence and annihilation, perverse thoughts and attachments arise, either giving rise to the view of permanence or giving rise to the view of annihilation, thus destroying cause and effect. The symptoms are as described earlier. The method of treatment is to teach them to contemplate the twelve links of dependent origination in the three periods of time. There are two links in the past, eight links in the present, and two links in the future, these are the twelve links of dependent origination. The three periods of time are interdependent, neither permanent nor annihilated. As the verse in the sutra says: 『In my true Buddha-dharma, although empty, it is not annihilated, the continuity is also not permanent, good and evil are also not lost.』

若行者能善觀十二因緣。不執斷常。則邪見心息。亦得以此對治。破相續假惑。二明治計有無癡病發者。邪念思惟。有我無我。有陰無陰等。如前說。立對治者。應教觀果報十二因緣。果報十二因緣者。觀現在歌羅邏時。名曰無明。乃至生老死等。現在即有五陰十二入十八界成就。皆從因緣生。此歌羅邏時。即有三事。一命二暖三識。故名無明。此既從緣而生。無有自性。不可言有。不可言無。乃至老死亦復如是。若知非空非有。即破空有二見。當知果報十二因緣觀。即治有無見病。今亦得以此對治。破執因成假惑。三明治世性愚癡發者。若見細微之性。能生萬法。如是邪念。名計世性。廣說如前。對治之法。還作一念十二緣觀。何以故。行者深觀一念之中具足十二。一非十二。十二非一。而今約一說十二。約十二說一。當知一無定性。無定一故。則世性不可得。故以一念十二緣觀。破執世性邪癡。此一念十二緣觀。多破執一異見。今亦即得以此破相待假惑。五明治惡業障道多病。如經中說。障道者。教令唸佛。今障道既有三種。對治則亦立三。一明治沉昏闇塞障發者。惡業病相如前說。對治應教觀應佛三十二相中隨取一相。或先取佛眉間毫相。閉目而觀。若心闇鈍。懸作不成。當對一好端嚴形像。一心取相。緣

之入定。若不明瞭。即開眼更觀。復更閉目。如是取一相明瞭。次第遍觀眾相。使心眼開明。即破昏睡沈闇之心。唸佛功德則除罪障。問曰。若取其相分明。能破沉昏者。何不作九想白骨等觀。答曰。九想白骨。但是生死不凈之身。除罪義劣故非對治。二明治惡念思惟障者。障發如前說。對治應教唸佛功德。云何爲念。正念之心緣佛十力四無所畏十八不共一切種智圓照法界常寂不動普現色身利益一切功德無量不可思議。如是念時。即是對治。何以故。此唸佛功德。從緣勝善法中生心數。惡念思惟。從緣惡法中生心數。善能破惡故。應念報佛。譬如醜陋少智之人。在端正大智人中。即自鄙恥。惡亦如是。在善心中。則恥愧自息。緣佛功德。唸唸之中。滅一切障。三明治境界逼迫障者。罪業發相如上所說。對治方法。應教念法佛。法佛者。即是法性平等。不生不滅。無有形色。空寂無為。無為之中。既無境界。何者是逼迫之相。知境界空故。即是對治。若念三十二相。即非對治。何以故是人未緣相時。已為境界惱亂。而更取相者。多因此著魔。狂亂其心。今觀空破除諸境界。存心念佛。功德無量。即滅重罪。此為對治。于義可見。略說對治治竟。第二明轉治者。出摩訶衍論解十力明定力垢凈智力中說。彼論云。貪慾之人。

【現代漢語翻譯】現代漢語譯本進入禪定。如果（禪定中的景象）不清晰，就睜開眼睛再觀察，然後再閉上眼睛。這樣選取一個清晰的景象，然後依次普遍地觀察所有景象，使心眼開明，就能破除昏睡和沉暗的心。唸佛的功德就能消除罪障。問：如果選取清晰的景象，能夠破除沉昏，為什麼不修習九想觀或白骨觀等觀法？答：九想觀和白骨觀，只是觀想生死不凈的身體，消除罪業的功德較弱，所以不是對治（沉昏）的有效方法。第二，對治惡念思惟的障礙。障礙產生的情況如前所述。對治的方法應當教導唸佛的功德。什麼是念？正念的心專注于佛的十力（Dasabala，佛的十種力量）、四無所畏（catu vaiśāradyāni，佛的四種無所畏懼的品質）、十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不與其他聲聞、緣覺共通的功德）、一切種智（sarvākārajñatā，對一切事物和一切道理的智慧），圓滿照耀法界，常寂不動，普遍顯現色身，利益一切眾生的無量不可思議的功德。這樣唸誦的時候，就是對治（惡念思惟）。為什麼呢？因為這種唸佛的功德，是從殊勝的善法中生起的心所；而惡念思惟，是從惡法中生起的心所。善能破除惡，所以應當唸誦報答佛恩。譬如醜陋而缺少智慧的人，在端正而有大智慧的人群中，就會感到自慚形穢。惡念也是如此，在善心中，就會羞愧而自行止息。緣唸佛的功德，在每一個念頭中，都能滅除一切障礙。第三，對治境界逼迫的障礙。罪業顯現的景象如上所述。對治的方法，應當教導念法佛。法佛，就是法性平等，不生不滅，沒有形色，空寂無為。在無為之中，既然沒有境界，哪裡會有逼迫的景象呢？知道境界是空性的，就是對治。如果唸誦三十二相（dvātriṃśadvaralakṣaṇa，佛的三十二種殊勝的相），就不是對治。為什麼呢？因為這個人還沒有緣唸佛的相時，就已經被境界所惱亂，如果再選取佛的相，大多會因此著魔，擾亂他的心。現在觀空，破除各種境界，專心念佛，功德無量，就能滅除重罪。這就是對治，其中的道理顯而易見。以上簡略地說明了對治的方法。第二，說明轉化治療的方法。《摩訶衍論》解釋十力時，在明定力垢凈智力中說。該論說：『貪慾的人，』

【English Translation】 English version Entering into Samadhi. If it is not clear, then open your eyes and observe again, then close your eyes again. In this way, select one clear aspect, and then universally observe all aspects in sequence, so that the mind's eye can be opened, and the mind of drowsiness and darkness can be broken. The merit of reciting the Buddha's name can eliminate karmic obstacles. Question: If selecting a clear aspect can break through drowsiness, why not practice the Nine Contemplations of Death or the White Bone Contemplation, etc.? Answer: The Nine Contemplations of Death and the White Bone Contemplation only contemplate the impure body of birth and death, and the merit of eliminating sins is weak, so it is not an effective method to counteract (drowsiness). Second, to counteract the obstacle of evil thoughts and reflections. The occurrence of obstacles is as described earlier. The method of counteracting should be to teach the merit of reciting the Buddha's name. What is recitation? The mind of right mindfulness focuses on the Buddha's Ten Powers (Dasabala), Four Fearlessnesses (catu vaiśāradyāni), Eighteen Uncommon Qualities (aṣṭādaśa āveṇikā buddha-dharmāḥ), Omniscience (sarvākārajñatā), perfectly illuminating the Dharma Realm, constantly still and unmoving, universally manifesting the physical body, benefiting all sentient beings with immeasurable and inconceivable merits. When reciting in this way, it is counteracting (evil thoughts and reflections). Why? Because this merit of reciting the Buddha's name is a mental state arising from superior good Dharma; while evil thoughts and reflections are mental states arising from evil Dharma. Goodness can break through evil, so one should recite to repay the Buddha's kindness. For example, a person who is ugly and lacks wisdom, in a crowd of people who are handsome and have great wisdom, will feel ashamed of himself. Evil thoughts are also like this, in a good mind, they will be ashamed and stop themselves. By contemplating the Buddha's merits, in every thought, all obstacles can be eliminated. Third, to counteract the obstacle of being oppressed by realms. The appearance of sinful karma is as described above. The method of counteracting should be to teach the contemplation of the Dharma Buddha. The Dharma Buddha is the equality of Dharma-nature, neither arising nor ceasing, without form or color, empty and quiescent, without action. In non-action, since there are no realms, where would there be an oppressive appearance? Knowing that realms are empty is the counteraction. If reciting the Thirty-two Marks (dvātriṃśadvaralakṣaṇa) , it is not counteracting. Why? Because this person has already been disturbed by realms before contemplating the Buddha's marks, and if he selects the Buddha's marks again, he will mostly become possessed by demons and disturb his mind. Now, contemplate emptiness, break through all realms, and focus on reciting the Buddha's name, the merit is immeasurable, and heavy sins can be eliminated. This is the counteraction, and the principle is obvious. The above briefly explains the methods of counteracting. Second, explaining the method of transforming and healing. The Mahayanalaksana explains the Ten Powers, in the section on clarifying the power of Samadhi and the wisdom of purifying defilements. The treatise says: 'A person with greed,'

教修慈心。多瞋之人。作不凈觀。愚癡多者。教思惟邊無邊。掉散心中。教令用智慧分別。沒心人中。教令攝心。若如是者。名為轉治。若不爾者。名不轉治。此為反上所說。今明轉治有二種。一者病轉法亦轉。二者病不轉而法轉。今約前一觀中。明轉治義。前對治治中。貪心多者。教觀不凈。觀心既成。見於不凈。厭患前境。便生瞋心。如佛在世。有諸比丘。學不凈觀。成即顧人自害。如是之類。應教轉觀修慈。以治于瞋。名為轉治。此即藥病俱轉。如此說者。細熟尋檢。猶未稱教意。二者病不轉而藥轉者。貪病不轉前不凈觀。修慈觀治。問曰。貪心之法。取人好相。慈亦取人好相。云何為對治。答曰。菩薩戒有明文。一切男子。皆是我父。一切女人。皆是我母。而菩薩不起慈悲。行淫無度。不避六親。犯波羅夷罪。若觀前境男女皆如父如母如子。則自敬愛心生。慈念能破貪慾。譬如父母終不于子所生非法心。複次慈名與他之樂。貪慾不善。增他煩惱。此非與樂之道。如是思惟。繫心修慈。慈定若發。即治貪慾。何以故。無量心是色界法。不應得有貪慾心生。此則病雖不轉。轉觀治之。今以不凈一門類之。餘十四門禪。悉有二種轉治之義可知。複次轉觀有二種。一者轉心不轉境。二者心境俱轉。善自推尋其義可見。

【現代漢語翻譯】現代漢語譯本教導修習慈心。對於嗔恨心重的人，教導他們修習不凈觀（觀察身體的不潔凈）。對於愚癡心重的人，教導他們思惟無邊無際的道理。對於內心散亂的人，教導他們運用智慧去分別事理。對於內心昏沉的人，教導他們收攝心神。如果這樣做，就叫做『轉治』。如果不這樣做，就叫做『不轉治』。這與前面所說的相反。現在說明『轉治』有兩種：一是病轉，法也轉；二是病不轉，而法轉。現在就前面的一個觀法中，說明『轉治』的意義。前面在對治中說，貪心重的人，教導他們修習不凈觀。如果觀想成功，見到不凈，厭惡之前的境界，反而生起嗔恨心。例如佛陀在世時，有些比丘修習不凈觀成功后，竟然顧不得別人而自相殘害。對於這種情況，應該教導他們轉而修習慈心，用以對治嗔恨心，這就叫做『轉治』。這就像藥和病都轉變了。這樣說來，仔細推敲，仍然不符合佛陀的教導。第二種是病不轉而藥轉，也就是貪病沒有轉變，就用修習慈心觀來對治。有人問：『貪心的法，是取人好的相貌；慈心也是取人好的相貌，這怎麼能作為對治呢？』回答說：『菩薩戒中有明確的條文，一切男子都是我的父親，一切女人都是我的母親。如果菩薩不生起慈悲心，放縱淫慾，不避六親，就犯了波羅夷罪（斷頭罪）。』如果觀想眼前的男女都如同自己的父母子女，自然會生起敬愛之心，慈念就能破除貪慾。譬如父母終究不會對自己的子女產生非法的念頭。再者，慈的意思是給予他人快樂，而貪慾是不善的，會增加他人的煩惱，這不是給予快樂的途徑。這樣思惟，繫念於心修習慈心。如果慈定生起，就能對治貪慾。為什麼呢？因為無量心是**法，不應該生起貪慾心。這就是病雖然沒有轉變，但轉變觀法來對治它。現在用不凈觀這一門來類推，其餘十四門禪，都有兩種『轉治』的意義，可以自己去理解。再者，轉變觀法有兩種：一是轉心不轉境，二是心境都轉。好好地推敲，其中的意義就可以明白了。

【English Translation】 English version Teach the cultivation of loving-kindness (mettā). To those with much anger, teach the contemplation of impurity (asubha). To those with much delusion, teach contemplation of the boundless. To those with scattered minds, teach them to use wisdom to discriminate. To those with lethargic minds, teach them to gather their minds. If it is done in this way, it is called 'transformation and cure' (parihara). If not, it is called 'non-transformation and cure'. This is the opposite of what was said before. Now, explaining 'transformation and cure', there are two types: first, the illness transforms, and the method also transforms; second, the illness does not transform, but the method transforms. Now, regarding the first contemplation, explain the meaning of 'transformation and cure'. Previously, in the treatment of afflictions, for those with much greed, teach them to contemplate impurity. Once the contemplation is successful, seeing the impurity, and becoming disgusted with the previous object, anger arises. For example, when the Buddha was in the world, some monks, after successfully practicing the contemplation of impurity, harmed themselves without regard for others. For such cases, one should teach them to transform their contemplation and cultivate loving-kindness to cure the anger. This is called 'transformation and cure'. This is like both the medicine and the illness transforming. Speaking in this way, upon careful examination, it still does not accord with the Buddha's teachings. The second type is when the illness does not transform, but the medicine transforms, meaning the illness of greed does not transform, so one uses the cultivation of loving-kindness to cure it. Someone asks: 'The method of greed is to take the good aspects of people; loving-kindness also takes the good aspects of people. How can this be a cure?' The answer is: 'In the Bodhisattva precepts, there is a clear statement that all men are my fathers, and all women are my mothers. If a Bodhisattva does not generate loving-kindness and compassion, indulges in sexual misconduct, and does not avoid the six kinds of relatives, they commit the pārājika (defeat) offense.' If one contemplates the men and women before them as if they were their own parents and children, then naturally a respectful and loving heart will arise, and loving-kindness can break through greed. For example, parents would never generate unlawful thoughts towards their own children. Furthermore, loving-kindness means giving happiness to others, while greed is unwholesome and increases the afflictions of others. This is not the way to give happiness. Thinking in this way, focus the mind and cultivate loving-kindness. If the samādhi (concentration) of loving-kindness arises, it can cure greed. Why? Because immeasurable mind (apramāṇa) is a **dharma (teaching, principle), and a greedy mind should not arise. Thus, although the illness does not transform, one transforms the contemplation to cure it. Now, using the door of impurity as an analogy, the remaining fourteen doors of dhyāna (meditation) all have two kinds of meanings of 'transformation and cure', which can be understood. Furthermore, there are two kinds of transformation of contemplation: first, the mind transforms, but the object does not transform; second, both the mind and the object transform. Carefully examine and contemplate, and the meaning can be understood.

第三明不轉治者。亦為二意。一者病不轉觀亦不轉。二者病轉觀不轉。一病不轉觀亦不轉者。如貪心人作不凈觀。貪心不息。更增想作觀。不須轉觀。當更作膿血爛壞相等。作一人不息。復作多人。如是乃至一城一聚落。皆作不凈。如禪經中廣說。或進入白骨流光等治。貪心方息故名不轉治。雖有此義理。而推之猶恐未是教之正意。二病轉觀不轉治者。行者為有貪慾病。作不凈觀治。貪慾轉而生瞋恚。爾時不轉不凈觀。即于不凈中增想。作不凈觀及白骨流光入定。瞋心自除。亦得即為二意。一境不轉而心轉。二境不轉心亦不不轉。餘十四對治不轉治義類亦如是。第四明兼治者。亦出摩訶衍論解八唸唸舍文中。彼論云。菩薩法施者。法施因緣。或復說法。或現神通。或復放光。如是等利益度脫眾生。名為法施。複次行法施者。應當善識眾生煩惱多少。或但有一煩惱病。或兩兩雜。或三三雜。若一煩惱說一法治。兩兩雜者說二法治。三三雜者說三法治。此即是兼治相。一病說一法治。如前說。兩病二法治者。如有貪慾病。復有瞋恚。當用不凈慈心觀共治。何以故。若但用一法。雖偏治一邊。復增一邊。則為過失。今二法相兼。病則皆差。或不凈兼慈。或慈兼不凈。今應隨病起。以義斟酌。兼三兼四。乃至五等。悉有其義。

【現代漢語翻譯】現代漢語譯本第三，關於『不轉治』（不改變對治方法）的情況，也有兩種含義：一是『病』（煩惱）沒有減輕，『觀』（對治方法）也沒有效果；二是『病』減輕了，但『觀』沒有效果。第一種情況，『病』沒有減輕，『觀』也沒有效果，例如，一個有貪心的人修習『不凈觀』（觀想身體不潔凈），但貪心沒有停止，反而增加了妄想。這時，不需要改變『觀』，應當繼續觀想膿血腐爛等景象。如果觀想一個人的身體不能停止貪心，就觀想多個人的身體，這樣乃至整個城市、整個村落，都觀想為不凈。如同《禪經》中詳細描述的那樣，或者進一步修習觀想白骨放光等方法，貪心才能停止，這叫做『不轉治』。雖然有這種道理，但仔細推敲，恐怕還不是佛陀教導的真正用意。第二種情況，『病』減輕了，但『觀』沒有效果，例如，修行者因為有貪慾的『病』，修習『不凈觀』來對治。貪慾減輕了，卻產生了嗔恚。這時，不應改變『不凈觀』，而應在『不凈觀』中增加觀想，修習『不凈觀』以及白骨放光入定，嗔心自然消除。這也包含兩種含義：一是境界沒有改變，而心境轉變了；二是境界沒有改變，心境也沒有轉變。其餘十四種對治方法中『不轉治』的含義也與此類似。第四，關於『兼治』（同時使用多種對治方法）的情況，出自《摩訶衍論》中解釋『八唸唸舍』的內容。該論中說：菩薩行法施，通過法施的因緣，或者說法，或者顯現神通，或者放出光明，像這樣利益和救度眾生，叫做『法施』。進一步說，行法施的人，應當善於瞭解眾生煩惱的多少。或者只有一種煩惱的『病』，或者兩種煩惱夾雜，或者三種煩惱夾雜。如果只有一種煩惱，就說一種法來對治；如果兩種煩惱夾雜，就說兩種法來對治；如果三種煩惱夾雜，就說三種法來對治。這就是『兼治』的相。一種『病』說一種法來對治，如前面所說。兩種『病』用兩種法來對治，例如，如果既有貪慾的『病』，又有嗔恚，應當用『不凈觀』和『慈心觀』共同對治。為什麼呢？如果只用一種法，雖然能偏面地對治一邊，卻會增加另一邊，這就造成了過失。現在兩種法相互配合，『病』就能全部痊癒。或者『不凈觀』配合『慈心觀』，或者『慈心觀』配合『不凈觀』，現在應當根據『病』的實際情況，以智慧來斟酌。兼顧三種、四種乃至五種等，都有其道理。

【English Translation】 English version Third, regarding 'not changing the treatment' (不轉治, bù zhuǎn zhì - not altering the counteractive method), there are two meanings: first, the 'illness' (病, bìng - affliction/klesha) does not diminish, and the 'contemplation' (觀, guān - counteractive method) is also ineffective; second, the 'illness' diminishes, but the 'contemplation' is ineffective. In the first case, where the 'illness' does not diminish and the 'contemplation' is also ineffective, for example, a person with greed practices the 'impurity contemplation' (不凈觀, bù jìng guān - contemplation on the impurity of the body), but the greed does not cease and instead increases delusion. At this time, there is no need to change the 'contemplation'; one should continue to contemplate pus, blood, decay, and other such sights. If contemplating one person's body does not stop the greed, then contemplate the bodies of many people, even to the point of contemplating an entire city or village as impure. As described in detail in the Dhyana Sutra, or further practice contemplating white bones emitting light, the greed will then cease. This is called 'not changing the treatment'. Although there is this principle, upon careful consideration, it is feared that it is not the true intention of the Buddha's teaching. In the second case, where the 'illness' diminishes but the 'contemplation' is ineffective, for example, a practitioner has the 'illness' of greed and practices the 'impurity contemplation' to counteract it. The greed diminishes, but anger arises. At this time, one should not change the 'impurity contemplation', but rather increase contemplation within the 'impurity contemplation', practicing 'impurity contemplation' and entering samadhi with white bones emitting light, and the anger will naturally be eliminated. This also contains two meanings: first, the state does not change, but the mind changes; second, the state does not change, and the mind also does not change. The meanings of 'not changing the treatment' in the remaining fourteen counteractive methods are similar. Fourth, regarding 'combined treatment' (兼治, jiān zhì - using multiple counteractive methods simultaneously), it comes from the explanation of 'eight thoughts of renunciation' in the Mahayana Treatise. The treatise says: A Bodhisattva practices Dharma giving, and through the causes and conditions of Dharma giving, either speaks the Dharma, or manifests supernatural powers, or emits light, and in this way benefits and liberates sentient beings, which is called 'Dharma giving'. Furthermore, one who practices Dharma giving should be skilled at understanding the amount of afflictions of sentient beings. Either there is only one 'illness' of affliction, or two afflictions are mixed, or three afflictions are mixed. If there is only one affliction, then speak one Dharma to counteract it; if two afflictions are mixed, then speak two Dharmas to counteract them; if three afflictions are mixed, then speak three Dharmas to counteract them. This is the aspect of 'combined treatment'. One 'illness' is counteracted with one Dharma, as mentioned earlier. Two 'illnesses' are counteracted with two Dharmas, for example, if there is both the 'illness' of greed and anger, one should use 'impurity contemplation' and 'loving-kindness contemplation' (慈心觀, cí xīn guān - loving-kindness contemplation) together to counteract them. Why? If only one Dharma is used, although it can partially counteract one side, it will increase the other side, which would be a fault. Now, with two Dharmas working together, the 'illness' can be completely cured. Either 'impurity contemplation' is combined with 'loving-kindness', or 'loving-kindness' is combined with 'impurity'. Now, one should consider the actual situation of the 'illness' and use wisdom to deliberate. Combining three, four, or even five, all have their reasons.

今不具說。第五明兼不轉治者。此義亦如轉治不轉治意。但于兼中對病發多少。還約。上轉不轉意。細推可見。第六非對非轉非兼治者。即是第一義悉檀波若正觀。此觀通能治十五種病。亦通能發十五種門禪。所以言非對非轉非兼治正觀。法性即法。不可以法對法。故云非對正觀。無偏不增。余病不須轉也。力能遍破眾病故不須兼。雖不得能破所破。而治諸不善。悉皆除滅。故名為治。是以摩訶衍云。有三昧。但能除貪。不能除瞋。不能除癡。有三昧。能除三毒。即是今所明正觀第一義悉檀也。所以波若一觀能治五病者。一正觀能治貪慾。如思益經云。貪慾之人。以凈觀得脫。不以不凈。世尊自知。二正觀能治瞋者。如般若說。我昔為歌利王。割截身體。爾時無我相人相眾生相。則瞋恚不生。故知實相能治于瞋。三正觀能破治癡者。智慧破于無明。其義可見。故涅槃經云。明時無闇。闇時無明。有智慧時。則無煩惱。有煩惱時。則無智慧。四正觀能治覺觀者。正觀心中。語言道斷。心行處滅。則覺觀從何而生。故維摩詰經言。云何息攀緣。謂心無所得。五正觀能治罪障者。如前引普賢觀云。端坐念實相。是名第一懺。眾罪如霜露。慧日能消除。複次如世余藥。各隨對治。能治一病。不能遍治一切病也。阿竭陀藥即能遍

【現代漢語翻譯】現代漢語譯本現在不詳細說明。第五，說明兼治但不轉治的情況。這個意義也類似於轉治和不轉治的含義。只是在兼治中，根據病癥的多少，仍然按照上面轉治和不轉治的意義來仔細推敲就可以理解。第六，非對治、非轉治、非兼治的情況，就是第一義悉檀（Paramārtha-satya，勝義諦）的般若（Prajñā，智慧）正觀。這種觀照普遍能夠治療十五種病癥，也普遍能夠引發十五種禪定之門。所以說非對治、非轉治、非兼治的正觀，法性（Dharmatā，法的本性）即是法，不可以用法來對治法，所以說非對治正觀。沒有偏頗，沒有增減，其餘的病癥不需要轉治。力量能夠普遍破除各種病癥，所以不需要兼治。雖然不能得到能破和所破，但是治療各種不善，全部都能夠消除滅盡，所以稱為治療。因此，《摩訶衍》（Mahāyāna，大乘）中說，有一種三昧（Samādhi，禪定），只能去除貪慾，不能去除嗔恚，不能去除愚癡。有一種三昧，能夠去除三種毒害，就是現在所說明的正觀第一義悉檀。所以般若一觀能夠治療五種病癥：一，正觀能夠治療貪慾，如《思益經》所說，貪慾之人，以凈觀（Śubha-dhyāna，清凈觀）得以解脫，不是用不凈觀（Aśubha-dhyāna，不凈觀）。世尊自己知道。二，正觀能夠治療嗔恚，如《般若經》所說，我過去作為歌利王（Kali，暴君），被割截身體，那時沒有我相（ātma-saṃjñā，我相）、人相（pudgala-saṃjñā，人相）、眾生相（sattva-saṃjñā，眾生相），那麼嗔恚就不會產生。所以知道實相（Tathatā，真如）能夠治療嗔恚。三，正觀能夠破除和治療愚癡，智慧破除無明（avidyā，無明），這個道理顯而易見。所以《涅槃經》說，光明時沒有黑暗，黑暗時沒有光明。有智慧時，就沒有煩惱，有煩惱時，就沒有智慧。四，正觀能夠治療覺觀（Vitarka-vicāra，尋伺），正觀心中，語言的道路斷絕，心的活動之處滅盡，那麼覺觀從哪裡產生呢？所以《維摩詰經》說，如何止息攀緣？就是心無所得。五，正觀能夠治療罪障，如前面引用的《普賢觀經》所說，端坐思念實相，這叫做第一懺悔。各種罪業如同霜露，智慧的太陽能夠消除它們。再次，如同世間的其他藥物，各自隨著對治，能夠治療一種病癥，不能普遍治療一切病癥。阿竭陀藥（Agada，萬應靈藥）就能夠普遍治療。

【English Translation】 English version I will not elaborate now. Fifth, explaining the case of treating comprehensively but not transferring the treatment. This meaning is similar to the meaning of transferring and not transferring treatment. It's just that in comprehensive treatment, based on the severity of the illness, we still carefully consider the meaning of transferring and not transferring treatment as mentioned above, and then it can be understood. Sixth, the case of neither specific treatment, nor transferring treatment, nor comprehensive treatment, is the Prajñā (Wisdom) correct contemplation of the First Principle Satya (Paramārtha-satya, Ultimate Truth). This contemplation universally can cure fifteen kinds of illnesses, and also universally can initiate fifteen doors of Dhyana (meditation). Therefore, it is said that the correct contemplation that is neither specific, nor transferring, nor comprehensive treatment, the Dharmatā (Nature of Dharma) is Dharma, and Dharma cannot be used to treat Dharma, so it is called non-specific correct contemplation. There is no bias, no increase or decrease, and the remaining illnesses do not need to be transferred for treatment. The power can universally break all kinds of illnesses, so there is no need for comprehensive treatment. Although one cannot obtain the breaker and the broken, it treats all kinds of unwholesomeness, and all can be eliminated and extinguished, so it is called treatment. Therefore, the Mahāyāna (Great Vehicle) says that there is a Samādhi (meditative absorption) that can only remove greed, but cannot remove anger, and cannot remove ignorance. There is a Samādhi that can remove the three poisons, which is the correct contemplation of the First Principle Satya that is being explained now. Therefore, the one contemplation of Prajñā can cure five kinds of illnesses: First, correct contemplation can cure greed, as the Si Yi Jing (Thinking Benefit Sutra) says, a person with greed can be liberated by Śubha-dhyāna (pure contemplation), not by Aśubha-dhyāna (impure contemplation). The World Honored One knows this himself. Second, correct contemplation can cure anger, as the Prajñā Sutra says, in the past, when I was King Kali (Kali, a tyrant), my body was cut and dismembered, at that time there was no ātma-saṃjñā (self-image), no pudgala-saṃjñā (person-image), no sattva-saṃjñā (sentient being-image), then anger would not arise. Therefore, it is known that Tathatā (Suchness) can cure anger. Third, correct contemplation can break and cure ignorance, wisdom breaks avidyā (ignorance), the meaning of which is obvious. Therefore, the Nirvana Sutra says, there is no darkness in the light, and no light in the darkness. When there is wisdom, there is no affliction, and when there is affliction, there is no wisdom. Fourth, correct contemplation can cure Vitarka-vicāra (initial and sustained thought), in the mind of correct contemplation, the path of language is cut off, and the place where the mind acts is extinguished, then where do initial and sustained thoughts arise from? Therefore, the Vimalakirti Sutra says, how to stop clinging? It is that the mind has nothing to gain. Fifth, correct contemplation can cure karmic obstacles, as the previously quoted Universal Worthy Contemplation Sutra says, sitting upright and contemplating Suchness, this is called the first repentance. All kinds of sins are like frost and dew, and the sun of wisdom can eliminate them. Furthermore, like other medicines in the world, each follows the specific treatment, and can cure one illness, but cannot universally cure all illnesses. Agada (panacea) can universally cure.

治一切眾病。是名非對非轉非兼治。亦能具足一切禪門。如大品經說。欲學一切善法。當學般若。所以者何。譬如王來必有營從。若般若慧發。則一心具足萬行。此則可以如意寶珠為喻。第四次明結成悉檀廣攝佛法者。今約此驗惡根性中辨對治。即以對摩訶衍論所明四種悉檀義。所以者何。如十五種不善境界發相。此正是世界悉檀。乃至前明善根發相。亦屬世界悉檀。以其皆是因緣生陰入界攝故。次明十五種對治禪門。即是對治悉檀。是中正辨藥病相對故。次明轉治兼轉不轉治。即是為人悉檀。此正逐人根緣不定。方便利益故名為人。次明非對非轉。即是第一義悉檀。其義可見。故摩訶衍論云。此四悉檀。即攝十二部經八萬四千法藏一切佛法。理而推之。當知禪門之義。則為廣博靡所不收。第三次明安心禪門者。略為五意。一明隨便宜。二明隨對治成就。三明隨樂欲。四明隨次第。五明隨第一義。今釋第一隨便宜者。如驗善根性中。發十五種禪門。隨其發法。當知過去已經修習。可還修令成就。隨所發法。安心修之。如發覺觸后。欲修安心。當教數息。所以者何。根本初禪。多從數息中發。當知是人過去已曾數息修禪。今若從息道而入。與本相扶。禪則易發。加功不止。則能具足四禪空定。因此即發三乘聖道事等。金

【現代漢語翻譯】現代漢語譯本治療一切眾病，這叫做非對治、非轉化、非兼治。也能完備地包含一切禪門，如《大品經》（Mahaprajnaparamita Sutra）所說：『想要學習一切善法，應當學習般若（Prajna，智慧）。』為什麼呢？譬如國王出行必定有隨從。如果般若智慧生髮，那麼一心就能完備地包含萬行。這可以用如意寶珠來比喻。第四次說明總結四悉檀（Siddhanta，一切真實語）廣泛攝取佛法，現在根據這個來驗證惡根性中辨別對治，就是用對《摩訶衍論》（Mahayana Sutra）所闡明的四種悉檀的意義。為什麼呢？如十五種不善境界顯現的相狀，這正是世界悉檀（Lokasiddhanta，世間悉檀）。乃至前面說明善根顯現的相狀，也屬於世界悉檀，因為它們都是因緣所生，被五陰（Skandha）、十二入（Ayatana）、十八界（Dhatu）所包含。其次說明十五種對治禪門，這就是對治悉檀（Pratipakshasiddhanta，各各為人悉檀）。這裡正是辨別藥物和疾病的相對關係。其次說明轉化治療、兼顧轉化和不轉化的治療，這就是為人悉檀（Purushasiddhanta，為人悉檀）。這正是隨著人的根器和因緣不定，方便利益眾生，所以稱為為人。其次說明非對治、非轉化，這就是第一義悉檀（Paramarthasiddhanta，第一義悉檀），其中的意義可以理解。所以《摩訶衍論》說：『這四悉檀，就攝取了十二部經和八萬四千法藏的一切佛法。』從道理上推論，應當知道禪門的意義，就是廣博而無所不包。第三次說明安心禪門，大致分為五個方面：一是說明隨順方便，二是說明隨順對治成就，三是說明隨順樂欲，四是說明隨順次第，五是說明隨順第一義。現在解釋第一隨順方便，如驗證善根性中，顯現十五種禪門，隨著所顯現的法門，應當知道過去已經修習過，可以再修習使之成就。隨著所顯現的法門，安心地修習它。如顯現覺觸后，想要修習安心，應當教他數息（Anapana）。為什麼呢？根本初禪（Prathama Dhyana），大多從數息中生髮。應當知道這個人過去已經數息修禪，現在如果從氣息的途徑進入，與原來的基礎互相扶助，禪定就容易生髮。如果更加努力不止息，就能完備地包含四禪（Caturdhyana）和空定（Sunyata Samadhi）。因此就能生髮三乘（Triyana）的聖道等等，如同金子一樣。

【English Translation】 English version Cures all diseases. This is called non-antidotal, non-transformative, and non-comprehensive treatment. It can also fully encompass all Dhyana gates, as stated in the Mahaprajnaparamita Sutra: 'If you want to learn all good dharmas, you should learn Prajna (wisdom).' Why? For example, when a king travels, he must have attendants. If Prajna wisdom arises, then one mind can fully encompass myriad practices. This can be compared to a wish-fulfilling jewel. The fourth explanation is about summarizing the Four Siddhantas (all true words) to broadly encompass the Buddha-dharma. Now, based on this, we examine the differentiation of antidotes in evil natures, which is to use the meaning of the four Siddhantas as explained in the Mahayana Sutra. Why? For example, the manifestations of the fifteen kinds of unwholesome realms, this is precisely the Lokasiddhanta (worldly truth). Even the previously explained manifestations of wholesome roots also belong to Lokasiddhanta, because they are all born of conditions and are encompassed by the five Skandhas (aggregates), twelve Ayatanas (sense bases), and eighteen Dhatus (elements). Next, explaining the fifteen antidotal Dhyana gates, this is the Pratipakshasiddhanta (antidotal truth). Here, the relative relationship between medicine and disease is precisely distinguished. Next, explaining transformative treatment, comprehensive transformation, and non-transformative treatment, this is the Purushasiddhanta (truth according to the person). This is precisely because it follows the person's capacity and impermanent conditions, conveniently benefiting sentient beings, hence it is called 'according to the person.' Next, explaining non-antidotal and non-transformative, this is the Paramarthasiddhanta (ultimate truth), the meaning of which can be understood. Therefore, the Mahayana Sutra says: 'These four Siddhantas encompass all the Buddha-dharma of the twelve divisions of scriptures and the eighty-four thousand Dharma treasures.' Reasoning from the principle, it should be known that the meaning of the Dhyana gates is broad and all-encompassing. The third explanation is about the Dhyana gate of pacifying the mind, which is roughly divided into five aspects: first, explaining according to convenience; second, explaining according to the accomplishment of antidotes; third, explaining according to desires; fourth, explaining according to sequence; and fifth, explaining according to ultimate truth. Now, explaining the first, according to convenience, such as in examining the nature of wholesome roots, the fifteen kinds of Dhyana gates manifest. According to the Dharma gate that manifests, it should be known that one has already practiced it in the past and can cultivate it again to achieve accomplishment. According to the Dharma gate that manifests, cultivate it with a peaceful mind. For example, after the manifestation of feeling touch, if one wants to cultivate a peaceful mind, one should teach them Anapana (mindfulness of breathing). Why? The fundamental Prathama Dhyana (first Dhyana) mostly arises from Anapana. It should be known that this person has already practiced Anapana in the past. Now, if one enters through the path of breath, supporting the original foundation, Dhyana will easily arise. If one works harder without ceasing, one can fully encompass the Caturdhyana (four Dhyanas) and Sunyata Samadhi (emptiness Samadhi). Therefore, one can generate the holy path of the Triyana (three vehicles), etc., like gold.

師之子。教令數息。是為隨本。善根發后。說安心法餘十四善根發。隨便宜立安心亦如是。二明隨對治成就立安心法者。如行人本有貪慾不善障法。為治此病。作不凈觀。觀成病滅。爾時雖無慾病。而未證深法。當更加心修習不凈。作種種不凈成已。次當卻除皮肉。修白骨流光。入八背舍。斷三界結。成三乘道。此則不失其功。若更安心餘法。方復造功。則於事難成。餘十四隨對治成就。辨安心法。類之可知。三隨樂欲者。若能對治。斷欲界煩惱不善之患。則十五種禪。通無遮障。爾時當隨行者心所欲。樂諸禪三昧。各安心其門。而修習之。即皆開發。始終成就。此可以數人同治修為類。四約次第立安心法者。遮障既除。自有行人。欲從淺至深。具足修一切禪定。應從阿那般那中而教數息。證根本四禪空定已。次教隨息。證十六特勝已。次應觀息具足通明之禪。次教不凈觀。入九想背舍等禪。乃至次應觀心性入九種大禪。禪定次第並如上。第五明禪次第中分別修證方法。在下自當具說。今明約驗善惡根性后。用安心法。既有如此之便利。故次後而說。五明隨第一義者。泥洹真法寶眾生種種門。入此十五種善根發后。及五對治除障已后。隨於一法門易悟之處。即以此為安心者。行人多因是門入聖道也。第四次明治病方法

。行者既安心修道。或本四大有病。因今用心。心息鼓擊。發動成病。或時不能善調適身息心三事。內外有所違犯。故有病發。夫坐禪之法。若能善用心者。則四百四病。自然差矣。若用心失所。則動四百四病。是故若自行化他。應當善識病源。善知坐中內心治病方法。若不知治病方法。一旦動病。非唯行道有障。則大命有慮。今明治病法中。即為二意。一明病發相。二明治病方法。病發雖復多途。略出不過三種。一者四大增動病相。二者從五臟生病。三者五根中病。略明四大病者。地大增故。腫結沉重身體枯瘠。如是等百一患生。水大增故。痰癊脹滿。飲食不消。腹痛下利等。百一患生。火大增故。煎寒壯熱支節皆痛口爽大小行不通利等。百一患生。風大增故。虛懸戰掉疼痛轉筋嘔吐嗽氣急。如是等百一患生。故經云。一大不調。百一病惱。四大不調。四百四病一時俱動四大病發。各有相貌。當於坐時及夢中察之。其相眾多。不可具記。二次明五臟生患之相。從心生患者。多身體寒熱口燥等。心主口故。從肺生患者。多身體脹滿四支煩疼悶鼻塞等。肺主鼻故。從肝生患者多喜愁憂不樂悲思瞋恚頭痛眼痛疼闇等。肝主眼故。從脾生患者。身體面上游風通身㿇㿇癢悶疼痛飲食失味。脾主舌故。從腎生患者。或咽喉噎塞腹

【現代漢語翻譯】現代漢語譯本：修行者既然安心修道，有時因為原本四大（地、水、火、風，構成物質世界的基本元素）有疾病，又因為現在用心修行，心息（呼吸）的鼓動衝擊，反而引發成疾病。或者有時不能很好地調適身、息、心這三件事，內外有所違背，所以導致疾病發作。如果懂得正確用心的坐禪方法，那麼四百四病自然會痊癒。如果用心不當，就會引發四百四病。因此，如果想要自己修行或教化他人，應當善於識別病源，善於瞭解坐禪中內心治療疾病的方法。如果不知道治療疾病的方法，一旦引發疾病，不僅修行會有障礙，甚至會危及生命。現在講解治療疾病的方法，主要分為兩個方面：一是說明疾病發作的癥狀，二是說明治療疾病的方法。疾病發作的途徑雖然很多，但大致不超過三種：一是四大增動引起的疾病，二是五臟（心、肝、脾、肺、腎）引起的疾病，三是五根（眼、耳、鼻、舌、身）引起的疾病。先簡要說明四大引起的疾病：地大增強，會導致腫脹、結塊、沉重、身體枯瘦等一百零一種疾病。水大增強，會導致痰多、腹脹、飲食不消化、腹痛、腹瀉等一百零一種疾病。火大增強，會導致發冷發熱、四肢關節疼痛、口乾、大小便不通暢等一百零一種疾病。風大增強，會導致身體虛弱、顫抖、疼痛、抽筋、嘔吐、咳嗽、呼吸急促等一百零一種疾病。所以經書上說：『一大不調，百一病惱；四大不調，四百四病一時俱動。』四大疾病發作，各有不同的癥狀。應當在坐禪時和夢中仔細觀察。這些癥狀很多，無法一一記錄。其次說明五臟引起的疾病癥狀：從心引起的疾病，多表現為身體忽冷忽熱、口乾等。因為心主管口。從肺引起的疾病，多表現為身體脹滿、四肢煩躁疼痛、鼻塞等。因為肺主管鼻。從肝引起的疾病，多表現為喜怒無常、憂愁不樂、悲傷思念、嗔恚、頭痛、眼痛、視物模糊等。因為肝主管眼。從脾引起的疾病，多表現為身體和麵部出現遊走性風疹、全身瘙癢、胸悶疼痛、飲食無味。因為脾主管舌。從腎引起的疾病，可能表現爲咽喉堵塞、腹部...

【English Translation】 English version: Since the practitioner is settled in mind to cultivate the path, sometimes due to pre-existing imbalances in the Four Great Elements (earth, water, fire, wind, the fundamental elements constituting the material world), and now because of focused practice, the agitation of the mind and breath can trigger illness. Or sometimes, one cannot properly harmonize the three aspects of body, breath, and mind, leading to internal or external conflicts, thus causing illness to arise. If one understands the method of Chan (Zen) practice with proper mindfulness, then the four hundred and four illnesses will naturally be cured. If mindfulness is misapplied, it will trigger the four hundred and four illnesses. Therefore, if one wishes to cultivate oneself or teach others, one should be skilled in recognizing the source of illness and understanding the methods of treating illness within the mind during meditation. If one does not know the methods of treatment, once illness is triggered, not only will there be obstacles to practice, but life itself may be at risk. Now, explaining the methods of treating illness, there are mainly two aspects: first, explaining the symptoms of illness arising; second, explaining the methods of treating illness. Although there are many ways for illness to arise, they generally do not exceed three types: first, illnesses caused by the increase and agitation of the Four Great Elements; second, illnesses caused by the Five Organs (heart, liver, spleen, lungs, kidneys); and third, illnesses caused by the Five Roots (eye, ear, nose, tongue, body). First, a brief explanation of illnesses caused by the Four Great Elements: When the earth element increases, it can lead to swelling, lumps, heaviness, emaciation of the body, and one hundred and one other illnesses. When the water element increases, it can lead to excessive phlegm, bloating, indigestion, abdominal pain, diarrhea, and one hundred and one other illnesses. When the fire element increases, it can lead to chills and fever, pain in the limbs and joints, dry mouth, difficulty with bowel movements and urination, and one hundred and one other illnesses. When the wind element increases, it can lead to weakness, trembling, pain, cramps, vomiting, coughing, shortness of breath, and one hundred and one other illnesses. Therefore, the scriptures say: 'If one Great Element is imbalanced, one hundred and one illnesses arise; if the Four Great Elements are imbalanced, the four hundred and four illnesses arise all at once.' The onset of illnesses from the Four Great Elements each has different symptoms. One should carefully observe them during meditation and in dreams. These symptoms are numerous and cannot be recorded one by one. Secondly, explaining the symptoms of illnesses caused by the Five Organs: Illnesses caused by the heart often manifest as alternating chills and fever, dry mouth, etc., because the heart governs the mouth. Illnesses caused by the lungs often manifest as bloating, restlessness and pain in the limbs, nasal congestion, etc., because the lungs govern the nose. Illnesses caused by the liver often manifest as mood swings, unhappiness, sadness, longing, anger, headaches, eye pain, blurred vision, etc., because the liver governs the eyes. Illnesses caused by the spleen often manifest as wandering rashes on the body and face, itching all over the body, chest tightness and pain, loss of taste, because the spleen governs the tongue. Illnesses caused by the kidneys may manifest as throat blockage, abdominal...

脹耳滿。腎主耳故。五臟生患眾多。各有其相。于坐時及夢中察之可知。其相眾多(云云)。不可具記。三次略明五根中患相。身患者。身體卒痛百節痠疼瘡癢等。舌患者。瘡強急飲食失味等。鼻患者。鼻塞甕及流濃涕等。耳患者。耳滿疼聾及或時嘈嘈然作聲等。眼患者。眼懸視𥆨𥆨及翳闇疼痛等。如是四大五臟五根病患。因起非一。病患眾多。不可具說。問曰。五根之患。無異五臟內外相因。今何以別說。答曰。為坐中別有治法故。須別說其相。行者若欲修禪脫有患生。應當善自知因起。三種病通因內外發動。若外傷寒冷熱風。飲食不慎。而病從三處發者。當知因外發。若用心不調。觀行違僻。或內心法起。不知將息。而致此三處病發。此因內發。複次行者應知得病有三種不同。一者四大增損故病。如前說。二者鬼神所作。及因魔事觸惱故得病。三者業報所得病。如此等病。初得即治。甚易得差。若經久則病成身嬴。治之則為難愈。二正明治病方法者。既深知病源起發。當作方法治之。治病之法。乃有多途。舉要言之。不過五種。一者氣息治病。所謂六種息。及十二種息。何等為六種氣。一吹二呼三嘻四呵五噓六呬。此六種息。皆于唇口之中。方便轉側而作。若於坐時。寒時應吹。熱時應呼。若以治病。吹以去寒。

【現代漢語翻譯】現代漢語譯本脹耳滿（耳朵脹滿）。腎主耳的緣故。五臟產生疾病有很多，各有其癥狀。在打坐時和夢中觀察就可以知道。其癥狀有很多（等等），不能全部記住。下面簡略地說明五根中的疾病癥狀。身體有疾病，身體突然疼痛，渾身痠痛，生瘡發癢等等。舌頭有疾病，生瘡僵硬，飲食失去味道等等。鼻子有疾病，鼻塞，鼻子里發出甕甕的聲音，以及流膿鼻涕等等。耳朵有疾病，耳朵脹滿疼痛，耳聾，以及有時嘈雜作響等等。眼睛有疾病，眼睛向上翻，視物模糊，以及有翳障，疼痛等等。像這樣四大、五臟、五根的疾病，產生的原因不止一種，疾病很多，不能全部說盡。問：五根的疾病，與五臟內外相互影響沒有區別，現在為什麼要分別說明？答：因為打坐中有特別的治療方法，所以需要分別說明其癥狀。修行人如果想要修習禪定，難免會有疾病產生，應當好好地瞭解疾病產生的原因。這三種疾病通常由內外因素共同引發。如果是外感寒冷、暑熱、風邪，飲食不謹慎，而疾病從這三個地方發作，應當知道是因外而發。如果是用心不調，觀行出現偏差，或者內心生起法，不知道調養休息，而導致這三個地方疾病發作，這是因內而發。再次，修行人應當知道得病有三種不同情況。一是四大不調導致疾病，如前面所說。二是鬼神作祟，以及因為魔事侵擾而得病。三是業報所得的疾病。像這些疾病，剛開始治療，很容易痊癒。如果經過很久，疾病已經形成，身體虛弱，治療起來就很難痊癒。二是正確地治療疾病的方法。既然已經深入瞭解疾病的根源和起因，就應當採取方法治療。治療疾病的方法有很多，概括來說，不過五種。一是氣息治病，也就是六種息和十二種息。什麼是六種氣？一吹，二呼，三嘻，四呵，五噓，六呬。這六種息，都是在嘴唇口中，方便地轉換運用而產生。如果在打坐時，寒冷時應當吹氣，暑熱時應當呼氣。如果用它來治療疾病，吹氣可以去除寒氣。

【English Translation】 English version Distended and Full Ears. Because the Kidneys govern the ears. The five viscera produce many illnesses, each with its own symptoms. These can be observed during sitting meditation and in dreams. There are many symptoms (etc.), which cannot all be remembered. Here, I will briefly explain the symptoms of illnesses in the five roots. If the body is ill, there will be sudden pain in the body, soreness throughout the joints, sores, itching, etc. If the tongue is ill, there will be sores, stiffness, loss of taste, etc. If the nose is ill, there will be nasal congestion, a booming sound in the nose, and thick, purulent nasal discharge, etc. If the ears are ill, there will be fullness and pain in the ears, deafness, and sometimes a noisy sound, etc. If the eyes are ill, there will be upward rolling of the eyes, blurred vision, and pain, etc. Such illnesses of the four elements, five viscera, and five roots arise from more than one cause. There are many illnesses, which cannot all be fully described. Question: The illnesses of the five roots are no different from the internal and external mutual influence of the five viscera. Why are they being described separately now? Answer: Because there are special treatment methods in sitting meditation, it is necessary to describe their symptoms separately. If a practitioner wants to cultivate dhyana (禪定, meditation) and inevitably has illnesses arise, they should properly understand the cause of the illness. These three types of illnesses are usually triggered by both internal and external factors. If it is an external affliction of cold, heat, or wind, or carelessness in diet, and the illness arises from these three places, one should know that it is caused by external factors. If it is disharmony in the mind, deviation in contemplation, or the arising of internal dharmas (法, teachings) without knowing how to rest and recuperate, leading to the onset of illness in these three places, this is caused by internal factors. Furthermore, practitioners should know that there are three different types of illnesses. First, illnesses caused by imbalances in the four elements, as mentioned earlier. Second, illnesses caused by the actions of ghosts and spirits, and illnesses caused by demonic disturbances. Third, illnesses resulting from karmic retribution. These types of illnesses are very easy to cure if treated early. If they persist for a long time, the illness will become established and the body will weaken, making it difficult to cure. Second, the correct method for treating illnesses. Since the root and cause of the illness are deeply understood, methods should be taken to treat it. There are many methods for treating illnesses, but to summarize, there are no more than five types. First, treating illnesses with breath, which is the six types of breath and the twelve types of breath. What are the six types of breath? One is blowing (吹), two is exhaling (呼), three is hissing (嘻), four is shouting (呵), five is sighing (噓), and six is panting (呬). These six types of breath are all produced by conveniently shifting and using the lips and mouth. If one is meditating, one should blow air when cold and exhale when hot. If using it to treat illness, blowing air can remove cold.

呼以去熱。嘻以去痛。及以治風。呵以去煩。又以下氣。噓以散痰。又以消滿。呬以補勞。若治五臟。呼吹二氣。可以治心。噓以治肝。呵以治肺。嘻以治脾。呬以治腎。複次有十二種息。能治眾患。一謂上息。二下息。三滿息。四燋息。五增長息。六滅壞息。七暖息。八冷息。九沖息。十持息。十一和息。十二補息。此十二息。皆心中作想而用。今略明十二息對治患之相。上息治沉重。下息治虛懸。滿息治枯瘠。燋息治腫滿。增長息治損。滅壞息治增。暖息治冷。冷息治熱。沖息治壅結不通。持息治戰動。和息通治四大不和。補息資補四大。善用此息。可以遍治眾患。用之失所。各生眾患。推之可知。諸師用息治病。方法眾多(云云)。不備說。今略示一兩條。令知大意。二明假想治病者。具如雜阿含治禪病秘法七十二法中廣說。但今人神根既鈍。作此觀想。多不成就。或不得其意。非唯治病不差。更增眾患。故諸師善得意者。若有秘要。假想用之。無往不愈。但不可具以文載。三咒術治病者。萬法悉有對治。以相厭禳。善知其法術用之。無不即愈。咒法出諸修多羅及禪經中。術法諸師秘之。多不妄傳。四用心主境治病者。有師言。心是一期果報之主。譬如王有所至處。群賊迸散。心王亦爾。隨有病生之處。住心其

【現代漢語翻譯】現代漢語譯本呼氣可以去除身體的熱癥（去熱）。嘻氣可以去除疼痛（去痛）。及氣可以治療風病（治風）。呵氣可以去除煩躁（去煩）。又氣可以使氣下降（下氣）。噓氣可以驅散痰液（散痰），也可以消除脹滿（消滿）。呬氣可以補益勞損（補勞）。如果用來治療五臟，呼氣和吹氣這兩種氣息可以用來治療心臟的疾病（治心），噓氣用來治療肝臟的疾病（治肝），呵氣用來治療肺部的疾病（治肺），嘻氣用來治療脾臟的疾病（治脾），呬氣用來治療腎臟的疾病（治腎）。再次，有十二種呼吸的方法（十二種息），能夠治療各種疾病（眾患）。第一種叫做上息，第二種叫做下息，第三種叫做滿息，第四種叫做燋息，第五種叫做增長息，第六種叫做滅壞息，第七種叫做暖息，第八種叫做冷息，第九種叫做沖息，第十種叫做持息，第十一種叫做和息，第十二種叫做補息。這十二種呼吸方法，都是在心中作意觀想（心中作想）而使用的。現在簡略地說明這十二種呼吸方法所對應的治療疾病的狀況（對治患之相）：上息用來治療身體的沉重感（治沉重），下息用來治療身體的虛弱懸空感（治虛懸），滿息用來治療身體的枯瘦瘠薄（治枯瘠），燋息用來治療身體的腫脹滿悶（治腫滿），增長息用來治療身體的虧損（治損），滅壞息用來治療身體的增益過度（治增），暖息用來治療身體的寒冷（治冷），冷息用來治療身體的燥熱（治熱），沖息用來治療身體的壅塞不通（治壅結不通），持息用來治療身體的戰慄抖動（治戰動），和息可以普遍地調和四大不調（通治四大不和），補息可以資養補益四大（資補四大）。如果能夠善於運用這些呼吸方法，就可以普遍地治療各種疾病（遍治眾患）；如果使用不當，就會各自產生各種疾病（各生眾患），仔細推究就可以知道。各位老師運用呼吸來治療疾病，方法有很多（方法眾多）。這裡不詳細說明，現在簡略地展示一兩條，讓大家瞭解其中的大概意思。第二種是假想治療疾病的方法（假想治病）。詳細的內容可以參考《雜阿含經》中治療禪病秘法的七十二種方法（雜阿含治禪病秘法七十二法）。但是現在的人神識和根器都比較遲鈍（神根既鈍），作這樣的觀想，大多不能成就（多不成就），或者不能領會其中的意思（不得其意），這樣不僅不能治好疾病，反而會增加各種疾病（更增眾患）。所以各位老師如果能夠很好地領會其中的要領，如果有什麼秘訣，用假想的方法來治療疾病，往往沒有不痊癒的（無往不愈）。但是不可以全部用文字記載下來。第三種是用咒語來治療疾病（咒術治病）。萬法都有其對應的治療方法，用相厭相禳的方法。如果能夠很好地瞭解其中的法術，使用起來沒有不能立即痊癒的（無不即愈）。咒語的方法出自各種修多羅（修多羅，佛經）和禪經中，法術被各位老師視為秘密，大多不會輕易傳授（多不妄傳）。第四種是用心來主導境界以治療疾病（用心主境治病）。有老師說，心是這一期果報的主宰（一期果報之主），譬如國王所到的地方，群賊都會四處逃散。心王也是這樣，無論哪裡產生疾病，把心安住在那裡。

【English Translation】 English version 'Breathing out (呼) eliminates heat (去熱). Hissing (嘻) eliminates pain (去痛). 'Ji' (及) treats wind disorders (治風). 'He' (呵) eliminates vexation (去煩). 'You' (又) lowers the 'qi' (下氣). 'Xu' (噓) disperses phlegm (散痰) and eliminates fullness (消滿). 'Si' (呬) replenishes fatigue (補勞). If used to treat the five organs, exhaling (呼) and blowing (吹) can treat heart ailments (治心). 'Xu' (噓) treats liver ailments (治肝). 'He' (呵) treats lung ailments (治肺). 'Xi' (嘻) treats spleen ailments (治脾). 'Si' (呬) treats kidney ailments (治腎). Furthermore, there are twelve types of breaths (十二種息) that can treat various illnesses (眾患). The first is called the upward breath (上息), the second the downward breath (下息), the third the full breath (滿息), the fourth the parched breath (燋息), the fifth the increasing breath (增長息), the sixth the decreasing breath (滅壞息), the seventh the warm breath (暖息), the eighth the cold breath (冷息), the ninth the rushing breath (沖息), the tenth the sustaining breath (持息), the eleventh the harmonizing breath (和息), and the twelfth the replenishing breath (補息). These twelve breaths are all used by mentally visualizing (心中作想). Now, I will briefly explain the corresponding treatments for illnesses using these twelve breaths (對治患之相): The upward breath treats heaviness (治沉重), the downward breath treats the feeling of emptiness and suspension (治虛懸), the full breath treats emaciation (治枯瘠), the parched breath treats swelling and fullness (治腫滿), the increasing breath treats depletion (治損), the decreasing breath treats excess (治增), the warm breath treats coldness (治冷), the cold breath treats heat (治熱), the rushing breath treats stagnation (治壅結不通), the sustaining breath treats trembling (治戰動), the harmonizing breath generally harmonizes the disharmony of the four elements (通治四大不和), and the replenishing breath nourishes and replenishes the four elements (資補四大). If one is skilled in using these breaths, one can generally treat various illnesses (遍治眾患); if used improperly, each can cause various illnesses (各生眾患), which can be understood through careful examination. Various teachers use breath to treat illnesses, with many methods (方法眾多). I will not explain them in detail here, but I will briefly show one or two to give you a general idea. The second method is treating illnesses through visualization (假想治病). Detailed information can be found in the 'Miscellaneous Agama Sutra' in the seventy-two secret methods for treating illnesses arising from meditation ('雜阿含經' 治禪病秘法七十二法). However, people today have dull faculties and roots (神根既鈍), and most cannot achieve success in this visualization (多不成就), or they cannot grasp its meaning (不得其意). Not only will this not cure the illness, but it will also increase various illnesses (更增眾患). Therefore, teachers who have a good understanding of the essentials, if they have any secrets, use visualization to treat illnesses, and they are often invariably cured (無往不愈). However, it is not possible to record everything in writing. The third method is treating illnesses with mantras (咒術治病). All phenomena have corresponding treatments, using methods of aversion and supplication. If one has a good understanding of the techniques, using them will invariably result in immediate healing (無不即愈). The methods of mantras come from various Sutras (修多羅, Buddhist scriptures) and meditation scriptures, and the techniques are kept secret by the teachers, who often do not transmit them lightly (多不妄傳). The fourth method is treating illnesses by using the mind to control the environment (用心主境治病). Some teachers say that the mind is the master of this life's karmic retribution (一期果報之主), just as when a king arrives, the bandits scatter in all directions. The mind-king is also like this; wherever an illness arises, settle the mind there.

中。經久不散。病即除滅。又師云。用心住憂陀那。此云丹田。去臍下二寸半。多治眾患。又師云。安心足下。多有所治。其要眾多。今不具說。五觀析治病者。用正智慧檢受病。既不可得。四大之患。即自消滅。若是鬼神及因魔羅得病。當用強心加咒。及以觀照等法助治之。若是業病。必須助以修福懺悔轉讀。患即自滅。此五種治病之法。若行人善得一意。則可自行兼他。況復具足通達。若都不知其一。則患生無治。非唯廢修正業。亦恐性命有慮。豈可自行教人。是故欲修禪之者。必須善解內心治病之法。內心治病方法眾多。豈可具傳於文。若欲習知。當更尋訪上來所出是旨。是示其大意。若但依此文。文既闕略。恐未可定怙。智者善得。其意。方便迴轉。無善知識之處。亦足權以救急。問曰。用心坐中治病必有效不。答曰。若具十法。無有不益。十法者。一信。二用。三勤。四恒住緣中。五別病因起。六者方便。七久行。八知取捨。九善將護。十識遮障。何謂為信。謂信此法。必能治病。何謂為用。謂隨時常用。何謂為勤。用之專精不息取。得汗為度。何謂為恒住緣中。謂細心念念。依法而不散亂。何謂別病因起。別病因起如上說。何謂為方便。謂吐納運心緣想。善巧成就。不失其宜。何謂為久行。謂若用之未即

有益。不計日月。常習不廢。何謂知取捨。謂知益則勤。用損則舍之。漸轉心取治。何謂知將護。謂善識異緣犯觸。何謂遮障。謂得益不向外說。未損不疑謗。若依此十法所治。必定有效。次第五明魔事者。魔羅秦言殺者。奪行人功德之財。殺智慧命故名魔羅。云何名魔事。如佛以功德智慧。度脫眾生。入涅槃為事。魔亦如是。常以破壞眾生善根。令流轉生死為事。若能安心道門。道高則魔盛。故須善識魔事。今釋即為三。一分別魔法不同。二明魔事發相。三明壞魔之法。第一分別魔法不同。魔有四種。一者煩惱魔。二者陰入界魔。三者死魔。四者欲界天子魔。一煩惱魔者。即是三毒九十八使取有流扼縛蓋纏惱結等。皆能破壞修道之事。如摩訶衍論偈說。

欲是汝初軍　　憂愁為第二　飢渴為第三　　觸愛為第四　睡眠第五軍　　怖畏為第六　疑悔為第七　　瞋恚為第八　利養虛稱九　　自高蔑人十　如是等軍眾　　厭沒出家人　我以禪智力　　破汝此諸軍　得成佛道已　　度脫一切人

二陰界入魔。為五陰十二入十八界。一切名色系縛眾生。陰覆行者清凈善根功德智慧。不得增長故名為魔。所謂欲界陰入。乃至色無色界陰入亦如是。行者若心不了受著。悉名為魔。若能不受不著。觀如虛空

【現代漢語翻譯】現代漢語譯本有益。不計日月。常習不廢。什麼叫做知取捨？就是知道有益的就勤奮去做，知道有害的就捨棄它。逐漸轉變心意來修治。什麼叫做知將護？就是善於識別不同的因緣和冒犯觸犯。什麼叫做遮障？就是得到益處不向外宣說，沒有受到損害不懷疑誹謗。如果依照這十種方法來修治，必定有效。接下來依次說明魔事：魔羅（Māra），用秦地的語言來說就是『殺者』，奪取修行人功德的財富，殺害智慧的性命，所以叫做魔羅（Māra）。什麼叫做魔事？如同佛以功德智慧，度脫眾生，進入涅槃作為事業；魔也是這樣，常常以破壞眾生善根，使眾生流轉生死作為事業。如果能夠安心於道門，道行越高，魔力越盛，所以必須善於識別魔事。現在解釋魔事分為三點：一、分別魔法的不同；二、說明魔事發生的徵兆；三、說明破除魔的方法。第一點，分別魔法的不同。魔有四種：一者，煩惱魔；二者，陰入界魔；三者，死魔；四者，欲界天子魔。一、煩惱魔，就是貪嗔癡三毒和九十八使（指使人產生煩惱的各種心理活動），它們能使人執取有漏之法，產生流轉，扼殺束縛，覆蓋纏繞，惱亂身心，結成苦果，都能破壞修道之事。如《摩訶衍論》中的偈頌所說：『慾望是你的第一支軍隊，憂愁是你的第二支軍隊，飢渴是你的第三支軍隊，觸愛是你的第四支軍隊，睡眠是第五支軍隊，怖畏是第六支軍隊，疑悔是第七支軍隊，瞋恚是第八支軍隊，利養虛名是第九支軍隊，自高輕蔑他人是第十支軍隊。像這樣的軍隊，使出家人厭惡沉沒。我以禪定智慧的力量，破除你這些軍隊，成就佛道之後，度脫一切人。』二、陰界入魔。就是五陰（五蘊）、十二入（十二處）、十八界（十八界），一切名色系縛眾生。陰覆蓋行者清凈善根功德智慧，使之不得增長，所以叫做魔。所謂欲界陰入，乃至色無色界陰入也是這樣。修行人如果心不明白而受著，都叫做魔。如果能夠不受不著，觀照它們如同虛空。

【English Translation】 English version Beneficial. Not counting days and nights. Constantly practicing without ceasing. What is called knowing what to take and discard? It means knowing that if something is beneficial, then diligently do it; if something is harmful, then discard it. Gradually transform the mind to cultivate. What is called knowing how to protect and care? It means being good at recognizing different conditions and offenses. What is called shielding and obstructing? It means not outwardly speaking about benefits gained, and not doubting or slandering when there is no harm. If one cultivates according to these ten methods, it will surely be effective. Next, explaining the Māra's (demon) affairs in order: Māra (魔羅), in the language of Qin (秦, ancient China), means 'killer', it steals the wealth of merit and virtue from practitioners, and kills the life of wisdom, therefore it is called Māra (魔羅). What is called Māra's (魔) affairs? It is like the Buddha using merit and wisdom to deliver sentient beings and enter Nirvana as his work; Māra (魔) is also like this, constantly using the destruction of sentient beings' roots of goodness and causing them to transmigrate in Samsara as his work. If one can settle the mind in the path, the higher the path, the stronger the Māra (魔) will be, so one must be good at recognizing Māra's (魔) affairs. Now, the explanation of Māra's (魔) affairs is divided into three points: First, distinguishing the differences in Māra's (魔) dharmas; second, explaining the signs of Māra's (魔) affairs arising; third, explaining the method of destroying Māra (魔). The first point, distinguishing the differences in Māra's (魔) dharmas. There are four types of Māra (魔): First, the Kleśa Māra (煩惱魔, the demon of afflictions); second, the Skandha-Āyatana-Dhātu Māra (陰入界魔, the demon of aggregates, entrances, and realms); third, the Death Māra (死魔); fourth, the Deva-putra Māra (欲界天子魔, the demon of the sons of desire realm gods). First, the Kleśa Māra (煩惱魔) is the three poisons of greed, anger, and delusion, and the ninety-eight anuśayas (使, tendencies), which cause people to grasp at conditioned dharmas, produce transmigration, strangle and bind, cover and entangle, trouble the body and mind, and form bitter fruits, all of which can destroy the practice of the path. As the verse in the Mahāyāna Treatise says: 『Desire is your first army, sorrow is your second, hunger and thirst are the third, attachment to touch is the fourth, sleep is the fifth army, fear is the sixth, doubt and regret are the seventh, anger is the eighth, gain and false praise are the ninth, arrogance and contempt for others are the tenth. Such armies cause renunciants to be disgusted and submerged. I use the power of meditation and wisdom to break your armies, and after attaining Buddhahood, I will deliver all people.』 Second, the Skandha-Āyatana-Dhātu Māra (陰界入魔). These are the five skandhas (五陰, aggregates), twelve āyatanas (十二入, entrances), and eighteen dhātus (十八界, realms), all of which bind sentient beings with name and form. The skandhas cover the practitioner's pure roots of goodness, merit, virtue, and wisdom, preventing them from growing, therefore they are called Māra (魔). The skandhas, āyatanas, and dhātus of the desire realm, and even the skandhas, āyatanas, and dhātus of the form and formless realms are also like this. If a practitioner's mind is not clear and becomes attached, they are all called Māra (魔). If one can be unattached and not grasp, and contemplate them as empty space.

。不為覆障。即破魔業。三死魔者。一切生死業報。輪轉不息。皆名為魔。複次若行人慾發心修道。便得病命終。或為他害不得修道。即為廢。今修習聖道。比至後世。因緣轉異。忘失本心。皆名魔事複次行者。當修道時。慮死不活。便愛著其身。而不修道。亦是死魔所攝。四天子魔者。即是波旬。此魔是佛法怨仇。常恐行人出離其界故。令諸鬼神眷屬。作種種惱亂。破壞行者善根。是為他化自在天子魔。第二明四魔發相者。若煩惱魔。如前不善根性中三毒等分煩惱中廣說。若陰入界魔發相。如前不善及善根性中發種種色心境界說。若死魔發相。如前病患法中廣說。所以者何。病為死因。若鬼神魔者。今當分別說。鬼神魔有三種。一者精媚。二者埠惕鬼。三者魔羅。精媚者。十二時獸變化。作種種形色。或作少男少女老宿之形。及可畏身相等非一。以惱行人。各當其時而來。善須別識。若多卯時來者。必是狐兔貉等。說其名字精媚即散。餘十一時形相。類此可知。二埠惕鬼者。亦作種種。惱亂行人。或如蟲。緣人頭面。鉆刺懾懾。或擊攊人兩掖下。或乍抱持於人。或復言說音聲喧鬧。及作諸獸之形。異相非一。來惱行人者。應即覺知。一心閉眼。陰而罵之作是言。我今識汝。汝是此閻浮提中食火嗅香偷臘吉支。邪見喜

【現代漢語翻譯】現代漢語譯本不被覆蓋和阻礙，就能立即破除魔的干擾。三種死魔指的是一切生死的業報，輪轉不息，都被稱為魔。此外，如果修行人想要發心修道，卻因此生病而死，或者被他人所害而無法修道，這就是被廢棄。現在修習聖道，等到來世，因緣轉變，忘記了本來的發心，這些都被稱為魔事。此外，修行人在修道的時候，擔心死亡而不能活下去，於是貪愛自己的身體，而不去修道，這也是被死魔所控制。四天子魔指的是波旬（Pāpīyas，欲界第六天之主），這個魔是佛法的怨敵，常常害怕修行人脫離他的境界，所以讓各種鬼神眷屬，製造各種惱亂，破壞修行人的善根，這就是他化自在天子魔（Paranirmita-vaśavartin，欲界第六天）。第二部分說明四魔顯現的形態。煩惱魔（Kleśa-māra）的顯現，如前面不善根性中的貪嗔癡等煩惱中廣泛說明的那樣。陰入界魔（Skandha-māra）的顯現，如前面不善和善根性中顯現各種色心境界所說的那樣。死魔（Mṛtyu-māra）的顯現，如前面病患法中廣泛說明的那樣。這是因為疾病是死亡的原因。鬼神魔，現在應當分別說明。鬼神魔有三種：一是精媚，二是埠惕鬼，三是魔羅（Māra）。精媚，是十二時獸變化而成，會變化成各種形狀和顏色，或者變成少男少女老者的樣子，以及可怕的身形等等，形態不一，用來惱亂修行人。它們會在各自對應的時間前來。需要仔細辨別。如果多在卯時（早上5-7點）來，那必定是狐貍、兔子、貉等。說出它們的名字，精媚就會散去。其餘十一個時辰的形相，可以依此類推得知。第二種埠惕鬼，也會製造各種各樣的形態，惱亂修行人。或者像蟲子一樣，沿著人的頭面爬行，鉆刺，讓人感到害怕。或者敲打人的兩腋下，或者突然抱住人，或者發出喧鬧的言語聲音，以及製造各種獸類的形狀，各種不同的形態，來惱亂修行人，應當立即覺知，一心閉上眼睛，在心中默默地罵它們，這樣說：『我現在認識你了，你是這閻浮提（Jambudvīpa，我們所居住的這個世界）中吃火、聞香、偷臘吉支（lākṣā-gṛhī，一種鬼的名字），邪見喜歡』

【English Translation】 English version Without being covered and obstructed, one can immediately break through the interference of Māra. The three death Māras refer to all karmic retributions of birth and death, revolving without ceasing, all of which are called Māra. Furthermore, if a practitioner intends to generate the aspiration for cultivation but dies due to illness or is harmed by others and cannot cultivate, this is considered abandonment. Now, cultivating the holy path, by the time of the next life, conditions change, and the original aspiration is forgotten; these are all called Māra's deeds. Moreover, when a practitioner is cultivating, fearing death and not being able to live, they become attached to their body and do not cultivate; this is also controlled by the death Māra. The four Deva Māras refer to Pāpīyas (the lord of the sixth heaven of the desire realm). This Māra is the enemy of the Buddha's Dharma, constantly fearing that practitioners will escape his realm. Therefore, he commands various ghosts and spirits to create various disturbances, destroying the practitioner's roots of goodness; this is the Paranirmita-vaśavartin (the sixth heaven of the desire realm). The second part explains the manifestations of the four Māras. The manifestation of Kleśa-māra (affliction Māra) is as extensively explained in the afflictions such as greed, anger, and delusion in the nature of unwholesome roots mentioned earlier. The manifestation of Skandha-māra (aggregate Māra) is as described earlier in the nature of unwholesome and wholesome roots, where various realms of form and mind manifest. The manifestation of Mṛtyu-māra (death Māra) is as extensively explained in the Dharma of illness mentioned earlier. This is because illness is the cause of death. As for ghost and spirit Māras, they should now be explained separately. There are three types of ghost and spirit Māras: first, seductive spirits; second, Bhūta ghosts; and third, Māra. Seductive spirits are transformations of the twelve zodiacal animals, transforming into various shapes and colors, or into the forms of young boys, young girls, old elders, and frightening forms, etc., in various forms, to disturb practitioners. They come at their respective times. One must carefully discern them. If they come mostly during the Mao hour (5-7 AM), they are certainly foxes, rabbits, raccoon dogs, etc. Speaking their names, the seductive spirits will scatter. The forms of the other eleven hours can be known by analogy. The second type, Bhūta ghosts, also create various forms to disturb practitioners. They may be like insects, crawling along people's heads and faces, drilling and piercing, causing fear. Or they may strike people under the armpits, or suddenly embrace people, or make noisy speech and sounds, and create various animal shapes, in various different forms, to disturb practitioners. One should immediately be aware, close one's eyes with a focused mind, and silently curse them in one's heart, saying: 'I now recognize you. You are the fire-eating, incense-smelling, lākṣā-gṛhī (a type of ghost), evil-view-loving one in this Jambudvīpa (the world we live in).'

破戒種。我今持戒終不畏汝。若出家人。應誦戒序。若在家人。應誦三歸五戒菩薩十重四十八輕戒等。鬼便卻行匍匐而去。如是作種種留難相貌。及除卻之法。並如禪經中廣說。三魔羅惱亂者。是魔多作三種相。來破行人。一作違情事。即是作可畏五塵。二作順情事。即是作可愛五塵令人心著。三作非違非順事。即是作平品五塵動亂行者。是故魔名殺者。複名華箭。亦併名五箭。射五情故。一情中有三種境。對情而惱行者。五情合有十五種境。色中三者。一順情色。或作父母兄弟諸佛形像端正男女可愛之境令人心著。二色中違者。或作虎狼師子羅剎之形種種可畏像。來怖行者。三色中非違非順者。但作平品之形色。亦不令人生愛。亦不令人生怖。皆能動亂人心。令失禪定。故名為魔。余諸情中。亦當如是分別。但約塵相有異。行者若不別諸邪偽。則為所壞。狂亂。作罪。裸形無恥。起種種過。破他善事。毀損三寶。非可具說。或時得病致死。必須慎之善加覺識。問曰。何故不約法塵。對意根中論三種魔事。答曰。從多為論。一切魔事。多從五情中入故。但說五情。細而論檢。意根中亦不無三種惱亂之事。類而可知。複次諸大乘經中。辨種種六塵中幻偽。對意根魔事起相。是中廣說。故大品經云。如是等魔事魔罪。不說

【現代漢語翻譯】現代漢語譯本破戒之人。我現在堅持戒律，終究不會畏懼你。如果出家人，應該誦讀戒序。如果在家人，應該誦讀三歸、五戒、菩薩十重四十八輕戒等。鬼便會退卻，匍匐而去。像這樣製造種種阻礙，以及消除這些阻礙的方法，都如禪經中詳細所說。三種魔羅的惱亂，是指魔會製造三種現象，來破壞修行人。一是製造違背情理的事情，也就是製造可怕的五塵（色、聲、香、味、觸）。二是製造順應情理的事情，也就是製造可愛的五塵，使人心生執著。三是製造非違背也非順應情理的事情，也就是製造平淡的五塵，動亂修行人。所以魔又名『殺者』，又名『華箭』，也並稱為『五箭』，因為它們射向五情（眼、耳、鼻、舌、身）的緣故。每一種情中都有三種境界，針對情來惱亂修行人。五情合起來共有十五種境界。色塵中的三種境界：一是順情，或者化作父母兄弟、諸佛形像、端正男女等可愛之境，使人心生執著。二是色塵中違背情理的，或者化作虎狼獅子、羅剎（Rakshasa）之形等種種可怕的形象，來恐嚇修行人。三是色塵中非違背也非順應情理的，只是化作平淡的形色，既不使人生愛，也不使人生怖，但都能動亂人心，使人失去禪定，所以稱為魔。其餘諸情中，也應當這樣分別，只是所針對的塵相有所不同。修行人如果不辨別這些邪惡虛偽的現象，就會被它們破壞，導致狂亂、作惡、裸形淫亂，產生種種過失，破壞他人善事，毀損三寶（佛、法、僧），這些是無法一一說盡的。有時甚至會因此得病致死。必須謹慎小心，善加覺察辨識。問：為什麼不針對意根中的法塵，來討論三種魔事呢？答：這是從多數情況來說的。一切魔事，大多是從五情中侵入的，所以只說五情。如果仔細檢查，意根中也不是沒有三種惱亂的事情，可以類推得知。而且，諸大乘經典中，辨別種種六塵（色、聲、香、味、觸、法）中的幻象和虛偽，針對意根魔事生起的現象，其中有詳細的說明。所以《大品經》（Mahaprajnaparamita Sutra）說：像這些魔事魔罪，就不再多說了。

【English Translation】 English version Those who have broken the precepts. I now uphold the precepts and will not fear you. If a monastic, they should recite the Pratimoksha (戒序). If a layperson, they should recite the Three Refuges (三歸), the Five Precepts (五戒), the Bodhisattva's Ten Major and Forty-Eight Minor Precepts (菩薩十重四十八輕戒), etc. The ghost will then retreat and crawl away. Such are the various obstacles created and the methods to remove them, as described in detail in the Dhyana Sutras (禪經). The three Maras (魔羅) that cause disturbance refer to the demon creating three kinds of appearances to disrupt practitioners. First, creating things that go against emotions, which are the fearful five dusts (五塵) [form, sound, smell, taste, and touch]. Second, creating things that accord with emotions, which are the lovely five dusts, causing people to become attached. Third, creating things that are neither in accordance nor in opposition to emotions, which are the ordinary five dusts, disturbing practitioners. Therefore, Mara is also called 'the killer,' also called 'flower arrow,' and also collectively called 'five arrows,' because they shoot at the five senses (五情) [eye, ear, nose, tongue, body]. Each sense has three kinds of realms, targeting the senses to disturb practitioners. The five senses combined have fifteen kinds of realms. Among the three aspects of form (色): first, those that accord with emotions, such as transforming into parents, siblings, Buddhas, handsome men and beautiful women, and other lovely realms, causing people to become attached. Second, those that oppose emotions in form, such as transforming into the shapes of tigers, wolves, lions, Rakshasas (羅剎), and other fearful images, to frighten practitioners. Third, those that are neither in accordance nor in opposition to emotions in form, only creating ordinary forms and colors, neither causing people to develop love nor causing people to develop fear, but all can disturb people's minds and cause them to lose Samadhi (禪定), hence they are called Mara. The same distinctions should be made in the other senses, but the aspects of the dusts are different. If practitioners do not distinguish these evil and false phenomena, they will be destroyed by them, leading to madness, committing sins, naked licentiousness, and causing various faults, destroying others' good deeds, and damaging the Three Jewels (三寶) [Buddha, Dharma, Sangha], which cannot be fully described. Sometimes, it can even lead to illness and death. One must be cautious and carefully discern them. Question: Why not discuss the three kinds of Mara's activities in relation to the Dharma dust (法塵) in the mind-root (意根)? Answer: This is discussed from the perspective of the majority of cases. All Mara's activities mostly enter through the five senses, so only the five senses are discussed. Upon closer examination, there are also three kinds of disturbances in the mind-root, which can be understood by analogy. Furthermore, in the Mahayana Sutras (大乘經), the illusions and falsehoods in the various six dusts (六塵) [form, sound, smell, taste, touch, and dharma] are distinguished, targeting the arising of Mara's activities in the mind-root, which is described in detail therein. Therefore, the Mahaprajnaparamita Sutra (大品經) says: Such Mara's activities and Mara's sins will not be discussed further.

不教。當知即是菩薩惡知識。三明破魔法者。當用三法除卻魔罪。一者了知所見聞覺知皆無所有。不受不著。亦不憂戚。亦不分別。彼即不現。二者但反觀能見聞覺知之心。不見生處。何所惱亂。如是觀時。不受不分別。便自謝滅。三者若作此觀。不即去者。但當正念。勿生懼想。不著軀命。正心不動知魔界如即是佛界如。魔界如佛界如一如無二如。于魔界無所舍。于佛界無所取。即佛法現前。魔自退散。既不見去來。亦不憂喜。爾時豈為魔所惱。複次亦未曾見有人坐中。見魔作虎來剩食此人。骨肉狼藉。正是怖人。令心驚畏耳。都無實事。當知虛誑。如是知已。心不驚怖。復作是念。設令是實。我今身命為道故死。何足可懼。今我此身隨汝分別。心如金剛。不可迴轉。如是或一月二月。乃至經年不去。亦當端心正念堅固莫懷憂懼。當誦大乘方等諸治魔咒。默唸誦之。存心三寶。若出禪定。亦當誦咒自防懺悔慚悚。及誦波羅提木叉戒。邪不干正。久久自滅。事理除魔。其法眾多。非可備說。行者善須識之。方便除滅故。初心行人。欲學坐時。必須親近善知識者。為有如此等難。是魔入人心時。能令行人證諸禪定三昧智慧神通陀羅尼。何況不能作此小小境界。若欲知之。諸大乘經。及九十六種道經中。亦少分分別。今略

【現代漢語翻譯】現代漢語譯本：不教。應當知道這就是菩薩的惡知識（指引錯誤方向的人）。用三明（宿命明、天眼明、漏盡明）來破除魔法的人，應當用三種方法來去除魔的罪業：第一，要了知所見、所聞、所覺、所知的一切都是虛幻不實的，不要接受它，不要執著它，也不要憂愁悲傷，也不要分別它，這樣魔境就不會顯現。第二，只要反觀能見、能聞、能覺、能知的心，不見它的生起之處，又有什麼可以惱亂你的呢？像這樣觀照的時候，不接受，不分別，魔境自然消退。第三，如果作這樣的觀照，魔境還不立即消失，只要正念現前，不要產生恐懼的想法，不要執著于身體和性命，保持心正不動搖，要知道魔界的如（真如實性）就是佛界的如，魔界的如和佛界的如是一樣的，沒有差別。對於魔界沒有什麼可捨棄的，對於佛界也沒有什麼可獲取的，這樣佛法就會現前，魔自然退散。既然不見它的來去，也不憂愁也不歡喜，這時怎麼會被魔所惱亂呢？再者，也未曾見過有人在禪坐中，看見魔變成老虎來吃這個人，骨肉散落一地。這正是魔用來恐嚇人，使人心驚膽戰的手段罷了，根本沒有真實的事情，應當知道這是虛假的。像這樣知道以後，心裡就不會驚慌恐懼。再作這樣的念頭：即使這是真的，我今天爲了求道而死，有什麼可怕的呢？現在我的身體隨你處置，我的心像金剛一樣，不可動搖。像這樣或者一個月兩個月，甚至經過一年還不離去，也應當端正心念，堅固正念，不要懷有憂愁恐懼。應當誦持大乘方等部的各種降魔咒語，默默地念誦它，心中存想三寶（佛、法、僧）。如果出禪定，也應當誦咒來保護自己，懺悔自己的罪業，心懷慚愧和恐懼，以及誦持波羅提木叉戒（別解脫戒），邪不勝正，久而久之自然消滅。用事和理來降伏魔的方法有很多，不能全部說盡，修行的人要好好地認識它，用方便的方法來除滅魔障。初學坐禪的人，想要學習禪坐的時候，必須親近善知識（指引正確方向的人），因為有如此等等的困難。魔進入人心的時候，能使修行人證得各種禪定、三昧、智慧、神通、陀羅尼（總持），何況不能製造這些小小的境界呢？如果想要知道這些，在各種大乘經典，以及九十六種外道經典中，也有少部分分別說明，現在簡略地說明。

【English Translation】 English version: Not teaching. One should know that this is a Bodhisattva's evil friend (someone who leads in the wrong direction). Those who break through the magic with the Threefold Knowledge (knowledge of past lives, divine eye, and extinction of outflows) should use three methods to remove the sins of demons: First, one should understand that all that is seen, heard, felt, and known is unreal and empty. Do not accept it, do not cling to it, do not grieve or be sad, and do not discriminate it. Then the demonic realm will not appear. Second, just reflect on the mind that can see, hear, feel, and know. Not seeing its place of origin, what can disturb you? When contemplating in this way, not accepting, not discriminating, the demonic realm will naturally disappear. Third, if after making such contemplation, the demonic realm does not immediately disappear, just maintain right mindfulness, do not generate fearful thoughts, do not cling to the body and life, keep the mind upright and unmoving, and know that the 'suchness' (true reality) of the demonic realm is the same as the 'suchness' of the Buddha realm. The 'suchness' of the demonic realm and the 'suchness' of the Buddha realm are the same, without difference. There is nothing to abandon in the demonic realm, and nothing to acquire in the Buddha realm. Then the Buddha-dharma will appear, and the demons will naturally retreat. Since one does not see its coming and going, nor is one sad or happy, how can one be disturbed by demons at this time? Furthermore, it has never been seen that someone in meditation saw a demon transform into a tiger to eat this person, with bones and flesh scattered all over the ground. This is precisely the means by which demons frighten people, causing them to be terrified. There is no real event at all. One should know that it is false. Knowing this, the mind will not be alarmed or afraid. Then make this thought: even if it is real, I am dying for the sake of the Way today, what is there to fear? Now my body is at your disposal, my mind is like diamond, unshakeable. Like this, even if the demonic realm does not leave after one or two months, or even a year, one should maintain upright mindfulness, strengthen right mindfulness, and not harbor worry or fear. One should recite the various demon-subduing mantras of the Mahayana Vaipulya Sutras, silently reciting them, and keep the Three Jewels (Buddha, Dharma, Sangha) in mind. If one comes out of meditation, one should also recite mantras to protect oneself, repent of one's sins, and be ashamed and fearful, as well as recite the Pratimoksha precepts (rules of individual liberation). Evil cannot overcome righteousness, and over time it will naturally disappear. There are many methods for subduing demons through events and principles, which cannot all be explained. Practitioners must understand them well and use expedient methods to eliminate demonic obstacles. Those who are new to meditation, when they want to learn meditation, must be close to good teachers (someone who leads in the right direction), because there are such difficulties. When demons enter people's minds, they can enable practitioners to attain various samadhis, wisdom, supernatural powers, and dharanis (total retention), let alone create these small realms? If you want to know about these, there are also some separate explanations in the various Mahayana sutras, as well as the ninety-six kinds of heretical scriptures. Now I will briefly explain.

說此。為令行者深知此意。則不妄受諸境。取要言之。若欲遣邪歸正。當觀諸法實相。是故摩訶衍論云。除諸法實相。其餘一切皆是魔事。故偈言。

若分別憶想　　是即魔羅網　不動不分別　　是即為法印　常念常空理　　是人非行道　不生不滅中　　而作分別想

複次略明破魔義不同。如摩訶衍中說。得菩薩道故。破煩惱魔。得法性身故。破陰界入魔。得菩薩道得法性身故破死魔。得不動三昧一切法中自在無住故。破欲界他化自在天子魔。若大集經。明得四念處即破四魔。此二說名異意同。若纓絡經。明等覺如來三魔已過。唯有一品死魔。在若法華說。二乘之人。但破三魔。余有欲界天子魔。所未能破。此則經論互說不同。悉有深意。若通明四魔。並至菩提方盡。所以者何。如煩惱魔。無明細惑。佛菩提智之所能斷。陰界入魔。如告憍陳如。色是無常。因滅是色獲得常色。受想行識亦復如是。死魔如前。取纓絡經所說。欲界天子魔坐道場時方來。與菩薩興大斗戰。故知四魔皆至菩提究竟永盡。菩薩摩訶薩心廣大故。安住不動。修深禪定。從初發心。乃至佛果。降伏四魔。而作佛事。廣化眾生。心不退沒。涅槃經中說有八魔。華嚴經中說有十魔。善得其意。四魔攝盡。更無別法。諸經辨魔事眾多。

【現代漢語翻譯】現代漢語譯本：說這些是爲了讓修行者深刻理解其中的含義，從而不被各種境界所迷惑。簡而言之，如果想要捨棄邪惡迴歸正道，應當觀察諸法的真實相狀。因此，《摩訶衍論》（Mahayanalankara Shastra）說：『除了諸法的真實相狀，其餘一切都是魔事。』所以偈語說：『如果分別憶想，那就是魔羅的網。不動搖不分別，那就是法的印記。常常唸誦常空的道理，這樣的人並非在修行。在不生不滅的境界中，卻產生分別的念想。』再次簡要說明破除魔障的意義不同。如《摩訶衍》（Mahayana）中說，因為證得菩薩道，所以破除煩惱魔（Klesha-mara，指由貪嗔癡等煩惱構成的魔障）；因為證得法性身，所以破除陰界入魔（Skandha-mara，指由五蘊、十二處、十八界構成的魔障）；因為證得菩薩道和法性身，所以破除死魔（Mrtyu-mara，指死亡帶來的魔障）；因為證得不動三昧，在一切法中自在無住，所以破除欲界他化自在天子魔（Devaputra-mara，指欲界第六天的魔王）。如果按照《大集經》（Mahasamaya Sutra），說明證得四念處（cattāro satipaṭṭhānā，即身念處、受念處、心念處、法念處）就破除了四魔。這兩種說法名稱不同，意義相同。如果按照《纓絡經》（Bodhisattva-pratimoksha Sutra），說明等覺如來已經超越了三魔，只剩下一品死魔。如果按照《法華經》（Lotus Sutra），說二乘之人（聲聞和緣覺）只破除了三魔，還剩下欲界天子魔未能破除。這些經論的互相說法不同，都有深刻的含義。如果通盤說明四魔，要到證得菩提（Bodhi，覺悟）才能完全斷盡。為什麼這樣說呢？比如煩惱魔，其中的無明細惑，只有佛的菩提智慧才能斷除。陰界入魔，比如告訴憍陳如（Ajnatakaundinya），色是無常的，因為滅除了色，才能獲得常色。受、想、行、識也是如此。死魔如前所述，採用《纓絡經》所說。欲界天子魔在菩薩坐道場時才來，與菩薩興起大的鬥戰。所以知道四魔都要到菩提時才能究竟永盡。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）心量廣大，安住不動，修習甚深禪定，從最初發心，乃至證得佛果，降伏四魔，從而做佛事，廣度眾生，心不退轉。《涅槃經》（Nirvana Sutra）中說有八魔，《華嚴經》（Avatamsaka Sutra）中說有十魔，善於理解其中的含義，四魔就全部涵蓋了，沒有其他的法。各種經典辨析魔事眾多。

【English Translation】 English version: These are said so that practitioners may deeply understand their meaning, and thus not be deluded by various realms. In short, if you wish to abandon evil and return to the right path, you should observe the true nature of all dharmas. Therefore, the Mahayanalankara Shastra says: 'Apart from the true nature of all dharmas, everything else is the work of demons.' Hence the verse says: 'If you discriminate and recollect, that is the net of Mara (demon).' 'Not moving, not discriminating, that is the seal of the Dharma.' 'Constantly reciting the principle of constant emptiness, such a person is not practicing the Way.' 'In the realm of non-birth and non-death, yet creating discriminating thoughts.' Furthermore, briefly explain the different meanings of subduing demons. As it is said in the Mahayana, because one attains the Bodhisattva path, one subdues the Klesha-mara (the demon of afflictions, referring to the demonic obstacles formed by greed, anger, and ignorance). Because one attains the Dharmakaya (Dharma-body), one subdues the Skandha-mara (the demon of aggregates, referring to the demonic obstacles formed by the five aggregates, twelve entrances, and eighteen realms). Because one attains the Bodhisattva path and the Dharmakaya, one subdues the Mrtyu-mara (the demon of death, referring to the demonic obstacles brought by death). Because one attains the immovable Samadhi (concentration), being free and unattached in all dharmas, one subdues the Devaputra-mara (the demon of the sons of gods, referring to the demon king of the sixth heaven of the desire realm). If according to the Mahasamaya Sutra, it is explained that attaining the four foundations of mindfulness (cattāro satipaṭṭhānā, namely mindfulness of the body, feelings, mind, and dharmas) subdues the four demons. These two explanations have different names but the same meaning. If according to the Bodhisattva-pratimoksha Sutra, it is explained that the Tathagata (Thus Come One) of Equal Enlightenment has already transcended the three demons, with only one category of death demon remaining. If according to the Lotus Sutra, it is said that those of the Two Vehicles (Shravakas and Pratyekabuddhas) only subdue three demons, with the Devaputra-mara remaining unsubdued. These different explanations in the sutras and treatises all have profound meanings. If comprehensively explaining the four demons, they must be completely eradicated upon attaining Bodhi (Enlightenment). Why is this so? For example, the Klesha-mara, with its subtle obscurations of ignorance, can only be severed by the Bodhi wisdom of the Buddha. The Skandha-mara, for example, as told to Ajnatakaundinya, form is impermanent, and by extinguishing form, one obtains constant form. Feeling, perception, volition, and consciousness are also the same. The death demon is as previously mentioned, according to the Bodhisattva-pratimoksha Sutra. The Devaputra-mara only comes when the Bodhisattva sits in the Bodhimanda (place of enlightenment), engaging in great battles with the Bodhisattva. Therefore, it is known that the four demons must all be completely eradicated upon attaining Bodhi. The Bodhisattva-Mahasattva (Great Bodhisattva) has a vast mind, abiding immovably, cultivating deep Samadhi, from the initial aspiration to the attainment of Buddhahood, subduing the four demons, thereby performing the deeds of the Buddha, extensively transforming sentient beings, with a mind that does not regress. The Nirvana Sutra says there are eight demons, and the Avatamsaka Sutra says there are ten demons. By skillfully understanding their meaning, the four demons are all encompassed, and there are no other dharmas. Various sutras analyze the affairs of demons extensively.

略說不具足。

釋禪波羅蜜次第法門卷第四大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第五

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之一

上已廣明內外方便。行者若能專心修習。繫念禪門。必有證驗。是故第七廣明修證。故經言。修我法者。證乃自知。今明修證中。自開為四。第一修證世間禪相。第二修證亦世間亦出世間禪相。第三修證出世間禪相。第四修證非世間非出世間禪相。今第一釋修證世間禪者。則為三。一四禪。二四無量心。三四無色定。今前釋修證四禪。四禪者。一初禪。二二禪。三三禪。四四禪。今論色界根本正定。但說有四。若通方便中間。是則不定。若薩婆多人。說有未到地。及中間禪。足四禪為六地定。若曇無德人。例不說有未來禪。而說有欲界定中間禪。以為六地定。若摩訶衍。及瞿沙所明。則具有欲界未到地中間禪。足四禪為七地定。此中融會。以義推之。今據正禪而論。但說有四。第一釋初禪修證。如經偈說。

離欲及惡法　　有覺並有觀　離生及喜樂　　是人入初禪　已得離淫火　　則獲清涼定　如人大熱悶　　入冷池則樂　如貧得寶藏　　大

【現代漢語翻譯】現代漢語譯本：略說不具足。

釋禪波羅蜜次第法門卷第四大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第五

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之一

前面已經詳細說明了內外方便。修行者如果能夠專心修習，繫念于禪門，必定會有證悟的體驗。因此，第七部分詳細說明修證。所以經書上說：『修習我的法的人，證悟自然會知道。』現在說明修證中，分為四個部分。第一，修證世間禪相；第二，修證亦世間亦出世間禪相；第三，修證出世間禪相；第四，修證非世間非出世間禪相。現在首先解釋修證世間禪，分為三個方面：一、四禪（catuḥ-dhyāna），二、四無量心（catasro 'pramāṇāḥ），三、四無色定（catasra ārūpya-samāpattayaḥ）。現在先解釋修證四禪。四禪是：一、初禪（prathama-dhyāna），二、二禪（dvitīya-dhyāna），三、三禪（tṛtīya-dhyāna），四、四禪（caturtha-dhyāna）。現在討論根本正定，只說有四禪。如果包括方便和中間禪，那就不是固定的了。如果薩婆多部（Sarvāstivāda）的人，說有未到地（anāgamya）和中間禪（dhyānāntara），四禪就成了六地定。如果曇無德部（Dharmaguptaka）的人，按照慣例不說有未來禪，而說有欲界定和中間禪，作為六地定。如果摩訶衍（Mahāyāna）以及瞿沙（Ghoṣa）所闡明的，就具有欲界（kāmadhātu）、未到地和中間禪，四禪就成了七地定。這裡融合會通，用義理來推斷。現在根據正禪來討論，只說有四禪。第一，解釋初禪的修證。如經偈所說：

『離欲及惡法，有覺並有觀，離生及喜樂，是人入初禪。已得離淫火，則獲清涼定，如人大熱悶，入冷池則樂，如貧得寶藏，大』

【English Translation】 English version: Brief explanation of incompleteness.

Śrāmaṇa-pāramitā-sūtra-śāstra, Volume 4 Taishō Tripiṭaka, Volume 46, No. 1916, Śrāmaṇa-pāramitā-sūtra-śāstra

Śrāmaṇa-pāramitā-sūtra-śāstra, Volume 5

Said by Great Master Zhiyi of the Tiantai School in the Sui Dynasty

Recorded by disciple Fashhen

Revised again by disciple Guanding

Śrāmaṇa-pāramitā-sūtra-śāstra on Cultivation and Realization, Seventh of One

The internal and external skillful means have been extensively explained above. If practitioners can concentrate on cultivation and focus their minds on the gate of dhyāna, they will surely have experiences of realization. Therefore, the seventh part extensively explains cultivation and realization. Thus, the sutra says: 'Those who cultivate my Dharma will naturally know realization themselves.' Now, in explaining cultivation and realization, it is divided into four parts. First, cultivating and realizing the characteristics of worldly dhyāna; second, cultivating and realizing the characteristics of both worldly and supramundane dhyāna; third, cultivating and realizing the characteristics of supramundane dhyāna; fourth, cultivating and realizing the characteristics of neither worldly nor supramundane dhyāna. Now, first explaining the cultivation and realization of worldly dhyāna, there are three aspects: 1. the four dhyānas (catuḥ-dhyāna), 2. the four immeasurables (catasro 'pramāṇāḥ), 3. the four formless attainments (catasra ārūpya-samāpattayaḥ). Now, first explaining the cultivation and realization of the four dhyānas. The four dhyānas are: 1. the first dhyāna (prathama-dhyāna), 2. the second dhyāna (dvitīya-dhyāna), 3. the third dhyāna (tṛtīya-dhyāna), 4. the fourth dhyāna (caturtha-dhyāna). Now, discussing fundamental right concentration, it is only said that there are four dhyānas. If including skillful means and intermediate dhyāna, then it is not fixed. If the Sarvāstivāda school says that there are the unarrived state (anāgamya) and intermediate dhyāna (dhyānāntara), then the four dhyānas become six grounds of concentration. If the Dharmaguptaka school, according to convention, does not say there is future dhyāna, but says there is desire realm concentration and intermediate dhyāna, considering them as six grounds of concentration. If the Mahāyāna and what is elucidated by Ghoṣa, then it possesses the desire realm (kāmadhātu), the unarrived state, and intermediate dhyāna, and the four dhyānas become seven grounds of concentration. Here, we integrate and connect, inferring with reason. Now, based on right dhyāna for discussion, it is only said that there are four dhyānas. First, explaining the cultivation and realization of the first dhyāna. As the verse in the sutra says:

'Separated from desires and evil dharmas, With initial and sustained thought, Born of detachment, joy and pleasure, This person enters the first dhyāna. Having attained separation from the fire of lust, Then obtains cool concentration, Like a person greatly hot and bothered, Entering a cold pond finds joy, Like the poor obtaining a treasure trove, great.'

喜覺動心　分別則為觀　　入初禪亦然

佛此偈中具明修證初禪之相。但意難見。今當分別。就明初禪中。開為三別。第一釋名。第二明修習。第三明證相。第一釋名者。所言初禪者。禪名支林。行者初得支林之法。故名初禪。複次覺觀等法名之為支。行者修初禪覺觀之法。必於前發。故說覺觀名為初禪。問曰。若言在前發得故為初禪者。欲界未到地最在前發。何故不得受初禪之名。答禪名功德叢林。欲界未到等。未有支林功德之法。雖復前發。不名初禪。複次摩訶衍。說欲界未到中間。智多而定少。是處非樂。既非正地。是故不得受初禪之名。複次言初禪者。亦名有覺有觀三昧。為有人疑言覺觀心中無定。是故佛說覺觀三昧。地持論說。名覺觀俱禪。此禪發時。必與覺觀俱發。亦名聖說法定。此定內有覺觀語言道未斷故。與說法之名。如是等種種名字不同。第二明修習。復開為二。前明所修之法。后辨能修之心。第一明所修法者。即是阿那波那。為修習根本初禪之法。就中即有三意。一釋息名。二辨息相。三明用息不同。第一所言阿那波那者。此是外國語。秦言阿那為入息。波那為出息。安般守意三昧經言。安之言生。般之言滅。若約息生滅明義如上說。若約心生滅為語。是則不定。今用入出息為正番。二

【現代漢語翻譯】現代漢語譯本喜悅的感受觸動內心，如果加以分別，就成了觀想（Vipassanā），進入初禪（First Jhāna）也是如此。

佛陀的這首偈頌中，完整地闡明了修證初禪的景象。但其中的含義難以理解。現在應當加以分別解釋。就闡明初禪而言，可以分為三個部分。第一是解釋名稱，第二是闡明修習方法，第三是闡明證得的景象。第一，解釋名稱。所說的初禪，『禪』的意思是功德叢林。修行者最初獲得功德叢林之法，所以稱為初禪。其次，覺（Vitakka）、觀（Vicāra）等法被稱為『支』。修行者修習初禪的覺觀之法，必定在之前就已生起。所以說覺觀被稱為初禪。有人會問：如果說因為在之前生起而稱為初禪，那麼欲界未到地（Kāmadhātu Upacāra）最先產生，為什麼不能獲得初禪的名稱？回答是：『禪』的意思是功德叢林。欲界未到地等，沒有功德叢林之法。即使在之前生起，也不能稱為初禪。其次，《摩訶衍》（Mahāyāna）說，欲界未到地，中間的智慧多而禪定少，這個地方不是安樂之處，既然不是真正的禪定之地，所以不能獲得初禪的名稱。再次，所說的初禪，也稱為有覺有觀三昧（Savitakka-savicāra samādhi）。因為有人懷疑覺觀心中沒有禪定，所以佛陀說覺觀三昧。《地持論》（Yogācārabhūmi-śāstra）說，名為覺觀俱禪。這種禪定生起時，必定與覺觀一同生起。也稱為聖說法定。這種禪定內在的覺觀語言之道沒有斷絕，所以有說法的名稱。像這樣等等，種種名稱不同。第二，闡明修習方法。又可以分為兩個部分。前面闡明所修習的法，後面辨別能修習的心。第一，闡明所修習的法，就是阿那波那（ānāpāna，入出息念），是修習根本初禪之法。其中又有三個含義。一是解釋氣息的名稱，二是辨別氣息的相狀，三是闡明運用氣息的不同。第一，所說的阿那波那，這是外國語。用秦語來說，阿那為入息，波那為出息。《安般守意三昧經》（Ānāpānasmṛti Sūtra）說，『安』的意思是生，『般』的意思是滅。如果按照氣息的生滅來闡明意義，就像上面所說的那樣。如果按照心的生滅來說，那就不能確定。現在用入出息作為正確的翻譯。二

【English Translation】 English version The feeling of joy stirs the heart, If discriminated, it becomes contemplation (Vipassanā); it is the same upon entering the First Jhāna.

In this verse, the Buddha fully elucidates the appearance of cultivating and realizing the First Jhāna. However, its meaning is difficult to grasp. Now, it should be explained separately. In elucidating the First Jhāna, it can be divided into three parts. First, explaining the name; second, elucidating the practice; and third, elucidating the appearance of attainment. First, explaining the name. The so-called First Jhāna, 'Jhāna' means a forest of merits. The practitioner initially obtains the Dharma of the forest of merits, hence it is called the First Jhāna. Secondly, phenomena such as Vitakka (initial application of mind) and Vicāra (sustained application of mind) are called 'limbs'. When a practitioner cultivates the Vitakka and Vicāra of the First Jhāna, they must arise beforehand. Therefore, Vitakka and Vicāra are said to be the First Jhāna. Someone might ask: If it is said that it is called the First Jhāna because it arises beforehand, then the Kāmadhātu Upacāra (Approach to the Realm of Desire) arises first, why can't it obtain the name of the First Jhāna? The answer is: 'Jhāna' means a forest of merits. The Kāmadhātu Upacāra, etc., do not have the Dharma of the forest of merits. Even if it arises beforehand, it cannot be called the First Jhāna. Secondly, the Mahāyāna says that in the Kāmadhātu Upacāra, wisdom is abundant but samādhi (concentration) is scarce. This place is not a place of joy. Since it is not a true place of samādhi, it cannot obtain the name of the First Jhāna. Again, the so-called First Jhāna is also called Savitakka-savicāra samādhi (Samādhi with initial and sustained application of mind). Because some people doubt that there is no samādhi in the mind of Vitakka and Vicāra, the Buddha speaks of Savitakka-savicāra samādhi. The Yogācārabhūmi-śāstra says that it is called Vitakka-Vicāra-accompanied Jhāna. When this Jhāna arises, it must arise together with Vitakka and Vicāra. It is also called the Noble Dharma-speaking Samādhi. Because the path of Vitakka and Vicāra language within this samādhi has not been severed, it has the name of speaking Dharma. Like this and so on, the various names are different. Second, elucidating the practice. It can be divided into two parts. The first part elucidates the Dharma to be cultivated, and the second part distinguishes the mind that can cultivate. First, elucidating the Dharma to be cultivated, which is ānāpāna (mindfulness of breathing), is the Dharma for cultivating the fundamental First Jhāna. Within this, there are three meanings. First, explaining the name of the breath; second, distinguishing the characteristics of the breath; and third, elucidating the different uses of the breath. First, the so-called ānāpāna is a foreign language. In the Qin language, āna is inhalation, and apāna is exhalation. The Ānāpānasmṛti Sūtra says that 'āna' means birth, and 'apāna' means cessation. If the meaning is elucidated according to the birth and cessation of the breath, it is as described above. If it is spoken according to the birth and cessation of the mind, then it cannot be determined. Now, inhalation and exhalation are used as the correct translation. Two

辨息相中有四。一風二喘三氣四息。分別四種之相。具如調息中說。但數風則散。數喘則結。數氣則勞。數息則定。行者應當舍三存息。善取不聲不結綿綿若存若亡之相而用之。三明用息不同者。一師教繫心數出息。所以者何。數出息則氣不急。身不脹滿。身心輕利。易入三昧。有師教數入息。何故爾數入息。一者易入定隨息內斂故。二斷外境故。三易見內三十六物故。四身力輕盛故。五內實息貪恚故。有如是等勝利非一。應數入息。有師教數入出無在。但取所便。而數無的偏用。隨人心安。入定無過即用三師所論。皆不許出入一時俱數。何以故。以有息遮。病生在喉中。猶如草葉。吐則不出。咽則不入。此患生故。又師依四時用數。今所未詳。第二明能數之心。亦為三意。一明能數之心。二明轉緣。三料揀。一明能數之心者。以細念之心。攝心對息。從一至十。令心不散。故名數息。若數不滿十名數減。若至十一名數增。然增減之數。並非得定之道。若從一至十。恒具十無有間一之失。故名數法成就。若於中間。心竊異緣。數法則亂。是故心覺散亂義強。若以一為數者。一則無間。若有異緣。便不時覺。是以但緣一息。不能除亂。若過十者。更一法起。一心緣二。即有亂生。故名為增。夫數息者。但細心約息記數而

【現代漢語翻譯】現代漢語譯本辨別氣息的表相有四種：一是風，二是喘，三是氣，四是息。這四種表相的區別，詳細的在調息篇中已經說明。但是，如果數風，心就會散亂；數喘，心就會凝滯；數氣，心就會疲勞；數息，心就會安定。修行者應當捨棄前三種，保留數息。善於選取那不發出聲音、不凝滯、綿綿不斷、若有若無的息相來使用。三是說明使用氣息的不同之處。一種是老師教導將心專注于數出息。為什麼呢？因為數出息，氣息就不會急促，身體也不會脹滿，身心輕快便利，容易進入三昧（Samadhi，禪定）。有的老師教導數入息。為什麼數入息呢？一是容易入定，因為氣息隨順內斂；二是斷絕外在的干擾；三是容易觀察體內三十六種不凈之物；四是身體的力量輕盈旺盛；五是內在充實，止息貪慾和嗔恚。有如此等等的殊勝利益不止一種，應該數入息。有的老師教導數入息和出息都可以，只要選取方便的就可以。而數息沒有固定的偏向，隨著人心安定。入定沒有比這更好的方法了。這三種老師所說的，都不允許出息和入息同時數。為什麼呢？因為有氣息阻礙，病就會生在喉嚨中，就像草葉一樣，吐不出來，嚥不下去。這種病就會產生。又有老師根據四季來使用數息的方法，現在還不清楚。第二是說明能數息的心。也分為三種意思：一是說明能數息的心，二是說明轉移所緣，三是辨別選擇。一是說明能數息的心，是用細微的念頭，收攝心意來對治氣息，從一數到十，使心不散亂，所以叫做數息。如果數不到十，叫做數減；如果數到十一個，叫做數增。然而，增加或減少的數目，都不是得定的方法。如果從一數到十，始終具備十個數目，沒有間斷或遺漏，就叫做數法成就。如果在數息的中間，心偷偷地轉移到其他的所緣，數息的方法就會混亂。因此，如果心覺察到散亂的念頭很強烈，如果以一為數，一則沒有間斷，如果有其他的所緣，便不能及時覺察。因此，只緣於一息，不能去除散亂。如果超過十個數目，又會產生另一種法，一心緣於二，就會產生混亂，所以叫做數增。所謂數息，只是用細微的心來約束氣息，記住數

【English Translation】 English version There are four aspects in discerning the characteristics of breath: first, 'wind'; second, 'panting'; third, 'air'; and fourth, 'breath' (息, xi). The distinctions among these four aspects are detailed in the section on regulating breath. However, counting 'wind' leads to scattering of the mind; counting 'panting' leads to stagnation; counting 'air' leads to fatigue; and counting 'breath' (息, xi) leads to stability. The practitioner should abandon the first three and retain the counting of 'breath' (息, xi). One should skillfully select the characteristic of breath that is soundless, non-stagnant, continuous, and seemingly present yet absent, and utilize it. Thirdly, there is a discussion of the differences in using breath. One method involves a teacher instructing to focus the mind on counting outgoing breaths. Why is this so? Because counting outgoing breaths prevents the breath from becoming hurried, the body from becoming bloated, and allows the body and mind to be light and agile, making it easier to enter Samadhi (三昧, sanmei, meditative absorption). Some teachers instruct to count incoming breaths. Why count incoming breaths? Firstly, it is easier to enter concentration because the breath naturally draws inward; secondly, it cuts off external distractions; thirdly, it is easier to observe the thirty-six impure substances within the body; fourthly, the body's strength becomes light and vigorous; and fifthly, it internally solidifies and ceases greed and aversion. There are numerous such beneficial advantages, not just one, and one should count incoming breaths. Some teachers instruct that counting either incoming or outgoing breaths is acceptable, whichever is more convenient. There is no fixed preference in counting breath; it depends on what brings peace to the mind. There is no better method for entering concentration. All three teachers mentioned do not allow counting both outgoing and incoming breaths simultaneously. Why is this? Because the breath obstructs, and illness arises in the throat, like a blade of grass that cannot be expelled or swallowed. This ailment arises. Furthermore, some teachers use counting methods based on the four seasons, which is not detailed here. Secondly, there is a discussion of the mind that is capable of counting. This is also divided into three aspects: first, clarifying the mind that is capable of counting; second, explaining the shifting of focus; and third, discerning and selecting. First, clarifying the mind that is capable of counting involves using a subtle mind to gather the mind and focus on the breath, counting from one to ten, so that the mind does not scatter. This is why it is called counting breath. If the count does not reach ten, it is called 'reduced count'; if it reaches eleven, it is called 'increased count'. However, increasing or decreasing the count is not the way to attain concentration. If one counts from one to ten, consistently maintaining all ten numbers without interruption or omission, it is called the accomplishment of the counting method. If, in the middle of counting, the mind secretly shifts to other objects of focus, the counting method becomes disordered. Therefore, if the mind perceives strong distracting thoughts, if one counts only one breath, there is no interruption. If there are other objects of focus, one cannot perceive them in time. Therefore, focusing only on one breath cannot eliminate distractions. If one counts beyond ten, another method arises, and focusing on two things with one mind leads to confusion, which is called 'increased count'. Counting breath simply involves using a subtle mind to restrain the breath, remembering the count.

已。不得多取數相。若息多則氣滿。腹脹體急。坐欲不安。二轉緣者。初數于息。覺息微微。當置數息。便隨於息。任運出入。若心欲靜。便舍隨凝心止住。心若闇忽即便靜照色息。心若浮動即便舍觀歸數及隨止也。是故名還。心不馳蕩。凝神寂慮故名為凈。行者若能如是善巧攝錄。心則易定。第三料揀息為初門者。問曰。一切法門。悉可為初。何故但說阿那波那。以為初門。答曰。不然。今依佛教。如經說。阿那波那是三世諸佛入道初門。是故釋迦初詣道樹。欲習佛法。內思安般。一數二隨。乃至還凈。具如瑞應經所說。複次提婆初出世時。伏外道已。諸人信敬。度人出家。不可稱數。於是大集在家出家七眾弟子。及剎利婆羅門等。大眾之中。升師子座。淚下如雨。爾時大眾。皆悉默唸。將非佛法欲滅。外道復興邪。將非國大擾亂。疫病流行邪。菩薩爾時知大眾心念。以白㲲巾拭淚。更整容服。舉右手而言。亦非佛法欲滅。外道將興。非國不安。疫病流行。但傷佛日潛輝。賢聖月沒。袈裟之中。空無所有耳。於時大眾聞此語已。各自感傷。發聲大哭。爾時飛鳥雜類。在虛空中。繽紛亂墜。皆悉悲鳴。爾時菩薩以慈軟音。安慰大眾。而說偈言。

佛日常在世　　無目不見耳　賢聖月不沒　　障礙故不見　若能

【現代漢語翻譯】現代漢語譯本：已。不得過於執著于數息。如果數息過多，則氣會充滿，導致腹脹、身體緊張，坐立不安。第二種是跟隨呼吸。開始時專注于數息，當感覺到呼吸變得微弱時，就停止數息，轉而跟隨呼吸，任其自然出入。如果內心想要平靜，就捨棄跟隨，凝心止住。如果內心昏暗，就用靜照的方法觀察色和呼吸。如果內心浮動，就捨棄觀察，回到數息、跟隨和止。所以稱為『還』。內心不散亂，凝聚精神，寂靜思慮，所以稱為『凈』。修行者如果能夠這樣善巧地攝取和記錄，內心就容易安定。第三，將數息作為入門的初步方法。有人問：一切法門都可以作為入門，為什麼只說阿那波那（Anapana，即數息觀）是入門的初步方法？回答：不是這樣的。現在依據佛教，如經中所說，阿那波那是過去、現在、未來三世諸佛入道的初步方法。所以釋迦牟尼佛最初到達菩提樹下，想要學習佛法，內心思考安般（Anapana的另一種說法），從一數到十，然後跟隨呼吸，乃至還和凈，具體內容如《瑞應經》所說。此外，提婆（Deva，聖天菩薩）最初出世時，降伏了外道，眾人信服敬仰，度化出家的人數不勝數。於是召集了在家和出家的七眾弟子，以及剎利（Kshatriya，國王種姓）和婆羅門（Brahmana，祭司種姓）等，在大眾之中，登上獅子座，淚如雨下。當時大眾都默默地想：難道佛法要滅亡了嗎？外道又要興盛了嗎？難道國家要大亂了嗎？疫病要流行了嗎？菩薩當時知道大眾的心念，用白色的毛巾擦拭眼淚，整理好容貌和服裝，舉起右手說：『也不是佛法要滅亡，外道要興盛，也不是國家不安，疫病流行，只是傷心佛日的潛藏光輝，賢聖的月亮隱沒，袈裟之中，空無所有罷了。』當時大眾聽到這些話后，各自感到悲傷，發出大哭的聲音。當時飛鳥和各種動物，在天空中，紛紛墜落，都發出悲鳴。當時菩薩用慈悲柔和的聲音，安慰大眾，並說了偈語：　佛日常在世　　無目不見耳　賢聖月不沒　　障礙故不見　若能

【English Translation】 English version: It is not permissible to be overly attached to counting breaths. If there are too many counts, the breath will be full, causing abdominal distension, bodily tension, and restlessness when sitting. The second is following the breath. Initially, focus on counting the breaths, and when you feel the breath becoming faint, stop counting and instead follow the breath, allowing it to naturally enter and exit. If the mind desires stillness, then abandon following and concentrate on stopping the mind. If the mind is dark and oblivious, then use the method of still observation to observe form and breath. If the mind is agitated, then abandon observation and return to counting, following, and stopping. Therefore, it is called 'returning'. The mind is not scattered, concentrating the spirit, and quieting thoughts, so it is called 'purification'. If a practitioner can skillfully gather and record in this way, the mind will easily become stable. Third, taking counting breaths as the initial method of entry. Someone asks: All Dharma methods can be used as entry, why only say that Anapana (Anapana, mindfulness of breathing) is the initial method of entry? The answer is: It is not so. Now, according to Buddhism, as the sutras say, Anapana is the initial method of entry for the Buddhas of the past, present, and future. Therefore, Shakyamuni Buddha initially arrived under the Bodhi tree, wanting to learn the Dharma, and contemplated Anapana, counting from one to ten, then following the breath, and even returning and purifying, as described in the 'Auspicious Response Sutra'. Furthermore, when Deva (Deva, Bodhisattva Aryadeva) first appeared in the world, he subdued the non-Buddhists, and people believed and revered him, and the number of people he ordained was countless. Therefore, he gathered the seven assemblies of disciples, both lay and ordained, as well as Kshatriyas (Kshatriya, warrior caste) and Brahmins (Brahmana, priestly caste), etc., and in the midst of the assembly, ascended the lion throne, with tears falling like rain. At that time, the assembly silently thought: Could it be that the Buddha Dharma is about to perish? Are non-Buddhists about to flourish again? Could it be that the country is about to be in great turmoil? Is an epidemic about to spread? The Bodhisattva then knew the thoughts of the assembly, wiped away his tears with a white towel, tidied his appearance and clothing, raised his right hand and said: 'It is not that the Buddha Dharma is about to perish, or that non-Buddhists are about to flourish, nor is it that the country is uneasy, or that an epidemic is spreading, but it is only sad that the light of the Buddha-sun is hidden, and the moon of the wise and holy has disappeared, and within the robes, there is nothing at all.' At that time, the assembly heard these words and each felt sorrow, and cried out loudly. At that time, birds and various animals, in the sky, fell one after another, all wailing sadly. At that time, the Bodhisattva comforted the assembly with a compassionate and gentle voice, and spoke the verse: The Buddha-sun is always in the world, yet the blind do not see or hear. The moon of the wise and holy has not disappeared, but is obscured and unseen. If one can

凈膚翳　　當自得睹見　何為沒憂海　　癡醉如嬰兒

爾時大眾聞菩薩慈音。心各醒悟。攝心安坐。寂然無聲。諦觀菩薩。咸欲聞法。爾時菩薩普告大眾。而說偈言。

佛說甘露門　　名阿那波那　于諸法門中　　第一安隱道　因緣次第起　　不雜諸妄想　譬如種石榴　　芽莖次第生　華實及色味　　自然非可作　時至時自證　　非如脂粉色　汝等調熟地　　惠汝石榴種　令心入甘露　　道法次第生

從此以來。西國法師。相傳不絕。多以此法為學道之初。若四依大士六通菩薩。說法度人。此為首唱。豈非入道初門。末代相承。說法教授自不修禪。既無內道。出言即便破人修定。若觀提婆之說。乃以禪定為要。世人顛倒。實可哀哉。復有人言。禪法一向不得處。眾說之。敬尋提婆。在大眾中廣說禪定。今時豈頓。杜口但不得言我證是法。某證是法。及禪秘密微妙境界。向人說此。獲罪不輕。第三明證禪相。通方便論證。自有三階。一證欲界定相。二證未到定相。三正明證初禪相。一明證欲界定。自有二意。一正明證相二明得失。今說欲界中自有三。一粗住心。二細住心。三證欲界定。一粗住相者。因前息道諸方便修習。心漸虛凝。不復緣慮。名為粗住。細住相者。於後其心泯泯轉細

【現代漢語翻譯】現代漢語譯本

凈膚翳（去除污垢的智慧）當自己得以看見何為沒憂海（無憂無慮的境界）癡迷沉醉如同嬰兒

當時大眾聽聞菩薩慈悲的聲音，心中各自醒悟。收攝心神，安靜端坐，寂靜無聲，專注地看著菩薩，都想聽聞佛法。這時菩薩普遍地告訴大眾，並且用偈頌說道：

佛說甘露門（通往不朽的法門）名為阿那波那（Anapanasati，入出息念）在各種法門中這是第一安穩的道路因緣次第生起不夾雜各種虛妄的念頭譬如種植石榴芽莖次第生長花朵果實以及顏色味道自然如此並非人為時機到了自然顯現不是像脂粉塗抹的顏色你們調理成熟土地惠贈你們石榴種子令心進入甘露佛法道次第生起

從此以後，西域的法師們，代代相傳沒有斷絕，大多用這個法門作為學道的開始。如果是四依大士（Srotapanna, Sakrdagamin, Anagamin, Arhat）六通菩薩（擁有六種神通的菩薩），說法度化眾生，這個法門是首先倡導的。這難道不是進入佛道的最初門徑嗎？末法時代相互傳承，說法教授的人自己不修習禪定。既然沒有內在的修證，說出的話就破壞別人修習禪定。如果看提婆（Deva）的說法，乃是以禪定為最重要的。世人顛倒，實在可悲啊。又有人說，禪法一向沒有得到之處。眾人議論紛紛。敬請尋訪提婆（Deva），在大眾中廣泛地說禪定。現在難道可以完全閉口不言嗎？只是不能說我證得了這個法，我證得了那個法，以及禪定秘密微妙的境界，向人宣說這些，獲罪不輕。第三是明證禪相，通過方便之論來驗證，自有三個階段：一、證欲界定相；二、證未到定相；三、正式明證初禪相。首先說明證欲界定，自有兩種含義：一是正式說明證得的相狀，二是說明得與失。現在說欲界定中自有三種：一、粗住心；二、細住心；三、證欲界定。一、粗住相，因為之前通過息道（控制呼吸的道路）的各種方便法門修習，心漸漸虛空凝聚，不再攀緣思慮，名為粗住。細住相，之後心漸漸變得細微。

【English Translation】 English version

'Clean skin obscuration (wisdom that removes defilements) one should see for oneself. What is the sea of no sorrow (a state without worry)? Infatuated and drunk like a baby.'

At that time, the assembly heard the compassionate voice of the Bodhisattva, and their minds awakened. They gathered their minds, sat quietly, and were silent, attentively watching the Bodhisattva, all wanting to hear the Dharma. Then the Bodhisattva universally addressed the assembly and spoke in verse:

'The Buddha speaks of the gate of nectar (the path to immortality), named Anapanasati (mindfulness of breathing). Among all Dharma gates, this is the first peaceful and secure path. Conditions arise in sequence, not mixed with various deluded thoughts. For example, planting a pomegranate, sprouts and stems grow in order. Flowers, fruits, and their colors and flavors are natural and not artificial. When the time comes, it manifests naturally, not like the color of applied powder. You cultivate the ripened ground, and I will bestow upon you the pomegranate seeds. Let the mind enter the nectar, and the Dharma path will arise in sequence.'

From then on, Western (Indian) Dharma masters have transmitted this teaching continuously. Many use this method as the beginning of their path to learning. If the Four Noble Ones (Srotapanna, Sakrdagamin, Anagamin, Arhat) or the Six Supernatural Power Bodhisattvas (Bodhisattvas with six types of abhijna) teach and liberate people, this is the first method they advocate. Is this not the initial gateway to entering the path? In the degenerate age, those who inherit the teachings and give lectures do not cultivate Chan (Zen) themselves. Since they have no inner realization, their words immediately undermine others' practice of Samadhi (meditative concentration). If you look at the teachings of Deva (Deva), he considers Samadhi to be the most important. The world is upside down, truly lamentable. Some people also say that the Chan method has never been attained anywhere. People discuss this. Respectfully seek out Deva (Deva), who extensively speaks about Samadhi in the assembly. Can we now completely shut our mouths? We just cannot say, 'I have attained this Dharma,' 'I have attained that Dharma,' and speak to others about the secret and subtle realms of Chan, for incurring such fault is not light. The third is to clearly demonstrate the characteristics of Chan, verifying through the discourse of skillful means. There are three stages: first, verifying the characteristics of desire realm concentration; second, verifying the characteristics of access concentration; third, formally demonstrating the characteristics of the first Dhyana (meditative state). First, explaining the verification of desire realm concentration has two meanings: one is to formally explain the characteristics of attainment, and the other is to explain the gains and losses. Now, within desire realm concentration, there are three types: first, coarse abiding mind; second, subtle abiding mind; third, verifying desire realm concentration. First, the characteristic of coarse abiding is that, through the practice of various skillful means of the path of breath control, the mind gradually becomes empty and concentrated, no longer clinging to thoughts, and this is called coarse abiding. The characteristic of subtle abiding is that the mind gradually becomes subtle.

。即是細住心。當得此粗細住時。或將得時。必有持身法起。此法發時。身心自然正直。坐不疲倦。如物持身。若好持身。但微微扶助身力而已。若是粗持身者。堅急勁強。來則苦急堅強。去則寬緩困人。此非好法。心既細已。于覺心自然明凈。與定相應。定法持心。任運不動從淺入深。或經一坐無分散意。所以說此名欲界定。入此定時。欲界報身相未盡故。二明得失者。入欲界定。法心既淺。未有支援。難得易失。易失因緣。是事須識。失定有二種。一從外緣失。謂得定時。不善用心。內外方便。中途違犯。則退失禪定。複次若行者當得定時。或向人說。或現定相令他知覺。或卒有事緣相壞。如是等種種外事。于中不覺不識。障法既生則便失定。若能將護本得不失。障不得生。故名為得。二者約內論得失者。有六種法。能失禪定。一希望心。二疑心。三驚怖。四大喜。五重愛。六憂悔。未得禪有一。謂希望心。入禪有四。謂疑怖喜愛。出禪多有憂悔。此則能破定心令退失。若通論此六皆得在未入住出中。俱有此六法。能退失定。若能離此六法。即易得定。以不失故名得也。此雖近事。若不說者。則人不知。若善取其意。則知遮障。二明證未到地定相。因此欲界定。後身心泯然虛豁。失於欲界之身。坐中不見頭手床敷

【現代漢語翻譯】現代漢語譯本這就是細住心（將心專注于細微之處）。當獲得這種粗細住（初步和深入的專注）狀態時，或者即將獲得時，必然會有持身法（保持身體姿勢的方法）產生。這種方法產生時，身心自然正直，坐著不會疲倦，好像有什麼東西在支撐身體。如果善於持身，只需微微扶助身體的力量即可。如果是粗糙的持身，則會顯得緊張、急迫、強硬，來的時候感覺苦澀急迫，去的時候感覺寬緩睏倦，這不是好的方法。心已經專注細微之後，覺知之心自然明凈，與禪定相應。禪定的力量支撐著心，自然而然地從淺入深，或者經過一坐，沒有分散的念頭。所以說這叫做欲界定（在欲界中獲得的禪定）。進入這種禪定時，因為欲界的報身（由業力所感的身體）的相狀還沒有完全消失的緣故。二、說明得失：進入欲界定，法和心都還很淺，沒有足夠的支援，難以獲得，容易失去。容易失去的原因，是需要認識的。失去禪定有兩種情況：一是由於外緣失去。指的是獲得禪定時，不善於用心，內外方便，中途違犯，就會退失禪定。再次，如果修行者將要獲得禪定時，或者向人炫耀，或者顯現禪定的相狀讓別人知道，或者突然有事因緣破壞，像這樣種種外事，在其中沒有覺察和認識，障礙的法一旦產生，就會失去禪定。如果能夠守護本來獲得的禪定而不失去，障礙就無法產生，所以稱為得。二是從內在來論得失，有六種法，能夠失去禪定：一是希望心，二是疑心，三是驚怖，四是大喜，五是強烈的愛，六是憂愁後悔。未獲得禪定時有一種，就是希望心。進入禪定時有四種，就是疑心、驚怖、愛和喜。出禪定時多有憂愁後悔。這些都會破壞定心，使之退失。如果通盤來說，這六種情況都可能在未入定、入定、出定中出現，都能夠使禪定退失。如果能夠遠離這六種情況，就容易獲得禪定，因為不失去的緣故，稱為得。這些雖然是近在眼前的事情，如果不說出來，人們就不知道。如果能夠很好地理解其中的意思，就能知道如何遮止障礙。二、說明證得未到地定（尚未到達色界定的禪定）的相狀：因為這種欲界定，後來身心泯然虛豁，失去了欲界的身體的感覺，坐禪時看不見頭、手、床鋪。

【English Translation】 English version This is 'subtle abiding mind' (focusing the mind on subtle aspects). When one attains this state of 'coarse and subtle abiding' (initial and deep concentration), or is about to attain it, there will inevitably arise a 'method of maintaining the body' (a way to hold the body posture). When this method arises, the body and mind will naturally be upright, and sitting will not be tiring, as if something is supporting the body. If one is good at maintaining the body, one only needs to slightly assist the body's strength. If it is a rough way of maintaining the body, it will appear tense, urgent, and forceful; when it comes, it feels bitter and urgent, and when it goes, it feels relaxed and weary, which is not a good method. After the mind has become focused and subtle, the mind of awareness will naturally be clear and pure, corresponding to Samadhi (concentration). The power of Samadhi supports the mind, naturally progressing from shallow to deep, or after one sitting, there are no scattered thoughts. Therefore, it is said that this is called 'desire realm Samadhi' (Samadhi attained in the desire realm). When entering this Samadhi, it is because the characteristics of the 'reward body' (the body resulting from karma) of the desire realm have not completely disappeared. 2. Explaining attainment and loss: When entering desire realm Samadhi, the Dharma and the mind are still shallow, without sufficient support, difficult to attain, and easy to lose. The reasons for easy loss are things that need to be recognized. There are two kinds of loss of Samadhi: one is loss due to external conditions. This refers to when one attains Samadhi, one is not good at using the mind, and violates internal and external practices midway, then one will regress from Samadhi. Furthermore, if a practitioner is about to attain Samadhi, or boasts to others, or displays the characteristics of Samadhi to let others know, or suddenly there are events that cause destruction, like these various external matters, one is not aware or recognizes them, and once the obstructing Dharma arises, one will lose Samadhi. If one can protect the originally attained Samadhi without losing it, obstacles cannot arise, so it is called attainment. The second is discussing attainment and loss from within. There are six kinds of Dharma that can cause loss of Samadhi: first, the mind of hope; second, doubt; third, fear; fourth, great joy; fifth, strong attachment; and sixth, worry and regret. There is one when Samadhi has not been attained, which is the mind of hope. There are four when entering Samadhi, which are doubt, fear, love, and joy. There is often worry and regret when exiting Samadhi. These will destroy the mind of Samadhi, causing it to regress. Generally speaking, these six situations can occur before entering, during, and after Samadhi, and can all cause Samadhi to regress. If one can stay away from these six situations, it is easy to attain Samadhi, because one does not lose it, so it is called attainment. Although these are things that are close at hand, if they are not spoken about, people will not know. If one can understand the meaning well, one can know how to prevent obstacles. 2. Explaining the characteristics of attaining 'unreached realm Samadhi' (Samadhi that has not yet reached the form realm): Because of this desire realm Samadhi, later the body and mind become blurred and empty, losing the sensation of the body of the desire realm, and one cannot see one's head, hands, or the bed while sitting in meditation.

。猶若虛空。此是未到地定。所言未到地者。此地能生初禪故。即是初禪方便定。亦名未來禪。亦名忽然湛心。證此定時。不無淺深之相。今不具明。複次此等定中。或有邪偽。行者應證。其相非一。略出二事。一定心過明。二者過暗。並是邪定。明者入定時。見外境界青黃赤白。或見日月星辰宮殿等事。或一時日乃至七日不出禪定。見一切事。如得神通。此為邪。當急去之。二者若入此定。暗忽無所覺知。如眠熟不異。即是無心想法。能令行人生顛倒心。當急卻之。此則略說邪定之相。是中妨難。非可具以文傳。複次若依成論毗曇。分別二定。為不便也。今依尊者瞿沙所明。分別二定有異。亦應無失。具如前引摩訶衍中釋。而多見坐人證定之時。實有兩種定相不同。是故今說欲界未到二定各異。第三明證初禪相。自有六種。一名初禪發相。二明支。三明因果體用。四明淺深。五明進退。六明功德。第一正明初禪發相中。復為四意。一正明初禪發相。二簡非禪之法。三釋發因緣。四分別邪正。第一初禪發相者。行者于未到地中。證十六觸成就。即是初禪發相。云何是證。若行者于未到地中。入定漸深。身心虛寂。不見內外。或經一日乃至七日。或一月乃至一年。若定心不壞。守護增長。於此定中。忽覺身心凝然。運運

【現代漢語翻譯】現代漢語譯本：猶如虛空。這是未到地定（指色界初禪前的預備階段）。所說的『未到地』，是指此地能夠生出初禪的緣故，也就是初禪的方便定。也叫做未來禪，也叫做忽然湛心。證得此定時，不無深淺的差別，現在不詳細說明。再次，這些禪定中，或者有邪偽的情況，修行者應當辨別。其現象不止一種，略舉兩種：一是定心過於明亮，二是過於昏暗，這都是邪定。明亮是指入定時，見到外界的境界，如青黃赤白等顏色，或者見到日月星辰、宮殿等事物，或者一次入定一日乃至七日不出定，見到一切事物，好像得到了神通一樣，這是邪定，應當趕緊去除。二是如果入此定，昏暗而無所覺知，如同熟睡一樣，這就是無心想法，能夠使修行者產生顛倒之心，應當趕緊去除。以上是簡略地說明邪定的現象。其中妨礙和困難，不可能全部用文字傳達。再次，如果依照《成實論》和《毗曇論》來分別這兩種禪定，會很不方便。現在依照尊者瞿沙所闡明的，分別這兩種禪定有所不同，也應該沒有錯失。具體如前面引用的《摩訶衍論》中的解釋。而且常常看到坐禪的人證得禪定時，確實有兩種不同的禪定現象。所以現在說明欲界的未到地定和未來的禪定各自不同。第三，說明證得初禪的現象，自有六種：一名初禪發相，二說明支（初禪的組成部分），三說明因果體用，四說明深淺，五說明進退，六說明功德。第一，正式說明初禪發相中，又分為四個方面：一正式說明初禪發相，二簡別不是禪定的法，三解釋發起的因緣，四分別邪正。第一，初禪發相是指，修行者在未到地定中，證得十六觸（指身心感受的十六種觸覺）成就，這就是初禪發相。什麼是證得呢？如果修行者在未到地定中，入定逐漸深入，身心虛空寂靜，不見內外，或者經過一日乃至七日，或者一月乃至一年，如果定心不壞，守護增長，在此定中，忽然覺得身心凝結，運轉。

【English Translation】 English version: It is like empty space. This is the 'Mi Dao Di Ding' (未到地定) (preparatory stage before the first Dhyana in the Realm of Form). The so-called 'Mi Dao Di' (未到地) means that this state can give rise to the first Dhyana, so it is the preparatory concentration for the first Dhyana. It is also called 'Future Dhyana' (未來禪), and also called 'Sudden Stillness of Mind' (忽然湛心). When one attains this Samadhi, there are differences in depth, which will not be explained in detail now. Furthermore, there may be evil or false states in these Samadhis, which practitioners should discern. There is more than one phenomenon, but two are briefly mentioned: one is that the mind in Samadhi is too bright, and the other is too dark, both of which are evil Samadhis. Brightness means that when entering Samadhi, one sees external realms, such as colors like blue, yellow, red, and white, or sees the sun, moon, stars, palaces, and other things, or enters Samadhi for one day or even seven days without leaving Samadhi, seeing all things as if one has attained supernatural powers. This is an evil Samadhi and should be quickly discarded. Second, if one enters this Samadhi and is dark and unaware, like being in deep sleep, this is mindless thinking, which can cause practitioners to develop inverted minds and should be quickly discarded. The above is a brief explanation of the phenomena of evil Samadhis. The obstacles and difficulties therein cannot all be conveyed in writing. Furthermore, if one distinguishes these two Samadhis according to the Cheng Shi Lun (成實論) and the Abhidharma (毗曇), it would be inconvenient. Now, according to what the Venerable Ghosa (瞿沙) explained, there are differences between these two Samadhis, and there should be no mistakes. The details are as explained in the previously cited Mahayana Sutra (摩訶衍論). Moreover, it is often seen that when people in meditation attain Samadhi, there are indeed two different Samadhi phenomena. Therefore, it is now explained that the 'Mi Dao Di Ding' (未到地定) of the Desire Realm and the future Dhyana are different from each other. Third, explaining the phenomena of attaining the first Dhyana, there are six aspects: first, the arising phenomena of the first Dhyana; second, explaining the anga (支) (components of the first Dhyana); third, explaining the cause, effect, essence, and function; fourth, explaining the depth; fifth, explaining progress and regress; and sixth, explaining the merits. First, in the formal explanation of the arising phenomena of the first Dhyana, there are four aspects: first, formally explaining the arising phenomena of the first Dhyana; second, distinguishing what is not the Dharma of Dhyana; third, explaining the conditions for arising; and fourth, distinguishing between right and wrong. First, the arising phenomena of the first Dhyana refers to the practitioner attaining the sixteen touches (指身心感受的十六種觸覺) in the 'Mi Dao Di Ding' (未到地定), which is the arising phenomena of the first Dhyana. What is attainment? If the practitioner enters Samadhi deeper and deeper in the 'Mi Dao Di Ding' (未到地定), the body and mind become empty and still, and one does not see inside or outside, or after one day or even seven days, or one month or even one year, if the mind of Samadhi is not destroyed, protected and increased, in this Samadhi, one suddenly feels the body and mind congeal and operate.

而動。當動之時。還覺漸漸有身如雲如影動發。或從上發。或從下發。或從腰發。漸漸遍身。上發多退。下發多進。動觸發時。功德無量。略說十種。善法眷屬與動俱起。其十者何。一定。二空。三明凈。四喜悅。五樂六善心生。七知見明瞭。八無累解脫。九境界現前。十心調柔軟。如是十法。與動俱生。名動眷屬勝妙功德莊嚴動法。若具分別則難可盡。此則略說初動觸相。如是或經一日。或經十日。或一月四月。如是一年。此事既過復有餘觸。次第而發。故名初禪余觸發者。謂八觸也。一動。二癢。三涼。四暖。五輕。六重。七澀。八滑。復有八觸。謂一掉。二猗。三冷。四熱。五浮。六沈。七堅。八軟。此八觸與前相雖同。而細分別不無小異。更別出名目。足前合為十六觸。此十六種觸發時。悉有善法功德眷屬。如前動觸中說。行者因未到地。發如是等種種諸觸功德善法。故名初禪初發。並是色界清凈四大。依欲界身中而發。故摩訶衍云。色界四。大造色。著欲界身中。問曰。二十七觸何故有去取。復出異觸名料簡(云云)。第二料簡非禪之相者。問曰。行者于初坐中。未得定心。亦發如是冷暖動等觸。既無如上所說功德之事。有人言。此是病法起。所以者何。如重澀等。是地大病生。如輕動觸是風大病生。如熱

癢等觸是火大病生。如冷滑等觸是水大病生。複次因暖熱癢等生貪慾蓋。因重滑沈等觸生睡眠蓋。因動浮冷等生掉悔蓋。因強澀等生疑蓋。又因重堅澀等生瞋蓋。當知觸等發時。能令四大發病。及生五蓋障法。或言是魔所作。若發動時。如上過。上所說皆魔觸發。云何以此為初禪耶答曰。不然。若如汝向所說觸發之相。此是生病生蓋之觸。若如上說及增者。亦是魔觸發相。今說不爾。若未得未到地定。而先發觸者。多是病觸。是生蓋及魔所作。若觸發時。無如上所說十種功德眷屬者。亦是病觸。生蓋及魔觸也。今所說觸發者。要因未到地定發。亦具足有諸功德眷屬俱發故。以此為初禪發相。何可疑哉。問曰。未到地前發觸。但是生病生蓋及魔觸。亦有治病除蓋非魔觸不。答曰。亦有此義。問曰。若爾與初禪觸。復云何異。答曰。有異。欲界雖有治病除蓋及非魔觸。而非初禪觸者。此猶是欲界中四大色法。不能發定。無諸功德支林善法故。不名初禪。此則略出欲界善不善觸相。但行人初坐。或有證此一兩。或都不證。然既有此法。故略出之耳。問曰。未到地中。亦發欲界善不善觸不。答曰。非無此義。三明禪發因緣有二。一者從初修禪以來不計勤苦。既有善心功力成就。自然感報。如法華中說。隨功賞賜。乃至禪定根力

【現代漢語翻譯】現代漢語譯本癢等觸是火大（Tejo Dhatu，四大元素之一，代表火元素）病生。如冷滑等觸是水大（Apo Dhatu，四大元素之一，代表水元素）病生。複次因暖熱癢等生貪慾蓋（Kāmacchanda，五蓋之一，指對感官享樂的貪求）。因重滑沈等觸生睡眠蓋（Thīna-middha，五蓋之一，指身心的遲鈍和昏沉）。因動浮冷等生掉悔蓋（Uddhacca-kukkucca，五蓋之一，指內心的躁動和後悔）。因強澀等生疑蓋（Vicikicchā，五蓋之一，指對佛法僧的懷疑）。又因重堅澀等生瞋蓋（Vyāpāda，五蓋之一，指嗔恨和厭惡）。當知觸等發時，能令四大發病，及生五蓋障法。或言是魔所作。若發動時，如上過。上所說皆魔觸發。云何以此為初禪耶？答曰：不然。若如汝向所說觸發之相，此是生病生蓋之觸。若如上說及增者，亦是魔觸發相。今說不爾。若未得未到地定（Upacāra-samādhi，指接近禪定的預備階段），而先發觸者，多是病觸，是生蓋及魔所作。若觸發時，無如上所說十種功德眷屬者，亦是病觸，生蓋及魔觸也。今所說觸發者，要因未到地定發，亦具足有諸功德眷屬俱發故，以此為初禪發相，何可疑哉？問曰：未到地前發觸，但是生病生蓋及魔觸，亦有治病除蓋非魔觸不？答曰：亦有此義。問曰：若爾與初禪觸，復云何異？答曰：有異。欲界（Kāmadhātu，指眾生對感官享樂有強烈慾望的生存領域）雖有治病除蓋及非魔觸，而非初禪觸者，此猶是欲界中四大色法，不能發定，無諸功德支林善法故，不名初禪。此則略出欲界善不善觸相。但行人初坐，或有證此一兩，或都不證。然既有此法，故略出之耳。問曰：未到地中，亦發欲界善不善觸不？答曰：非無此義。三明禪發因緣有二：一者從初修禪以來不計勤苦，既有善心功力成就，自然感報，如法華經中說，隨功賞賜，乃至禪定根力。

【English Translation】 English version Itching and similar tactile sensations are caused by diseases of the fire element (Tejo Dhatu, one of the four great elements, representing fire). Tactile sensations such as coldness and smoothness are caused by diseases of the water element (Apo Dhatu, one of the four great elements, representing water). Furthermore, warmth, heat, itching, and similar sensations give rise to the hindrance of craving (Kāmacchanda, one of the five hindrances, referring to craving for sensual pleasures). Tactile sensations such as heaviness, smoothness, and sinking give rise to the hindrance of sloth and torpor (Thīna-middha, one of the five hindrances, referring to mental and physical sluggishness). Tactile sensations such as movement, floating, and coldness give rise to the hindrance of restlessness and remorse (Uddhacca-kukkucca, one of the five hindrances, referring to mental agitation and regret). Tactile sensations such as hardness and roughness give rise to the hindrance of doubt (Vicikicchā, one of the five hindrances, referring to doubt about the Buddha, Dharma, and Sangha). Moreover, tactile sensations such as heaviness, firmness, and roughness give rise to the hindrance of aversion (Vyāpāda, one of the five hindrances, referring to hatred and ill-will). It should be known that when tactile sensations arise, they can cause the four great elements to become diseased and give rise to the five hindrances that obstruct the Dharma. Some say that these are caused by Mara (demon). If they arise, it is as described above. All that has been said above is caused by Mara. How can this be considered the first Dhyana (Jhāna, a state of meditative absorption)? The answer is: No. If the characteristics of the arising of tactile sensations are as you have described, then these are tactile sensations that cause disease and give rise to the hindrances. If they are as described above or even more intense, then they are also caused by Mara. What is being said now is not like that. If one has not attained the access concentration (Upacāra-samādhi, the preliminary stage approaching full absorption) and tactile sensations arise first, then they are mostly diseased tactile sensations, which are caused by the hindrances and by Mara. If, when tactile sensations arise, they do not have the ten kinds of qualities and retinue as described above, then they are also diseased tactile sensations, which give rise to the hindrances and are caused by Mara. The arising of tactile sensations that is being spoken of now is caused by the access concentration, and it is also accompanied by all the qualities and retinue. Therefore, this is the characteristic of the arising of the first Dhyana. What is there to doubt? Question: Before attaining the access concentration, if tactile sensations arise, are they only diseased tactile sensations that give rise to the hindrances and are caused by Mara, or are there also tactile sensations that heal diseases, remove the hindrances, and are not caused by Mara? Answer: There is also this possibility. Question: If so, how is it different from the tactile sensations of the first Dhyana? Answer: There is a difference. Although in the desire realm (Kāmadhātu, the realm of existence where beings have strong desires for sensual pleasures) there are tactile sensations that heal diseases, remove the hindrances, and are not caused by Mara, they are not the tactile sensations of the first Dhyana. This is because they are still the four material elements in the desire realm, which cannot give rise to concentration and do not have the qualities, limbs, and wholesome factors. Therefore, they are not called the first Dhyana. This is a brief explanation of the characteristics of wholesome and unwholesome tactile sensations in the desire realm. When practitioners first sit down, some may experience one or two of these, or none at all. However, since this Dharma exists, it is briefly explained here. Question: In the access concentration, do wholesome and unwholesome tactile sensations of the desire realm also arise? Answer: It is not that there is no such possibility. There are two causes and conditions for the arising of Dhyana: First, from the beginning of practicing Dhyana, one does not consider the hardships and diligently cultivates. Since one has accumulated wholesome mental power, one naturally receives the reward, as it is said in the Lotus Sutra, rewards are given according to merit, even to the roots and powers of Dhyana.

等事。複次有師言。是十善相應。此意難見。二者色界五陰住在欲界身中。粗細相違故。有掉動八觸等事。譬如世人憂愁煩惱內起。結滯壅塞不通。令四大受諸熱惱。從心而生。乃至得病至死。不從外來。而有苦也。今此禪中有觸樂之事。亦從心有。由數息故。使心軟細修諸定法。色界定法住在欲界身中。色定之法。與欲界報身相觸故。有十六觸。次第而生。亦不從外來。而能覺知。故名為觸。此八雖有十六。並約四大而發。因四大生。地中四者。重沈堅澀。水中四者。涼冷軟滑。火中四者。暖熱猗癢。風中四者。動掉輕浮。故金光明雲。地水二蛇。其性沉下。風火二蛇。性輕上升。問若因四大但應有四。何得十六。答曰。相兼故得爾。如熱是火體。兼水故有暖。兼風故有癢。兼地故有猗。兼三之時。失本熱相。故說有四。餘三大各兼三義。類此可知。複次此十六觸。各有十種功德善法。合則有一百六十法。而初坐發法之人。未必發盡。或發三五。故略出之。問曰。此八觸為當發有次第。為無次第。諸觸之中先發何等。答曰。若論其次第。亦無定前後。雖四大因緣合時。強者先發。而多見有人從動而發。事如前釋。四者辨邪正之相。具如前內方便中驗善惡根性相明虛實中說。是中應廣分別。第二明支義。亦開為三。一

釋支名。二釋支義。三辨支相。第一釋支名者。初禪有五支。一覺支。二觀支。三喜支。四樂支。五一心支。覺者初心覺悟名為覺。觀者后細心分別名為觀。慶悅之心名為喜。恬澹之心名為樂。寂然不散名一心。所以制五支者。若對不善。即為破五欲五蓋。若對善法。即對行五法。故釋論云。離五蓋。行五法。具五支。入初禪。第二釋支義者。如纓絡經說。禪名支林。此即據總別之明義也。言支者。支離為義。如因樹根莖則有枝條。根莖是一。枝條有異。禪中支義亦爾。從一定心出生五支。此是總中別義。所言林者。如林因眾多樹得有林名。禪義亦爾。五支和合。總受禪稱。此即據別中之總。故知若說禪即知有五支。如聞林名。必知有樹及以枝條。複次有人言。枝持為義。如欲界未到地中。雖有單靜定心。未有覺觀等五支共相杖持。則定心淺薄易失。若得初禪。即有覺觀等法。則定心安隱。牢固難壞。三辨支相。若數人辨相。正約二十二心數去取辨五支相。具出彼義(云云)。今家所明。略為二。一者別。二者通。一別釋五支相者。云何名覺。覺名觸覺。有二種。一成禪覺。二壞禪覺。如有風能成雨。有風能壞雨。如上所說。十六觸中。一觸有十種善法眷屬安隱莊嚴者。是成禪覺。如上說。一觸有二十惡法。是壞禪覺

【現代漢語翻譯】現代漢語譯本釋支名。二釋支義。三辨支相。第一釋支名者：初禪有五支。一覺支（Vitarka，粗略的思維）。二觀支（Vicara，細緻的思維）。三喜支（Piti，喜悅）。四樂支（Sukha，快樂）。五一心支（Ekaggata，專注）。覺者，初心覺悟名為覺。觀者，后細心分別名為觀。慶悅之心名為喜。恬澹之心名為樂。寂然不散名一心。所以制五支者，若對不善，即為破五欲五蓋。若對善法，即對行五法。故《釋論》云：『離五蓋，行五法，具五支，入初禪。』第二釋支義者：如《纓絡經》說，禪名支林。此即據總別之明義也。言支者，支離為義。如因樹根莖則有枝條，根莖是一，枝條有異。禪中支義亦爾，從一定心出生五支，此是總中別義。所言林者，如林因眾多樹得有林名，禪義亦爾，五支和合，總受禪稱。此即據別中之總。故知若說禪即知有五支，如聞林名，必知有樹及以枝條。複次有人言，枝持為義。如欲界未到地中，雖有單靜定心，未有覺觀等五支共相杖持，則定心淺薄易失。若得初禪，即有覺觀等法，則定心安隱，牢固難壞。三辨支相。若數人辨相，正約二十二心數去取辨五支相，具出彼義（云云）。今家所明，略為二：一者別，二者通。一別釋五支相者：云何名覺？覺名觸覺，有二種：一成禪覺，二壞禪覺。如有風能成雨，有風能壞雨。如上所說，十六觸中，一觸有十種善法眷屬安隱莊嚴者，是成禪覺。如上說，一觸有二十惡法，是壞禪覺。

【English Translation】 English version Explanation of the Limbs (Jhana Factors). Two, the meaning of the Limbs. Three, distinguishing the characteristics of the Limbs. First, explaining the names of the Limbs: The first Jhana has five Limbs. One, Vitarka (initial application of thought). Two, Vicara (sustained application of thought). Three, Piti (joy). Four, Sukha (happiness). Five, Ekaggata (one-pointedness of mind). Vitarka means initial awakening of the mind. Vicara means subsequent detailed discernment. Piti is the mind's rejoicing. Sukha is the mind's tranquility. Ekaggata is stillness without scattering. The reason for establishing these five Limbs is that they counteract the five desires and five hindrances. When facing wholesome qualities, they correspond to practicing the five qualities. Therefore, the Shastra states: 'Abandon the five hindrances, practice the five qualities, possess the five Limbs, and enter the first Jhana.' Second, explaining the meaning of the Limbs: As the Ingalaka Sutra says, Jhana is called a 'limb forest'. This explains the meaning in terms of both the general and the specific. 'Limb' means 'branching out'. Just as a tree has branches and twigs from its roots and stem, the root and stem are one, but the branches and twigs are different. The meaning of 'limb' in Jhana is similar. From one-pointedness of mind, the five Limbs arise. This is the specific within the general. 'Forest' means that just as a forest is named because of many trees, the meaning of Jhana is similar. The five Limbs together are collectively called Jhana. This is the general within the specific. Therefore, knowing Jhana implies knowing the five Limbs, just as hearing the name 'forest' implies knowing that there are trees and branches. Furthermore, some say that 'limb' means 'support'. In the realm of desire, in the state before reaching Jhana, although there may be a single, quiet, concentrated mind, without the mutual support of the five Limbs such as Vitarka and Vicara, the concentrated mind is shallow and easily lost. If one attains the first Jhana, then there are qualities such as Vitarka and Vicara, and the concentrated mind is secure, firm, and difficult to destroy. Third, distinguishing the characteristics of the Limbs. If one distinguishes the characteristics numerically, one should accurately take the twenty-two mental factors to distinguish the characteristics of the five Limbs, fully explaining their meaning (etc.). What our school explains is roughly twofold: one is specific, and the other is general. One, specifically explaining the characteristics of the five Limbs: What is called Vitarka? Vitarka is called tactile sensation, and there are two types: one that completes Jhana, and one that destroys Jhana. Just as there is wind that can create rain, and wind that can destroy rain. As mentioned above, among the sixteen tactile sensations, the one tactile sensation that has ten kinds of wholesome qualities, retinues, peace, and adornments is the Vitarka that completes Jhana. As mentioned above, the one tactile sensation that has twenty unwholesome qualities is the Vitarka that destroys Jhana.

。複次覺者。覺屬身根。為身有情。異乎木石。所以對觸故生覺。如經說。見聞覺知義。見屬於眼。聞屬於耳。鼻觸覺屬於身。知屬於意。亦對舌也。有增用故。問曰。如經中說。六觸因緣生受。何得覺觸但屬於身耶。答曰。此對通說。若通時見中亦說聞。余義類爾。今就別義論覺支者。正對身也。于未到定中。發十六觸。觸于身根生。識覺前觸相。故名覺支。複次覺名驚悟。行者得初禪。未曾所得善法諸功德故。心大驚悟。昔常為慾火所燒。得初禪時。如人入清涼池。但此覺生時。與欲界身根生覺有異。何以故。與定等善法一時俱發。是以偈言。如貧得寶藏大喜覺動心。故言初心。粗念名為覺。此與數人明義。應有小異料簡(云云)。二釋觀支者。后細心分別名為觀。既分別觸發已。正念之心。思量分別。向觸生時。與欲界中善法。及未到等法大有異。所以者何。於此觸中。有種種善法珍寶。與觸俱發。欲界所無。複次分別者。分別十六觸中法寶之相亦不同。知粗則離。知善則修。此細心分別。故名觀支。故經說分別則為觀。問曰。若爾覺有何等異。答曰。如論說。粗心在緣名為覺。細心分別名為觀。又問。如毗曇中說。覺觀在一心中。今云何為二。答曰。二法雖在一心。二相不俱。謂覺時觀不明瞭。觀時覺不明瞭

【現代漢語翻譯】現代漢語譯本再次，覺（vedanā，感受）屬於身根（kāya-indriya，身體感官）。因為身體有情（sattva，眾生）不同於木頭和石頭，所以對觸（sparśa，接觸）而生覺。如經中所說：『見、聞、覺、知』的意義，見屬於眼，聞屬於耳，鼻觸覺屬於身，知屬於意，也對應于舌，因為有增益作用。問：如經中所說，『六觸因緣生受（vedanā，感受）』，為何覺觸只屬於身呢？答：這是通俗的說法。如果通俗地說，見中也可以說聞，其他意義也類似。現在就個別意義討論覺支（vedanāṅga，感受支）時，正是對應于身。在未到定（anāgāmiphala，不還果）中，生起十六觸，觸于身根而生。識（vijñāna，意識）覺知先前的觸相，所以名為覺支。再次，覺的意思是驚醒和領悟。修行者得到初禪（prathama dhyāna，初禪），因為得到從未獲得的善法和各種功德，內心大為驚醒和領悟。過去常常被**所燒，得到初禪時，就像人進入清涼的池塘。但是，這種覺生起時，與欲界（kāmadhātu，欲界）身根生起的覺有所不同。為什麼呢？因為它與定等善法同時俱發。所以偈頌說：『如貧得寶藏，大喜覺動心。』所以說初心，粗略的念頭名為覺。這與一些人闡明意義可能略有不同，需要仔細辨別。二釋觀支（vitarkaṅga，尋支）：後來的細微心思分別名為觀。既然分別觸發之後，以正念（samyak-smṛti，正念）之心，思量分別。向觸生起時，與欲界中的善法以及未到定等法大有不同。為什麼呢？因為在這種觸中，有種種善法珍寶，與觸一同生起，這是欲界所沒有的。再次，分別就是分別十六觸中的法寶之相也不同。知道粗糙的就離開，知道善良的就修習。這種細微心思的分別，所以名為觀支。所以經中說，分別就是觀。問：如果這樣，覺有什麼不同呢？答：如論中所說，粗略的心在緣上名為覺，細微的心分別名為觀。又問：如毗曇（Abhidhamma，阿毗達摩）中所說，覺觀（vitarka-vicāra，尋伺）在一心中，現在為什麼說是二者呢？答：二法雖然在一心，但二者的相貌不同時存在。所謂覺的時候，觀不明顯；觀的時候，覺不明顯。

【English Translation】 English version Furthermore, '覺' (vedanā, feeling) belongs to the body faculty (kāya-indriya, sense of body). Because sentient beings (sattva, beings with consciousness) with bodies are different from wood and stone, feeling arises in response to contact (sparśa, touch). As the sutra says, the meaning of 'seeing, hearing, feeling, and knowing' is that seeing belongs to the eye, hearing belongs to the ear, tactile feeling belongs to the body, and knowing belongs to the mind, which also corresponds to the tongue because of its supplementary function. Question: As the sutra says, 'Six contacts are the conditions for the arising of feeling (vedanā, sensation),' why does tactile feeling only belong to the body? Answer: This is a general statement. Generally speaking, hearing can also be said to be in seeing, and other meanings are similar. Now, when discussing the feeling factor (vedanāṅga, factor of feeling) in a specific sense, it corresponds precisely to the body. In the state of approaching concentration (anāgāmiphala, state of non-returning), sixteen contacts arise, touching the body faculty. Consciousness (vijñāna, consciousness) is aware of the preceding aspect of contact, hence it is called the feeling factor. Again, '覺' means awakening and realization. The practitioner attains the first dhyana (prathama dhyāna, first meditative absorption), and because they obtain previously unattained wholesome dharmas and various merits, their mind is greatly awakened and realized. In the past, they were often burned by **, but upon attaining the first dhyana, it is like entering a cool pond. However, the arising of this feeling is different from the feeling arising from the body faculty in the desire realm (kāmadhātu, realm of desire). Why? Because it arises simultaneously with wholesome dharmas such as concentration. Therefore, the verse says: 'Like the poor finding a treasure, great joy awakens and moves the mind.' Therefore, it is said that the initial mind, the coarse thought, is called '覺' (feeling). This may be slightly different from the explanations of others, and careful discernment is needed. Second explanation of the contemplation factor (vitarkaṅga, factor of initial application of mind): Later, subtle mental discrimination is called contemplation. Since discrimination has triggered it, with a mind of right mindfulness (samyak-smṛti, right mindfulness), one contemplates and discriminates. When contact arises, it is very different from the wholesome dharmas in the desire realm and the dharmas of approaching concentration. Why? Because in this contact, there are various treasures of wholesome dharmas that arise together with the contact, which are not present in the desire realm. Again, discrimination is also different in discriminating the aspects of the dharma treasures in the sixteen contacts. Knowing what is coarse, one abandons it; knowing what is good, one cultivates it. This subtle mental discrimination is therefore called the contemplation factor. Therefore, the sutra says that discrimination is contemplation. Question: If so, what is the difference between feeling and contemplation? Answer: As the treatise says, the coarse mind dwelling on the object is called feeling, and the subtle mind discriminating is called contemplation. Another question: As stated in the Abhidhamma (Abhidhamma, higher teachings), initial and sustained application of mind (vitarka-vicāra, initial and sustained thought) are in one mind, why are they now said to be two? Answer: Although the two dharmas are in one mind, their aspects do not exist simultaneously. That is, when there is feeling, contemplation is not clear; when there is contemplation, feeling is not clear.

。譬如撞鐘鐘聲雖一而粗細有異。一心中覺觀亦如是。複次身根身識相應名為覺。意根意識相應名為觀。身識是外鈍故名粗。意識是內利故能分別名細。此雖同緣一觸。而二相不俱。故為觀支。三明喜支者。見細心分別思量。覺知十六觸等微妙珍寶。昔所未逢。是以心喜慶悅。又知所失。欲樂甚少。今得初禪功德。其樂甚多。如是覺觀。利我不少。深心慶悅。踴躍無量。故名喜支。四樂支者。行者于歡喜已后。其心恬然。受于觸中之樂。樂法娛心。安隱恬愉。故名樂支。問曰。喜樂有何異。答曰。如上覺觀分別。今喜樂亦爾。粗樂名喜。細樂名樂。亦可言粗喜為喜。細喜為樂。複次喜樂。雖俱是歡悅之相。而二相有異。喜根相應故名喜。樂根相應故名樂。踴躍心中故名喜。恬靜心中故名樂。複次行者初。緣得樂。心生歡喜。未及受樂名喜後緣喜情既息。以樂自娛。故名樂。譬如饑。人得食。初得歡喜。未及受其味。故名喜。后得食之。方受味中之樂。故名樂。又如三禪有樂而無喜。故知二根有異。五一心支者。經久受樂心息。雖有覺觸等事。而心不緣。既無分散。定住寂靜故。名一心支。此則略說初禪五支次第而發。並據成就。立於支義。問曰。若爾約十六觸。一觸皆有五義不。答曰。實爾。故知初禪對緣。即有眾多

支也。雖復對觸有多。終不出五支。譬如五陰。若對五根。根根說五。雖復眾多。而不可說言有第六陰。五支亦爾。二者約通義明五支即一覺發時。具有五支義。云何當覺發時。本對於觸。覺觸中冷暖即是覺支。當覺時豈不即分別。知冷異暖。即是觀支。當觸發時。即有喜心。如人見好美色。即生喜悅。不待思量。故論偈說。大喜覺動心。觸發之時。必舉體怡解。即是樂支。解發必與定俱。故名覺觀俱三昧。當知即有一心支。此則五支。一時而發。不待成就。但於事未顯故。據成而說。別義如前。問曰。若爾心便並慮。答曰。心雖不俱法並何過此類。如十大地心王心數之義。問曰。若通支有五者。五支應有二十五。答曰。如佛經中說五陰。一陰有五。五五二十有五。而不乖五陰之義通五支義。亦如是。第三明體用。即為二意。一者明因果。二明體用。一因果者。遠而論之行內外方便及入未到地等為因。感得初禪為果。今就近釋。但據初禪。自有因果。有人言。四支為因。后一心支為果。此即無文。今依纓絡解禪支。五支為因。第六默然心為定體。即以體為果。若通論因果。支支相因。悉得辨因果也。二明體用。還以默然心為定體。從默然觸更動發起五支。此則為用。何以故。從體起用。用則在後。因則據前問曰。因用

體果。即無分別。答曰。不然。雖同據五支明因用。就默然為體果。然義意有異。所以者何。因中五支。為感默然之果。因默然之果。起五支之法。此就默然為體。五支為用。例如三十七品道前為因道后為用。問曰。有時從默然體。發勝品五支。后得增勝默然。此義云何。答曰。若爾即還應說因果。若無勝品但是體用。第四明淺深者。初禪發時。五支及默然心。前後不無粗細之異。故有淺深。應須分別。何以者何。如論云。佛弟子修諸禪時。有下中上。名為三品。離此三品。一品為三。故有九品淺深之相。若細而論。則應有無量品。外道得定。亦有淺深。而不作品說者。以其心粗于定中不覺故。亦以不修無漏觀慧照了。則心不覺知。就立品明淺深中。自為二意。一約同類。二約異類。一同類者。如一動觸發時漸漸覺深。乃至九品。二約異類者。如動觸謝后。即發余觸。雖觸相不同。而覺定漸深勝於上。複次若約五支中明淺深者。亦有二。一同類者。如觸發五支時。即有淺深之相。二異類者。若五支次第增長。一一支中。亦各自有淺深之相。問曰。為當要發十六觸等具足方名初禪。為當亦發一一觸亦名初禪。答曰。初禪有二種。一具足。二不具足。若具發十六觸。此即是具足初禪為勝。若發一兩觸等。亦得名初禪。何以

【現代漢語翻譯】現代漢語譯本體果（ti guo，本體和結果）。即無分別。答：不然。雖然同樣依據五支（wu zhi，五種禪定要素）來闡明因和用，就默然（mo ran，寂靜狀態）而言是本體和結果。然而，意義和意圖有所不同。為什麼這麼說呢？因中的五支，是爲了感得默然的結果。因默然的結果，生起五支的法。這是就默然作為本體，五支作為作用。例如三十七品（san shi qi pin，三十七道品）在道前是因，道后是用。問：有時從默然的本體，發出殊勝的五支，之後得到更加殊勝的默然，這又是什麼意思呢？答：如果這樣，那就仍然應該說是因果關係。如果沒有殊勝的品，就只是本體和作用的關係。第四，闡明淺深。初禪（chu chan，禪定第一層）生起時，五支和默然心，前後並非沒有粗細的差異，所以有淺深，應該加以區分。為什麼這麼說呢？如《論》中所說，佛弟子修習各種禪定時，有下品、中品、上品，稱為三品。在這三品的基礎上，每一品又分為三品，所以有九品淺深的差別。如果細緻地來說，就應該有無量品。外道（wai dao，佛教以外的修行者）得到禪定，也有淺深，但是他們不進行品級的劃分，因為他們的心比較粗糙，在禪定中沒有覺察到。也因為他們不修習無漏（wu lou，沒有煩惱）的觀慧來照見，所以心沒有覺知。就設立品級來闡明淺深而言，自身分為兩種含義：一是約同類，二是約異類。一是約同類，如一個動觸（dong chu，禪定中的一種感受）生起時，漸漸覺察到深入，乃至九品。二是約異類，如動觸消失後，就生起其他的觸。雖然觸的相狀不同，但是覺察到的禪定逐漸深入，勝過之前。再次，如果依據五支來闡明淺深，也有兩種：一是約同類，二是約異類。一是約同類，如生起五支時，就有淺深的差別。二是約異類，如果五支次第增長，每一支中，也各自有淺深的差別。問：是要生起十六觸（shi liu chu，十六種觸覺）等全部具足才稱為初禪，還是生起一兩種觸也稱為初禪？答：初禪有兩種，一是具足，二是不具足。如果生起全部的十六觸，這就是具足的初禪，最為殊勝。如果生起一兩種觸等，也可以稱為初禪。為什麼呢？

【English Translation】 English version The Body-Result (Ti-guo). That is, without differentiation. Answer: Not so. Although both rely on the five branches (Wu-zhi, five elements of Dhyana) to clarify cause and effect, in terms of stillness (Mo-ran, a state of silence), it is the body and result. However, the meaning and intention are different. Why is that? The five branches in the cause are to sense the result of stillness. From the result of stillness, the Dharma of the five branches arises. This is taking stillness as the body and the five branches as the function. For example, the thirty-seven factors of enlightenment (San-shi-qi-pin) are the cause before the path and the function after the path. Question: Sometimes, from the body of stillness, superior five branches arise, and later, more superior stillness is obtained. What does this mean? Answer: If so, then it should still be said to be cause and effect. If there are no superior qualities, it is just the relationship between body and function. Fourth, clarifying shallowness and depth. When the first Dhyana (Chu-chan, the first level of Dhyana) arises, the five branches and the mind of stillness are not without differences in coarseness and fineness, so there are shallowness and depth, which should be distinguished. Why is that? As the Treatise says, when Buddhist disciples practice various Dhyanas, there are lower, middle, and upper grades, called the three grades. Based on these three grades, each grade is further divided into three, so there are nine grades of shallowness and depth. If discussed in detail, there should be countless grades. Those of other paths (Wai-dao, practitioners outside of Buddhism) who attain Samadhi also have shallowness and depth, but they do not make distinctions of grades because their minds are too coarse and they do not perceive it in Samadhi. Also, because they do not cultivate the uncontaminated (Wu-lou, without afflictions) wisdom of observation, their minds do not perceive. In establishing grades to clarify shallowness and depth, there are two meanings: one is about the same category, and the other is about different categories. One is about the same category, such as when a single movement-touch (Dong-chu, a sensation in Dhyana) arises, one gradually perceives deeper, up to nine grades. The second is about different categories, such as after the movement-touch disappears, other touches arise. Although the appearances of the touches are different, the perceived Dhyana gradually deepens, surpassing the previous one. Furthermore, if clarifying shallowness and depth based on the five branches, there are also two types: one is about the same category, and the other is about different categories. One is about the same category, such as when the five branches arise, there are differences in shallowness and depth. The second is about different categories, if the five branches increase in order, each branch also has its own differences in shallowness and depth. Question: Is it that one must generate all sixteen touches (Shi-liu-chu, sixteen kinds of sensations) to be called the first Dhyana, or is it that generating one or two touches is also called the first Dhyana? Answer: There are two types of the first Dhyana, one is complete, and the other is incomplete. If all sixteen touches arise, this is the complete first Dhyana, which is the most superior. If one or two touches arise, it can also be called the first Dhyana. Why is that?

故。以一觸具有十種定法眷屬五支。成就故。但此初禪不名具足。第五明進退者。證初禪時。有四種人根性不同。一者退分。二者住分。三者進分。四者達分。一退分者。若人得初禪時。或有因緣。或無因緣。而便退失。失有二種。一者更修還得。二者更修不得。所謂過去今世障法起故。末世之中。此退分多。二住分者。有人得初禪已。即不退失。定心安隱。住分亦有二種。一者任運自住。二者守護乃住。三進分者。有人得初禪時。即便進得勝品。乃至進得上地。進有二種。一者不加功力。任運自進。二者勤修乃進。四達分者。有人得初禪時。於此定中。即發見思無漏。達到涅槃。達亦有二種。一者任運自達。二者修觀乃達。複次此四分定中。復有四種人根性不同。如退分中四者。一自有退退得。九品漸退。乃至並失。二自有退住得。九品退至八品七品。便住不失。三自有退進得。九品退至八品七品。乃至一品。從一品還進。四者自有退達得。九品已退。還八七等品。乃至一品。于其中間。忽然發真無漏。余住分進分達分。各有四義亦如是。是中或有因放逸障故退。或因懺悔清凈故住進達。此義眾多不可具辨。第六明初禪功德者。如前偈說。已得離淫火。則獲清涼定。此偈自可為二功德。一者離過德。二者善心德。此

【現代漢語翻譯】現代漢語譯本因此，因為一次觸及具有十種確定的法眷屬和五支，成就了初禪，所以僅僅這樣還不能稱為具足。第五點說明進退：在證得初禪的時候，有四種人根性不同：一是退分，二是住分，三是進分，四是達分。一是退分者：如果有人得到初禪時，或者因為某種因緣，或者沒有因緣，就退失了。退失有兩種：一是重新修行還能得到，二是重新修行也得不到。這是因為過去今世的障礙法生起。末法時代，這種退分的人很多。二是住分者：有人得到初禪后，就不再退失，定心安穩。住分也有兩種：一是任運自住，二是守護才能住。三是進分者：有人得到初禪時，就能進一步得到更殊勝的境界，乃至進一步到達更高的禪定層次。進也有兩種：一是不加功力，任運自然前進，二是勤奮修行才能前進。四是達分者：有人得到初禪時，在這個禪定中，就能發起見思惑的無漏智慧，達到涅槃。達也有兩種：一是任運自然達到，二是修觀才能達到。再次，這四種分定中，又有四種人根性不同。如同退分中的四種情況：一是自己會退並且退得，從九品逐漸退，乃至完全失去。二是自己會退但能保持住，從九品退到八品、七品，就停止不再退失。三是自己會退但能前進，從九品退到八品、七品，乃至一品，然後從一品又開始前進。四是自己會退但能證達，從九品已經退了，回到八品、七品等，乃至一品，在這些品級中間，忽然發起真實的無漏智慧。其餘的住分、進分、達分，各有四種含義，也像這樣。這裡面，有的是因為放逸的障礙而退失，有的是因為懺悔清凈而保持、前進、證達。這些意義很多，不能一一詳述。第六點說明初禪的功德：如前面的偈頌所說：『已經脫離淫慾之火，就能獲得清涼的禪定。』這句偈頌本身可以分為兩種功德：一是離過之德，二是善心之德。此

【English Translation】 English version Therefore, because a single touch possesses ten kinds of definite Dharma retinues and five branches, thus accomplishing the first Dhyana (Chán, 禪, meditation), it cannot yet be called complete. The fifth point explains advancement and regression: When attaining the first Dhyana, there are four types of people with different capacities: one is prone to regression, one is prone to stability, one is prone to advancement, and one is prone to attainment (of Nirvana). First, those prone to regression: If someone attains the first Dhyana, they may regress either due to some cause or without any cause. There are two types of regression: one is that they can regain it through further practice, and the other is that they cannot regain it through further practice. This is because obstructive Dharmas from past and present lives arise. In the degenerate age, there are many people of this type. Second, those prone to stability: Someone who has attained the first Dhyana will not regress and their mind will be stable. There are also two types of stability: one is naturally stable, and the other is stable only through protection. Third, those prone to advancement: Someone who has attained the first Dhyana can further attain more superior states, and even further reach higher levels of Dhyana. There are also two types of advancement: one is advancing naturally without effort, and the other is advancing through diligent practice. Fourth, those prone to attainment: Someone who has attained the first Dhyana can, within this Dhyana, generate the non-outflow wisdom that cuts off views and thoughts, and attain Nirvana (涅槃, state of enlightenment). There are also two types of attainment: one is attaining naturally, and the other is attaining through cultivation of contemplation. Furthermore, within these four types of Dhyana, there are again four types of people with different capacities. Like the four cases in regression: one is that they will regress and do regress, gradually regressing from the ninth grade until they lose it completely. Two is that they will regress but can maintain it, regressing from the ninth grade to the eighth or seventh grade, and then stopping without further regression. Three is that they will regress but can advance, regressing from the ninth grade to the eighth or seventh grade, and even to the first grade, and then advancing again from the first grade. Four is that they will regress but can attain, having already regressed from the ninth grade, returning to the eighth, seventh, etc. grades, and even to the first grade, and in between these grades, suddenly generating true non-outflow wisdom. The remaining stability, advancement, and attainment each have four meanings, and are also like this. Here, some regress due to the obstruction of negligence, and some maintain, advance, and attain due to repentance and purification. These meanings are numerous and cannot be described in detail. Sixth point explains the merits of the first Dhyana: As the previous verse says: 'Having escaped the fire of lust, one can obtain cool and clear concentration.' This verse itself can be divided into two types of merit: one is the merit of leaving behind faults, and the other is the merit of wholesome mind. This

對止行二善。亦可類于智斷二德故大集經云。初禪者。亦名為離。亦名為具。所言離者。謂離五蓋。所言具者。謂具五支。今釋所以得初禪時。離貪慾蓋者。欲界之樂粗淺。今得初禪之樂細妙。以勝奪輕。故能離五欲。離瞋者。欲界苦緣逼迫故生瞋。得初禪時。無有諸逼迫。樂境在心故無瞋。能離睡眠者。得初禪時。身心明凈。定法所持。心不昏亂。觸樂自娛。故不睡也。所以能離掉悔者。禪定持心。任運不動。故能離掉。由掉故有悔。無掉即無悔。離疑者。未得初禪時。疑有定無定。今親證定。疑心即除。故得離疑。是故得初禪時。具有離過之德。得初禪時。具足善心。功德者。約五支明功德善法。義如前說。複次若得初禪。即具信戒舍定聞慧等善心也。次明第二禪者。如偈說。知二法亂心。雖善而應離。如大水澄靜。波盪亦無見。譬如人大極安隱睡眠時。若有喚呼聲。其心大惱亂。攝心入禪時。以覺觀為惱。是故除覺觀。得入一識處。內心清凈故。定生得喜樂。得入此二禪。喜勇心大悅。佛以此偈中。廣明中間禪二禪相。今明二禪有三義。一者釋名。二明修行。三明證相。第一釋名者。次初禪后故說二禪。既離覺觀。于第二心。得勝支功德故。名二禪。亦名無覺無觀三昧。所以者何。得中間禪斷覺。二禪內淨髮故

【現代漢語翻譯】現代漢語譯本對於止行二善，也可以比作智斷二德。所以《大集經》說：『初禪，也叫做離，也叫做具。』所說『離』，是說遠離五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋）。所說『具』，是說具有五支（覺、觀、喜、樂、一心）。現在解釋獲得初禪的時候，遠離貪慾蓋的原因是：欲界的快樂粗糙淺薄，現在得到的初禪的快樂細膩微妙，用殊勝的快樂壓倒了粗糙的快樂，所以能夠遠離五欲。遠離瞋恚的原因是：欲界的痛苦因緣逼迫所以產生瞋恚，得到初禪的時候，沒有各種逼迫，快樂的境界在心中所以沒有瞋恚。能夠遠離睡眠的原因是：得到初禪的時候，身心明凈，被禪定之法所支援，心不昏亂，享受觸樂，所以不睡眠。所以能夠遠離掉悔的原因是：禪定持守內心，自然不動，所以能夠遠離掉舉。因為掉舉所以有後悔，沒有掉舉就沒有後悔。遠離疑惑的原因是：未得到初禪的時候，疑惑有定還是沒有定，現在親自驗證了禪定，疑惑之心立即消除，所以能夠遠離疑惑。因此得到初禪的時候，具有遠離過失的功德。得到初禪的時候，具足善心功德，是按照五支來說明功德善法，意義如前面所說。再次，如果得到初禪，就具有信、戒、舍、定、聞、慧等善心。其次說明第二禪，如偈頌所說：『知道二法擾亂心，雖然是善的也應該遠離。如同大水澄清平靜，波浪也看不見。譬如人非常安穩地睡眠時，如果有呼喚的聲音，他的心會非常惱亂。攝心入禪時，以覺（Vitarka）觀（Vicara）為惱亂，所以去除覺觀，得以進入一識處。內心清凈的緣故，禪定產生喜樂。得以進入這二禪，喜悅的心情非常高興。』佛用這個偈頌中，廣泛地說明中間禪和二禪的相狀。現在說明二禪有三種意義：一是解釋名稱，二是說明修行，三是說明證得的相狀。第一是解釋名稱：在初禪之後所以說二禪，既然遠離了覺觀，在第二心中，得到殊勝的支分功德，所以叫做二禪。也叫做無覺無觀三昧（Samadhi）。原因是什麼呢？得到中間禪斷除了覺，二禪內心清凈而生髮。

【English Translation】 English version Regarding the two good practices of stopping and acting, they can also be likened to the two virtues of wisdom and discernment. Therefore, the Mahasamghata Sutra says: 'The first dhyana (meditative state), is also called 'separation,' and also called 'possession.' What is meant by 'separation' is separation from the five hindrances (greed, hatred, sloth, restlessness, and doubt). What is meant by 'possession' is possession of the five factors (initial application of thought, sustained application of thought, joy, happiness, and one-pointedness of mind).' Now, explaining why one separates from the hindrance of greed when attaining the first dhyana: the pleasures of the desire realm are coarse and shallow, while the pleasure of the first dhyana is subtle and exquisite. Using the superior pleasure to overcome the coarse pleasure, one can therefore separate from the five desires. The reason for separating from anger is: the painful conditions of the desire realm are oppressive, thus giving rise to anger. When attaining the first dhyana, there are no oppressions, and the state of happiness is in the mind, so there is no anger. The reason for being able to separate from sleep is: when attaining the first dhyana, the body and mind are clear and bright, supported by the dhyana dharma, the mind is not confused, and one enjoys the pleasure of touch, so one does not sleep. The reason for being able to separate from restlessness and remorse is: dhyana holds the mind, naturally unmoving, so one can separate from restlessness. Because of restlessness, there is remorse; without restlessness, there is no remorse. The reason for separating from doubt is: before attaining the first dhyana, one doubts whether there is dhyana or not. Now, having personally verified dhyana, the mind of doubt is immediately eliminated, so one can separate from doubt. Therefore, when attaining the first dhyana, one possesses the merit of separating from faults. When attaining the first dhyana, one is complete with good-hearted merit, which is explained according to the five factors, and the meaning is as previously stated. Furthermore, if one attains the first dhyana, one possesses good minds such as faith, precepts, generosity, samadhi (concentration), learning, and wisdom. Next, explaining the second dhyana, as the verse says: 'Knowing that two dharmas disturb the mind, although they are good, one should still separate from them. Like a large body of water that is clear and calm, even waves cannot be seen. For example, when a person is sleeping very peacefully, if there is a sound calling them, their mind will be very disturbed. When gathering the mind to enter dhyana, one takes Vitarka (initial application of thought) and Vicara (sustained application of thought) as disturbances, so one removes Vitarka and Vicara, and is able to enter a state of one consciousness. Because the inner mind is pure, dhyana produces joy and happiness. Being able to enter these two dhyanas, the joyful mind is very happy.' The Buddha uses this verse to extensively explain the characteristics of the intermediate dhyana and the second dhyana. Now, explaining that the second dhyana has three meanings: first, explaining the name; second, explaining the practice; and third, explaining the characteristics of attainment. The first is explaining the name: after the first dhyana, the second dhyana is spoken of. Since one has separated from Vitarka and Vicara, in the second mind, one obtains the superior factor of merit, so it is called the second dhyana. It is also called the avitarka-avicara samadhi (tranquility without initial or sustained thought). What is the reason? Having attained the intermediate dhyana, one has cut off Vitarka, and the second dhyana arises from inner purity.

斷觀。亦名聖默然定。以覺觀語言滅故。故名默然。若得無漏正慧入此定故。即名聖默然。地持論中。說名喜俱禪。此定生時。與喜俱發故。第二修習。即為二。一者明修習方法。二明證中間禪。今明修二禪者。若凡夫人。亦當先修六行。佛弟子多修八聖種。聖種義如前說六行者。謂于初禪第六默然心中。厭離覺觀。觀初禪為下苦。知二法動亂逼惱定心故為苦。從覺觀生喜樂定等故為粗。此覺觀法。障二禪內凈故名障。攀上勝者。二禪內凈安隱。勝初禪覺觀動亂之定。妙者。喜定因內凈而發。是為微妙出者若得二禪即。心得出離。覺觀等障複次行者。既知初禪之過障於二禪。今欲遠離。當依三種方便。一不受不著故得離。二訶責故得離。三觀析故得離。譬如世人共事後見。其過失。心欲令去。亦用三法。一者上人利智不與顏色。前人自去。二者若不去應須數責。彼即自去。三者若不去。當與杖加之自便去也。若得此三意。可以離初禪覺觀之過。二者明中間禪發相。行者既能深心訶責初禪覺觀。覺觀既滅。五支及默然悉謝。以離初禪二禪未生。于其中間。亦有定法。亦得名禪。但不牢固無支等扶助之法。所以其心蔑蔑屑屑。然諸師多說為轉寂。心轉初禪默然也。釋論說名觀相應。此定以六行觀為體。住此定中。若離六行

【現代漢語翻譯】現代漢語譯本斷觀，也稱為聖默然定。因為覺和觀的語言活動止息，所以稱為『默然』。如果獲得無漏的正慧而進入這種禪定，就稱為『聖默然』。《地持論》中，稱其為『喜俱禪』，因為這種禪定生起時，與喜樂同時發生。第二部分是修習，分為兩個方面：一是闡明修習的方法，二是闡明證得中間禪。現在闡明修習二禪的方法：如果凡夫俗子，也應當首先修習六行；佛弟子大多修習八聖種。聖種的含義如前所述。六行是指：在初禪的第六種默然心中，厭離覺和觀。觀察初禪是低劣和痛苦的，知道覺和觀這兩種法會擾亂和逼迫禪定之心，所以是痛苦的；因為從覺和觀產生喜樂禪定等，所以是粗糙的。這種覺和觀的法，障礙了二禪的內在清凈，所以稱為『障』。攀求更殊勝的境界，二禪的內在清凈安穩，勝過初禪覺觀動亂的禪定。『妙』是指喜樂禪定因為內在清凈而生髮，這是微妙的。『出』是指如果證得二禪，心就能夠出離覺觀等障礙。再次，修行者既然知道初禪的過失會障礙二禪，現在想要遠離它，應當依靠三種方便：一是不接受、不執著，因此得以遠離；二是呵責，因此得以遠離；三是觀想分析，因此得以遠離。譬如世人共事之後，發現對方的過失，心裡想要讓他離開，也會使用三種方法：一是上位者利用智慧，不給好臉色，對方自然離去；二是如果還不離去，就應當多次責備，他就會自己離去；三是如果還不離去，就應當用棍杖加以懲罰，他自然就會離去。如果懂得這三種方法，就可以遠離初禪覺觀的過失。第二部分闡明中間禪的生起之相。修行者既然能夠深深地呵責初禪的覺和觀，覺和觀止息之後，五支（五種禪定要素）以及默然也全部消失。因為離開了初禪，而二禪尚未生起，在初禪和二禪的中間，也有禪定之法，也可以稱為『禪』，但是不牢固，沒有五支等扶助之法，所以他的心是蔑蔑屑屑的。然而，諸位論師大多說這是轉寂，心轉離初禪的默然。釋論中稱其為『觀相應』，這種禪定以六行觀為本體。安住于這種禪定中，如果離開了六行觀。

【English Translation】 English version 『Cessation of Observation』, also known as the 『Noble Silent Samadhi』 (Sheng Mo Ran Ding). It is called 『Silent』 because the linguistic activities of perception (覺, Jue) and observation (觀, Guan) cease. If one attains non-outflow (無漏, Wu Lou) correct wisdom (正慧, Zheng Hui) and enters this samadhi, it is called 『Noble Silent』. In the Yogācārabhūmi-śāstra (地持論, Di Chi Lun), it is referred to as 『Joyful Accompanied Dhyana』 (喜俱禪, Xi Ju Chan) because this samadhi arises simultaneously with joy. The second part concerns practice, divided into two aspects: first, elucidating the method of practice; second, elucidating the attainment of Intermediate Dhyana. Now, elucidating the method of practicing the Second Dhyana: If ordinary people, too, should first practice the Six Practices; Buddhist disciples mostly practice the Eight Noble Seeds (八聖種, Ba Sheng Zhong). The meaning of the Noble Seeds is as previously stated. The Six Practices refer to: in the sixth silent mind of the First Dhyana, one detests perception and observation. Observing the First Dhyana as inferior and painful, knowing that the two dharmas of perception and observation disturb and oppress the mind of samadhi, therefore it is painful; because joy and bliss samadhi, etc., arise from perception and observation, therefore it is coarse. This dharma of perception and observation obstructs the inner purity of the Second Dhyana, therefore it is called 『obstruction』. Aspiring to a more superior state, the inner purity and stability of the Second Dhyana surpasses the turbulent samadhi of perception and observation of the First Dhyana. 『Subtle』 refers to the joy samadhi arising from inner purity, which is subtle. 『Departure』 refers to if one attains the Second Dhyana, the mind is able to depart from the obstructions of perception and observation, etc. Again, since the practitioner knows that the faults of the First Dhyana obstruct the Second Dhyana, and now wishes to depart from it, one should rely on three expedient means: first, by not accepting and not clinging, one is able to depart; second, by scolding, one is able to depart; third, by contemplating and analyzing, one is able to depart. For example, after people work together, they discover the other person's faults, and they want them to leave, they will also use three methods: first, the superior person uses wisdom and does not give a good countenance, and the other person will naturally leave; second, if they still do not leave, one should repeatedly rebuke them, and they will leave on their own; third, if they still do not leave, one should punish them with a stick, and they will naturally leave. If one understands these three methods, one can depart from the faults of perception and observation of the First Dhyana. The second part elucidates the arising appearance of Intermediate Dhyana. Since the practitioner is able to deeply scold the perception and observation of the First Dhyana, after perception and observation cease, the five limbs (五支, Wu Zhi) (five elements of dhyana) and silence all disappear. Because one has departed from the First Dhyana, and the Second Dhyana has not yet arisen, in the intermediate state between the First Dhyana and the Second Dhyana, there is also the dharma of samadhi, which can also be called 『Dhyana』, but it is not stable, and there are no supporting dharmas such as the five limbs, so the mind is fragmented and scattered. However, many teachers say that this is the turning away from silence, the mind turning away from the silence of the First Dhyana. The Mahāprajñāpāramitopadeśa (釋論, Shi Lun) calls it 『Observation Corresponding』, this samadhi takes the Six Practices of Observation as its essence. Abiding in this samadhi, if one departs from the Six Practices of Observation.

觀者。則多生憂悔。憂悔心生。則永不發二禪。乃至轉寂亦失。或時還更發初禪。或時合初禪亦失。因是無法自居。到此定時。為山之功。而少一簣。當善自慎。經中說為無覺有觀三昧。初禪及默然已謝。但住觀相應心中。修二禪故。第三明二禪發相。亦開為六意。一者明禪發。二明支義。三明因果體用。四明淺深。五明進退。六明功德。第一明二禪發相者。行者于中間禪心不憂悔。一心加功。專精不止。於後其心澹然澄靜。無有分散。名未到地。故論偈云。得入一識處。即是二禪方便定發。問曰。如論中唯說初禪前。有未到地。今二禪前。何故復說有未到地。答曰。論總明故說一。若舍利弗毗曇說。有四未到地。四中間禪。今用此義故。更說有未到地及中間也。經久不失不退。專心不止。於後其心豁然明凈。皎潔定心與喜俱發。亦如人從暗室中出。見外日月光明。其心豁然明亮。內凈十種功德眷屬俱發之義。具如初禪發相。但以從內凈定俱發為異耳。複次二禪喜樂等發。不從外來。一心澄凈大喜。美妙清凈。勝初禪故。論云。內心清凈故。定生得喜樂。得入此二禪。喜勇心大悅。云何名為內凈。遠而言之。對外塵故。說內凈。近而言之。對內垢故。說內凈。所以者何。如初禪中得觸樂時。身即明凈。兼令心凈。觸是

【現代漢語翻譯】現代漢語譯本觀想者如果產生憂愁後悔，憂愁後悔的心一生起，就永遠無法進入二禪，甚至連寂靜的狀態也會失去。有時還會退回到初禪，或者連初禪也失去。因為這樣就無法安住于禪定之中。到了這個階段，就像堆山只差最後一筐土一樣，應當好好謹慎。經中稱之為『無覺有觀三昧』。初禪的覺和默然已經過去，只剩下與觀相應的內心。這是爲了修習二禪的緣故。第三部分闡述二禪生起的景象，也分為六個方面：一是闡明禪的生起，二是闡明支的含義，三是闡明因果的體和用，四是闡明淺和深，五是闡明進和退，六是闡明功德。第一點闡明二禪生起的景象：修行者在中間禪心中沒有憂愁後悔，一心一意地努力，專心精進不停止。之後，他的心變得淡泊澄澈，沒有分散，這被稱為『未到地』。所以《論》中的偈頌說：『得入一識處，即是二禪方便定發。』有人問：『如果論中只說初禪之前有未到地，現在二禪之前，為什麼又說有未到地呢？』回答說：『《論》是總括地說明，所以只說一個。如果按照《舍利弗毗曇》的說法，有四個未到地，四個中間禪。現在採用這種說法，所以又說有未到地和中間禪。』經過長時間不失去不退轉，專心致志不停止，之後，他的心豁然開朗，明亮潔凈，禪定之心與喜悅一同生起，就像人從黑暗的房間里出來，看到外面的日月光明一樣，他的心豁然明亮。內在清凈的十種功德眷屬一同生起的含義，與初禪生起的景像一樣。只是與初禪不同的是，二禪是從內在清凈的禪定一同生起。此外，二禪的喜樂等生起，不是從外而來，而是一心澄凈的大喜悅，美妙清凈，勝過初禪。論中說：『內心清凈故，定生得喜樂。』得到這種二禪，喜悅的心情非常高漲。什麼叫做『內凈』呢？從遠處來說，是相對於外在的塵埃而言，所以說是『內凈』。從近處來說，是相對於內在的污垢而言，所以說是『內凈』。為什麼這樣說呢？比如在初禪中得到觸樂的時候，身體就變得明凈，同時也使內心清凈，觸是……

【English Translation】 English version If the contemplator generates worry and regret, and once the mind of worry and regret arises, they will never be able to enter the Second Dhyana (second level of meditative absorption), and may even lose the state of tranquility. Sometimes they may even regress to the First Dhyana (first level of meditative absorption), or even lose the First Dhyana altogether. Because of this, they cannot abide in the state of Samadhi (meditative concentration). Reaching this stage is like building a mountain with only one basket of earth missing; one should be very careful. The Sutra (Buddhist scripture) calls this the 'Non-Perception with Perception Samadhi'. The perception and silence of the First Dhyana have passed, leaving only the mind corresponding to contemplation. This is for the sake of cultivating the Second Dhyana. The third part explains the appearance of the arising of the Second Dhyana, and is also divided into six aspects: first, to clarify the arising of Dhyana; second, to clarify the meaning of the limbs; third, to clarify the substance and function of cause and effect; fourth, to clarify the shallow and deep; fifth, to clarify the advance and retreat; and sixth, to clarify the merits. The first point clarifies the appearance of the arising of the Second Dhyana: the practitioner does not have worry and regret in the intermediate Dhyana mind, and works hard with one mind, focusing intently and without stopping. Afterwards, his mind becomes indifferent and clear, without dispersion, which is called 'Not-Yet-Arrived Ground' (preliminary stage before entering the second dhyana). Therefore, the verse in the Treatise says: 'Gaining entry into the place of one consciousness is the arising of the expedient Samadhi of the Second Dhyana.' Someone asks: 'If the Treatise only says that there is a Not-Yet-Arrived Ground before the First Dhyana, why is it said again that there is a Not-Yet-Arrived Ground before the Second Dhyana?' The answer is: 'The Treatise explains it in general, so it only says one. If according to the Sariputra Abhidharma (commentary), there are four Not-Yet-Arrived Grounds and four intermediate Dhyanas. Now we use this meaning, so we say again that there are Not-Yet-Arrived Ground and intermediate Dhyana.' After a long time without losing or regressing, focusing intently and without stopping, afterwards, his mind suddenly opens up, bright and clean, and the mind of Samadhi arises together with joy, just like a person coming out of a dark room and seeing the sunlight and moonlight outside, his mind suddenly brightens. The meaning of the ten kinds of merits of inner purity arising together is the same as the appearance of the arising of the First Dhyana. The only difference from the First Dhyana is that the Second Dhyana arises together with the Samadhi of inner purity. In addition, the joy and happiness of the Second Dhyana do not come from the outside, but are the great joy of a clear and pure mind, wonderful and pure, surpassing the First Dhyana. The Treatise says: 'Because the inner mind is pure, Samadhi gives rise to joy and happiness.' Gaining this Second Dhyana, the joyful mood is very high. What is called 'inner purity'? From a distance, it is relative to external dust, so it is called 'inner purity'. From a close perspective, it is relative to inner defilements, so it is called 'inner purity'. Why is this so? For example, when one obtains the pleasure of touch in the First Dhyana, the body becomes bright and clean, and at the same time makes the mind pure, touch is...

身識相應故。名外凈。今待初禪外凈故。說二禪。心識相應為內凈。亦令身凈。凈身故。名外凈。內凈是心凈。凈從心出。令身亦凈故。言內凈。今言待內垢故說內凈者。初禪之中。心為覺觀所動故。名為內垢。今得二禪。內心無有覺觀之垢故。名為內凈。言定生得喜樂者。上于初禪說離生。今此說定生。義意云何。正言初禪離欲界生色界定法故。二禪既無此義。但說定生。問曰。若爾虛空定。亦應說離生邪。答曰。不然。前已受名故。不應重說。又且虛空離色界。但發定之時。而無支林等法生故。不說離生。問曰。初禪亦有喜樂。與此何異。答曰。彼從覺觀生喜樂。與身識相應。此中喜樂從內心生。還與意識相應。以此為異。二明支義者。二禪有四支。一內凈。二喜。三樂。四一心。今明支義。例有通別。支援支離之義。類如前說。一所言內凈支者。既離覺觀。依內凈心發定。皎潔分明。無有垢穢故。名內凈支。二喜支者。定與喜俱發。行者深心自慶。于內心生喜定等十種功德善法故。悅豫無量故。名喜支。三樂支者。行者受于喜中之樂恬澹悅怡綿綿美快故名樂支。四一心支者。受樂心息既不緣定內喜樂。復不緣外念思想。一心不動故。名一心支。問曰。纓絡經。何得於一心前立猗支邪。答曰。猶是內凈。于喜樂后

【現代漢語翻譯】現代漢語譯本：因為與身識相應，所以稱為『外凈』。現在爲了對應初禪的外凈，所以說二禪。心識相應是『內凈』，也能使身體清凈。因為清凈身體，所以稱為『外凈』。『內凈』是心清凈，清凈從內心發出，使身體也清凈，所以說『內凈』。現在說對應『內垢』所以說『內凈』，是因為在初禪之中，心被覺觀所動，所以稱為『內垢』。現在得到二禪，內心沒有覺觀的垢染，所以稱為『內凈』。說到『定生得喜樂』，上面在初禪說『離生』，現在這裡說『定生』，意義是什麼呢？正確地說，初禪是離開欲界而生，因為有定法。二禪既然沒有這個意義，只說『定生』。有人問：『如果這樣，虛空定也應該說『離生』嗎？』回答說：『不是的。前面已經受過這個名稱，不應該重複說。而且虛空離，只是在發起禪定的時候，沒有支林等法產生，所以不說『離生』。』有人問：『初禪也有喜樂，與這個有什麼不同？』回答說：『初禪的喜樂是從覺觀產生的，與身識相應。這裡的喜樂是從內心產生的，還與意識相應。以此為不同。』二、說明支義：二禪有四支：一、內凈，二、喜，三、樂，四、一心。現在說明支的意義，例子有通有別，支援支離的意義，類似於前面所說。一、所說的『內凈支』，既然離開了覺觀，依靠內凈心發起禪定，皎潔分明，沒有垢穢，所以稱為『內凈支』。二、『喜支』，禪定與喜同時生髮，修行者內心深深地自我慶幸，在內心產生喜定等十種功德善法，所以喜悅無量，稱為『喜支』。三、『樂支』，修行者感受喜中的快樂，恬淡喜悅，綿綿美好，所以稱為『樂支』。四、『一心支』，感受快樂時，心息既不緣于禪定內的喜樂，又不緣于外在的念頭思想，一心不動，所以稱為『一心支』。有人問：『《纓絡經》為什麼在『一心』之前設立『猗支』呢？』回答說：『仍然是內凈，在喜樂之後。』因為與身識相應，所以稱為『外凈』。現在爲了對應初禪的外凈，所以說二禪。心識相應是『內凈』，也能使身體清凈。因為清凈身體，所以稱為『外凈』。『內凈』是心清凈，清凈從內心發出，使身體也清凈，所以說『內凈』。現在說對應『內垢』所以說『內凈』，是因為在初禪之中，心被覺觀所動，所以稱為『內垢』。現在得到二禪，內心沒有覺觀的垢染，所以稱為『內凈』。說到『定生得喜樂』，上面在初禪說『離生』，現在這裡說『定生』，意義是什麼呢？正確地說，初禪是離開欲界而生，因為有定法。二禪既然沒有這個意義，只說『定生』。有人問：『如果這樣，虛空定也應該說『離生』嗎？』回答說：『不是的。前面已經受過這個名稱，不應該重複說。而且虛空離，只是在發起禪定的時候，沒有支林等法產生，所以不說『離生』。』有人問：『初禪也有喜樂，與這個有什麼不同？』回答說：『初禪的喜樂是從覺觀產生的，與身識相應。這裡的喜樂是從內心產生的，還與意識相應。以此為不同。』二、說明支義：二禪有四支：一、內凈，二、喜，三、樂，四、一心。現在說明支的意義，例子有通有別，支援支離的意義，類似於前面所說。一、所說的『內凈支』，既然離開了覺觀，依靠內凈心發起禪定，皎潔分明，沒有垢穢，所以稱為『內凈支』。二、『喜支』，禪定與喜同時生髮，修行者內心深深地自我慶幸，在內心產生喜定等十種功德善法，所以喜悅無量，稱為『喜支』。三、『樂支』，修行者感受喜中的快樂，恬淡喜悅，綿綿美好，所以稱為『樂支』。四、『一心支』，感受快樂時，心息既不緣于禪定內的喜樂，又不緣于外在的念頭思想，一心不動，所以稱為『一心支』。有人問：『《纓絡經》為什麼在『一心』之前設立『猗支』呢？』回答說：『仍然是內凈，在喜樂之後。』

【English Translation】 English version: Because it corresponds to the body consciousness, it is called 'external purity' (外凈). Now, in order to correspond to the external purity of the first Dhyana (初禪), the second Dhyana is discussed. The correspondence of mind consciousness is 'internal purity' (內凈), which can also purify the body. Because of purifying the body, it is called 'external purity'. 'Internal purity' is the purity of the mind. Purity comes from the heart, making the body also pure, so it is called 'internal purity'. Now, saying that it corresponds to 'internal impurity' (內垢), therefore 'internal purity' is discussed, because in the first Dhyana, the mind is moved by perception and observation, so it is called 'internal impurity'. Now, having attained the second Dhyana, the mind has no defilement of perception and observation, so it is called 'internal purity'. Speaking of 'joy and happiness born of Samadhi' (定生得喜樂), above, in the first Dhyana, 'born of detachment' (離生) was mentioned, now here 'born of Samadhi' is mentioned, what is the meaning? Correctly speaking, the first Dhyana is born from detachment from the desire realm, because there is the Dharma of Samadhi. Since the second Dhyana does not have this meaning, it only speaks of 'born of Samadhi'. Someone asks: 'If so, should the Samadhi of emptiness (虛空定) also be said to be 'born of detachment'?' The answer is: 'No. It has already received this name before, it should not be repeated. Moreover, emptiness is detached, but only when initiating Samadhi, there is no arising of limbs and branches of Dharma, so it is not said to be 'born of detachment'.' Someone asks: 'The first Dhyana also has joy and happiness, what is the difference from this?' The answer is: 'The joy and happiness of the first Dhyana are produced from perception and observation, corresponding to the body consciousness. The joy and happiness here are produced from the heart, and also correspond to the mind consciousness. This is the difference.' Second, explaining the meaning of the limbs: The second Dhyana has four limbs: one, internal purity; two, joy; three, happiness; four, one-pointedness of mind (一心). Now explaining the meaning of the limbs, the examples have commonalities and differences, the meaning of supporting and separating limbs, similar to what was said before. One, what is said to be the 'limb of internal purity', since it is detached from perception and observation, relying on the mind of internal purity to initiate Samadhi, clear and distinct, without defilement, so it is called the 'limb of internal purity'. Two, the 'limb of joy', Samadhi and joy arise simultaneously, the practitioner deeply rejoices within themselves, producing ten kinds of meritorious and virtuous Dharmas such as joy and Samadhi in the heart, so they are immeasurably joyful, called the 'limb of joy'. Three, the 'limb of happiness', the practitioner experiences the happiness within joy, tranquil and delightful, continuous and wonderful, so it is called the 'limb of happiness'. Four, the 'limb of one-pointedness of mind', when experiencing happiness, the mind neither clings to the joy and happiness within Samadhi, nor clings to external thoughts and ideas, the mind is unwavering, so it is called the 'limb of one-pointedness of mind'. Someone asks: 'Why does the Ingluo Sutra (纓絡經) establish the 'support limb' (猗支) before 'one-pointedness of mind'?' The answer is: 'It is still internal purity, after joy and happiness.'

。立異名說。所以者何。猗名為縱。縱名為任。既內無垢累。猗任自在。不慮聲刺。及覺觀所牽故言猗。問曰。大集經中。何故但立三支無內凈邪。答曰。彼經以存略不說。二禪名為喜俱定。既離覺觀說喜。必知有內凈定。通別立支之意。類前可知。三明體用因果者。如纓絡經說二禪。四支為因。第五默然心為定體翻覆明因果體用之義。不異初禪。四明淺深者。例如初禪。從初品乃至次第發勝品。此為淺深之相可見。今不別明。第五明進退之義。例如初禪。六明功德中。即還為二意。一者離過德。二者善心德。故大集經云。二禪者。亦名為離。亦名為具。所言離者。離五蓋。所言具者。謂具四支。若言離過者。離覺觀過。具者從內凈喜心。具足生信敬慚愧等及六善法也。次明第三禪相。禪義如偈說。

攝心第一定　　寂然無所見　患苦欲棄之　　亦如舍覺觀　由愛故有苦　　失喜則生憂　離苦樂身安　　舍念及方便

此偈中具明三禪修證之相。今釋三禪義。亦開為三。一者釋名。二明修習。三明得證。第一釋三禪名者。行者于第三心中。得五種支林功德定中之善法故。名三禪也。若依地持論。名為樂俱禪。此定功德眷屬。與遍身樂俱發故。猶是無覺無觀三昧聖默然定之所攝。但名通。於前二禪中已受

名。今不重釋。第二釋修習三禪方法。如前一行半偈說攝心第一定。寂然無所見。患苦欲棄之。亦如舍覺觀。由愛故有苦。失喜則生憂。此偈廣說訶二禪喜相。今行者觀二禪為過失。欲得三禪時。是中應具足明六行方法。今但略出二禪過罪相六行之義。此二禪定。雖從內凈而發。但大喜勇動。定不牢固。類如前說。但誑心念著安隱處。如人知婦是羅剎女。則棄之。不生戀著。一心專念三禪功德。爾時即舍大喜及與默然。當如上用三法遣之。一不受。二訶責。三觀心窮檢。既不受喜。喜及默然則自謝。三禪未生中間有定。亦如是說。但淺深有異。行者是時慎勿憂悔。過同前說。第三明三禪發相。亦類前為六意。一正明三禪發相。二明支義。三明因果。四明淺深。五明進退。六明功德。第一明三禪發相者。加功不止。一心修習。其心湛然安靜。爾時樂定未發。而不加功力。心自澄靜。即是三禪未到地。於後其心泯然。入定不依內外。與樂俱發。當樂發時。亦有功德眷屬。具如前辨。但無動勇之喜為異。而綿綿之樂。從內心而發。心樂美妙。不可為喻。樂定初生。既未即遍身。中間多有三過。一者樂定既淺。其心沉沒。少有智慧用。二者樂定微少。心智勇發故不安隱。三者樂定之心。與慧力等。綿綿美妙。多生貪著。其心迷

{ "translations": [ "名，今不重釋。第二釋修習三禪（Dhyana of the Third Realm）方法。如前一行半偈說攝心第一定。寂然無所見。患苦欲棄之。亦如舍覺觀。由愛故有苦。失喜則生憂。此偈廣說訶二禪喜相。今行者觀二禪為過失，欲得三禪時，是中應具足明六行方法。今但略出二禪過罪相六行之義。此二禪定，雖從內凈而發，但大喜勇動，定不牢固，類如前說。但誑心念著安隱處，如人知婦是羅剎女（Rakshasi，女夜叉），則棄之，不生戀著。一心專念三禪功德。爾時即舍大喜及與默然，當如上用三法遣之。一不受，二訶責，三觀心窮檢。既不受喜，喜及默然則自謝。三禪未生中間有定，亦如是說，但淺深有異。行者是時慎勿憂悔，過同前說。第三明三禪發相，亦類前為六意。一正明三禪發相，二明支義，三明因果，四明淺深，五明進退，六明功德。第一明三禪發相者，加功不止，一心修習，其心湛然安靜。爾時樂定未發，而不加功力，心自澄靜，即是三禪未到地。於後其心泯然，入定不依內外，與樂俱發。當樂發時，亦有功德眷屬，具如前辨，但無動勇之喜為異。而綿綿之樂，從內心而發，心樂美妙，不可為喻。樂定初生，既未即遍身，中間多有三過。一者樂定既淺，其心沉沒，少有智慧用。二者樂定微少，心智勇發故不安隱。三者樂定之心，與慧力等，綿綿美妙，多生貪著，其心迷", "現代漢語譯本：", "（前文已）命名，現在不再重複解釋。第二部分解釋修習三禪（Dhyana of the Third Realm）的方法。如前面一行半偈頌所說，收攝心念達到第一禪定。寂靜無所見。厭惡痛苦想要捨棄它。也像捨棄覺和觀一樣。因為愛慾的緣故才有痛苦。失去喜悅就會產生憂愁。這句偈頌廣泛地講述了呵斥二禪喜悅之相。現在修行者觀察二禪的過失，想要得到三禪的時候，其中應該完備地明白六行方法。現在只簡略地列出二禪的過錯罪過之相和六行的意義。這二禪禪定，雖然從內心清凈而生髮，但是大喜充滿勇猛的動搖，禪定不牢固，類似於前面所說。只是欺騙心念執著于安穩的地方，就像人知道妻子是羅剎女（Rakshasi，女夜叉），就捨棄她，不產生愛戀執著。一心專念三禪的功德。那時就捨棄大喜以及默然，應當像上面那樣用三種方法遣除它們。一是不接受，二是呵斥，三是觀察內心窮盡地檢查。既然不接受喜悅，喜悅以及默然就會自己消退。三禪未生起之前中間的禪定，也像這樣說，只是深淺有所不同。修行者這時千萬不要憂愁後悔，過失和前面所說的一樣。第三部分說明三禪生起之相，也類似於前面分為六個方面。一是正確地說明三禪生起之相，二是說明支義，三是說明因果，四是說明深淺，五是說明進退，六是說明功德。第一部分說明三禪生起之相，不停地增加功力，一心修習，內心清澈安靜。這時快樂的禪定還沒有生髮，而不增加功力，內心自然澄澈安靜，這就是三禪未到地。之後內心泯然，進入禪定不依賴於內外，與快樂一同生髮。當快樂生髮的時候，也有功德眷屬，具體如前面所辨析，只是沒有動搖勇猛的喜悅不同。而綿綿不斷的快樂，從內心生髮，內心快樂美妙，無法比喻。快樂的禪定剛開始生起，還沒有立即遍佈全身，中間有很多三種過失。一是快樂的禪定還很淺，內心沉沒，很少有智慧的運用。二是快樂的禪定微少，心智勇猛生髮所以不安穩。三是快樂的禪定之心，與智慧的力量相等，綿綿美妙，容易產生貪戀執著，內心迷惑", "english_translations": [ "Name, which will not be re-explained now. The second explanation is the method of cultivating the Third Dhyana (Dhyana of the Third Realm). As the previous one and a half verses say, gather the mind to the first concentration. Silently without seeing anything. Suffering and wanting to abandon it. Also like abandoning perception and observation. Because of love, there is suffering. Losing joy will cause sorrow. This verse extensively discusses the faults of the joy of the Second Dhyana. Now the practitioner observes the faults of the Second Dhyana, wanting to attain the Third Dhyana, in which one should fully understand the six practices. Now only briefly list the faults and transgressions of the Second Dhyana and the meaning of the six practices. This Second Dhyana, although arising from inner purity, has great joy and vigorous movement, and the concentration is not firm, similar to what was said before. It only deceives the mind into clinging to a place of peace and comfort, like a person who knows that his wife is a Rakshasi (Rakshasi, female Yaksha), then abandons her, not generating attachment. Focus wholeheartedly on the merits of the Third Dhyana. At that time, abandon great joy and silence, and use the three methods above to dispel them. First, do not accept; second, rebuke; third, observe the mind and thoroughly examine it. Since joy is not accepted, joy and silence will naturally subside. The concentration between the Third Dhyana not yet arising is also described in this way, but with different depths. The practitioner should not worry or regret at this time, as the faults are the same as mentioned before. The third part explains the arising of the Third Dhyana, also similar to the previous six aspects. First, correctly explain the arising of the Third Dhyana; second, explain the meaning of the branches; third, explain the cause and effect; fourth, explain the depth; fifth, explain the progress and regress; sixth, explain the merits. The first part explains the arising of the Third Dhyana, continuously increasing effort, wholeheartedly cultivating, the mind is clear and peaceful. At that time, the joy of concentration has not yet arisen, but without increasing effort, the mind naturally becomes clear and peaceful, which is the state before reaching the Third Dhyana. Afterwards, the mind disappears, entering concentration without relying on inside or outside, arising together with joy. When joy arises, there are also virtuous attendants, as explained in detail before, but without the difference of moving and vigorous joy. And the continuous joy arises from the inner heart, the heart is joyful and wonderful, beyond comparison. The joy of concentration has just begun to arise, not yet immediately pervading the whole body, and there are many three faults in between. First, the joy of concentration is shallow, the mind is submerged, and there is little use of wisdom. Second, the joy of concentration is slight, and the mind and wisdom vigorously arise, so it is not peaceful. Third, the mind of the joy of concentration is equal to the power of wisdom, continuous and wonderful, easily generating attachment, and the mind is confused", "English version:" ] }

醉。故經言。是樂聖人得舍。餘人舍為難。三禪欲發。有此三過。則樂定不得增長遍身。行者當善調適。云何調適。當用三法。一者心若沉沒。當用念精進慧等法策起。二者若心勇發。當念三昧定法攝之。三者心若迷醉。當念后樂及諸勝妙法門。以自醒悟。令心不著。行者若能善修三法調適樂定。當知樂法必定增長。遍滿身份。是故經言。三禪受遍身樂問曰。若樂充滿遍身身具五根。五根之中。悉有樂不。答樂遍身時。身諸毛孔。悉皆欣悅。爾時五情雖無外塵發識。而樂法內出。充滿諸根。五根之中。皆悉悅樂。但無外塵對。則不發五識。情依于身。身樂既滿。情得通悅樂。與意識相應。以識內滿故。則遍身而受。所以佛說三禪之樂遍身而受。複次初禪樂。從外而發。外識相應。意識不相應。內樂不滿。二禪之樂。雖從內發然從喜而生。喜根相應。樂根不相應。樂依于喜喜尚不遍。況於樂邪。今三禪之樂。從內發。以樂為主內無喜動。念慧因緣令樂增長遍身。內外充滿。恬愉快樂。世間第一樂中之上故。佛說行慈果報遍凈地中問曰。佛說三禪。有二時樂。一受樂。二快樂。約何義說邪。答曰。實爾。快樂樂者。樂定初發未遍身也。受樂樂者。樂既增長遍身受。譬如石中之泉。從內涌出。盈流於外。遍滿溝渠。三禪之樂

【現代漢語翻譯】現代漢語譯本醉。所以經中說，這種快樂是聖人能夠捨棄的，而其他人捨棄則很困難。當三禪即將生起時，如果出現這三種過失，那麼樂定就不能增長並遍滿全身。修行者應當善於調適。如何調適呢？應當運用三種方法：第一，如果心沉沒，應當用念、精進、智慧等法來策勵提起。第二，如果心過於勇猛，應當用三昧、定法來攝持它。第三，如果心迷醉，應當憶念後面的快樂以及各種殊勝微妙的法門，以此來使自己醒悟，使心不執著。修行者如果能夠善於修習這三種方法來調適樂定，應當知道樂法必定增長，遍滿全身。所以經中說，三禪感受遍身之樂。問：如果快樂充滿遍身，身體具有五根（眼、耳、鼻、舌、身），那麼五根之中，是否都有快樂呢？答：當快樂遍滿全身時，身體的各個毛孔都感到欣悅。這時，五情（五根的感受）雖然沒有外塵引發意識，但是樂法從內發出，充滿各個根。五根之中，都感到喜悅快樂。只是因為沒有外塵相對，所以不生起五識。情依附於身，身體的快樂既然充滿，情就能通達喜悅，快樂與意識相應。因為意識內部充滿快樂，所以遍身都感受到快樂。所以佛說三禪的快樂遍身感受。再次，初禪的快樂，是從外而發，與外識相應，意識不相應，內心的快樂不圓滿。二禪的快樂，雖然是從內而發，但是從喜而生，與喜根相應，與樂根不相應。快樂依附於喜，喜尚且不能遍滿，更何況快樂呢？現在三禪的快樂，是從內而發，以快樂為主，內心沒有喜的動搖，通過念和智慧的因緣，使快樂增長並遍滿全身，內外都充滿，恬靜安逸快樂，是世間第一快樂中的上等快樂。所以佛說修行慈心的果報在遍凈地中。問：佛說三禪，有兩種快樂，一是受樂，二是快樂，這是根據什麼意義說的呢？答：確實是這樣。『快樂樂』是指樂定初發，尚未遍滿全身的時候。『受樂樂』是指快樂已經增長並遍滿全身的時候。譬如石頭中的泉水，從內部涌出，盈滿流向外部，遍滿溝渠。三禪的快樂也是如此。

【English Translation】 English version Drunk. Therefore, the sutra says, this joy is what sages can relinquish, but it is difficult for others to relinquish. When the third Dhyana (Third level of meditative absorption) is about to arise, if these three faults occur, then the joy of Samadhi (state of meditative absorption) cannot increase and pervade the whole body. Practitioners should be good at adjusting. How to adjust? Three methods should be used: First, if the mind is sinking, one should use mindfulness, diligence, wisdom, and other methods to encourage it to rise. Second, if the mind is too vigorous, one should use Samadhi and the Dharma of concentration to restrain it. Third, if the mind is intoxicated, one should contemplate the subsequent joy and various excellent and wonderful Dharma doors to awaken oneself, so that the mind does not become attached. If practitioners can skillfully cultivate these three methods to adjust the joy of Samadhi, they should know that the Dharma of joy will surely increase and pervade the whole body. Therefore, the sutra says that the third Dhyana experiences joy throughout the body. Question: If joy fills the whole body, and the body has the five roots (eye, ear, nose, tongue, body), then among the five roots, is there joy in all of them? Answer: When joy pervades the whole body, all the pores of the body feel delighted. At this time, although the five senses (the sensations of the five roots) do not have external dust causing consciousness to arise, the Dharma of joy arises from within, filling all the roots. Among the five roots, all feel joyful and happy. It is just that because there is no external dust to interact with, the five consciousnesses do not arise. The senses rely on the body, and since the joy of the body is full, the senses can attain complete joy, and joy is in accordance with consciousness. Because the consciousness is internally full of joy, it is experienced throughout the body. Therefore, the Buddha said that the joy of the third Dhyana is experienced throughout the body. Furthermore, the joy of the first Dhyana arises from the outside, corresponding to external consciousness, but not corresponding to internal consciousness, so the joy of the mind is not complete. The joy of the second Dhyana, although arising from within, arises from joy, corresponding to the root of joy, but not corresponding to the root of pleasure. Joy relies on joy, and if joy cannot pervade, how much less can pleasure? Now, the joy of the third Dhyana arises from within, with joy as the main focus, and there is no movement of joy within the mind. Through the causes and conditions of mindfulness and wisdom, joy increases and pervades the whole body, filling both inside and outside, tranquil and happy, the highest of the first joys in the world. Therefore, the Buddha said that the fruit of cultivating loving-kindness is in the Pure Land (a realm of pure light). Question: The Buddha said that in the third Dhyana, there are two kinds of joy, one is 'experiencing joy' and the other is 'joyful joy'. According to what meaning is this said? Answer: Indeed, that is so. 'Joyful joy' refers to the time when the joy of Samadhi has just arisen and has not yet pervaded the whole body. 'Experiencing joy' refers to the time when joy has already increased and pervaded the whole body. It is like a spring in a rock, gushing out from within, overflowing to the outside, filling the ditches. The joy of the third Dhyana is also like this.

。亦復如是第二明支義。開為二意。一明支義。二明前後不同。今明支者。三禪有五支其五云何。一舍二念三智四樂五一心。一舍支者。得三禪樂定生時。舍喜心不悔。亦得言舍離三過。二念支者。既得三禪之樂。念用三法守護。令樂增長。三智支者。善巧三法離三過。四樂支者。快樂樂遍身受。五一心支者。受樂心息一心寂定相貌。並如二禪發相中說。就此支中。約義自有四意。一者三為方便支。二為證支。用念慧智三支。調適樂定。令速得增長遍身故。說為方便支受身。樂一心二支為證。此二一時發。是三禪之正主也。二者四是自地立支。一望下地立慧念樂。一心約自地立。舍支約舍下地喜不悔立也。三者五支。通得說作方便支。三如上說。下二何故亦得名方便邪。正言修樂增長能感后樂故。一心亦爾。復望第六默然定體五支例得名。因例得名方便。四者五支。通得說為證支。所證樂定時。自然生舍愛念。樂定如母護子。不由人勸。等智自發。籌量調適。五支俱皆屬證。問曰若爾前說並是方便。后說是證得。此意豈不碩相違反邪。答曰。並有其義。細尋自見。第二明支前後不同者。諸經及論各異。立次第如成實論。明五支次第者。舍念智受樂一心。阿毗曇明次第。慧念樂舍一心。大集所出次第者。念舍慧安定。纓

【現代漢語翻譯】現代漢語譯本：同樣，第二部分解釋了禪支的含義，分為兩個方面：一是闡明禪支的含義，二是說明前後順序的不同。現在闡明禪支的含義：三禪有五個禪支，這五個是什麼呢？一是舍，二是念，三是智，四是樂，五是一心。一、舍支：在獲得三禪的快樂禪定時，捨棄喜悅之心而不後悔，也可以說是捨棄了三種過失。二、念支：在獲得三禪的快樂之後，用念來守護三種方法，使快樂增長。三、智支：善巧地運用三種方法，遠離三種過失。四、樂支：快樂遍佈全身。五、一心支：感受快樂時，心平靜止，一心寂靜，其相貌與二禪的發相中所述相同。就這些禪支而言，從意義上講，有四種含義：一是舍、念、智三支是方便支，樂、一心二支是證支。用念、慧、智三支來調適樂定，使其迅速增長並遍佈全身，所以說是方便支。感受身體的快樂和一心二支是證支，這二者同時生起，是三禪的正主。二是舍支是自地立支，慧、念、樂、一心是相對於下地而立，舍支是相對於捨棄下地的喜悅而不後悔而立。三是五支都可以說是方便支。如上所述，下二支為什麼也可以稱為方便呢？因為修習快樂的增長能夠感得未來的快樂，一心也是如此。又相對於第六禪的默然定體，五支可以被視為因，因此也可以稱為方便。四是五支都可以說是證支。在證得樂定時，自然生起舍愛和念，樂定就像母親保護孩子一樣，不需要別人勸說，等同的智慧自然生髮，衡量調適，五支都屬於證。問：如果這樣，之前說的是方便，之後說的是證得，這兩種說法難道不是互相矛盾嗎？答：都有其意義，仔細思考就能明白。第二部分說明禪支前後順序的不同。各經典和論典所立的次第各不相同，如《成實論》中說明五支的次第是：舍、念、智、受樂、一心。《阿毗曇》中說明的次第是：慧、念、樂、舍、一心。《大集經》中所出的次第是：念、舍、慧、安定（此處「安定」應為「樂定」的筆誤）。《纓珞經》中所說...

【English Translation】 English version: Similarly, the second section explains the meaning of the dhyana limbs, divided into two aspects: first, to clarify the meaning of the dhyana limbs; second, to explain the differences in their order. Now, clarifying the meaning of the dhyana limbs: the Third Dhyana has five limbs. What are these five? First is upeksha (equanimity), second is smriti (mindfulness), third is jnana (wisdom), fourth is sukha (happiness), and fifth is ekagrata (one-pointedness of mind). First, the upeksha limb: when attaining the bliss of the Third Dhyana, one relinquishes the joy without regret; it can also be said that one relinquishes the three faults. Second, the smriti limb: after attaining the bliss of the Third Dhyana, one uses smriti to guard the three methods, causing the bliss to increase. Third, the jnana limb: skillfully applying the three methods, one distances oneself from the three faults. Fourth, the sukha limb: happiness pervades the entire body. Fifth, the ekagrata limb: when experiencing happiness, the mind is calm and still, with one-pointedness and tranquility, its appearance being the same as described in the arising of the Second Dhyana. Regarding these limbs, in terms of meaning, there are four implications: first, the upeksha, smriti, and jnana limbs are expedient limbs, while the sukha and ekagrata limbs are the limbs of realization. Using the smriti, jnana, and prajna limbs to adjust the bliss of dhyana, causing it to rapidly increase and pervade the entire body, therefore they are called expedient limbs. Experiencing bodily bliss and ekagrata are the limbs of realization; these two arise simultaneously and are the main components of the Third Dhyana. Second, the upeksha limb is established in its own ground, while jnana, smriti, sukha, and ekagrata are established relative to the lower grounds. The upeksha limb is established relative to relinquishing the joy of the lower grounds without regret. Third, all five limbs can be said to be expedient limbs. As mentioned above, why can the lower two limbs also be called expedient? Because cultivating the increase of bliss can bring about future bliss, and the same is true for ekagrata. Furthermore, relative to the silent state of the Sixth Dhyana, the five limbs can be regarded as causes, and therefore can also be called expedient. Fourth, all five limbs can be said to be limbs of realization. When realizing the bliss of dhyana, upeksha, love, and smriti naturally arise. The bliss of dhyana is like a mother protecting her child, not requiring others' encouragement; equivalent wisdom naturally arises, measuring and adjusting, all five limbs belonging to realization. Question: If this is the case, what was previously said to be expedient and what was later said to be realization, aren't these two statements contradictory? Answer: Both have their meaning; careful consideration will reveal it. The second part explains the differences in the order of the dhyana limbs. The order established in various sutras and treatises differs. For example, the Satyasiddhi Shastra explains the order of the five limbs as: upeksha, smriti, jnana, experiencing bliss, ekagrata. The Abhidhamma explains the order as: jnana, smriti, sukha, upeksha, ekagrata. The order presented in the Mahasamghika Sutra is: smriti, upeksha, jnana, stability (here, 'stability' should be a typo for 'bliss of dhyana'). The Inng Luo Sutra says...

絡經中明次第。樂護念智一心。釋論明次第。文則不定。或與成論同。或與纓絡同。問曰。何獨此明支次第不定。余禪不然邪。答曰。初禪等唯有一樂故。今三禪有二種樂故。由此二樂前後異故。中間回互不定。是故諸經次第各立不同。而悉有意。必須得所以。第三明體用。如纓絡經云。五支為因。第六默然心為體。第四明淺深。五明進退。並如前釋。第六門功德者。具有離過善心二德。如大集經說。所言離者。謂離五蓋。具者謂具五支。據別則但三禪。獨有離喜過之德。余義類上可知。次釋第四禪相。如經偈說。

聖人得能捨　　餘人舍為難　若能知樂患　　見不動大安　憂喜先已除　　苦樂今亦斷　舍念清凈心　　入第四禪中　第三禪中樂　　無常動故棄　欲界中斷憂　　初二禪除苦　是故佛世尊　　第四禪中說　先已斷憂苦　　今則除苦樂

今此四行偈。具明修證四禪之相。今釋第四禪開為三意。一釋名。二明修習方法。三明發相。第一釋四禪名者。禪名支林。四禪攬四支成定。于第四心中證得故。名四禪。猶是無覺無觀三昧聖默然攝。亦名不動定。地持經說名舍俱禪。此定發時。體無苦樂。與微妙舍受俱發。此定與舍根相應故。名舍俱禪。第二明修習方法者。如上一行偈說。是樂聖

人得能捨。餘人舍為難。若能知樂患。見不動大安。佛此偈具明修四禪方便。所以者何。行者欲得四禪。當應深見三禪過患。云何見過。初欲得樂。一心勤求。大為辛苦。既得守護愛著。是亦為苦。一旦失壞。則復受苦。是故經說。第三禪中樂無常動故苦。又此樂法。覆念令不清凈。行者既深見三禪樂有大苦之患。應一心厭離求四禪種不動定。爾時於三禪邊地。當修六行方法。例如前說。亦應用於三法除遣。一不著。二訶責。三觀析。行此三法。即三禪謝滅。而四禪未到中間。必有定前發。與觀相應等相貌。並如上說不同。憂喜過如前說。第三釋四禪發相。此如上三行偈說證。例前開為六意。一正明證四禪。二明支義。三明體用。四明淺深。五明進退。六明功德。第一明四禪發相。行者因中間禪。修行不止。得入未到地。心無動散。即四禪方便定。於後其心豁然開發。定心安隱出入息斷。定發之時。與舍俱生。無苦無樂。空明寂靜。善法眷屬。類如前說。但無事用喜樂動轉之異。爾時心如明鏡不動。亦如凈水無波。絕諸亂想。正念堅固。猶如虛空。是名世間真實禪定。無諸垢染。行者住是定中。心不依善。亦不附惡。無所依倚。無形無質。亦無若干種種色相。而內成就凈色之法。何以得知。若無凈色根本。則不應于定

【現代漢語翻譯】現代漢語譯本人如果能夠捨棄（某些事物），其他人捨棄則很困難。如果能夠了解快樂和禍患，就能見到不動的大安樂。佛陀用這個偈頌詳細說明了修習四禪的方便法門。為什麼這麼說呢？修行者想要獲得四禪，應當深刻地認識到三禪的過患。如何認識過患呢？最初想要獲得快樂，一心勤奮追求，非常辛苦。已經得到后，又守護愛戀執著，這也是苦。一旦失去，又會遭受痛苦。所以經書上說，第三禪中的快樂是無常變動的，所以是苦。而且這種快樂的法，會覆蓋正念，使心不清凈。修行者既然深刻地認識到三禪的快樂有很大的痛苦和禍患，就應當一心厭離，尋求四禪那種不動的禪定。這時，在三禪的邊地，應當修習六行方法，例如前面所說的那樣。也可以應用三種方法來去除（對三禪的貪著）：一是不執著，二是呵責，三是觀想分析。行持這三種方法，三禪就會消退滅亡。而四禪還沒有到來之前，中間必定會有定前之相顯發，與觀想相應等等相貌，都如上面所說，只是憂愁和喜悅的過患與前面所說不同。第三，解釋四禪生起時的相狀。這如上面三行偈頌所說，可以像前面一樣展開為六個方面來理解：一是明確說明證得四禪，二是說明（四禪的）支義，三是說明（四禪的）體用，四是說明（四禪的）淺深，五是說明（四禪的）進退，六是說明（四禪的）功德。第一，說明四禪生起時的相狀。修行者因為修習中間禪，修行不止息，得以進入未到地定，心中沒有動搖散亂，這就是四禪的方便定。之後，他的心豁然開朗，禪定之心安穩，出入息斷絕。禪定生起的時候，與舍（upeksa，不苦不樂的感受）同時生起，沒有痛苦也沒有快樂，空明寂靜，善法眷屬，類似於前面所說。只是沒有事用、喜樂、動轉的不同。這時，心像明鏡一樣不動，也像清水一樣沒有波浪，斷絕各種雜亂的念頭，正念堅固，猶如虛空。這叫做世間真實的禪定，沒有各種垢染。修行者安住在這種禪定中，心不依靠善，也不依附惡，無所依倚，沒有形狀也沒有實質，也沒有各種各樣的色相，而在內在成就清凈色法的功德。為什麼能夠知道呢？如果沒有清凈色法的根本，就不應該在禪定中...

【English Translation】 English version If a person is able to relinquish (certain things), it is difficult for others to relinquish. If one can understand the joy and suffering, one can see the great peace of immovability. The Buddha explains in detail the expedient methods for cultivating the four Dhyanas (jhana, meditative absorption) in this verse. Why is this so? If a practitioner wants to attain the four Dhyanas, they should deeply recognize the faults of the third Dhyana. How to recognize the faults? Initially, wanting to obtain pleasure, one diligently seeks it with all one's heart, which is very laborious. Having obtained it, one then guards, loves, and clings to it, which is also suffering. Once it is lost, one suffers again. Therefore, the scriptures say that the pleasure in the third Dhyana is impermanent and changing, so it is suffering. Moreover, this pleasurable dharma (teaching, element) covers up right mindfulness, making the mind impure. Since the practitioner deeply recognizes that the pleasure of the third Dhyana has great suffering and faults, they should wholeheartedly renounce it and seek the immovable samadhi (concentration) of the fourth Dhyana. At this time, at the border of the third Dhyana, one should cultivate the sixfold method, as described earlier. One can also apply three methods to eliminate (attachment to the third Dhyana): first, non-attachment; second, rebuke; and third, contemplation and analysis. By practicing these three methods, the third Dhyana will decline and perish. Before the fourth Dhyana arrives, there will inevitably be pre-samadhi signs manifesting, corresponding to contemplation, etc., all as described above, except that the faults of sorrow and joy are different from what was said earlier. Third, explaining the characteristics of the arising of the fourth Dhyana. This, as stated in the three lines of verse above, can be understood in six aspects as before: first, clearly explaining the attainment of the fourth Dhyana; second, explaining the meaning of the constituents (of the fourth Dhyana); third, explaining the essence and function (of the fourth Dhyana); fourth, explaining the shallowness and depth (of the fourth Dhyana); fifth, explaining the progress and regress (of the fourth Dhyana); and sixth, explaining the merits (of the fourth Dhyana). First, explaining the characteristics of the arising of the fourth Dhyana. Because the practitioner cultivates the intermediate Dhyana and does not cease cultivation, they are able to enter the Unborn Land Samadhi (preparatory stage), and there is no agitation or distraction in the mind. This is the expedient samadhi for the fourth Dhyana. Afterward, their mind suddenly opens up, the mind of samadhi is stable, and the in-and-out breathing ceases. When samadhi arises, it arises simultaneously with equanimity (upeksa, neither pleasant nor unpleasant feeling), there is neither suffering nor pleasure, it is empty, bright, and tranquil, with virtuous dharma companions, similar to what was said earlier. It is just that there is no difference in function, joy, and movement. At this time, the mind is like a clear mirror, unmoving, and like clear water without waves, cutting off all kinds of distracting thoughts, and right mindfulness is firm, like empty space. This is called true worldly samadhi, without any defilements. The practitioner dwells in this samadhi, the mind does not rely on good, nor does it cling to evil, without any reliance, without form or substance, and without various kinds of appearances, but inwardly accomplishes the merit of pure form dharma. How can one know this? If there is no root of pure form dharma, one should not be in samadhi...

中。對因緣時。發種種色。如通四無量心勝處一切處變化等色。並依四禪。若以不見諸色。謂言無色者。應如虛空處定。三種色滅。一切色法。悉不得現。今一切色法自在得現。而於定法無所損減者。當知是真色定。譬如明鏡體是凈色故。隨對諸色一切得現。若無凈色為本者。終不于虛空中現諸色像。複次此四禪種智定一心故。念常清凈。亦名不動定。亦名不動智慧。於此禪中。若欲轉緣學一切事。隨意成就。一切神通變化霔雨說法。莫不從此定出。如經說。佛於四禪為根本。第二明支義。四禪有四支。一不苦不樂支。二舍支。三念清凈支。四一心支。不苦不樂支者。此禪初發與舍受俱發。舍受心數不與苦樂相應故。言不苦不樂支。二舍支者。既得不苦不樂定。舍下勝樂。不生厭悔。複次真定。以發未得成就。若心進勝定。則便隨念動轉。不名無動定。是故定發心不念著。自能捨離故。名舍支。禪定分明等智照了故。名念清凈支。定心寂靜。雖對眾緣心無動念。名一心支。若次第明支義。如今說。通而為論。于初一支。即具四支。問曰。何故大集明不苦不樂支為第三。此中雲何為初。答曰。前後皆有所以。今約發說。彼據成就而立。例如三禪立樂支前後不定。第三體用者如纓絡經說。四禪四支為用。第五默然為體。第

【現代漢語翻譯】現代漢語譯本中。對於因緣和合之時，會顯現種種色相，例如修習四無量心（慈、悲、喜、舍）、八勝處、八一切處以及變化等所顯現的色相，都依賴於四禪。如果因為看不見諸色相，就說沒有色法，那就應該像虛空處定一樣，三種色法都滅盡，一切色法都不能顯現。現在一切色法自在顯現，而對於禪定本身沒有任何損減，應當知道這是真正的色定。譬如明鏡，本體是清凈的色法，所以能夠隨所對之物顯現一切色相。如果沒有清凈的色法作為根本，最終不可能在虛空中顯現各種色像。此外，這四禪因為是種智定和一心，所以念頭常常清凈，也叫做不動定，也叫做不動智慧。在這種禪定中，如果想要轉移緣慮去學習一切事物，都能隨意成就。一切神通變化、降雨說法，沒有不是從此定中產生的。如經所說，佛以四禪為根本。第二是闡明支義。四禪有四個支：一、不苦不樂支；二、舍支；三、念清凈支；四、一心支。不苦不樂支，是指此禪初發時與舍受同時生起，舍受這種心所不與苦樂相應，所以稱為不苦不樂支。舍支，是指已經得到不苦不樂定，捨棄了下方的殊勝之樂，不生厭惡後悔。進一步說，真正的禪定，以發起而未得成就為標準。如果心念追求更殊勝的禪定，就會隨著念頭動轉，不能稱為無動定。因此，禪定發起時，心不執著，自然能夠舍離，所以稱為舍支。禪定分明，以平等的智慧照見，所以稱爲念清凈支。定心寂靜，即使面對各種因緣，心也沒有動念，稱為一心支。如果依次闡明支義，就像現在所說。總而言之，在最初一個支中，就具備了四個支。有人問：為什麼《大集經》中將不苦不樂支放在第三位，而這裡卻說是最初的支？回答說：前後都有道理。現在是從發起時來說，而《大集經》是從成就的角度來立論。例如三禪中樂支的先後位置不定。第三是體和用，如《纓絡經》所說，四禪的四個支是其作用，第五種默然是其本體。第

【English Translation】 English version In the context of conditions arising, various forms manifest, such as those arising from the cultivation of the Four Immeasurables (loving-kindness, compassion, sympathetic joy, equanimity), the Eight Victories, the Eight All-Encompassing Spheres, and transformations, all of which rely on the Four Dhyanas (four levels of meditative absorption). If, due to not seeing these forms, one claims there are no forms, then it should be like the Sphere of Limitless Space, where the three types of form are extinguished, and all forms are unable to manifest. Now, all forms freely manifest, without diminishing the Dhyana itself; one should know this is true form-Dhyana. For example, a clear mirror, its essence being pure form, can reflect all forms presented to it. Without pure form as its basis, it would ultimately be impossible to manifest various images in empty space. Furthermore, these Four Dhyanas, being the seed of wisdom-samadhi and one-pointedness of mind, constantly maintain pure thought, and are also called the Immovable Samadhi, and the Immovable Wisdom. Within this Dhyana, if one wishes to shift focus to learn all things, it can be accomplished at will. All supernatural powers, transformations, raining down, and preaching the Dharma, all originate from this Samadhi. As the sutra says, the Buddha takes the Four Dhyanas as the foundation. Secondly, clarifying the meaning of the limbs. The Four Dhyanas have four limbs: 1. The limb of neither-suffering-nor-pleasure; 2. The limb of equanimity (upeksha); 3. The limb of pure mindfulness; 4. The limb of one-pointedness of mind. The limb of neither-suffering-nor-pleasure refers to when this Dhyana initially arises, it arises simultaneously with the feeling of equanimity. This mental factor of equanimity is not associated with suffering or pleasure, hence it is called the limb of neither-suffering-nor-pleasure. The limb of equanimity refers to having attained the Samadhi of neither-suffering-nor-pleasure, abandoning the superior pleasure of the lower realms, without generating aversion or regret. Furthermore, true Samadhi is judged by its initial arising and lack of complete attainment. If the mind seeks a more superior Samadhi, it will move with thoughts, and cannot be called Immovable Samadhi. Therefore, when Samadhi arises, the mind does not cling, and naturally abandons, hence it is called the limb of equanimity. The Samadhi is clear, illuminated by equal wisdom, hence it is called the limb of pure mindfulness. The mind in Samadhi is tranquil, even when facing various conditions, the mind has no moving thoughts, hence it is called the limb of one-pointedness of mind. If clarifying the meaning of the limbs in sequence, it is as now said. In general, within the initial limb, all four limbs are present. Someone asks: Why does the Mahasamghata Sutra place the limb of neither-suffering-nor-pleasure in the third position, while here it is said to be the initial limb? The answer is: Both orders have their reasons. Now it is spoken from the perspective of initial arising, while the Mahasamghata Sutra establishes it from the perspective of attainment. For example, the order of the limb of pleasure in the Third Dhyana is not fixed. Thirdly, the essence and function, as the Garland Sutra says, the four limbs of the Four Dhyanas are their function, and the fifth, silence, is their essence.

四淺深。第五進退。例上可解。第六功德者。四禪亦具離過善心二種功德。如大集經說者。離五蓋具四支。而獨四禪有離憂喜苦樂之過善心。敬信慚愧等及六善法。悉從不動定四禪而發功德善根。深厚倍勝於上。類前可解。問曰。今明行菩薩道。應說諸法實相甚深空定等。何故說于凡夫四禪世間有漏生死虛誑之法。答曰。不然。如釋論中設問答。曰是般若波羅蜜論義中。但說諸法相空。菩薩云何于空法中能起禪定。答曰。菩薩知諸五欲及五蓋。從因緣生。無自性。空無所有。舍之甚易。眾生顛倒因緣。著此欲事。貪少弊樂。而離禪中深妙定樂菩薩為是眾生故。起慈悲心。修行禪定。繫心緣中。離五欲除五蓋。入喜初禪。滅覺觀。攝心深入內清凈得微妙喜。入第二禪。以深喜散之故。離一切喜。得遍滿樂。入第三禪。離一切苦樂。一切憂喜。及出入息自斷。以清凈微妙舍。而自莊嚴。入第四禪。是菩薩雖知諸法空無相。以眾生不知故。以禪相教化眾生。若有諸法空。是不名為空。亦不應舍五欲而得禪。無舍無得故。今諸法空相。亦不可得作是難言。若諸法空。何能得禪。複次若菩薩不以取相愛著故。行禪如人服藥。欲以除病。不以為美。為戒清凈。智慧成就故。行禪菩薩。一一禪中行大慈觀空。于禪無所依止。以五欲粗

【現代漢語翻譯】現代漢語譯本四種淺深程度。第五種是進退。這些例子可以參考前面的解釋。第六種是功德：四禪也具備遠離過失的善心這兩種功德。如《大集經》所說：遠離五蓋，具足四支。只有四禪具有遠離憂、喜、苦、樂的遠離過失的善心。敬、信、慚、愧等以及六善法，都從不動定的四禪而生髮，功德善根深厚，遠遠勝過前面的。可以參照前面的解釋。問：現在闡明行菩薩道，應該說諸法實相、甚深空定等，為什麼說凡夫的四禪、世間有漏、生死虛誑之法？答：不是這樣的。如《釋論》中設問答：『《般若波羅蜜論》的義理中，只說諸法相空，菩薩如何在空法中生起禪定？』答：『菩薩知道五欲（kāma，指色、聲、香、味、觸五種感官慾望）和五蓋（pañca nivarana，指貪慾、嗔恚、睡眠、掉舉惡作、疑）是從因緣而生，沒有自性，空無所有，捨棄它們很容易。眾生因為顛倒的因緣，執著于這些慾望，貪圖微小的弊端之樂，而遠離禪定中深妙的定樂。菩薩爲了這些眾生，生起慈悲心，修行禪定，繫心于所緣境中，遠離五欲，去除五蓋，進入生喜的初禪（prathama dhyana）。滅除覺觀（vitarka-vicara），收攝心深入內在清凈，得到微妙的喜樂，進入第二禪（dvitīya dhyāna）。因為深喜散亂的緣故，遠離一切喜樂，得到遍滿的樂，進入第三禪（tritīya dhyāna）。遠離一切苦樂、一切憂喜，以及出入息自然斷絕，以清凈微妙的舍心（upekkhā），而自我莊嚴，進入第四禪（caturtha dhyāna）。』這是菩薩雖然知道諸法空無相，因為眾生不知道，所以用禪相教化眾生。如果諸法是空，就不叫做空，也不應該捨棄五欲而得到禪定，因為沒有捨棄也沒有得到。現在諸法空相，也是不可得的。』作這樣的詰難說：『如果諸法是空，怎麼能得到禪定？』再次，如果菩薩不因為取相愛著的緣故而行禪，就像人服藥，想要去除疾病，不認為藥物是美好的。爲了戒律清凈、智慧成就的緣故而行禪的菩薩，在每一個禪定中都行大慈觀空，對於禪定沒有所依止。因為五欲粗重。

【English Translation】 English version Four levels of shallowness and depth. The fifth is advancement and retreat. The above examples can be understood accordingly. The sixth is merit: the four Dhyanas (catuh-dhyana, four states of meditative absorption) also possess the two merits of a virtuous mind that is free from faults. As stated in the Mahasamghata Sutra, they are free from the five hindrances (pañca nivarana, five mental obstacles) and possess the four limbs (of dhyana). Only the four Dhyanas have a virtuous mind that is free from faults, being free from sorrow, joy, suffering, and pleasure. Respect, faith, shame, and remorse, as well as the six good dharmas, all arise from the unwavering and stable four Dhyanas. The merit and roots of goodness are profound and far surpass the preceding ones. This can be understood by referring to the previous explanations. Question: Now that we are elucidating the path of the Bodhisattva, we should be speaking of the true nature of all dharmas, the profound Samadhi (samadhi, meditative state) of emptiness, and so on. Why are we speaking of the four Dhyanas of ordinary beings, the worldly, defiled, and illusory dharmas of birth and death? Answer: It is not so. As in the questions and answers set forth in the Shastra (treatise): 'In the meaning of the Prajnaparamita Sutra (prajñāpāramitā sūtra, Perfection of Wisdom Sutra), it only speaks of the emptiness of the characteristics of all dharmas. How can a Bodhisattva generate Samadhi in empty dharmas?' Answer: 'The Bodhisattva knows that the five desires (kāma, five sensual pleasures) and the five hindrances (pañca nivarana, five mental obstacles) arise from conditions, have no self-nature, are empty and without substance, and are easy to abandon. Sentient beings, due to inverted conditions, are attached to these desires,貪圖微小的弊端之樂，而遠離禪定中深妙的定樂。菩薩爲了這些眾生，生起慈悲心，修行禪定，繫心于所緣境中，遠離五欲，去除五蓋，進入生喜的初禪（prathama dhyana）。滅除覺觀（vitarka-vicara），收攝心深入內在清凈，得到微妙的喜樂，進入第二禪（dvitīya dhyāna）。因為深喜散亂的緣故，遠離一切喜樂，得到遍滿的樂，進入第三禪（tritīya dhyāna）。遠離一切苦樂、一切憂喜，以及出入息自然斷絕，以清凈微妙的舍心（upekkhā），而自我莊嚴，進入第四禪（caturtha dhyāna）。』這是菩薩雖然知道諸法空無相，因為眾生不知道，所以用禪相教化眾生。如果諸法是空，就不叫做空，也不應該捨棄五欲而得到禪定，因為沒有捨棄也沒有得到。現在諸法空相，也是不可得的。』作這樣的詰難說：『如果諸法是空，怎麼能得到禪定？』再次，如果菩薩不因為取相愛著的緣故而行禪，就像人服藥，想要去除疾病，不認為藥物是美好的。爲了戒律清凈、智慧成就的緣故而行禪的菩薩，在每一個禪定中都行大慈觀空，對於禪定沒有所依止。因為五欲粗重。

誑顛倒故。以細微妙虛空法治之。譬如毒能治諸毒。複次釋論又說。譬如國王見子從高崖墜落。恐必定死。即以軟物接之。不令身命損毀。菩薩亦爾。見眾生遠離波若。顛倒墜落故。說四禪空法。以接眾生。不令損失法身慧命。是故今辨行菩薩道。略明四禪。于義無過也。

釋禪波羅蜜次第法門卷第五大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第六

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之二

釋四無量心開為五。第一明次第。第二釋名。第三明處所。第四明修證。第五明功德。第一釋四無量心。所以次四禪後者。明行人。有二種。一者世間行人。二者出世間行人。就凡夫行人。中則有三。一者樂高勝自在求作梵天王。是故雖得四禪而更進修無量心。何以故然。四禪但是色界自行具足。而無益他之德。淺薄。若生彼天不得王領。若修四無量心緣於十方眾生而入三昧。慈悲普攝利他心大。是故功德轉多。若生彼天必作梵天王王領自在。是故能得四禪。猶更修習四無量心。二者外道行人。雖得四禪而見有心識之患。欲求涅槃無想寂滅不知破色。直用邪智滅心入無想定。三者或有凡夫外道行人。悉

【現代漢語翻譯】因為虛妄顛倒的緣故，所以用細微奧妙的虛空法來治理它。譬如用毒藥來治療各種毒病。另外，《釋論》中又說，譬如國王看見自己的兒子從高高的懸崖上墜落，恐怕必定會死，就用柔軟的東西去接住他，不讓他受到身命的損傷。菩薩也是這樣，看見眾生遠離般若（prajna，智慧），顛倒墜落的緣故，就說四禪（four dhyanas，四種禪定）空法，用來接住眾生，不讓他們損失法身慧命。因此現在辨明修行菩薩道，略微說明四禪，在義理上是沒有過失的。

《釋禪波羅蜜次第法門》卷第五大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第六

隋朝天臺智者大師說

弟子法慎記錄

弟子灌頂再次整理

釋禪波羅蜜修證第七之二

解釋四無量心（four immeasurables，四種廣大的心境）開為五部分。第一，說明次第。第二，解釋名稱。第三，說明處所。第四，說明修證。第五，說明功德。第一，解釋四無量心。之所以在四禪之後說明四無量心，是因為修行人有兩種。一種是世間修行人，一種是出世間修行人。就凡夫修行人中，則有三種。一種是喜歡高勝自在，求作梵天王。因此即使得到四禪，還要更進一步修習無量心。為什麼這樣呢？四禪只是自己修行具足，而沒有利益他人的功德，顯得淺薄。如果生到彼天，不能得到王位統領。如果修習四無量心，緣於十方眾生而入三昧（samadhi，禪定），慈悲普遍攝受，利他的心廣大，因此功德更加增多。如果生到彼天，必定作梵天王，王位統領自在。因此能夠得到四禪，還要更進一步修習四無量心。第二種是外道修行人，即使得到四禪，而見到有心識的禍患，想要尋求涅槃（nirvana，寂滅），卻不知道破除色身，直接用邪惡的智慧滅除心識，進入無想定。第三種是或者有凡夫外道修行人，全部...

【English Translation】 Because of delusion and inversion, it is treated with subtle and wonderful Dharma of emptiness. It is like using poison to cure various poisons. Furthermore, the Shastra says, for example, a king sees his son falling from a high cliff, fearing that he will surely die, so he uses soft objects to catch him, so as not to damage his life. Bodhisattvas are also like this, seeing sentient beings far away from prajna (wisdom), falling in delusion, so they speak of the four dhyanas (four meditative states) and the Dharma of emptiness to catch sentient beings, so as not to lose their Dharma body and wisdom life. Therefore, now clarifying the practice of the Bodhisattva path, briefly explaining the four dhyanas is without fault in meaning.

Shh Chan Po Lo Mi Tz'u Ti Fa Men, Scroll 5 Taisho Tripitaka Volume 46 No. 1916 Shh Chan Po Lo Mi Tz'u Ti Fa Men

Shh Chan Po Lo Mi Tz'u Ti Fa Men, Scroll 6

Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by disciple Fa Shen

Revised again by disciple Guan Ding

Shh Chan Po Lo Mi Cultivation and Realization, Chapter 7, Part 2

Explaining the four immeasurables (four boundless states of mind) is divided into five parts. First, explain the order. Second, explain the names. Third, explain the locations. Fourth, explain the cultivation and realization. Fifth, explain the merits. First, explain the four immeasurables. The reason for explaining the four immeasurables after the four dhyanas is that there are two types of practitioners. One is worldly practitioners, and the other is transcendent practitioners. Among ordinary practitioners, there are three types. One is those who enjoy high and superior freedom and seek to become Brahma kings. Therefore, even if they attain the four dhyanas, they further cultivate the immeasurable minds. Why is this so? The four dhyanas are only sufficient for one's own practice and have no merit in benefiting others, appearing shallow. If one is born in that heaven, one cannot obtain the kingship. If one cultivates the four immeasurables, focusing on sentient beings in the ten directions and entering samadhi (meditative concentration), compassion universally embraces, and the mind of benefiting others is vast, therefore the merits increase even more. If one is born in that heaven, one will surely become a Brahma king, with the kingship and freedom. Therefore, those who can attain the four dhyanas still further cultivate the four immeasurables. The second type is non-Buddhist practitioners, who, even if they attain the four dhyanas, see the suffering of having consciousness and desire to seek nirvana (cessation), but do not know how to break through form, directly using evil wisdom to extinguish consciousness and enter the state of non-perception. The third type is perhaps ordinary non-Buddhist practitioners, all...

厭患色猶如牢獄。一心破色修四空定。是為凡夫行人。同得此定志樂不同。各隨所習愛樂不同。若佛弟子有二種人。所謂小大兩乘。是二種人得四禪時。進修無量心者。小乘之人。為自調心增長福德。易得涅槃故。大乘之人。欲度眾生。必以大悲為本故。次四禪明修四無量心。問曰。如摩訶衍中假設問云。是四禪中有四無量及十一切入等諸定。今何故別說。答曰。雖四禪中皆有是法。若不別說人則不知其功德。譬如囊中有寶。若不示人即無人知者。若欲示大福德。為說四無量心。患厭色如牢獄。為說四無色定。于緣中不得自在觀所緣。為說八勝處。若有遮道不得通達。為說八背舍。心不調柔不能從禪起次第入禪。為說九次第定。不能得一切緣遍照隨意。為說十一切處。問曰。若以論說今得四禪者。亦應悉得四無量等諸禪定否。答曰。此依義而說。若無漏四禪中說。有四無量心則于義無過。何以故。無漏禪中具諸觀行法門故。若有漏根本禪。說者當知乳中說酪耳。第二釋四無量名者。一慈無量心者。慈名愛念眾生。常求樂事以饒益之。二悲無量心者。悲名愍念眾生。受五道中種種身苦。三喜無量心者。喜名欲令眾生從樂得歡喜。四舍無量心者。舍三種心。但念眾生不憎不愛。緣此四法故說於四心。遍十方平等無隔名無量

【現代漢語翻譯】現代漢語譯本厭惡色身，視其如牢獄。一心一意破除對色身的執著，修習四空定。這是凡夫行人的修行方式。他們同樣可以獲得四空定，但志向和樂趣各不相同，各自隨順自己所習慣和喜愛的。佛弟子中有兩種人，即小乘和大乘。這兩種人在獲得四禪時，如果進一步修習四無量心，小乘之人是爲了調伏自心，增長福德，容易證得涅槃。大乘之人則希望度化眾生，必須以大悲心為根本。因此在四禪之後，闡明修習四無量心。有人問：『如《摩訶衍》（Mahāyāna，大乘）中假設提問說，這四禪中包含四無量心及十一切入等各種禪定，為何現在要分別解說？』回答說：『雖然四禪中都包含這些法，如果不分別解說，人們就不知道它們的功德。譬如囊中有寶，如果不展示給人看，就沒有人知道。如果想要展示大福德，就解說四無量心。厭惡色身如牢獄，就解說四無色定。在所緣境中無法獲得自在，無法觀察所緣境，就解說八勝處。如果有障礙阻礙通達，就解說八背舍。心不調柔，不能從禪定中次第生起，次第進入禪定，就解說九次第定。不能對一切所緣境普遍照見，隨心所欲，就解說十一切處。』有人問：『如果按照論典所說，現在獲得四禪的人，也應該完全獲得四無量心等各種禪定嗎？』回答說：『這是依據義理而說的。如果在無漏四禪中說，有四無量心，那麼在義理上就沒有過失。為什麼呢？因為無漏禪中具備各種觀行法門。如果是有漏根本禪，這樣說，應當知道這是在牛奶中說酪。』第二，解釋四無量心的名稱：一、慈無量心（mettā-appamaññā）：慈，是愛念眾生，常常尋求快樂的事情來饒益他們。二、悲無量心（karuṇā-appamaññā）：悲，是憐憫眾生，在五道中承受種種身苦。三、喜無量心（muditā-appamaññā）：喜，是希望眾生從快樂中得到歡喜。四、舍無量心（upekkhā-appamaññā）：捨棄三種心，只是想著眾生，不憎恨也不愛戀。緣于這四種法，所以說四心。遍及十方，平等沒有隔閡，稱為無量。

【English Translation】 English version To detest and loathe the physical form as if it were a prison. To single-mindedly break free from attachment to the physical form and cultivate the Four Formless Concentrations (catasso arūpā samāpattiyo). This is the practice of ordinary beings. They attain these concentrations, but their aspirations and joys differ, each following their own habits and preferences. Among the Buddha's disciples, there are two types: those of the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna). When these two types of people attain the Four Dhyānas (catasso jhānā), if they further cultivate the Four Immeasurables (catasso appamaññā), those of the Small Vehicle do so to tame their own minds, increase merit, and easily attain Nirvāṇa. Those of the Great Vehicle, however, wish to liberate all beings and must take great compassion (mahākaruṇā) as their foundation. Therefore, after the Four Dhyānas, the cultivation of the Four Immeasurables is explained. Someone asks: 'As the Mahāyāna (Great Vehicle) scriptures hypothetically ask, these Four Dhyānas contain the Four Immeasurables and the Ten All-Encompassing Bases (dasa kasiṇāyatanāni) and other concentrations. Why are they explained separately now?' The answer is: 'Although these dharmas are all contained within the Four Dhyānas, if they are not explained separately, people will not know their merits. It is like a treasure in a bag; if it is not shown to people, no one will know. If one wants to show great merit, one explains the Four Immeasurables. To detest the physical form as a prison, one explains the Four Formless Concentrations. If one cannot attain freedom in the object of focus and cannot observe the object of focus, one explains the Eight Overcomings (aṭṭha abhibhāyatanāni). If there are obstacles hindering attainment, one explains the Eight Emancipations (aṭṭha vimokkhā). If the mind is not tamed and cannot arise from concentration in sequence and enter concentration in sequence, one explains the Nine Sequential Dwellings (navānupubbavihārā). If one cannot universally illuminate all objects of focus at will, one explains the Ten All-Encompassing Bases.' Someone asks: 'If, according to the treatises, someone who attains the Four Dhyānas now should also completely attain the Four Immeasurables and other concentrations, right?' The answer is: 'This is said according to the meaning. If it is said in the Four Non-Outflow Dhyānas (anāsava jhānā), that there are Four Immeasurables, then there is no fault in the meaning. Why? Because the Non-Outflow Dhyānas contain all the methods of contemplation and practice. If it is the Rooted Dhyāna with Outflows (sāsava jhānā), then one should know that this is like saying cheese is in milk.' Secondly, explaining the names of the Four Immeasurables: 1. Loving-kindness Immeasurable (mettā-appamaññā): Loving-kindness (mettā) is to cherish and think of beings, constantly seeking joyful things to benefit them. 2. Compassion Immeasurable (karuṇā-appamaññā): Compassion (karuṇā) is to have pity for beings, enduring various physical sufferings in the five realms. 3. Joy Immeasurable (muditā-appamaññā): Joy (muditā) is to wish that beings obtain joy from happiness. 4. Equanimity Immeasurable (upekkhā-appamaññā): Abandoning three kinds of mind, only thinking of beings, neither hating nor loving. Because of these four dharmas, the Four Immeasurables are spoken of. Pervading the ten directions, equal and without separation, is called Immeasurable.

心。修慈心為除眾生中瞋覺故。修悲心為除眾生中惱覺故。修喜心為除眾生中不悅樂故。修舍心為除眾生中憎愛故。此四定次第階級之相在下當釋。第三明修處所。自有二種。一為通明處。二者別明處。第一通明處者。四禪中間定。悉得修四無量心。如釋論中說。是慈在色界根本禪。亦在禪中間無色界。無色于緣眾生為不便。欲界未到地定淺。不任修諸功德問曰。欲界未到地利根之人能用此定。發見思真解。何故不得修四無量心。答曰。緣理之慧利故。得發若神通無量等。是事法必假深定。而欲界未到。非全不得修無量心。但發得即屬初禪。是故不說。如初禪五支覺觀二支分別。欲界則生悲易。喜支生喜易。樂支生慈易。一心支生舍易。故說為修證之處。問曰。第四禪及中間無喜樂。云何以喜樂與眾生。答曰。內雖無有喜樂緣。取外喜樂人相。而平等與樂。譬如離欲行人。自不須五塵。亦不與塵欲交染而為大福德故。亦以五欲勝妙樂具給。施前人。而於自心無所染污。於四禪中與他喜樂。亦復如是。未到中間類即可解。第二別明修處者。如初禪以覺觀為主。深識欲界眾生苦惱之相。此處修悲則易。二禪內有大喜。此處修喜無量則易。三禪內有遍身之樂。此處修慈則易。四禪妙舍莊嚴。此處修舍為易。此則隨地各有其便

【現代漢語翻譯】現代漢語譯本心。修習慈心是爲了去除眾生心中的嗔恨。修習悲心是爲了去除眾生心中的惱怒。修習喜心是爲了去除眾生心中的不悅樂。修習舍心是爲了去除眾生心中的憎愛。這四種禪定的次第和階級關係將在後面解釋。第三部分說明修習的處所。處所有兩種：一是通明處，二是別明處。第一種通明處是四禪（catuh-dhyana）和中間定（dhyanantara）。都可以修習四無量心（catasro 'pramanah）。如《釋論》中所說：『慈心在根本禪（mula-dhyana），也在禪中間（dhyanantara），沒有差別。』無色界（arupa-dhatu）對於緣眾生來說不方便，欲界（kama-dhatu）的未到地定（anagamyasthana）太淺，不能勝任修習各種功德。有人問：『欲界的未到地定，利根之人可以用此定，啓發見思的真解，為什麼不能修習四無量心？』回答說：『因為緣理的智慧敏銳，所以能夠啓發。如果神通無量等事，必須憑藉深厚的禪定。』而欲界的未到地定，並非完全不能修習無量心，但即使發起，也屬於初禪（prathama-dhyana）。所以不說。比如初禪的五支（pancanga），覺（vitarka）觀（vicara）二支分別。欲界則容易生起悲心，喜支容易生起喜心，樂支容易生起慈心，一心支容易生起舍心。所以說這些是修習和證悟的地方。有人問：『第四禪（caturtha-dhyana）和中間定沒有喜樂，如何將喜樂給予眾生？』回答說：『雖然內心沒有喜樂的因緣，但可以取外在喜樂之人的形象，而平等地給予快樂。』譬如離欲的修行人，自己不需要五塵（panca-kama-guna），也不會與塵欲交染，但爲了成就大福德，也會用五欲勝妙的快樂器具供給施捨給他人，而自己的內心沒有被污染。在四禪中給予他人喜樂，也是如此。未到地定和中間定可以類推理解。第二種別明修處是：比如初禪以覺觀為主，深刻認識欲界眾生的苦惱之相，在此處修習悲心就容易。二禪內心有大喜，此處修習喜無量心就容易。三禪內心有遍身之樂，此處修習慈心就容易。四禪以妙舍莊嚴，此處修習舍心就容易。這是因為隨處都有各自的便利之處。

【English Translation】 English version Mind. Cultivating loving-kindness (maitri) is to remove anger from sentient beings. Cultivating compassion (karuna) is to remove annoyance from sentient beings. Cultivating sympathetic joy (mudita) is to remove displeasure from sentient beings. Cultivating equanimity (upeksa) is to remove love and hatred from sentient beings. The order and stages of these four meditations will be explained below. The third part explains the places for cultivation. There are two types of places: one is the general clear place, and the other is the specific clear place. The first general clear place is the four dhyanas (catuh-dhyana) and the intermediate dhyana (dhyanantara). All can cultivate the four immeasurables (catasro 'pramanah). As it is said in the Sastra: 'Loving-kindness is in the fundamental dhyana (mula-dhyana), and also in the intermediate dhyana (dhyanantara), without difference.' The Formless Realm (arupa-dhatu) is inconvenient for relating to sentient beings, and the Unreached Concentration (anagamyasthana) of the Desire Realm (kama-dhatu) is too shallow to be able to cultivate various merits. Someone asks: 'In the Unreached Concentration of the Desire Realm, people with sharp faculties can use this concentration to develop true understanding of views and thoughts, why can't they cultivate the four immeasurables?' The answer is: 'Because the wisdom that relates to principles is sharp, it can be developed. If it is a matter of supernormal powers and immeasurables, it must rely on deep concentration.' And the Unreached Concentration of the Desire Realm is not completely unable to cultivate the immeasurables, but even if it is initiated, it belongs to the first dhyana (prathama-dhyana). Therefore, it is not mentioned. For example, the five factors (pancanga) of the first dhyana, the two factors of initial application (vitarka) and sustained application (vicara) are distinct. In the Desire Realm, it is easy to generate compassion, it is easy for the joy factor to generate joy, it is easy for the pleasure factor to generate loving-kindness, and it is easy for the one-pointedness factor to generate equanimity. Therefore, it is said that these are the places for cultivation and realization. Someone asks: 'The fourth dhyana (caturtha-dhyana) and the intermediate dhyana have no joy and pleasure, how can they give joy and pleasure to sentient beings?' The answer is: 'Although there is no cause for joy and pleasure internally, one can take the appearance of people who have external joy and pleasure, and give happiness equally.' For example, a practitioner who is detached from desires does not need the five desires (panca-kama-guna) for himself, and will not be contaminated by the desires of the world, but in order to achieve great merit, he will also use the wonderful instruments of the five desires to provide alms to others, and his own mind is not contaminated. Giving joy and pleasure to others in the four dhyanas is also the same. The Unreached Concentration and the intermediate dhyana can be understood by analogy. The second specific clear place for cultivation is: for example, the first dhyana focuses on initial application and sustained application, deeply recognizing the suffering of sentient beings in the Desire Realm, and it is easy to cultivate compassion here. The second dhyana has great joy internally, and it is easy to cultivate sympathetic joy here. The third dhyana has pleasure throughout the body internally, and it is easy to cultivate loving-kindness here. The fourth dhyana is adorned with wonderful equanimity, and it is easy to cultivate equanimity here. This is because each place has its own convenience.

。問曰。若爾佛何故。說住四禪修四無量易得耶。答曰。第四禪名念清凈。得不動定。於此中修一切佛法功德易成故。作是說耳。問曰。上說初禪行悲。此則壞於次第。如慈在前。應初禪而修慈二禪修悲三禪修喜四禪修舍。何故不爾。答曰。此逐義便不隨次第。譬如佛十弟子各有第一。若問何人智慧第一。應答身子是。若以夏臘大而答第一者則于義大僻。第四正明修證。約四無量心即自有四。一修慈證慈。二修悲證悲。三修喜證喜。四修舍證舍。第一明修慈證慈者。即開為二。第一正明修習方法。此如佛處處經中說。有比丘以慈相應心。無恚無恨無怨無惱。廣大無量善修習。云何名以慈相應心。如釋論說。若念十方眾生令得樂時。心數法中生法名為慈。善是相應欲入禪定當先作誓願。一切眾生悉受快樂。我于定中悉得見。受想行識。是名心數法。諸身業口業及心不相應諸行是法和合。皆名為慈。是法皆以慈為主故。慈得名。譬如一切心數法皆是後世因緣。而但思得名。于作業中思最有力故。是名慈相應相。複次行者初修時用念清凈心。取外所愛親人受樂之相。若父母兄弟隨取一最愛者。一心緣之。若有異念攝之令還。令於心想的的分明見於親人受樂之相。其心愛念乃至中人怨人餘五道亦如是。複次行者如是修時。若見

種種善惡境界。及發諸禪中事。悉不得取。但一心觀于親人得樂之相心心相續。是則略說修慈方法。第二明慈定發相。行者禪定智慧福德善根力清凈故。如是一心慈念眾生時三昧即發。三昧力故即于定心中見所愛親人受于快樂之相。身心悅豫顏色和適了了分明。如是見親人得樂已。次見中人乃至怨人亦復如是。于定心中見一人。次見於十人千人萬億一聚落一國土一閻浮提一四天下乃至十方世界一切眾生悉皆受樂。行者于定中見外人受樂。而內定轉深。與外相應湛然無動。是名慈相應心。即是相應受想行識陰入界等法。如前說。問曰慈相應定見眾生時。為當如上說。從一至十漸漸而見。為當一時並見。答曰。行者根有漸頓不定。一種慈相應心者。慈名心數法能除心中憒濁。所謂瞋恨慳貪煩惱。譬如凈水明珠置濁水中。水即澄清。無恚無恨無怨無惱者。于眾生中若有因緣若無因緣。初生名為瞋。瞋增長籌量持著心中而未決了。是名為恨。亦名為怨。若心已定無所畏忌。欲損於他。是名為惱。以慈心力除舍離此三事。是名無瞋無恨無怨無惱。此無瞋無恨無怨無惱。以是讚歎慈心功德廣大無量者。一心分別有二種名。如慈相緣見一方為廣。四方為大。緣四維及上下為無量。複次破瞋恨心名為廣。破怨心名為大。破惱心名為無量

。慈緣親人為廣。慈緣中人為大。慈緣怨人得福多。故名無量。複次為狹緣故名為廣。為小緣故名為大。為有量緣故名無量。善修者是慈心牢固。初得慈不名為善修。非但愛念眾生中。非但好眾生中。非但益一眾生中。非但一方眾生中。名為善修行者。于上親中親下親。上中人中中人下中人。下怨。中怨上怨。是九種人中愛憎正等無異。乃至愛念五道眾生中。以一慈心視之如父如母如兄弟子侄知識。常求好事。欲令利益安樂。如是之心遍滿十方。是名善修。複次若但與眾生欲界樂。不名善修。但與初禪樂不名善修。但與二禪樂不名善修。若能具足與欲界樂乃至三四禪樂。是名善修。如是慈心名眾生緣。或在凡夫人行處。或有學人未漏盡者。亦行此悲為調心。得大福德入無漏故。法緣者。諸漏盡阿羅漢辟支佛諸佛。是諸聖人破吾我相滅一異相故但觀從因緣相續生。以慈念眾生時。從和合因緣相續但空。五陰即是眾生念是五陰此慈念。眾生不知是法空定。眾生常一心欲得樂。聖人愍之令隨意得樂。為世俗法故。名為法緣。無緣者。是慈但諸佛有。何以故。諸佛不住有為無為性中。不依上下過去未來現在。知諸因緣為不實。顛倒虛誑故。心無所緣。佛以眾生不知是諸法實相。往來五道心著諸法而分別取捨。以是諸法實相智慧

【現代漢語翻譯】現代漢語譯本：慈悲的因緣如果針對親近的人，就稱為『廣』（範圍廣）；如果針對一般人，就稱為『大』（程度大）；如果針對有怨恨的人，得到的福報就更多，所以稱為『無量』（不可限量）。進一步說，因為因緣狹窄，所以稱為『廣』；因為因緣微小，所以稱為『大』；因為因緣有量，所以稱為『無量』。能夠很好地修習慈心的人，他的慈心是牢固的。剛開始得到慈心，不能稱為善修。不僅僅是愛念眾生，不僅僅是喜愛眾生，不僅僅是利益一個眾生，不僅僅是對一方的眾生，才稱為善修行者。對於上等的親人、中等的親人、下等的親人，上等人中的上等人、中等人中的中等人、下等人中的下等人，下等的怨人、中等的怨人、上等的怨人，這九種人，愛和憎應該平等沒有差別。乃至愛念五道眾生，用一種慈悲心看待他們，如同看待自己的父親、母親、兄弟、子侄、親友一樣，常常尋求好事，想要讓他們得到利益和安樂。這樣的心遍滿十方，才稱為善修。進一步說，如果僅僅是給予眾生欲界的快樂，不能稱為善修；僅僅是給予初禪的快樂，不能稱為善修；僅僅是給予二禪的快樂，不能稱為善修；如果能夠具足給予欲界的快樂，乃至三禪、四禪的快樂，才稱為善修。這樣的慈心稱為眾生緣（以眾生為對象的慈悲）。或者是在凡夫的修行之處，或者是有學之人還沒有斷盡煩惱，也修行這種悲心來調伏內心，得到大的福德，進入無漏的境界。法緣（以法為對象的慈悲）是指，諸漏已盡的阿羅漢（Arahan，斷盡煩惱的聖人）、辟支佛（Pratyekabuddha，獨覺佛）、諸佛。這些聖人破除了『我』和『我所』的執著，滅除了一和異的分別相，所以只是觀察從因緣相續而生。以慈悲心念眾生的時候，從和合的因緣相續，只是空。五陰（五蘊，構成個體存在的五種要素）就是眾生，念這五陰就是慈念。眾生不知道這是法空的定境。眾生常常一心想要得到快樂，聖人憐憫他們，讓他們隨意得到快樂，爲了世俗的法，所以稱為法緣。無緣（無所緣的慈悲）是指，這種慈悲只有諸佛才有。為什麼呢？因為諸佛不住在有為（有造作）和無為（無造作）的性質中，不依賴上下、過去、未來、現在，知道諸因緣是不真實的、顛倒的、虛妄的，所以心中沒有所緣。佛因為眾生不知道這些諸法的實相，在五道中往來，心中執著諸法而分別取捨，所以用這些諸法實相的智慧。

【English Translation】 English version: Compassionate affinity towards close relatives is called 'extensive' (Guang, wide in scope). Compassionate affinity towards ordinary people is called 'great' (Da, large in degree). Compassionate affinity towards those with resentment brings even more blessings, hence it is called 'immeasurable' (Wuliang, limitless). Furthermore, because the affinity is narrow, it is called 'extensive'; because the affinity is small, it is called 'great'; because the affinity is limited, it is called 'immeasurable'. One who cultivates loving-kindness well has a firm compassionate heart. Initially attaining loving-kindness is not called good cultivation. It is not merely loving and thinking of sentient beings, not merely liking sentient beings, not merely benefiting one sentient being, not merely towards sentient beings in one direction, that is called a good practitioner. Towards superior relatives, intermediate relatives, inferior relatives, superior people among people, intermediate people among people, inferior people among people, inferior resentful people, intermediate resentful people, superior resentful people—these nine types of people—love and hatred should be equal and without difference. Even to the point of loving and thinking of sentient beings in the five realms, regarding them with a single compassionate heart as one's own father, mother, siblings, nephews, nieces, and acquaintances, constantly seeking good things, desiring to bring them benefit, joy, and peace. Such a mind pervading the ten directions is called good cultivation. Furthermore, if one only gives sentient beings the pleasure of the desire realm, it is not called good cultivation; only giving the pleasure of the first Dhyana (Chán, meditative state) is not called good cultivation; only giving the pleasure of the second Dhyana is not called good cultivation. If one can fully give the pleasure of the desire realm, even up to the third and fourth Dhyanas, that is called good cultivation. Such a compassionate heart is called sentient being-oriented (衆生緣, focused on sentient beings). It may be practiced in the place of ordinary people, or by those who are still learning and have not exhausted their outflows (煩惱, kleshas), also practicing this compassion to tame their minds, obtaining great merit and entering the realm of non-outflow. Dharma-oriented (法緣, focused on Dharma) refers to Arhats (阿羅漢, Arahan, enlightened beings who have extinguished all outflows), Pratyekabuddhas (辟支佛, Pratyekabuddha, solitary Buddhas), and all Buddhas who have exhausted their outflows. These sages have broken the attachment to 'self' and 'what belongs to self', extinguished the appearance of oneness and difference, so they only observe the continuous arising from causes and conditions. When thinking of sentient beings with compassion, from the continuous arising of harmonious causes and conditions, it is only emptiness. The five Skandhas (五陰, five aggregates, the components that constitute individual existence) are sentient beings, thinking of these five Skandhas is compassionate thought. Sentient beings do not know that this is the Samadhi (定, meditative state) of the emptiness of Dharma. Sentient beings constantly desire to obtain happiness with one mind, and the sages pity them, allowing them to obtain happiness as they wish, for the sake of worldly Dharma, hence it is called Dharma-oriented. Without object (無緣, without object of focus) refers to compassion that only Buddhas possess. Why? Because Buddhas do not dwell in the nature of conditioned (有為, having causes) or unconditioned (無為, without causes), do not rely on above, below, past, future, or present, knowing that all causes and conditions are unreal, inverted, false, and deceptive, so the mind has no object of focus. Because sentient beings do not know the true nature of these Dharmas, they wander in the five realms, their minds attached to Dharmas, discriminating and choosing, so the Buddha uses the wisdom of the true nature of these Dharmas.

令眾生得之。是為無緣。譬如給濟貧人。或與財物金銀寶物。或與如意神珠。眾生緣法緣無緣亦復如是。此義如摩訶衍中廣說。複次眾生緣慈但見受果報樂相。法緣慈則見受諸法門及涅槃樂相。無緣慈則見一切同是佛性常樂平等相。複次眾生緣慈則在根本禪中。法緣慈多在特勝通明背舍諸無漏禪中。無緣慈多是首楞嚴。法華三昧及九種禪中。第二釋修證。悲即為二。一者正明修悲方法。如佛說。若有比丘以悲相應心。無瞋無恨無怨無惱。廣大無量善修悲相應心者。行者于慈定中常念欲與眾生樂。從慈定起。猶見眾生受種種身苦心苦。心生憐愍即作是念。眾生可念莫令受是種種身苦心苦。復更念言。我今無目五道之中親中怨入並受種種身心諸苦。而我不知不見。長夜懈怠不生救拔之心。作是念已即發願言。若有眾生受種種苦我。于定中悉愿得見勤加救護。作是愿已即入禪定。用定念凈心先取一所愛親人受苦之相。繫心緣之。若有異念攝之令還。令於心想的的分明。其心憐愍悲念無極。如是乃至中怨憎一方乃至十方一道乃至五道亦如是。是則略說修悲方法。二明悲定發相行者。福德智慧善根清凈。作是觀時三昧便發。即于定中見於親人受苦之相了了分明。其心悲愍欲加救護。既見親人受苦。生憐愍心已。次見中人怨人如是

【現代漢語翻譯】現代漢語譯本使眾生能夠獲得。這叫做無緣。譬如救濟貧困的人，或者給予財物金銀寶物，或者給予如意神珠。眾生緣、法緣、無緣也是如此。這個意義在《摩訶衍》中詳細說明。其次，眾生緣慈只看到眾生接受果報的快樂之相。法緣慈則看到眾生接受諸法門以及涅槃的快樂之相。無緣慈則看到一切眾生都是佛性，具有常樂平等的相。其次，眾生緣慈多在根本禪中。法緣慈多在特勝、通明、背舍等無漏禪中。無緣慈多在首楞嚴（一種三昧的名稱）、法華三昧（《法華經》所說的三昧）以及九種禪中。第二，解釋修證。悲分為兩種。第一種是正面說明修悲的方法。如佛所說，如果有比丘以悲相應的心，沒有嗔恨、沒有怨恨、沒有惱怒，廣大無量地善修悲相應的心，修行人在慈定中常常想著要給予眾生快樂。從慈定中出來，仍然看到眾生遭受種種身苦心苦，心中生起憐憫，就想：眾生可憐，不要讓他們遭受這些種種身苦心苦。又想：我現在沒有天眼，五道（地獄、餓鬼、畜生、人、天）之中，親人、怨家都一起遭受種種身心諸苦，而我不知道，看不見，長夜懈怠，不生起救拔之心。這樣想了之後，就發願說：如果有眾生遭受種種苦難，我在定中都希望能夠看見，勤加救護。發了這個愿之後，就進入禪定，用定念清凈的心，先取一個所愛的親人受苦的相，繫心緣念。如果有其他的念頭，就攝回來，讓它回到正念。讓這個心想清晰分明，心中憐憫悲念無有窮盡。像這樣乃至中人、怨憎一方，乃至十方，一道乃至五道，也是這樣。這是簡略地說明修悲的方法。第二是說明悲定發動的相狀。修行人福德、智慧、善根清凈，作這樣的觀想時，三昧就會發動。就在定中看見親人受苦的相，清清楚楚，明明白白。心中悲憫，想要加以救護。既然看見親人受苦，生起憐憫心之後，接著看見中人、怨人也是這樣。

【English Translation】 English version To enable sentient beings to attain it. This is called 'without conditions' (Wu Yuan). It is like giving aid to impoverished people, either with wealth, gold, silver, and precious objects, or with wish-fulfilling divine pearls. The conditions for sentient beings, the conditions for Dharma, and the absence of conditions are also like this. This meaning is extensively explained in the Mahayana. Furthermore, 'compassion with conditions for sentient beings' (Zhong Sheng Yuan Ci) only sees the aspect of sentient beings receiving the happiness of karmic retribution. 'Compassion with conditions for Dharma' (Fa Yuan Ci) sees the aspect of receiving all Dharma gates and the happiness of Nirvana. 'Compassion without conditions' (Wu Yuan Ci) sees that all beings share the same Buddha-nature, possessing the aspects of permanence, bliss, self, and purity (Chang Le Wo Jing). Furthermore, 'compassion with conditions for sentient beings' mostly resides in the fundamental dhyanas. 'Compassion with conditions for Dharma' mostly resides in the special excellences, clear understanding, the back-to-back meditations, and all the dhyanas without outflows. 'Compassion without conditions' mostly resides in the Shurangama Samadhi (Shou Leng Yan, a type of samadhi), the Lotus Samadhi (Fa Hua San Mei, samadhi mentioned in the Lotus Sutra), and the nine types of dhyana. Secondly, explaining cultivation and realization. Compassion is divided into two aspects. The first is to directly explain the method of cultivating compassion. As the Buddha said, 'If there is a bhikshu (Biqiu, monk) who cultivates a mind corresponding to compassion, without anger, without hatred, without resentment, without vexation, vast and immeasurable, well cultivating a mind corresponding to compassion, the practitioner, in the dhyana of loving-kindness, constantly thinks of wanting to give happiness to sentient beings. Arising from the dhyana of loving-kindness, he still sees sentient beings suffering from various physical and mental pains, and his heart arises with pity, and he thinks: Sentient beings are pitiable, do not let them suffer these various physical and mental pains. Again, he thinks: Now I do not have the divine eye, and in the five paths (Di Yu, E Gui, Chu Sheng, Ren, Tian - hell, hungry ghosts, animals, humans, and devas), relatives and enemies alike are suffering various physical and mental pains, and I do not know, I do not see, and I am lazy for a long night, and I do not generate a mind of rescue. Having thought this, he makes a vow, saying: If there are sentient beings suffering various pains, I wish to see them all in dhyana and diligently rescue and protect them. Having made this vow, he enters dhyana, using the pure mind of fixed thought, first taking the aspect of a beloved relative suffering, focusing the mind on it. If there are other thoughts, he gathers them back, returning to the correct thought. Let the thought in the mind be clear and distinct, and the compassion and pity in the heart be boundless. Like this, even towards neutral people, enemies, one direction, even ten directions, one path, even five paths, it is also like this. This is a brief explanation of the method of cultivating compassion. The second is to explain the appearance of the arising of the dhyana of compassion. The practitioner's merit, wisdom, and roots of goodness are pure. When making such contemplation, the samadhi arises. Immediately in dhyana, he sees the aspect of a relative suffering, clearly and distinctly. His heart is filled with compassion, wanting to add rescue and protection. Having seen a relative suffering and generated a mind of pity, he then sees neutral people and enemies in the same way.'

。乃至十方五道眾生受苦之相。行者于定心中見外人受苦。而內心憐愍。從悲定起心轉深固。定心與外相應湛然無動。是名悲相應心。無瞋無恨無怨無惱。廣大無量皆如上說。善修者。于悲定中。非但見親人受苦深憐愍。乃至中怨九種十方五道諸受苦者憐愍救護。其心平等。故名善修。複次若見是受苦之人生愍念。受樂者受不苦不樂者而不憐愍。不名善修。若見三種之人悉皆是苦憐愍不二。是名善修。複次見五道眾生受苦差別。名不善修。若見受苦不異憐愍平等。名曰善修。亦可得言若見五道眾生受苦一種。名不善修。若能分別五道眾生受苦差別不同。名曰善修。如是略說善修之相。問曰。五道眾生果報不同苦樂有異。如三塗眾生多苦報。人道眾生半受苦樂。天道眾生多受樂果。云何行慈因緣皆見一切受樂。行悲因緣皆見一切受苦。豈非顛倒耶。答曰。不然。是為得解之道。行者欲學是慈無量心時。先當作愿。愿諸眾生受種種樂。取受樂人相攝心入定。即見眾生皆悉受樂。譬如鉆火先以軟草干牛糞等。火勢轉大能燒大濕。大慈心初發亦如是。初生之火唯及親人。慈心轉廣怨親同等。皆見受樂無復苦相。複次一切眾生五道輪轉苦樂不定。即雖暫樂后必大苦。今雖大苦后當得樂。雖即未然必有其事。是故行者用得解之心。

緣於一切皆樂。不墮顛倒。悲喜舍心亦復如是。第三釋修喜證喜。即為二。一者正明修喜方法。如佛說。若比丘以喜相應心。無瞋無恨無怨無惱。廣大無量善修喜相應心者。行者入悲定已。其心愍傷一切眾生長夜為諸苦惱之所逼迫。我當云何而拔濟之。令是等眾生從苦得樂從樂生歡喜。爾時深觀眾生雖受苦惱此苦虛妄本無今有。易可除滅。所以者何。如人有病苦若遇良藥即便差愈。更以衣食供給快樂無量。複次如人火熱身受苦惱。若得清冷之水火苦即滅歡樂便生。如人現受貧困。以是因緣慳貪造惡。若給施珍寶教修佈施行善。則現在離於貧弊。身心慶快。未來之世長受安樂。複次又如世人愚癡顛倒縈纏煩惱受種種苦。若聞無漏清凈妙法如說修行。煩惱病除即便獲得禪定智慧及涅槃樂。如是種種因緣苦無定性。易可除滅令得歡樂。行者作是觀已即發願言。愿諸眾生一切諸苦悉皆除滅受樂歡喜。我于定中悉皆得見。作是愿已即入禪定。用念清凈心。取于親人。從苦得脫受樂歡喜相。一心觀之令于念心的的分明。見於親人受歡樂相其心悅豫欣慶無量。次緣中人怨人乃至十方五道眾生受喜之相心生慶悅。是則略明修喜方法。二者明喜定發相。行者如是修已。念慧福德善根力故作是緣時。即發三昧力故。即于定中任運見於所愛親

【現代漢語翻譯】現代漢語譯本緣於一切皆樂，不墮顛倒。悲喜舍心亦復如是。第三釋修喜證喜，即為二：一者，正明修喜方法。如佛說：『若比丘以喜相應心，無瞋無恨無怨無惱，廣大無量善修喜相應心者。』行者入悲定已，其心愍傷一切眾生長夜為諸苦惱之所逼迫，『我當云何而拔濟之？令是等眾生從苦得樂，從樂生歡喜。』爾時深觀眾生雖受苦惱，此苦虛妄，本無今有，易可除滅。所以者何？如人有病苦，若遇良藥即便差愈，更以衣食供給，快樂無量。複次，如人火熱身受苦惱，若得清冷之水，火苦即滅，歡樂便生。如人現受貧困，以是因緣慳貪造惡，若給施珍寶，教修佈施行善，則現在離於貧弊，身心慶快，未來之世長受安樂。複次，又如世人愚癡顛倒，縈纏煩惱，受種種苦。若聞無漏清凈妙法，如說修行，煩惱病除，即便獲得禪定智慧及涅槃樂。如是種種因緣，苦無定性，易可除滅，令得歡樂。行者作是觀已，即發願言：『愿諸眾生一切諸苦悉皆除滅，受樂歡喜，我于定中悉皆得見。』作是愿已，即入禪定，用念清凈心，取于親人從苦得脫受樂歡喜相，一心觀之，令于念心的的分明，見於親人受歡樂相，其心悅豫，欣慶無量。次緣中人、怨人乃至十方五道眾生受喜之相，心生慶悅。是則略明修喜方法。二者，明喜定發相。行者如是修已，念慧福德善根力故，作是緣時，即發三昧力故，即于定中任運見於所愛親

【English Translation】 English version Arising from all being happy, not falling into perversion. Compassion, joy, and equanimity are also like this. The third explains cultivating joy and realizing joy, which is in two parts: first, directly explaining the method of cultivating joy. As the Buddha said, 'If a Bhikshu (Buddhist monk) cultivates a mind of joy, without anger, hatred, resentment, or vexation, extensively and boundlessly cultivating a mind of joy.' After entering the Samadhi (meditative state) of compassion, the practitioner's heart feels compassion and sorrow for all sentient beings, who are oppressed by various sufferings throughout the long night. 'How should I deliver them? May these sentient beings obtain joy from suffering, and generate happiness from joy.' At that time, deeply contemplate that although sentient beings suffer, this suffering is illusory, originally non-existent, now existing, and easily eliminated. Why is this so? It is like a person with a painful illness who, if encountering good medicine, will immediately recover, and will be provided with clothing and food, experiencing immeasurable happiness. Furthermore, it is like a person whose body is hot and suffers, if obtaining cool and clear water, the suffering of heat will be extinguished, and joy will arise. It is like a person currently suffering from poverty, due to the causes of stinginess and evil deeds. If given precious jewels and taught to cultivate generosity and perform good deeds, they will now be free from poverty and misery, their body and mind will be joyful, and in future lives they will long enjoy happiness. Furthermore, it is like worldly people who are foolish and perverse, entangled in afflictions, and suffer various kinds of suffering. If they hear the undefiled, pure, and wonderful Dharma (teachings), and practice according to the teachings, their afflictions will be cured, and they will immediately obtain Samadhi (meditative state), wisdom, and the bliss of Nirvana (liberation). Thus, through various causes and conditions, suffering has no fixed nature, is easily eliminated, and can bring happiness. Having made this contemplation, the practitioner then makes a vow, saying, 'May all the sufferings of all sentient beings be completely eliminated, may they experience joy and happiness, and may I see all of this in Samadhi (meditative state).' Having made this vow, they then enter Samadhi (meditative state), using a pure mind of mindfulness, taking the image of a loved one who has been liberated from suffering and is experiencing joy and happiness, and contemplating it with one mind, making the mind of mindfulness clear and distinct, seeing the loved one experiencing happiness, their heart delighted, rejoicing immeasurably. Next, contemplate the image of neutral people, enemies, and even sentient beings in the ten directions and five realms experiencing joy, and generate joy in the heart. This is a brief explanation of the method of cultivating joy. Second, explaining the signs of the arising of the Samadhi (meditative state) of joy. Having cultivated in this way, due to the power of mindfulness, wisdom, merit, and good roots, when making this contemplation, the power of Samadhi (meditative state) will arise, and in Samadhi (meditative state), one will naturally see the beloved relative

人離苦得樂歡喜之相了了分明。於三昧中其心悅豫不可說。乃至十方五道眾生受于歡喜亦復如是。行者於三昧中見於外人受喜之相。而於內心無有動轉。定漸增深。是名喜相應心。無瞋無恨無怨無惱廣大無量善修之義如慈心中說。問曰。慈心令眾生樂。喜心令眾生喜。樂之與喜有何等異。答曰。如摩訶衍中說。身樂名樂。心樂名喜。五識相應名樂。意識相應名喜。五塵中生樂名樂。法塵中生樂名喜。複次欲界中五識相應名樂。初禪中三識相應名樂。三禪中一切樂是名樂。欲界及初禪意識相應名樂。二禪中一切樂是名喜。粗樂名樂細樂名喜。因時名樂。果時名喜。初得樂時名樂。歡心內發樂相外現歡喜踴躍是名喜。樂根相應名為樂。喜根相應故名喜。如是等種種分別喜樂之相異。問曰。若爾者何以不慈喜次第。答曰。行慈心時。愛念眾生猶如赤子。心願與樂出慈三昧。猶見眾生受種種苦。深心愛念欲拔其苦令得安樂。當如初樂后喜中隔于悲故。不次慈記喜也。譬如人母。雖常念子令得安樂。而未名喜。后見染病其心愁毒病既得差家業付之大歡喜。故次悲說喜也。問曰。何故約禪明喜樂。喜即為粗。約無量心明喜則為細。答曰。禪則以定為貴。樂心恬靜與定相扶故為勝。無量則心緣眾生。因緣眾生歡喜為勝故細。複次行者

【現代漢語翻譯】現代漢語譯本人脫離痛苦獲得快樂，那歡喜的景象清清楚楚、明明白白。在三昧（Samadhi，一種冥想狀態）中，他的內心愉悅，難以言說。乃至十方五道（指地獄、餓鬼、畜生、人、天五道輪迴）的眾生，所感受到的歡喜也是如此。修行者在三昧中，見到外人感受歡喜的景象，而自己的內心卻沒有絲毫動搖，禪定逐漸加深。這叫做喜相應心。沒有嗔恨、沒有怨恨、沒有惱怒，廣大無量，善於修習的意義，如同在慈心中所說的那樣。問：慈心是令眾生快樂，喜心是令眾生歡喜。快樂和歡喜有什麼不同？答：如《摩訶衍》（Mahayana，大乘佛教）中所說，身體的快樂叫做樂，內心的快樂叫做喜。五識（眼、耳、鼻、舌、身）相應產生的感覺叫做樂，意識相應產生的感覺叫做喜。從五塵（色、聲、香、味、觸）中產生的快樂叫做樂，從法塵（意識的對象）中產生的快樂叫做喜。另外，在欲界（Desire realm）中，五識相應叫做樂；在初禪（First Dhyana）中，三識（眼、耳、身）相應叫做樂；在三禪（Third Dhyana）中，一切的快樂都叫做樂。在欲界和初禪中，意識相應叫做樂；在二禪（Second Dhyana）中，一切的快樂都叫做喜。粗糙的快樂叫做樂，細微的快樂叫做喜。因緣產生時叫做樂，結果產生時叫做喜。初次獲得快樂時叫做樂，歡喜的心情從內心發出，快樂的景象外在顯現，歡喜踴躍，這叫做喜。與樂根相應叫做樂，與喜根相應叫做喜。像這樣等等，種種分別，快樂和歡喜的景像是不同的。問：如果這樣，為什麼不按慈、喜的順序排列？答：修行慈心時，愛念眾生如同愛念自己的嬰兒。心中希望給予他們快樂，從慈三昧中出來，仍然看到眾生遭受種種痛苦。內心深切地愛念他們，想要拔除他們的痛苦，讓他們得到安樂。正因為先有樂後有喜，中間隔著悲心，所以不按慈、喜的順序排列。譬如一位母親，雖然常常想著讓孩子得到安樂，但還不能說是歡喜。後來看到孩子染上疾病，內心憂愁痛苦；疾病痊癒后，把家業交給孩子，才感到非常歡喜。所以，在悲心之後說喜心。問：為什麼根據禪定來說明喜和樂，喜就顯得粗糙；根據無量心（Boundless mind）來說明喜，喜就顯得細微？答：禪定以禪定本身為貴，快樂的心情恬靜安寧，與禪定互相扶持，所以顯得殊勝。無量心是心緣于眾生，因為眾生歡喜而感到歡喜，所以顯得細微。另外，修行者

【English Translation】 English version The state of being free from suffering and attaining joy is clearly and distinctly apparent. In Samadhi (a state of meditative consciousness), one's heart is delighted beyond description. Even the beings in the ten directions and the five realms (referring to the cycle of rebirth in hell, hungry ghosts, animals, humans, and gods) experience joy in the same way. When a practitioner in Samadhi sees the appearance of joy in others, their own heart remains unmoved, and their concentration gradually deepens. This is called 'joy-corresponding mind'. The meaning of being without anger, hatred, resentment, or vexation, being vast and boundless, and being skilled in cultivation is as described in the mind of loving-kindness (Metta). Question: The mind of loving-kindness brings happiness to beings, and the mind of joy brings delight to beings. What is the difference between happiness and delight? Answer: As stated in the Mahayana (Great Vehicle Buddhism), physical pleasure is called 'happiness', and mental pleasure is called 'delight'. The feeling arising from the correspondence of the five senses (eye, ear, nose, tongue, body) is called 'happiness', and the feeling arising from the correspondence of consciousness is called 'delight'. The pleasure arising from the five dusts (form, sound, smell, taste, touch) is called 'happiness', and the pleasure arising from the objects of consciousness (Dharma dust) is called 'delight'. Furthermore, in the Desire realm, the correspondence of the five senses is called 'happiness'; in the First Dhyana (First Meditation), the correspondence of the three senses (eye, ear, body) is called 'happiness'; in the Third Dhyana (Third Meditation), all pleasure is called 'happiness'. In the Desire realm and the First Dhyana, the correspondence of consciousness is called 'happiness'; in the Second Dhyana (Second Meditation), all pleasure is called 'delight'. Coarse pleasure is called 'happiness', and subtle pleasure is called 'delight'. The time of cause is called 'happiness', and the time of result is called 'delight'. The initial attainment of pleasure is called 'happiness', and the joyful feeling arising from within, with the appearance of pleasure outwardly manifested, and joyful leaping, is called 'delight'. Correspondence with the root of pleasure is called 'happiness', and correspondence with the root of joy is called 'delight'. Thus, in various ways, the appearances of happiness and delight are different. Question: If that is the case, why are loving-kindness and joy not arranged in sequence? Answer: When cultivating the mind of loving-kindness, one cherishes beings as if they were one's own infants. The mind wishes to give them happiness, and emerging from the Samadhi of loving-kindness, one still sees beings suffering various kinds of pain. One deeply cherishes them, wanting to remove their suffering and bring them peace and happiness. It is precisely because there is happiness first and then delight, with sorrow in between, that loving-kindness and joy are not arranged in sequence. For example, a mother, although she always thinks of bringing peace and happiness to her child, cannot yet be said to be delighted. Later, seeing the child contract an illness, her heart is filled with sorrow and pain; after the illness is cured and the family business is entrusted to the child, she feels great delight. Therefore, joy is spoken of after sorrow. Question: Why is it that when joy and happiness are explained in terms of Dhyana, joy appears coarse, but when joy is explained in terms of the Boundless mind (immeasurable mind), joy appears subtle? Answer: Dhyana values concentration itself, and the peaceful and tranquil state of mind of happiness supports concentration, so it appears superior. The Boundless mind is the mind that is connected to all beings, and joy arises from the joy of beings, so it appears subtle. Furthermore, the practitioner

初定既淺但以樂緣眾生。何以故。若取喜相心散難攝。後緣三昧漸深。雖歡喜踴躍心不散亂故為細。第四釋修舍證舍亦為二。一者正明修舍方法。如佛說。若比丘以舍相應心。無瞋無恨無怨無惱。廣大無量善修舍相應心者。行者從喜定出心自思念。若慈與眾生樂。悲欲拔苦。喜令歡喜。而計我能利益不忘二事即非勝行。譬如慈父益子不求恩德乃曰真親。複次眾生得樂有多因緣。不獨由我。若言我能與樂則為過分。複次慈心與樂但是得解。然諸眾生實不得樂。若以為實即是顛倒。複次是諸眾生受苦樂憂喜心生。憂喜心生即是結使難得解脫。我今欲與清凈善法不應住此三心。複次我雖慈悲愛念。于彼無益。今當舍此三心行諸善法實利眾生。如是念已即舍三心。一心發願。愿一切眾生皆得妙舍莊嚴令我悉見。作是念已。即入禪定用念清凈心。取于親人受不苦不樂之相一心緣之。若有異念攝之令還。令於心想的的分明。見於前人受不苦不樂。如是次第緣中人怨人十方五道一切眾生。皆是不苦不樂其心平等。是則略明修舍方法。二者明舍定發相。行者如是修已。正念福德善根力故。作是緣時。三昧便發。即于定中不加功力。任運見於所愛親人受于不苦不樂之相了了分明。于禪定中雖見眾生心無憎愛。乃至十方五道眾生亦復如是。

行者爾時於此定中見諸眾生皆是舍相。三昧開發無有動轉深妙堅固。其心安隱平等不二。是名舍相應心。無瞋無恨無怨無惱廣大無量善修之義。並如上說。問曰。前三種心中應。有福德。是舍心於眾生不苦不樂有何等益。答曰。行者作是念。一切眾生離苦得樂。失時即是苦皆是惱累。得不苦不樂則心安隱始終無患。以舍饒益故得福亦大。複次行者慈喜心時或時愛著心生。行悲心時或時憂悲心生。貪憂故則功德鮮薄。入是舍心除此貪過無諸煩惱。當知行舍福德甚大。複次行者于舍心中能作種種益眾生事。是故福德增多。略說舍無量心竟。問曰。悲喜舍中。何故不說法緣無緣。答曰。義類前慈心可見。不煩重說。問曰。是四無量心樂為二分。悲喜舍何故不作二分。答曰。樂是一切眾生所愛重故作二分。苦不愛不欲故不作二分。問曰。四無量發願入定見眾生。為實見為心想見。答曰。見有二種。一得天眼無量心。此實見。二者但用得解憶想。緣眾生而入三昧。既證三昧。三昧力故。入則得見。出則不見。此為三昧得解之力。非實見。問曰。證四無量心。何故不分別支及體用淺深進退等相。答曰。證無量心時亦非全無其義。但既無的文故不須分別。第五釋四無量功德。即為二。一者現世。二者未來世。一現世功德者。如佛阿含

【現代漢語翻譯】現代漢語譯本：行者（修行者）爾時於此定中見諸眾生皆是舍相（不執著于任何一方的狀態）。三昧（專注的狀態）開發無有動轉，深妙堅固。其心安隱（平靜），平等不二（沒有分別）。是名舍相應心（與舍相一致的心）。無瞋（沒有嗔恨）無恨（沒有怨恨）無怨（沒有怨懟）無惱（沒有煩惱），廣大無量善修之義。並如上說。問曰：前三種心中應有福德，是舍心於眾生不苦不樂有何等益？答曰：行者作是念：一切眾生離苦得樂，失時即是苦皆是惱累，得不苦不樂則心安隱始終無患。以舍饒益故得福亦大。複次行者慈喜心時或時愛著心生，行悲心時或時憂悲心生。貪憂故則功德鮮薄。入是舍心除此貪過無諸煩惱。當知行舍福德甚大。複次行者于舍心中能作種種益眾生事。是故福德增多。略說舍無量心竟。問曰：悲喜舍中，何故不說法緣無緣？答曰：義類前慈心可見，不煩重說。問曰：是四無量心樂為二分，悲喜舍何故不作二分？答曰：樂是一切眾生所愛重故作二分，苦不愛不欲故不作二分。問曰：四無量發願入定見眾生，為實見為心想見？答曰：見有二種。一得天眼無量心，此實見。二者但用得解憶想，緣眾生而入三昧。既證三昧，三昧力故，入則得見，出則不見。此為三昧得解之力，非實見。問曰：證四無量心，何故不分別支及體用淺深進退等相？答曰：證無量心時亦非全無其義，但既無的文故不須分別。第五釋四無量功德，即為二。一者現世，二者未來世。一現世功德者，如佛阿含（佛經的名稱） English version: The practitioner, at that time, in this samadhi (state of concentrated meditation), sees all sentient beings as possessing the aspect of equanimity (a state of non-attachment to any particular side). The samadhi develops without wavering, profoundly subtle and firmly established. Their mind is peaceful, equal, and non-dual (without discrimination). This is called the mind corresponding to equanimity. It is without anger (absence of hatred), without resentment (absence of bitterness), without animosity (absence of hostility), without vexation (absence of annoyance), vast, immeasurable, and possessing the meaning of well-cultivated virtue, as described above. Question: The previous three types of minds should have merit. What benefit does this mind of equanimity, which is neither suffering nor pleasure for sentient beings, provide? Answer: The practitioner thinks thus: May all sentient beings be free from suffering and attain happiness. Loss of opportunity is suffering and causes distress. Attaining neither suffering nor pleasure brings peace of mind and freedom from worry. Because of the benefit of equanimity, great merit is obtained. Furthermore, when the practitioner cultivates loving-kindness and joy, attachment may arise. When cultivating compassion, sorrow and grief may arise. Because of greed and sorrow, merit is diminished. Entering this mind of equanimity removes these faults of greed and eliminates all afflictions. Know that cultivating equanimity brings great merit. Furthermore, the practitioner, in the mind of equanimity, can perform various actions that benefit sentient beings. Therefore, merit increases greatly. This concludes the brief explanation of immeasurable equanimity. Question: In compassion, joy, and equanimity, why are the conditions of 'with conditions' and 'without conditions' not discussed? Answer: The meaning is similar to the previous discussion of loving-kindness and need not be repeated. Question: The four immeasurable minds have joy divided into two. Why are compassion, joy, and equanimity not divided into two? Answer: Joy is divided into two because it is cherished by all sentient beings. Suffering is not loved or desired, so it is not divided into two. Question: When the four immeasurable minds are generated, and one enters samadhi and sees sentient beings, is this a real vision or a mental projection? Answer: There are two types of vision. First, one who has attained the divine eye and immeasurable mind has a real vision. Second, one who merely uses understanding and recollection, contemplating sentient beings and entering samadhi. Having attained samadhi, by the power of samadhi, one sees upon entering, but does not see upon exiting. This is the power of understanding gained through samadhi, not a real vision. Question: When one realizes the four immeasurable minds, why are the branches, essence, function, depth, progress, and regression not distinguished? Answer: When realizing the immeasurable minds, these aspects are not entirely absent, but since there is no explicit text, there is no need to distinguish them. Fifth, the explanation of the merits of the four immeasurable minds is divided into two: present life and future life. First, the merits in the present life are as described in the Buddha's Agamas (collection of Buddhist scriptures).

【English Translation】 English version: The practitioner, at that time, in this samadhi (state of concentrated meditation), sees all sentient beings as possessing the aspect of equanimity (a state of non-attachment to any particular side). The samadhi develops without wavering, profoundly subtle and firmly established. Their mind is peaceful, equal, and non-dual (without discrimination). This is called the mind corresponding to equanimity. It is without anger (absence of hatred), without resentment (absence of bitterness), without animosity (absence of hostility), without vexation (absence of annoyance), vast, immeasurable, and possessing the meaning of well-cultivated virtue, as described above. Question: The previous three types of minds should have merit. What benefit does this mind of equanimity, which is neither suffering nor pleasure for sentient beings, provide? Answer: The practitioner thinks thus: May all sentient beings be free from suffering and attain happiness. Loss of opportunity is suffering and causes distress. Attaining neither suffering nor pleasure brings peace of mind and freedom from worry. Because of the benefit of equanimity, great merit is obtained. Furthermore, when the practitioner cultivates loving-kindness and joy, attachment may arise. When cultivating compassion, sorrow and grief may arise. Because of greed and sorrow, merit is diminished. Entering this mind of equanimity removes these faults of greed and eliminates all afflictions. Know that cultivating equanimity brings great merit. Furthermore, the practitioner, in the mind of equanimity, can perform various actions that benefit sentient beings. Therefore, merit increases greatly. This concludes the brief explanation of immeasurable equanimity. Question: In compassion, joy, and equanimity, why are the conditions of 'with conditions' and 'without conditions' not discussed? Answer: The meaning is similar to the previous discussion of loving-kindness and need not be repeated. Question: The four immeasurable minds have joy divided into two. Why are compassion, joy, and equanimity not divided into two? Answer: Joy is divided into two because it is cherished by all sentient beings. Suffering is not loved or desired, so it is not divided into two. Question: When the four immeasurable minds are generated, and one enters samadhi and sees sentient beings, is this a real vision or a mental projection? Answer: There are two types of vision. First, one who has attained the divine eye and immeasurable mind has a real vision. Second, one who merely uses understanding and recollection, contemplating sentient beings and entering samadhi. Having attained samadhi, by the power of samadhi, one sees upon entering, but does not see upon exiting. This is the power of understanding gained through samadhi, not a real vision. Question: When one realizes the four immeasurable minds, why are the branches, essence, function, depth, progress, and regression not distinguished? Answer: When realizing the immeasurable minds, these aspects are not entirely absent, but since there is no explicit text, there is no need to distinguish them. Fifth, the explanation of the merits of the four immeasurable minds is divided into two: present life and future life. First, the merits in the present life are as described in the Buddha's Agamas (collection of Buddhist scriptures).

中說。若入慈心三昧者。現世得五種功德。一入火不燒。二中毒不死。三兵刃不傷。四終不橫死。五善神擁護。以利益無量眾生故。得無量福德。二未來功德者。善修四無量心。若生色界多作梵王。以無量心廣攝眾生故。若於初禪得即作初禪王。乃至四禪亦爾。問曰。三藏中但說初禪號娑婆世界主梵天王。今何故說。乃至四禪悉有梵王。答曰。纓絡經中明四禪。禪禪並有梵王。問曰。若爾佛何以故。說慈報生梵天上。答曰。以梵天眾生所尊皆聞皆識故。佛在天竺國常多婆羅門。婆羅門法所有福德盡愿生梵天。若聞行慈生梵天。聞多信教修行慈法。以是故說行慈生梵天上。複次斷淫慾天皆名為梵。說梵則攝四禪四無色定。如五戒中律儀但說一種。不妄語則攝三事。複次若於四禪中修四無量心。隨是禪中悉得受生。既隨禪生無量心福德大故。果報亦應有異。豈得生於彼天而無君民之別。複次如佛於人王經說十八梵。亦應有王民之異。又云。四禪中有大靜王。而佛於三藏中。但說初禪有大梵王者。以初禪內有覺觀心。雖則有語言法主領下地眾生為便。上地無此故不別出。問曰。若爾佛何故。說四無量功德。慈心好修。善修福德極遍凈天。悲心好修。善修福德極虛空處。喜心好修善修福德極識處。舍心好修善修福德極無所有處

【現代漢語翻譯】現代漢語譯本：經中說，如果進入慈心三昧（Samadhi of Loving-kindness）的人，現世可以獲得五種功德：一是入火不被燒傷，二是中毒不會死亡，三是兵器刀刃不能傷害，四是最終不會遭受橫禍而死，五是會有善神擁護。因為利益了無量的眾生，所以能得到無量的福德。第二是未來的功德：如果好好修習四無量心（Four Immeasurables），如果往生到梵天，會常常成為梵天之王。因為用無量心廣泛地攝受眾生。如果在初禪（First Dhyana）中獲得，就成為初禪之王，乃至四禪（Fourth Dhyana）也是這樣。有人問：三藏（Tripitaka）中只說初禪是娑婆世界（Saha World）之主梵天王（Brahma），現在為什麼說乃至四禪都有梵天之王呢？回答說：《瓔珞經》（Yingluo Sutra）中明確說明四禪，每個禪定都有梵天之王。有人問：如果這樣，佛為什麼只說修慈心會往生梵天呢？回答說：因為梵天是眾生所尊敬、大家都聽聞和認識的地方。佛在天竺國（India）時，常常有很多婆羅門（Brahmin）。婆羅門教的法則認為所有福德都希望往生梵天。如果聽到修行慈心可以往生梵天，就會有很多人相信並修行慈心之法。因此才說修行慈心可以往生梵天。另外，斷除淫慾的天都稱為梵天。說梵天就包括了四禪和四無色定（Four Formless Realms）。如同五戒（Five Precepts）中，律儀只說一種，不說妄語就包括了三種。另外，如果在四禪中修習四無量心，隨著在哪一禪中修習，就在那一禪中受生。既然隨著禪定而生，無量心的福德很大，所以果報也應該有所不同。難道往生到那個天界，卻沒有君王和臣民的區別嗎？另外，如同佛在《人王經》（Renwang Sutra）中所說的十八梵天，也應該有君王和臣民的區別。又說，四禪中有大靜王（Great Silent King）。而佛在三藏中，只說初禪有大梵天王，是因為初禪內有覺觀心（Initial and Sustained Application of Thought）。雖然有語言，作為法主來統領地獄的眾生比較方便。上界沒有這些，所以不特別提出來。有人問：如果這樣，佛為什麼說四無量心的功德，修慈心最好，好好修習福德可以到達極遍凈天（Subhakrtsna）；修悲心最好，好好修習福德可以到達極虛空處（Akasanantyayatana）；修喜心最好，好好修習福德可以到達極識處（Vijnananantyayatana）；修舍心最好，好好修習福德可以到達極無所有處（Akincanyayatana）呢？

【English Translation】 English version: It is said in the sutra that if one enters the Samadhi of Loving-kindness (Citta-maitri Samadhi), one will attain five merits in this present life: first, one will not be burned by fire; second, one will not die from poison; third, one will not be harmed by weapons; fourth, one will not die an untimely death; and fifth, one will be protected by benevolent spirits. Because of benefiting immeasurable beings, one will attain immeasurable blessings. The second is the merit of the future: if one cultivates the Four Immeasurables (Caturapramana) well, if one is reborn in the Brahma heavens, one will often become the Brahma King. Because one extensively embraces beings with immeasurable minds. If one attains it in the First Dhyana, one will become the king of the First Dhyana, and so on up to the Fourth Dhyana. Someone asks: In the Tripitaka, it is only said that the First Dhyana is the Brahma King (Brahma) who is the lord of the Saha World (Saha World). Why is it now said that even the Fourth Dhyana has Brahma Kings? The answer is: The Yingluo Sutra (Yingluo Sutra) clearly states that in the Four Dhyanas, each Dhyana has a Brahma King. Someone asks: If this is the case, why does the Buddha only say that cultivating loving-kindness will lead to rebirth in the Brahma heavens? The answer is: Because the Brahma heavens are respected by beings, and everyone has heard of and knows about them. When the Buddha was in India (India), there were often many Brahmins (Brahmin). The Brahmin law holds that all blessings are desired to be reborn in the Brahma heavens. If they hear that cultivating loving-kindness can lead to rebirth in the Brahma heavens, many will believe and cultivate the practice of loving-kindness. That is why it is said that cultivating loving-kindness leads to rebirth in the Brahma heavens. Furthermore, all heavens that have cut off lust are called Brahma. Saying Brahma includes the Four Dhyanas and the Four Formless Realms (Four Formless Realms). Just like in the Five Precepts (Five Precepts), the precepts are only mentioned as one type; not lying includes three things. Furthermore, if one cultivates the Four Immeasurables in the Four Dhyanas, one will be reborn in whichever Dhyana one cultivates in. Since one is born according to the Dhyana, and the merit of the immeasurable mind is great, the karmic reward should also be different. How can one be born in that heaven without the distinction between a king and his subjects? Furthermore, just as the Buddha said in the Renwang Sutra (Renwang Sutra) about the Eighteen Brahma heavens, there should also be a distinction between a king and his subjects. It is also said that there is a Great Silent King (Great Silent King) in the Fourth Dhyana. But the Buddha only said in the Tripitaka that there is a Great Brahma King in the First Dhyana because the First Dhyana has initial and sustained application of thought (Initial and Sustained Application of Thought). Although there is language, it is more convenient to have a Dharma lord to lead the beings of the lower realms. The upper realms do not have these, so they are not specifically mentioned. Someone asks: If this is the case, why does the Buddha say that the merits of the Four Immeasurables are that cultivating loving-kindness is best, and cultivating merit well can reach the Subhakrtsna (Subhakrtsna); cultivating compassion is best, and cultivating merit well can reach the Akasanantyayatana (Akasanantyayatana); cultivating joy is best, and cultivating merit well can reach the Vijnananantyayatana (Vijnananantyayatana); cultivating equanimity is best, and cultivating merit well can reach the Akincanyayatana (Akincanyayatana)?

。云何言慈果報應生梵天上。答曰。佛法不可思議。隨眾生應度者如是說。複次從慈定起入三禪易。從悲定起向虛空處易。從喜定起入識處易。舍定起入無所有處易。複次慈心願令眾生得樂。此果報自應受樂。三界中遍凈天最為樂故。言福德極遍凈。悲心觀眾生老病殘害。行者憐愍心生。云何令得離苦。若除內苦外苦復來。若為除外苦心苦復來。行者思惟。有身則有苦。唯有無身乃得無苦。虛空能破色。是故福德極虛空處。喜心欲與眾生樂。心識樂者心得離身如鳥出籠。虛空處心雖得出身猶繫心虛空處無得礙。於一切法中皆有心識。識得自在無邊故以喜福極在識處。舍心者舍眾生中苦樂故得真法。所謂無所有處。以是故舍心福極無所有處。若作如是明四無量心功德。但諸聖人智慧方便自在故如是。非諸凡夫。何以故。凡夫之人住初禪乃至四禪修。四無量隨。禪受報不。能方便巧入無色修四無量。複次佛知未來世諸弟子鈍根故。分別著諸法錯說四無量相。是四無量心聖人所知。眾生緣故但是有漏。但緣欲界故。無色界中無。所以者何。無色界不緣欲界故。為斷如是人妄見故。說四無量心。無色界中亦以四無量心。普緣十方眾生故。不重言不緣無色界。如是說者多存法緣無緣。複次行者若於眾生緣中。具足入法緣無緣。是

【現代漢語翻譯】現代漢語譯本云何言慈（Metta，慈愛）果報應生梵天上？答曰：佛法不可思議，隨眾生應度者如是說。複次，從慈定起入三禪易，從悲定（Karuna，悲憫）定起向虛空處易，從喜定（Mudita，隨喜）起入識處易，舍定（Upekkha，捨棄）起入無所有處易。複次，慈心願令眾生得樂，此果報自應受樂。三界中遍凈天最為樂故，言福德極遍凈。悲心觀眾生老病殘害，行者憐憫心生，云何令得離苦？若除內苦外苦復來，若為除外苦心苦復來。行者思惟，有身則有苦，唯有無身乃得無苦。虛空能破色，是故福德極虛空處。喜心欲與眾生樂，心識樂者心得離身如鳥出籠。虛空處心雖得出身猶繫心虛空處無得礙。於一切法中皆有心識，識得自在無邊故以喜福極在識處。舍心者舍眾生中苦樂故得真法，所謂無所有處。以是故舍心福極無所有處。若作如是明四無量心功德，但諸聖人智慧方便自在故如是，非諸凡夫。何以故？凡夫之人住初禪乃至四禪修四無量隨禪受報不，能方便巧入無色修四無量。複次，佛知未來世諸弟子鈍根故，分別著諸法錯說四無量相。是四無量心聖人所知，眾生緣故但是有漏，但緣欲界故，無色界中無。所以者何？無色界不緣欲界故。為斷如是人妄見故，說四無量心，無色界中亦以四無量心，普緣十方眾生故，不重言不緣無色界。如是說者多存法緣無緣。複次，行者若於眾生緣中，具足入法緣無緣，是

【English Translation】 English version How can it be said that the fruit and retribution of Metta (loving-kindness) leads to rebirth in the Brahma heavens? The answer is: the Buddha's teachings are inconceivable, and are spoken according to what is appropriate for the beings to be liberated. Furthermore, it is easy to arise from the Samadhi of Metta and enter the Third Dhyana; it is easy to arise from the Samadhi of Karuna (compassion) and go towards the Sphere of Infinite Space; it is easy to arise from the Samadhi of Mudita (sympathetic joy) and enter the Sphere of Infinite Consciousness; it is easy to arise from the Samadhi of Upekkha (equanimity) and enter the Sphere of Nothingness. Furthermore, the mind of Metta wishes to bring happiness to beings, and the fruit of this is naturally to receive happiness. Among the Three Realms, the Subhakrtsna heavens are the most joyful, therefore it is said that the merit and virtue are supreme in the Subhakrtsna heavens. The mind of Karuna observes beings suffering from old age, sickness, and harm, and the practitioner develops a compassionate mind, thinking, 'How can I help them be free from suffering?' If internal suffering is removed, external suffering returns; if external suffering is removed, mental suffering returns. The practitioner contemplates that having a body means having suffering, and only by having no body can one be free from suffering. Space can break form, therefore the merit and virtue are supreme in the Sphere of Infinite Space. The mind of Mudita wishes to give joy to beings, and those who delight in consciousness find their minds liberated from the body like a bird escaping its cage. Although the mind in the Sphere of Infinite Space has escaped the body, it is still attached to the Sphere of Infinite Space without obstruction. In all dharmas, there is consciousness, and because consciousness is free and boundless, the joy and merit are supreme in the Sphere of Infinite Consciousness. The mind of Upekkha abandons both suffering and joy among beings, and thus attains the true Dharma, which is the Sphere of Nothingness. Therefore, the merit and virtue of the mind of Upekkha are supreme in the Sphere of Nothingness. If one explains the merits of the Four Immeasurables in this way, it is because the wisdom and skillful means of the sages are free and unhindered, and not because of ordinary people. Why? Because ordinary people abide in the First Dhyana up to the Fourth Dhyana and cultivate the Four Immeasurables, following the Dhyana to receive retribution, but they are not able to skillfully enter the Formless Realms and cultivate the Four Immeasurables. Furthermore, the Buddha knows that the disciples of the future will have dull roots, and will discriminate and attach to dharmas, wrongly explaining the characteristics of the Four Immeasurables. These Four Immeasurables are known by the sages, and because they are conditioned by beings, they are only with outflows, and only conditioned by the Desire Realm, therefore they are not present in the Formless Realm. Why? Because the Formless Realm is not conditioned by the Desire Realm. In order to cut off the false views of such people, the Four Immeasurables are taught, and in the Formless Realm, the Four Immeasurables are also used to universally condition all beings in the ten directions, therefore it is not repeated that they are not conditioned by the Formless Realm. Those who speak in this way mostly preserve the Dharma-conditioned and the Unconditioned. Furthermore, if a practitioner, in the condition of beings, fully enters the Dharma-conditioned and the Unconditioned, then it is

時眾生緣四無量心是摩訶衍。複次菩薩發菩提心行菩薩道。此眾生緣四無量心。雖是凡夫所行亦應知應證。證已以不可得空無所著。善巧方便即能於此定中。具足一切善法度諸眾生。即是行菩薩道。複次四無量心中觀行功德眾多。更欲論餘事不具明也。次四無量心后應釋無想定。何以故。有諸外道深厭有為心識生滅。欲求涅槃寂靜常樂。既無智慧不知真實。得四禪時不見細色之過。但覺心識生滅虛誑。則厭患其心。既不知破色斷色系縛。直以邪智滅卻其心。邪法相應心無憶想。謂證涅槃。既未斷色系縛。若捨命時即生無想天中。猶是色界生死不得解脫。亦名客天。猶如阿那含人修五品熏禪。為色界思惟惑未盡。寄生色界亦名客天。此無想定既是邪法。非佛弟子所修。今欲具足明三界定。所以略明示知邪正相耳。第三釋四無色定。四無色定者。一空處。二識處。三無所有處。四非有想非無想處。今釋此四定為二意。一總釋。二別釋。一總釋者。前四禪四無量定悉依色法故有。今此四定。悉依無色法從境得名。故云無色定。是故經云。四空滅色道。心心互相依。亦名四空定。無形無質即是義同虛空故。名四空定。亦名四空定處。此四種定心亦名定處。此四種定心以所觀之境為處。如念處勝處一切處悉從所觀處得名。四空定

【現代漢語翻譯】現代漢語譯本當（那時）以眾生為緣的四無量心（慈、悲、喜、舍）是大乘（摩訶衍那）。此外，菩薩發菩提心（覺悟之心）行菩薩道。這以眾生為緣的四無量心，即使是凡夫所修習，也應當知曉和證得。證得之後，以不可得的空性（空無自性）而無所執著，善用巧妙方便，就能在此禪定中，具足一切善法，度化一切眾生，這就是行菩薩道。此外，在四無量心中進行觀行，功德眾多。如果再要論述其他事情，就不能詳細說明了。在四無量心之後，應當解釋無想定。為什麼呢？因為有一些外道（佛教以外的修行者）深深厭惡有為（因緣和合而生）的心識生滅，想要尋求涅槃（寂滅）的寂靜常樂。但他們沒有智慧，不知道真實，在得到四禪（色界四種禪定）時，看不見細微色法的過患，只是覺得心識生滅虛妄，就厭患自己的心。他們既不知道破除色蘊（物質現象）和斷除色界的繫縛，就直接用邪見智慧滅除自己的心，與邪法相應，心中沒有憶念和思想，認為自己證得了涅槃。他們既然沒有斷除色界的繫縛，如果捨棄生命時，就會生到無想天中，仍然是生死輪迴，不能得到解脫，也叫做客天（暫時居住的天界）。猶如阿那含（三果聖人）修五品熏禪，因為思惟惑（對真理的迷惑）沒有斷盡，寄生在色界，也叫做客天。這無想定既然是邪法，不是佛弟子所修習的。現在想要完整地說明三界（欲界、色界、無色界）的禪定，所以略微說明，讓大家知道邪正的相狀。第三，解釋四無色定。四無色定是：一、空無邊處定（認為一切皆空，無邊無際的禪定）；二、識無邊處定（專注于無邊無際的識的禪定）；三、無所有處定（認為一無所有的禪定）；四、非想非非想處定（既非有想也非無想的禪定）。現在解釋這四種禪定，分為兩個方面：一、總的解釋；二、分別解釋。總的解釋是：前面的四禪和四無量定，都依賴於色法（物質現象）而存在。現在這四種禪定，都依賴於無色法（精神現象），從所觀的境界得到名稱，所以叫做無色定。因此經中說：『四空滅色道，心心互相依。』也叫做四空定。無形無質，意義如同虛空，所以叫做四空定。也叫做四空定處。這四種禪定之心，也叫做定處。這四種禪定之心，以所觀的境界作為處所。如念處（四念處）、勝處（八勝處）、一切處（十一切處），都是從所觀的處所得到名稱。四空定

【English Translation】 English version At that time, the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity) based on sentient beings are the Mahayana. Furthermore, when a Bodhisattva generates the Bodhi mind (the mind of enlightenment) and practices the Bodhisattva path, these Four Immeasurable Minds based on sentient beings, even if practiced by ordinary beings, should be known and realized. Having realized them, with the emptiness of non-attainment and without attachment, skillfully using expedient means, one can, within this samadhi (meditative state), fully possess all good dharmas (teachings) and liberate all sentient beings. This is practicing the Bodhisattva path. Moreover, the merits of contemplation within the Four Immeasurable Minds are numerous. If one were to discuss other matters, it would not be possible to explain them in detail. After the Four Immeasurable Minds, one should explain the Asamjñāsamāpatti (Non-Perception Samadhi). Why? Because some non-Buddhist practitioners deeply detest the arising and ceasing of conditioned (arising from causes and conditions) consciousness and desire to seek the peace and constant bliss of Nirvana (liberation). However, lacking wisdom, they do not know the truth. When they attain the Four Dhyanas (four meditative states in the Form Realm), they do not see the faults of subtle form, but only perceive the arising and ceasing of consciousness as false and deceptive, and thus they detest their own minds. Since they do not know how to break through the form aggregates (material phenomena) and sever the bonds of the Form Realm, they directly use perverse wisdom to extinguish their minds, aligning with perverse dharmas, with no memory or thought in their minds, believing they have attained Nirvana. Since they have not severed the bonds of the Form Realm, if they abandon their lives, they will be born in the Asamjñadeva (Realm of Non-Perception), which is still within samsara (cycle of birth and death) and they cannot attain liberation. This is also called a 'guest heaven' (temporary heavenly abode). It is like an Anagamin (Arhat of the third stage) practicing the Five Grades of Subduing Meditation, because the delusions of thought have not been completely eradicated, they temporarily reside in the Form Realm, also called a 'guest heaven'. Since this Asamjñāsamāpatti is a perverse dharma, it is not practiced by Buddhist disciples. Now, wishing to fully explain the samadhis of the Three Realms (Desire Realm, Form Realm, Formless Realm), I will briefly explain to make everyone aware of the characteristics of what is perverse and what is correct. Third, explaining the Four Formless Attainments. The Four Formless Attainments are: 1. Ākāśānantyāyatana (Sphere of Infinite Space); 2. Vijñānānantyāyatana (Sphere of Infinite Consciousness); 3. Ākiñcanyāyatana (Sphere of Nothingness); 4. Naivasaṃjñānāsaṃjñāyatana (Sphere of Neither Perception nor Non-Perception). Now, explaining these four samadhis in two aspects: 1. General explanation; 2. Separate explanation. The general explanation is: The preceding Four Dhyanas and Four Immeasurable Minds all rely on form (material phenomena) for their existence. Now, these four samadhis all rely on formless phenomena (mental phenomena), deriving their names from the object of contemplation, hence they are called Formless Attainments. Therefore, the sutra says: 'The Four Emptinesses extinguish the path of form, mind and mind rely on each other.' They are also called the Four Emptiness Attainments. Being without shape or substance, their meaning is like empty space, hence they are called the Four Emptiness Attainments. They are also called the Four Emptiness Attainment Places. The mind in these four samadhis is also called the attainment place. The mind in these four samadhis takes the object of contemplation as the place. Like the Smṛtyupasthānas (Four Foundations of Mindfulness), the Abhibhāyatanas (Eight Spheres of Mastery), and the Kṛtsnāyatanas (Ten Totalities), all derive their names from the place of contemplation. The Four Emptiness Attainments.

次第之相在下當明。而不名禪者。前已受名不應重立。今應更立勝名。複次此四無色自體支林有闕。不得名禪。問曰。纓絡經說。五支為因默然為定體。此復云何。答曰。此但約義方便立支。非如四禪具足成就支林之法。故諸經論中並不說有支也。第二別釋空處即開為三。一釋名。二修行。三證相第一釋名。所以名空處定者。此定最初離三種色心緣虛空。既與無色相應故。名虛空定。今此空處及上三無色定。並是無覺無觀聖默然及舍俱所攝故。摩訶衍云。得虛空處定。不苦不樂其心轉增。問曰。若虛空無色名空定者。上來諸禪亦見空想。何故不名虛空定耶。答曰。不爾。彼六地中但是入定心細不見粗色之相。意謂為空。而實未能觀色破散色法斷色系縛。所以定中或時見色或不見色。非如空定一向永絕色相。是故六地定中。雖有空相。不名虛空無色定也。第二明修空方法。就中有二。一明所修之境。二明能修之心。一明所修之境中有二種。一者障境。二者相成境。一障者行者欲入空處。要須滅三種色。一可見有對色。二不可見有對色。三不可見無對色。故經中。說過一切色相滅有對相。不念種種相入無邊虛空處。摩訶衍云過一切色相即破可見有對色。滅有對相即是破不可見有對色。不念種種相是滅不可見無對色。一切色

法不過十一。謂五塵五根及一入少分。即是色法塵。如阿毗曇說。一則見十則說有對。一入少分是不可見無對。行者欲入虛空處定。必須破此三色。此三種色即是障境。二成定境者。虛空為智所緣因此入定。即是成定之境。第二明能修之心即為二。一訶贊。二觀析修習。言訶贊者。如行者欲求虛空處定。應深思色法過罪。所謂若有身色則內有飢渴疾病大小便利滓穢粗重弊惡欺誑虛假等一切諸苦。外受寒熱刀杖枷鎖刑罰等一切諸苦。從先世因緣和合報得此身。即是種種眾苦之本不可保著。複次一切色法系縛於心不得自在。即是心之牢獄。令心受惱無可貪樂。是則略說訶色過罪之相。贊者讚歎虛空。無色則無此過虛豁安樂。此處寂靜無眾惱患。今明訶責讚歎者。即是修習六行之相。類前可知也。二明觀析修習。行者於四禪中應作是念。我今此定依欲界身具足色法。何故不見。作此念已。即當一心諦觀己身。一切毛道及與九孔。身內空種皆悉虛疏。猶如羅縠內外相通。亦如芭蕉重重無實。作是觀時即便得見。既得見已復更諦心觀察見身。如簁如甑如蜘蛛網。漸漸微末。身份皆盡不見於身及五根等。如內身既盡外色亦然。所以者何。內身四微四大一切色法。不異外身。四微四大一切色法故。複次行者。如是觀時眼見色壞故名過

【現代漢語翻譯】現代漢語譯本：法不超過十一種。即五塵（色、聲、香、味、觸），五根（眼、耳、鼻、舌、身）以及一入少分（法處所攝色）。這就是色法塵。如《阿毗曇》所說，一（可見有對）和十（有對）說明了有對。一入少分是不可見無對。修行者想要進入虛空處定，必須破除這三種色。這三種色就是障礙境界。二，成就定境，虛空為智慧所緣，因此進入禪定，這就是成就禪定的境界。第二，闡明能修習的心，分為兩部分：一、訶責和讚歎；二、觀想分析和修習。說到訶責和讚歎，比如修行者想要尋求虛空處定，應該深刻思考色法的過失和罪過。所謂如果有身體和色相，那麼內在就有飢渴、疾病、大小便的污穢、粗重、弊端、醜惡、欺騙、虛假等一切痛苦。外在則會遭受寒冷、炎熱、刀杖、枷鎖、刑罰等一切痛苦。從前世的因緣和合而報得這個身體，就是種種眾苦的根本，不可執著。而且，一切色法都會束縛心，使心不得自在，就是心的牢獄，使心受到惱亂，沒有什麼可以貪戀的。以上是簡略地說明訶責色法過失罪過的相狀。讚歎，就是讚歎虛空。沒有色相就沒有這些過失，虛豁安樂。這個地方寂靜，沒有眾多的惱患。現在說明訶責和讚歎，就是修習六行的相狀，類似於前面所說的。二，闡明觀想分析和修習。修行者在四禪中應該這樣想：我現在這個禪定，依賴於欲界之身，具足色法，為什麼看不見呢？產生這個念頭之後，就應當一心一意地仔細觀察自己的身體，一切毛孔以及九竅，身體內的空隙都空虛疏鬆，就像羅縠（一種絲織品）一樣內外相通，也像芭蕉一樣重重疊疊沒有實在。在做這種觀想的時候，就能看見身體的空虛。既然已經看見了，再更加仔細地觀察所見的身體，像篩子、像甑（一種蒸食用具）、像蜘蛛網一樣，漸漸地變得微小，身體的各個部分都消失殆盡，看不見身體以及五根等。內在的身體既然已經消失，外在的色法也是這樣。為什麼呢？因為內在身體的四微（地、水、火、風）四大（地、水、火、風）一切色法，和外在身體的四微四大一切色法沒有區別。而且，修行者，像這樣觀想的時候，眼睛看見色相壞滅，所以叫做過失。

【English Translation】 English version: The Dharma does not exceed eleven. These are the five dusts (rupa, shabda, gandha, rasa, sparshtavya), the five roots (eye, ear, nose, tongue, body), and a small portion of one entry (rupa included in dharmadhatu). This is the dust of rupa-dharma. As the Abhidhamma says, one (visible and having resistance) and ten (having resistance) explain resistance. The small portion of one entry is invisible and without resistance. A practitioner who wishes to enter the Space Infinity Samadhi must break through these three rupas. These three rupas are the obstructing realms. Second, to achieve the Samadhi realm, space is what wisdom contemplates, therefore entering Samadhi. This is the realm of achieving Samadhi. Second, clarifying the mind that can cultivate is divided into two parts: first, criticism and praise; second, contemplation, analysis, and practice. Speaking of criticism and praise, for example, if a practitioner wants to seek the Space Infinity Samadhi, they should deeply contemplate the faults and transgressions of rupa-dharma. So-called, if there is a body and rupa, then internally there will be hunger, thirst, disease, the filth of urination and defecation, heaviness, defects, ugliness, deception, falsehood, and all kinds of suffering. Externally, one will suffer cold, heat, knives, staves, shackles, punishments, and all kinds of suffering. From the karmic conditions of past lives, one receives this body, which is the root of all kinds of suffering and cannot be clung to. Moreover, all rupa-dharmas bind the mind, preventing it from being free, which is the prison of the mind, causing the mind to suffer and having nothing to be greedy for. The above is a brief explanation of the appearance of criticizing the faults and transgressions of rupa. Praise is to praise space. Without rupa, there are no such faults, it is vast, empty, peaceful, and happy. This place is quiet, without many afflictions. Now explaining criticism and praise is the appearance of cultivating the six practices, similar to what was said before. Second, clarifying contemplation, analysis, and practice. The practitioner should think in the four dhyanas: I am now in this Samadhi, relying on the body of the desire realm, complete with rupa-dharma, why can't I see it? After generating this thought, one should single-mindedly and carefully observe one's own body, all the pores and the nine orifices, the spaces within the body are empty and sparse, like a silk fabric that is interconnected inside and out, also like a banana tree with layers upon layers and no substance. When doing this contemplation, one can see the emptiness of the body. Since one has already seen it, one should further carefully observe the seen body, like a sieve, like a zeng (a steaming utensil), like a spider web, gradually becoming tiny, the various parts of the body all disappear, and one cannot see the body and the five roots, etc. Since the internal body has disappeared, the external rupa-dharma is also like this. Why? Because the four elements (earth, water, fire, wind) and the four great elements (earth, water, fire, wind) of the internal body, all rupa-dharmas, are no different from the four elements and the four great elements of the external body, all rupa-dharmas. Moreover, when the practitioner contemplates in this way, the eyes see the destruction of rupa, therefore it is called a fault.

色。耳聲鼻香舌味身觸覺壞故。名滅有對相。於二種余色及無教色。種種不分別故。名不念種種別異相。一切色法既滅。但一心緣空念空不捨。即色定便謝而空定未發。亦有中間禪。爾時慎勿憂悔。勤加精進一心念空當度色難。是則略說修習禪定方法。第二明證虛空定亦為六意。一證相。二明有支無支。三體用。四淺深。五進退。六功德。第一明證相者。行者既一心念空不捨則。其心泯然任運自住空緣。此亦似如前說未到地之相。於後豁然與空相應。其心明凈不苦不樂益更增長。于深定中唯見虛空無諸色相。雖緣無邊虛空。心無分散既無色縛。心識澄靜無礙自在。如鳥在籠中籠破得出飛騰自在。證虛空定亦復如是。複次得空處定出過色界故。名過一切色相。空法持心種種諸色而不得起故。名滅有對相既得勝妙空處。決定能捨色法心不憶戀故。名不念種種相。是故經中多以此義。明證虛空處定。第二明有支無支者。余經論中明四無色定。例不立支。唯纓絡經云。四空定五支為因。第六默然心為定體。方便道同體用相似故。若依纓絡所說。虛空定即有五支。五支者。如經說一想二護三正四觀五一心。但上來四禪悉有支相貌可見。今此空定既無別證支離之法。此恐是據修空方便義立為支。故經言方便道同體用相似。故余經論

【現代漢語翻譯】現代漢語譯本色（Rūpa，物質）。因為耳、聲、鼻、香、舌、味、身、觸覺的壞滅，所以稱為『滅有對相』。對於兩種剩餘的色以及無教色，種種不分別，所以稱為『不念種種別異相』。一切色法既然滅盡，只一心緣于空，念空不捨，這樣色定便會消退，而空定尚未生起，也有一種中間禪。這時千萬不要憂愁後悔，要勤加精進，一心念空，應當可以度過色難。以上是簡略地說明修習禪定的方法。第二，說明證得虛空定的六個要點：一、證相；二、說明有支無支；三、體用；四、淺深；五、進退；六、功德。第一，說明證相：行者既然一心念空不捨，那麼他的心自然而然地安住在空緣上。這也好像前面所說的未到地之相。之後豁然開朗，與空相應，他的心明凈，不苦不樂，而且更加增長。在深定中，只見到虛空，沒有各種色相。雖然緣于無邊虛空，心卻沒有分散，既然沒有色法的束縛，心識澄靜，無礙自在，就像鳥在籠中，籠子破了，便可以飛騰自在。證得虛空定也是這樣。再次，因為得到空處定，出離了色界，所以稱為『過一切色相』。空法持心，種種諸色都不能生起，所以稱為『滅有對相』。既然得到勝妙的空處，決定能夠捨棄色法，心不憶念貪戀，所以稱為『不念種種相』。因此，經典中多用這些意義來說明證得虛空處定。第二，說明有支無支：其餘經論中說明四無色定，通常不立支。只有《纓絡經》說，四空定以五支為因，第六默然心為定體，方便道同，體用相似。如果依照《纓絡經》所說，虛空定就有五支。五支是：如經所說，一想、二護、三正、四觀、五一心。但是，上面四禪都有支相貌可見，現在這個空定既然沒有特別證明支離的方法，這恐怕是根據修空方便的意義而立為支。所以經上說，方便道同，體用相似。所以其餘經論...

【English Translation】 English version Rūpa (Form). Because the ear, sound, nose, smell, tongue, taste, body, and tactile sensation are destroyed, it is called 'extinguishing the opposing characteristics'. Regarding the two remaining forms and non-revealing forms, there is no differentiation, so it is called 'not contemplating various different characteristics'. Since all forms are extinguished, only focusing the mind on emptiness, and not abandoning the thought of emptiness, the form concentration will fade away, and the emptiness concentration will not yet arise. There is also an intermediate meditation. At that time, do not worry or regret, but diligently strive and focus the mind on emptiness, and you should be able to overcome the difficulty of form. The above is a brief explanation of the method of cultivating meditation. Secondly, explaining the six key points of attaining the Realm of Infinite Space: 1. The characteristics of attainment; 2. Explaining whether there are limbs or not; 3. Essence and function; 4. Shallow and deep; 5. Progress and regress; 6. Merits and virtues. First, explaining the characteristics of attainment: Since the practitioner focuses the mind on emptiness without abandoning it, then his mind naturally dwells on the condition of emptiness. This also resembles the state of the Unattained Ground mentioned earlier. Afterwards, there is a sudden realization and correspondence with emptiness. His mind is clear, neither suffering nor joyful, and it increases even more. In deep concentration, only emptiness is seen, without any forms. Although focusing on infinite space, the mind is not scattered. Since there is no bondage of form, the mind is clear, unobstructed, and free, like a bird in a cage, which can fly freely when the cage is broken. Attaining the Realm of Infinite Space is also like this. Furthermore, because of attaining the Realm of Infinite Space, transcending the realm of form, it is called 'transcending all form characteristics'. The Dharma of emptiness holds the mind, and various forms cannot arise, so it is called 'extinguishing the opposing characteristics'. Since one has attained the supreme and wonderful Realm of Infinite Space, one can definitely abandon form, and the mind does not remember or crave it, so it is called 'not contemplating various characteristics'. Therefore, the scriptures often use these meanings to explain the attainment of the Realm of Infinite Space. Secondly, explaining whether there are limbs or not: In other sutras and treatises, the Four Formless Realms are explained, and limbs are usually not established. Only the Inglu Sutra says that the Four Formless Realms have five limbs as the cause, and the sixth silent mind is the essence of concentration, the expedient path is the same, and the essence and function are similar. If according to the Inglu Sutra, the Realm of Infinite Space has five limbs. The five limbs are: as the sutra says, one thought, two protection, three correctness, four observation, and five one-mindedness. However, the above four dhyanas all have visible limb characteristics. Now, since this emptiness concentration does not have a special method to prove the separation of limbs, this is probably based on the meaning of cultivating emptiness as an expedient, and establishing it as a limb. Therefore, the sutra says that the expedient path is the same, and the essence and function are similar. Therefore, other sutras and treatises...

悉不立支者。當是為自體無有別證支林成就之相。而於纓絡中說有支者。多是據方便及約義故說支。約方便立支其義云何。一想者修空定時。想身如簁如甑想二護者即是舍支。舍於三種色相。又護者名護持。遮三種色不令破于空心。三正者。不邪為義。今修空定為正。若念色相是則為邪。四觀者。觀達正念。破三種色。達于空理。若觀心住虛空無有分散名一心支。通明支者謂。支離為義。因此五法支離非一故名為支。約修方便論支正應如此。佛意難知既無的文不可定判。或是證空定時于空定中義立五支。何以故。經亦說言五支為因。第六默然心為定體。今約修空立支。隱顯明因果體用如似不便。若約證空定時。義立五支亦復宛然似如可見。深推自解不煩多釋第三體用者前五支為因。第六默然心為果。果后更起五支則為用。默然為體。例如前四禪不異。問曰。向言無證支那得例上。答曰。還用方便支義支對。隱顯例作亦當于義無失。第四淺深者。初得虛空定即離三種色。心與十方虛空相應。於後定既重發。復覺心識明凈見空亦廣定又增深。自覺初淺狹今則漸廣深。如是乃至九品類前可知。第五進退者。得虛空定亦有四。種人不同。所謂退分住分進分達分。類如上四禪中說。今不廣明。第六明功德者。亦有共不共共如上說

【現代漢語翻譯】現代漢語譯本悉不立支者：如果這樣，就是說自體沒有可以作為證明的支林成就之相。而在纓絡中說有支，大多是根據方便和約義來說支。約方便立支，其意義是什麼呢？一、想者：修習空定時，想像身體像篩子或甑子一樣。二、護者：就是舍支，捨棄三種色相。又，護者也名為護持，遮止三種色相，不讓它們破壞空心。三、正者：不邪為義。現在修習空定為正，如果念及色相，那就是邪。四、觀者：觀達正念，破除三種色。通達空性的道理。如果觀察心住在虛空，沒有分散，就名為一心支。通明支者：支離為義。因為這五法支離而非一，所以名為支。約修方便論支，正應如此。佛意難知，既然沒有明確的文字，不可定判。或許是證空定時，在空定中義立五支。為什麼呢？經中也說五支為因，第六默然心為定體。現在約修空立支，隱顯明因果體用好像不太方便。如果約證空定時，義立五支，也好像可以見到。深入推敲，自己理解，不煩多解釋。第三、體用者：前五支為因，第六默然心為果。果后更起五支則為用，默然為體。例如前四禪不異。問曰：先前說沒有證支，那怎麼能以上面的例子來類比呢？答曰：還是用方便支的意義來類比。隱顯地類比，也應當在意義上沒有缺失。第四、淺深者：初得虛空定，就離開了三種色。心與十方虛空相應。在後面的定中，定力再次增強，又覺得心識明凈，見到的空也更加廣闊，定力也更加深入。自覺最初淺狹，現在則逐漸廣深。像這樣乃至九品類，前面已經可以知道。第五、進退者：得虛空定也有四種人不同，所謂退分、住分、進分、達分。種類如上面四禪中所說。現在不詳細說明。第六、明功德者：也有共與不共，共同的如上面所說。

【English Translation】 English version 『悉不立支者 (Xi Bu Li Zhi Zhe)』: If this is the case, it means that the self-nature does not have the aspect of the accomplishment of the 『支林 (Zhi Lin)』 (branch forest) that can be used as proof. However, the reason why it is said that there are 『支 (Zhi)』 (branches) in the 『纓絡 (Ying Luo)』 (necklace) is mostly based on 『方便 (fangbian)』 (expedient means) and 『約義 (yue yi)』 (implied meaning). What is the meaning of establishing 『支 (Zhi)』 (branches) based on 『方便 (fangbian)』 (expedient means)? First, 『想者 (Xiang Zhe)』 (contemplation): When practicing 『空定 (kong ding)』 (emptiness samadhi), imagine the body like a sieve or a 『甑子 (zeng zi)』 (steamer). Second, 『護者 (Hu Zhe)』 (protection): This is the 『舍支 (she zhi)』 (abandonment branch), abandoning the three types of 『色相 (se xiang)』 (forms). Also, 『護者 (Hu Zhe)』 (protection) is also called 『護持 (hu chi)』 (guarding), preventing the three types of 『色相 (se xiang)』 (forms) from destroying the empty mind. Third, 『正者 (Zheng Zhe)』 (correctness): It means not being deviant. Now, practicing 『空定 (kong ding)』 (emptiness samadhi) is correct; if one thinks of 『色相 (se xiang)』 (forms), then it is deviant. Fourth, 『觀者 (Guan Zhe)』 (observation): Observing and understanding correct mindfulness, breaking through the three types of 『色 (se)』 (form). Understanding the principle of emptiness. If one observes the mind dwelling in emptiness without dispersion, it is called the 『一心支 (yi xin zhi)』 (one-mindedness branch). 『通明支者 (Tong Ming Zhi Zhe)』 (thoroughly understanding branch): 『支離 (zhi li)』 (separation) is the meaning. Because these five dharmas are separate and not one, they are called 『支 (Zhi)』 (branches). Discussing 『支 (Zhi)』 (branches) based on the practice of 『方便 (fangbian)』 (expedient means) should be like this. The Buddha's intention is difficult to know, and since there is no clear text, it cannot be definitively judged. Perhaps it is when realizing 『空定 (kong ding)』 (emptiness samadhi) that the five 『支 (Zhi)』 (branches) are established in meaning within the 『空定 (kong ding)』 (emptiness samadhi). Why? The sutra also says that the five 『支 (Zhi)』 (branches) are the cause, and the sixth 『默然心 (mo ran xin)』 (silent mind) is the substance of the samadhi. Now, establishing 『支 (Zhi)』 (branches) based on the practice of emptiness, the hidden and manifest causes, effects, substance, and function seem inconvenient. If the five 『支 (Zhi)』 (branches) are established in meaning when realizing 『空定 (kong ding)』 (emptiness samadhi), it also seems visible. Delve deeply, understand for yourself, and do not bother with much explanation. Third, substance and function: The first five 『支 (Zhi)』 (branches) are the cause, and the sixth 『默然心 (mo ran xin)』 (silent mind) is the effect. After the effect, the five 『支 (Zhi)』 (branches) arise again as function, and 『默然 (mo ran)』 (silence) is the substance. For example, it is no different from the previous four 『禪 (chan)』 (dhyanas). Question: Earlier, it was said that there was no proof of 『支 (Zhi)』 (branches), so how can the above examples be used for analogy? Answer: Still use the meaning of the 『方便支 (fangbian zhi)』 (expedient means branch) for analogy. Analogizing implicitly and explicitly should not be a loss in meaning. Fourth, shallow and deep: When one first attains 『虛空定 (xu kong ding)』 (emptiness samadhi), one leaves the three types of 『色 (se)』 (form). The mind corresponds to the emptiness of the ten directions. In the later samadhi, the power of samadhi increases again, and one feels that the mind is clear and pure, and the emptiness seen is also broader, and the power of samadhi is also deeper. One feels that the initial state is shallow and narrow, but now it is gradually broad and deep. Like this, even up to the nine categories, it can be known from the previous. Fifth, progress and regress: There are also four types of people who attain 『虛空定 (xu kong ding)』 (emptiness samadhi), namely, those who regress, those who remain, those who progress, and those who attain. The types are as described in the above four 『禪 (chan)』 (dhyanas). Now, I will not explain in detail. Sixth, clarifying merits and virtues: There are also common and uncommon ones, and the common ones are as described above.

。不共離過者。始於此空定中方得離三種色過。善心不共者得離色證空。更得增勝信敬慚愧等諸功德。第二明識處定者亦為三。第一釋名。二修行方法。三證相。第一釋名者。所以名識處者。舍空緣識以識為處。正從所緣處受名故名識處。第二修行方法者有二種。一者訶毀空處讚歎識處。二者觀破空處系緣念識處。云何名訶責空定。行者知空處定與空相應。虛空無邊心緣虛空。緣多則散能破于定。複次虛空是外法。緣外法入定定從外生則不安隱過罪多。是名訶虛空定識處。既是內法緣內法入定則多寂靜安隱。是故讚歎識處。第二觀破空處者。觀緣空受想行識如病如癰如瘡如刺無常苦空無我和合而有欺誑不實。此即是八聖種觀。前四是對治方法便是事觀。后無常等四即是緣諦理觀。就此八種觀中即有總別。總者用此八法。總觀空處定。四陰和合故有此定可患無實。別觀者用此八法。前四對治觀四陰事。如病者對治受陰。如癰者對治想陰。如瘡者對治行陰。如刺者對治識陰。複次四無常等即對觀四陰理相。無常觀識陰苦觀受陰空觀想陰無我觀行陰。此事理二觀總別觀虛空處。事理無可貪樂。即心易生厭疾能捨離。善用念處中意尋此別對之義可見。問曰。離四禪時。何故但說三方便。今離四空定說八聖種耶。答曰。空定既細

【現代漢語翻譯】現代漢語譯本：不共離過（不住于共同的過失）的人，開始於此空無邊處定中，才能脫離三種色（物質）的過失。善心不共（不與惡念相合）的人，能夠脫離色界，證悟空無邊處。更能獲得增長殊勝的信心、恭敬心、慚愧心等各種功德。第二是說明識無邊處定，也分為三部分。第一是解釋名稱，第二是修行方法，第三是證得的景象。第一解釋名稱：之所以稱為識無邊處，是因為捨棄了對空無邊處的攀緣，而以識為處所。正是因為從所緣的處所接受名稱，所以叫做識無邊處。第二是修行方法，有兩種。一是呵斥譭謗空無邊處，讚歎識無邊處。二是觀想破除空無邊處，繫念攀緣識無邊處。怎樣叫做呵責空無邊處定呢？修行人知道空無邊處定與空相應，虛空無邊無際，心攀緣虛空。攀緣過多就會散亂，能夠破壞禪定。而且，虛空是外在的法，攀緣外在的法入定，禪定從外而生，就會不安穩，過失罪惡多。這叫做呵責空無邊處定。識無邊處既然是內在的法，攀緣內在的法入定，就會更加寂靜安穩。所以讚歎識無邊處。第二是觀想破除空無邊處。觀想攀緣空的受、想、行、識，如同疾病、癰腫、瘡傷、毒刺，是無常、苦、空、無我的，和合而有，欺騙虛妄不真實。這就是八聖種觀。前面的四種是對治的方法，就是事觀。後面的無常等四種，就是緣于真諦的理觀。在這八種觀想中，有總觀和別觀。總觀是用這八種方法，總的觀想空無邊處定，四陰和合才有此定，可以憂患而無真實。別觀是用這八種方法，前面的四種對治觀想四陰的事相。如疾病對治受陰，如癰腫對治想陰，如瘡傷對治行陰，如毒刺對治識陰。而且，四種無常等，就是對觀四陰的理相。用無常觀識陰，用苦觀受陰，用空觀想陰，用無我觀行陰。這事觀和理觀，總別地觀想虛空無邊處，事和理都無可貪戀，心就容易生起厭惡，能夠舍離。善於運用念處的人，仔細尋思這分別對治的意義就可以明白。有人問：在脫離四禪的時候，為什麼只說三種方便？現在脫離四空定，卻說八聖種呢？回答說：空定非常微細。

【English Translation】 English version: Those who are 'not in common with leaving faults' (do not dwell in common faults) can only be free from the three faults of 'rupa' (form/matter) by starting in this 'Akasanantyatana Samadhi' (the samadhi of infinite space). Those whose 'good mind is not in common' (not combined with evil thoughts) can be free from the 'rupa realm' and attain 'Akasanantyayatana' (the sphere of infinite space). They can further gain increasing and superior faith, respect, shame, and other merits. Secondly, explaining the 'Vijnananantyatana Samadhi' (the samadhi of infinite consciousness) is also in three parts. First, explaining the name; second, the method of practice; and third, the signs of attainment. First, explaining the name: The reason it is called 'Vijnananantyatana' is because it abandons clinging to 'Akasanantyatana' and takes consciousness as its place. It is named 'Vijnananantyatana' precisely because it receives its name from the object of focus. Second, there are two methods of practice. One is to criticize and denigrate 'Akasanantyatana', and praise 'Vijnananantyatana'. The second is to contemplate and break through 'Akasanantyatana', and focus on 'Vijnananantyatana'. What is meant by criticizing 'Akasanantyatana Samadhi'? The practitioner knows that 'Akasanantyatana Samadhi' corresponds to space, and space is infinite, with the mind clinging to space. Too much clinging leads to scattering and can break the samadhi. Moreover, space is an external dharma. Entering samadhi by clinging to external dharmas means the samadhi arises from the outside, which is unstable and has many faults. This is called criticizing 'Akasanantyatana Samadhi'. Since 'Vijnananantyatana' is an internal dharma, entering samadhi by clinging to internal dharmas will be more tranquil and stable. Therefore, 'Vijnananantyatana' is praised. The second is to contemplate and break through 'Akasanantyatana'. Contemplate that the 'vedana' (feeling), 'samjna' (perception), 'samskara' (mental formations), and 'vijnana' (consciousness) that cling to space are like diseases, tumors, sores, and thorns; they are impermanent, suffering, empty, and without self; they exist through aggregation, deceptive, and unreal. This is the 'Eight Noble Contemplations'. The first four are methods of treatment, which are 'factual contemplations'. The latter four, such as impermanence, are 'contemplations of truth based on principle'. Within these eight contemplations, there are general and specific contemplations. The general contemplation uses these eight methods to generally contemplate 'Akasanantyatana Samadhi', that this samadhi exists only through the aggregation of the four 'skandhas' (aggregates), which can be worried about and is not real. The specific contemplation uses these eight methods, with the first four treating the phenomena of the four 'skandhas'. Like a disease treats 'vedana', like a tumor treats 'samjna', like a sore treats 'samskara', like a thorn treats 'vijnana'. Moreover, the four impermanent aspects are contemplations on the principles of the four 'skandhas'. Use impermanence to contemplate 'vijnana', use suffering to contemplate 'vedana', use emptiness to contemplate 'samjna', use no-self to contemplate 'samskara'. These factual and principle contemplations, generally and specifically contemplate 'Akasanantyatana'. There is nothing to crave in both fact and principle, so the mind easily generates aversion and can abandon it. Those who are skilled in using 'mindfulness' can understand the meaning of these separate treatments by carefully considering them. Someone asks: When leaving the four 'dhyanas' (meditative absorptions), why are only three 'upayas' (expedients) mentioned? Now, when leaving the four 'arupa-samapattis' (formless attainments), why are the 'Eight Noble Contemplations' mentioned? The answer is: 'Arupa-samapattis' are very subtle.

。若不說聖種往觀則過難見。問曰。若爾凡夫無八聖種。云何得離。答曰。善修六行亦得離之。但不如八聖種疾。問曰若修有漏禪得用八聖種者。與無漏復有何異。答曰今此中用八聖種。但是欲疾離下修上地定。不能即深觀自地發無漏慧故。與無漏有異。次明繫心緣識行者既善知空定過罪。心不喜樂便舍空處。一心繫緣現在心識唸唸不離。未來過去亦復如是。常念于識欲得與識相應。加功專至不計旬月。一心緣識無異念。問曰過去識已滅未來未至現在不住。云何可緣而入定耶。答曰心識之法實如所問。雖三世心識不可得而亦可憶持如過去瞋心已滅不可復得。猶可憶知。亦如得他心智即能知他三世之心。諸法雖空而不斷故。何況自緣已三世識心而不得作入定因。緣此而推之亦得有緣識入定之義。是故行者一心緣識空定即謝。識定未生。中間亦例如前。問曰若爾亦說中間禪相耶。答曰上已解之其義可見。第三證相亦有六義。一證相。二明支。三體用。四淺深。五進退。六功德。一證定發相者。行者一心緣識即便泯然任運自住。識緣因此後豁然與識相應心定不動。而於定中不見餘事。唯見現在心識唸唸不住。定心分明識慮廣闊無量無邊。亦于定中憶過去已滅之識無量無邊。及未來應起之識亦無量無邊。悉現定中與識法相應。

【現代漢語翻譯】現代漢語譯本：如果不是通過聖種（Ariyavamsa，高尚的血統）來觀察，那麼過失很難被發現。問：如果這樣，凡夫俗子沒有八聖種，如何才能脫離過失呢？答：好好修習六行（六種修行方法）也能脫離過失，但不如八聖種那樣迅速。問：如果修習有漏禪定（具有煩惱的禪定）而運用八聖種，與無漏禪定（沒有煩惱的禪定）有什麼不同？答：現在這裡運用八聖種，只是爲了迅速脫離下地，修習上地禪定，不能立刻深入觀察自身所處的境界，從而生起無漏智慧，因此與無漏禪定有所不同。接下來闡明繫心緣識（將心專注于意識）的修行者，既然已經清楚地知道空定的過失，心中不再喜歡空處，就一心專注于現在的意識，唸唸不離。對於未來和過去的意識也是如此。經常想著意識，希望與意識相應。更加努力，不計較時間長短，一心專注于意識，沒有其他雜念。問：過去的意識已經滅亡，未來的意識尚未到來，現在的意識也無法停留，如何能夠專注于意識而入定呢？答：意識的法確實如你所問。雖然三世（過去、現在、未來）的意識無法獲得，但也可以憶持，就像過去的嗔恨心已經滅亡，無法再得到，但仍然可以回憶起來。也像獲得他心智（能夠知道他人心思的智慧）的人，就能知道他人三世的心。諸法雖然是空性的，但相續不斷。更何況自己專注於過去、現在、未來的意識，而不能作為入定的原因呢？由此推論，也可以有專注于意識而入定的意義。因此，修行者一心專注于意識，空定就會消失，識定尚未產生，中間的狀態也像前面所說的那樣。問：如果這樣，也說中間禪相嗎？答：上面已經解釋過了，其中的含義可以理解。第三，證相（證得禪定的相狀）也有六個方面：一、證相；二、闡明支（禪定的組成部分）；三、體用（禪定的本質和作用）；四、淺深（禪定的深淺程度）；五、進退（禪定的進步和退步）；六、功德（禪定的功德）。一、證定發相（證得禪定所顯現的相狀）：修行者一心專注于意識，就會自然而然地安住于定中。意識的緣因此後豁然開朗，與意識相應，心定不動。在定中看不到其他事物，只能看到現在的意識唸唸不住。定心分明，意識的範圍廣闊無量無邊。在定中也能回憶起過去已經滅亡的無量無邊的意識，以及未來應該生起的無量無邊的意識，都顯現在定中，與意識的法相應。

【English Translation】 English version: If one does not observe through the Ariyavamsa (Noble Lineage), then the faults are difficult to see. Question: If that is so, ordinary people do not have the Eight Ariyavamsa, how can they be liberated from faults? Answer: By diligently cultivating the Six Practices, one can also be liberated from them, but not as quickly as with the Eight Ariyavamsa. Question: If one cultivates conditioned (with outflows) Dhyana (meditative state) and uses the Eight Ariyavamsa, what is the difference between that and unconditioned (without outflows) Dhyana? Answer: Here, the use of the Eight Ariyavamsa is only to quickly leave the lower realm and cultivate Samadhi (concentration) in the higher realm. It cannot immediately deeply observe one's own state and generate unconditioned wisdom, so it is different from unconditioned Dhyana. Next, it explains that the practitioner who focuses the mind on consciousness (Vijnana) already clearly knows the faults of the Emptiness Samadhi (meditative state of emptiness). The mind no longer delights in the state of emptiness, so it focuses wholeheartedly on the present consciousness, never leaving it. It is the same for future and past consciousness. Constantly thinking of consciousness, desiring to be in accordance with consciousness. Exerting more effort, regardless of the length of time, focusing wholeheartedly on consciousness, without other distracting thoughts. Question: The past consciousness has already ceased, the future consciousness has not yet arrived, and the present consciousness does not stay, how can one focus on consciousness and enter Samadhi? Answer: The nature of consciousness is indeed as you asked. Although the three times (past, present, future) of consciousness cannot be obtained, they can still be remembered and held, just as the past anger has ceased and cannot be obtained again, but it can still be recalled. It is also like one who has attained the knowledge of others' minds (telepathy) can know the minds of others in the three times. Although all Dharmas (phenomena) are empty, they are continuous. Moreover, one focuses on one's own consciousness of the past, present, and future, and cannot use it as a cause for entering Samadhi? From this reasoning, there can also be the meaning of entering Samadhi by focusing on consciousness. Therefore, when the practitioner focuses wholeheartedly on consciousness, the Emptiness Samadhi will disappear, and the Consciousness Samadhi has not yet arisen. The intermediate state is also like what was said before. Question: If that is so, is there also talk of an intermediate Dhyana state? Answer: It has already been explained above, and its meaning can be understood. Third, the signs of attainment (the signs of attaining Samadhi) also have six aspects: 1. Signs of attainment; 2. Explaining the limbs (the components of Samadhi); 3. Essence and function (the nature and function of Samadhi); 4. Shallow and deep (the depth of Samadhi); 5. Progress and regress (the progress and regress of Samadhi); 6. Merits (the merits of Samadhi). 1. Signs of the arising of Samadhi: When the practitioner focuses wholeheartedly on consciousness, they will naturally abide in Samadhi. The cause of consciousness then suddenly opens up, and they are in accordance with consciousness, and the mind is still and unmoving. In Samadhi, one cannot see other things, but can only see the present consciousness constantly arising and ceasing. The mind in Samadhi is clear, and the scope of consciousness is vast, boundless, and limitless. In Samadhi, one can also recall the past, already ceased, limitless and boundless consciousness, and the future, about to arise, limitless and boundless consciousness, all appearing in Samadhi, in accordance with the Dharma of consciousness.

識法持心無分散意。此定安隱清凈寂靜。心識明利不可說也。問曰行者未得三通。云何知三世心。答曰此是三昧之力類上四無量心其義可知。二明支者。如纓絡經說。四空五支方便道同用相似故。例如空處不煩更說。三體用及淺深進退功德等並類可知。今不別釋。第三明不用處亦為三。一釋名。二明修行方法。三明證相一釋名者。不用處者。修此。定時不用一切內外境界。外境名空內境名心。舍此二境因初修得名。故言不用。處亦名少。處亦名無所有處。亦名無想處。此三名從定體得名也。二明修無所有處定方法為二。一者訶贊。二觀行修習。云何訶責識處。行者深知識處過故。所以者何識定心與識法相應。若於定中心緣于識過去現在未來心識悉無量無邊。若心緣無邊緣多則散壞於定。複次上緣空入定名為外定。今緣識入定名為內定。而依內依外皆非寂靜。若依內心以心緣心入定者。此定已依三世心生非真實。唯有無心識處心無依倚乃名安隱如是知已贊無所有處。二觀行修習者。觀于緣識受想行識如病如癰如瘡如刺。無常苦空無我和合而有虛誑不實。義如前釋。如是知已即舍識處繫心無所有處。無所有處既無所依。緣心識則內靜息。求不用一切心識之法。知無所有法非空非識無為法塵無有分別。如是知已靜息其心念無

【現代漢語翻譯】現代漢語譯本認識到法的本質，保持內心專注而不散亂，這種禪定是安穩、清凈和寂靜的。此時的心識清晰明澈，難以言說。有人問：『修行者尚未獲得三神通，如何能知曉過去、現在、未來三世的心念？』回答說：『這是三昧（Samadhi，專注）的力量，類似於之前的四無量心，其含義可以理解。』第二，關於二明支（two clear branches）：如《纓絡經》所說，四空定（four formless realms）和五支方便道（five-branched path of skillful means）在運用上相似。因此，例如空無邊處定（sphere of infinite space），就不再贅述。第三，關於體用（essence and function）、淺深（shallow and deep）、進退（progress and regress）、功德（merits）等等，都可以類比理解，此處不再分別解釋。第三部分，說明『不用處』（sphere of nothingness），也分為三點：一、解釋名稱；二、說明修行方法；三、說明證悟的景象。一、解釋名稱：『不用處』，是指修習這種禪定時，不運用一切內外境界。外境稱為『空』，內境稱為『心』。捨棄這兩種境界，因為最初的修習而得名，所以稱為『不用』。『處』也稱為『少』，也稱為『無所有處』，也稱為『無想處』。這三個名稱都是從禪定的本體而得名。二、說明修習無所有處定的方法，分為兩點：一、訶責和讚歎；二、觀行修習。如何訶責識處（sphere of infinite consciousness）？修行者深刻認識到識處的過患。為什麼呢？因為識定（consciousness-based concentration）的心與識法相應。如果在禪定中，內心緣于識，那麼過去、現在、未來的心識都是無量無邊的。如果內心緣于無邊，那麼心就會散亂，破壞禪定。而且，向上緣于空而入定，稱為外定（external concentration）。現在緣于識而入定，稱為內定（internal concentration）。依靠內心或依靠外境，都不是寂靜的。如果依靠內心，以心緣心而入定，那麼這種禪定已經依賴於三世的心念而生，不是真實的。只有無心識處（sphere of no-consciousness），內心沒有依賴，才稱為安穩。像這樣認識之後，就讚歎無所有處。二、觀行修習：觀想緣于識的受（feeling）、想（perception）、行（mental formations）、識（consciousness），如同疾病、癰瘡、毒瘡、芒刺，是無常、苦、空、無我的，是和合而有的，虛妄不實。其含義如前所述。像這樣認識之後，就捨棄識處，將心繫于無所有處。無所有處既然沒有所依，緣於心識的心念就內在止息。尋求不用一切心識之法，知道無所有法非空非識，是無為法塵（unconditioned dharma dust），沒有分別。像這樣認識之後，就止息內心，停止念頭。

【English Translation】 English version Recognizing the nature of the Dharma and maintaining a focused mind without distraction, this Samadhi (concentration) is peaceful, pure, and tranquil. The consciousness at this time is clear and bright, beyond description. Someone asks: 'Practitioners who have not yet attained the three superknowledges (threefold wisdom), how can they know the minds of the three times (past, present, and future)?' The answer is: 'This is the power of Samadhi, similar to the previous four immeasurable minds (four Brahmaviharas), the meaning of which can be understood.' Second, regarding the two clear branches: As stated in the Inra Network Sutra, the four formless realms and the five-branched path of skillful means are similar in their application. Therefore, for example, the sphere of infinite space will not be elaborated on further. Third, regarding the essence and function, shallow and deep, progress and regress, merits, and so on, they can all be understood by analogy, and will not be explained separately here. The third part explains the 'sphere of nothingness', also in three points: First, explain the name; second, explain the method of practice; third, explain the appearance of enlightenment. First, explain the name: 'Sphere of nothingness' refers to not using all internal and external realms when practicing this Samadhi. The external realm is called 'emptiness', and the internal realm is called 'mind'. Abandoning these two realms is named because of the initial practice, so it is called 'non-use'. 'Sphere' is also called 'little', also called 'sphere of nothingness', and also called 'sphere of no-perception'. These three names are derived from the essence of Samadhi. Second, explain the method of practicing the sphere of nothingness, in two points: First, criticism and praise; second, contemplation and practice. How to criticize the sphere of infinite consciousness? Practitioners deeply recognize the faults of the sphere of consciousness. Why? Because the mind of consciousness-based concentration corresponds to the Dharma of consciousness. If in Samadhi, the mind is connected to consciousness, then the past, present, and future consciousnesses are immeasurable and boundless. If the mind is connected to boundlessness, then the mind will be scattered and destroy Samadhi. Moreover, entering Samadhi by connecting upwards to emptiness is called external concentration. Now, entering Samadhi by connecting to consciousness is called internal concentration. Relying on the inner mind or relying on the external realm is not peaceful. If relying on the inner mind, entering Samadhi by connecting mind to mind, then this Samadhi has already relied on the thoughts of the three times to arise, and is not real. Only the sphere of no-consciousness, where the mind has no reliance, is called peaceful. After recognizing this, praise the sphere of nothingness. Second, contemplation and practice: Contemplate that feeling, perception, mental formations, and consciousness, which are connected to consciousness, are like diseases, boils, sores, and thorns, are impermanent, suffering, empty, and without self, are combined and exist, and are false and unreal. The meaning is as explained before. After recognizing this, abandon the sphere of consciousness and connect the mind to the sphere of nothingness. Since the sphere of nothingness has no reliance, the thoughts connected to consciousness internally cease. Seek the Dharma of not using all consciousness, knowing that the Dharma of nothingness is neither emptiness nor consciousness, is unconditioned dharma dust, and has no discrimination. After recognizing this, cease the mind and stop thoughts.

所有法。是時識定即謝少定未起。于其中間證相如前說。問曰有人言。修無所有取少識緣之入定。此事云何。答曰不然。應舍一切但念無所有法。故名無所有處。而說言少處者。但意根對無所有法塵生於少處。非是緣少識入定。名為少處也第三明證相亦為六。一者正明證相。二者明支。三明體用。四淺深。五進退。六功德。第一明無所有定發相者。行者于中間心不憂悔專精不懈。一心內凈空無所依不見諸法。寂然安隱心無動搖。此為證無所有定相。入此定時怡然寂絕諸想不起。尚不見心相。何況余法無所分別。是名無所有處定。亦名無想定。二明支。三明體用。四明淺深。五進退。六功德。例如前說。第四釋非想非非想定亦為三。一釋名。二修行方法。三證相。一釋名者。言非想非非想者解釋不同。有言此定名一存一亡觀。所言非想者。非粗想此則亡于粗想。非非想者。非非細想此則存於細想。又解云前觀識處是有想。不用處是無想。今雙除上二想。非想遣識處有想。非非想遣不用處無想故。又解言。若非有想者。此定中不見一切相貌故。言非有想。非無想者。行人或作是念。若一向無想者。如木石無知云何能知無想故。言非無想也。問曰非有想非無想中實有想。云何言無想耶。答曰非想有四陰共成豈得言無。但凡夫

【現代漢語翻譯】現代漢語譯本所有法。是時，當『識』（Vijñāna，了別作用）確定時，即表示『少定』（此處指下文將要修習的『無所有處定』）尚未生起。在這兩者之間，所證得的境界和之前所說的相同。有人問：『有人說，修習『無所有處』，取少許『識』作為所緣而入定，這件事是怎樣的？』回答說：『不是這樣的。應當捨棄一切，但念『無所有法』，所以才名為『無所有處』。』而說『少處』，只是因為意根對於『無所有法』的法塵，生起于少許之處，並非是緣于少許的『識』而入定，才名為『少處』。第三部分說明證相，也分為六個方面：一是正式說明證相，二是說明支分，三是說明體用，四是說明淺深，五是說明進退，六是說明功德。第一，說明『無所有定』生起的現象：修行人在中間心中沒有憂愁後悔，專心精進不懈怠，一心內心清凈，空無所依，不見諸法，寂然安穩，心無動搖。這就是證得『無所有定』的相狀。進入此定時，怡然寂靜，一切念頭都不生起，尚且不見心相，何況其餘諸法，沒有什麼分別。這名為『無所有處定』，也名為『無想定』。第二說明支分，第三說明體用，第四說明淺深，第五說明進退，第六說明功德，例如前面所說的那樣。第四，解釋『非想非非想定』，也分為三部分：一是解釋名稱，二是修行方法，三是證相。一是解釋名稱：所說『非想非非想』，解釋不同。有人說，此定名為『一存一亡觀』。所說『非想』，是指非粗想，這表示亡失了粗想。『非非想』，是指非非細想，這表示存在著細想。又解釋說，前面的『識處』是有想，『不用處』是無想，現在雙雙去除上面的兩種想。『非想』去除『識處』的有想，『非非想』去除『不用處』的無想。又解釋說，如果說『非有想』，是因為此定中不見一切相貌的緣故，所以說『非有想』。『非無想』，是因為修行人或者這樣想，如果一向沒有想，就像木頭石頭一樣沒有知覺，怎麼能知道無想呢？所以說『非無想』。有人問：『在『非有想非無想』中，實際上是有想的，為什麼說無想呢？』回答說：『『非想』有四陰共同構成，怎麼能說沒有呢？』但是凡夫

【English Translation】 English version All Dharmas (phenomena). At the time when consciousness (Vijñāna, the function of distinguishing) is determined, it indicates that the 'minor samadhi' (referring to the 'Nothingness' realm samadhi to be practiced below) has not yet arisen. In between these two, the signs of attainment are the same as described before. Someone asks: 'Some say that when practicing the 'Realm of Nothingness', they take a small amount of consciousness as the object of focus to enter samadhi. What is this matter?' The answer is: 'It is not like that. One should abandon everything and only contemplate the Dharma of 'Nothingness', therefore it is called the 'Realm of Nothingness'.' And saying 'minor place' is only because the mind-base, in relation to the Dharma-dust of 'Nothingness', arises in a small place. It is not that one enters samadhi by focusing on a small amount of consciousness, and therefore it is called 'minor place'. The third part explains the signs of attainment, also divided into six aspects: first, formally explaining the signs of attainment; second, explaining the limbs; third, explaining the substance and function; fourth, explaining the shallow and deep; fifth, explaining progress and regress; sixth, explaining the merits. First, explaining the phenomena of the arising of the 'Samadhi of Nothingness': The practitioner, in the intermediate state of mind, has no worry or regret, is focused and diligent without懈怠, with a single-minded inner purity, empty and without reliance, not seeing any Dharmas, silent and peaceful, with a mind without wavering. This is the sign of attaining the 'Samadhi of Nothingness'. Entering this samadhi, one is serene and still, all thoughts do not arise, one does not even see the mind-aspect, let alone other Dharmas, there is no discrimination. This is called the 'Realm of Nothingness Samadhi', also called the 'Non-Conceptual Samadhi'. Second, explaining the limbs; third, explaining the substance and function; fourth, explaining the shallow and deep; fifth, explaining progress and regress; sixth, explaining the merits, as described before. Fourth, explaining the 'Neither Perception nor Non-Perception' realm, also divided into three parts: first, explaining the name; second, the method of practice; third, the signs of attainment. First, explaining the name: The so-called 'Neither Perception nor Non-Perception' has different explanations. Some say that this samadhi is called 'one existing and one ceasing contemplation'. The so-called 'Neither Perception' refers to not-coarse perception, which means that coarse perception has ceased. 'Neither Non-Perception' refers to not-non-subtle perception, which means that subtle perception exists. Another explanation is that the previous 'Realm of Consciousness' is with perception, and the 'Realm of No-Use' is without perception. Now, both of the above two perceptions are removed. 'Neither Perception' removes the perception of the 'Realm of Consciousness', and 'Neither Non-Perception' removes the non-perception of the 'Realm of No-Use'. Another explanation is that if it is said 'Neither Having Perception', it is because in this samadhi, no appearances are seen, therefore it is said 'Neither Having Perception'. 'Neither Without Perception' is because practitioners may think that if there is no perception at all, like wood and stone without awareness, how can one know non-perception? Therefore it is said 'Neither Without Perception'. Someone asks: 'In 'Neither Having Perception nor Without Perception', there is actually perception, why is it said to be without perception?' The answer is: ''Neither Perception' is composed of the four skandhas (aggregates), how can it be said to be without? ' But ordinary people

人入此定中陰界入細故。不覺謂言無想。佛法中說有四陰共成。但因其本名故。言非有想非無想。亦有解言。約凡夫說言非有想。約佛法中說言非無想。合而論之。故言非有想非無想也。第二修行方法亦有。二一者訶贊二者觀行。修習訶責者深知無想中過罪。是無所有定如癡如醉如眠如暗。無明覆蔽無所覺了無可愛樂故。摩訶衍云。觀于識處如瘡如箭。觀無想處如癡。皆是心病非真寂靜處。更有妙定名曰非想。是處安隱無諸過罪。我當求之。二明觀行修習行者爾時諦觀無所緣受想行識。如病如癰如瘡如刺。無常苦空無我欺誑不實和合而有非實有。如是觀已即便舍離心。觀于非有非無。何法非有謂心非有。何以故。過去現在未來求之都不可得。無有形相亦無處所。當知非有云何非無若言。是無何名無為心是無為離心是無。若心是無不名為心。以無覺無緣。故若心非無更無別無。何以故。無不自無。破有故說無。無有則無無。故言非有非無。如是觀時不見有無。一心緣中不念餘事。是名修習非有想非無想定。如是即依非有非無常念不舍。則不用處定便自謝滅。而非有想非無想定未發。于其中間亦如上說。第三明證相亦為六意。一者正明證相。二明支。三明體用。四明淺深。五進退。六功德。第一明證相者。行者既一心專精

【現代漢語翻譯】現代漢語譯本：人進入這種無想定（定，指禪定），在中陰界（中陰界，指死亡和投生之間的狀態）中，心識變得非常微細，因此感覺不到任何念頭，誤以為是『無想』。佛法中說，有四陰（四陰，指色、受、想、行四種精神和物質的聚合）共同構成生命。但因為這種定的根本名稱，所以說它『非有想非無想』。也有解釋說，從凡夫的角度來說，是『非有想』；從佛法的角度來說，是『非無想』。綜合起來說，所以稱為『非有想非無想』。第二，修行這種定的方法也有兩種：一是訶贊（訶贊，指呵責和讚歎），二是觀行（觀行，指觀察和修行）。修習訶責的人，要深刻地認識到無想定的過失和罪過。這種無所有定，就像癡呆、如醉酒、如睡眠、如黑暗一樣，被無明（無明，指對事物真相的迷惑）所覆蓋，沒有覺察，沒有可愛之處。摩訶衍（摩訶衍，即大乘佛法）中說，觀察識處（識處，指意識的領域）就像瘡、像箭一樣，觀察無想處就像癡呆一樣，這些都是心病，不是真正的寂靜之處。還有更妙的禪定，名叫『非想』，那個地方安穩，沒有各種過失和罪過，我應當去追求它。二，說明觀行修習。修行者這時要仔細觀察無所緣（無所緣，指沒有攀緣的對象），受、想、行、識（受、想、行、識，指感受、思想、意志、意識）就像疾病、像毒瘡、像瘡、像刺一樣，是無常、苦、空、無我（無常、苦、空、無我，佛教的基本教義，指世間萬物變化無常，充滿痛苦，沒有實體，沒有自我）的，是欺騙、不真實的，是和合而有的，不是真實存在的。這樣觀察之後，就舍離對心的執著，觀察『非有非無』。什麼法是非有呢？就是心是非有的。為什麼呢？因為過去、現在、未來都找不到它，沒有形狀，也沒有處所，應當知道心是非有的。那麼，什麼是非無呢？如果說是無，那麼什麼叫做無為（無為，指不生不滅的境界）呢？心是無為，離開心就是無。如果心是無，就不叫做心了，因為它沒有覺察，沒有攀緣。如果心不是無，就沒有另外的無了。為什麼呢？因為無不能自己成為無，爲了破除有，所以說無。沒有有，也就沒有無了，所以說『非有非無』。這樣觀察的時候，看不到有和無，一心緣于中道，不念其他事情，這叫做修習非有想非無想定。這樣就依靠非有非無，常常念而不捨，那麼不用處定（不用處定，指四空定中的一種），自然就會消失，而非有想非無想定還沒有生起，在它們中間的狀態也像上面所說的一樣。第三，說明證相（證相，指證得禪定的狀態），也分為六個方面：一是正式說明證相，二是說明支（支，指禪定的組成部分），三是說明體用（體用，指禪定的本質和作用），四是說明淺深（淺深，指禪定的深淺程度），五是進退（進退，指禪定的進步和退步），六是功德（功德，指禪定的益處）。第一，說明證相：修行人已經一心專精。

【English Translation】 English version: When a person enters this state of Neither Perception nor Non-Perception (定, refers to samadhi), in the intermediate state (中陰界, refers to the state between death and rebirth), consciousness becomes very subtle, so they do not feel any thoughts and mistakenly think it is 'no thought'. In the Buddha-dharma, it is said that the four skandhas (四陰, refers to the aggregation of form, feeling, perception, and mental formations) together constitute life. But because of the fundamental name of this samadhi, it is said to be 'neither perception nor non-perception'. There is also an explanation that from the perspective of ordinary people, it is 'neither perception'; from the perspective of the Buddha-dharma, it is 'not non-perception'. Combining them, it is called 'neither perception nor non-perception'. Second, there are also two methods for cultivating this samadhi: one is censure and praise (訶贊, refers to criticizing and praising), and the other is contemplation and practice (觀行, refers to observation and practice). Those who practice censure should deeply recognize the faults and sins of the state of no-thought. This state of nothingness is like being foolish, drunk, asleep, or in darkness, covered by ignorance (無明, refers to the delusion about the true nature of things), without awareness, and without anything lovable. The Mahayana (摩訶衍, refers to Mahayana Buddhism) says that observing the realm of consciousness (識處, refers to the realm of consciousness) is like a sore or an arrow, and observing the state of no-thought is like being foolish. These are all mental illnesses, not true places of tranquility. There is an even more wonderful samadhi called 'Neither Perception nor Non-Perception', which is a place of peace and security without various faults and sins. I should seek it. Two, explain contemplation and practice. The practitioner should carefully observe at this time that there is no object of clinging (無所緣, refers to no object of attachment), and that feeling, perception, mental formations, and consciousness (受、想、行、識, refers to feeling, perception, volition, and consciousness) are like diseases, ulcers, sores, and thorns. They are impermanent, suffering, empty, and without self (無常、苦、空、無我, the basic teachings of Buddhism, referring to the impermanence of all things, the presence of suffering, the lack of substance, and the absence of self), deceptive, unreal, and come into being through aggregation, not truly existing. After observing in this way, one should abandon attachment to the mind and observe 'neither existence nor non-existence'. What dharma is non-existent? The mind is non-existent. Why? Because it cannot be found in the past, present, or future. It has no form and no place. One should know that the mind is non-existent. Then, what is non-non-existent? If it is said to be non-existent, then what is called unconditioned (無為, refers to the state of non-arising and non-ceasing)? The mind is unconditioned, and leaving the mind is non-existence. If the mind is non-existent, it is not called the mind, because it has no awareness and no object of clinging. If the mind is not non-existent, there is no other non-existence. Why? Because non-existence cannot become non-existence by itself. In order to break through existence, it is said to be non-existence. Without existence, there is no non-existence, so it is said to be 'neither existence nor non-existence'. When observing in this way, one does not see existence or non-existence, and the mind focuses on the middle way, without thinking about other things. This is called cultivating the samadhi of Neither Perception nor Non-Perception. In this way, one relies on neither existence nor non-existence, constantly thinking about it without abandoning it. Then, the samadhi of the Sphere of No-Thingness (不用處定, refers to one of the four formless realms) will naturally disappear, and the samadhi of Neither Perception nor Non-Perception has not yet arisen. The state in between is also as described above. Third, explain the signs of attainment (證相, refers to the state of attaining samadhi), which are also divided into six aspects: first, formally explain the signs of attainment; second, explain the limbs (支, refers to the components of samadhi); third, explain the essence and function (體用, refers to the essence and function of samadhi); fourth, explain the shallowness and depth (淺深, refers to the depth of samadhi); fifth, explain the progress and regress (進退, refers to the progress and regress of samadhi); and sixth, explain the merits (功德, refers to the benefits of samadhi). First, explain the signs of attainment: the practitioner is already wholeheartedly focused.

加功不已。其心任運住在緣中於后。忽然真實定發。不見有無相貌。泯然寂絕心無動搖。恬然清凈如涅槃相。是定微妙三界無過。外道證之謂是中道實相涅槃常樂我凈。愛著是法更不修習。彼若正觀如步屈蟲行至樹表。更不復進到退回還。如經中說。凡夫證此定法如繩系鳥繩盡則還。已其不知四陰和合而有自性。然其雖無粗煩惱。而亦成就十種細煩惱。以不知故謂是真實。外道入此定中不見有無。而覺有能知非有非無之心。即計此心謂是真神不滅。故言神至細不破神能知。若佛弟子知是四陰和合而有虛誑不實是中心想故。知無別神知。複次前虛空處破色故說空。識處破空故說識。說識為有想不用處破識故無識。說無識為無想。今此定破無所有說非無想故。言非有想非無想。此定於世間中沉浮等故。智定空有均平。是定安隱於世間中最為尊勝。等智所不能破。故數人言一常有漏。複次無想有三義。一無想天定。二非有想非無想定。三滅受想定無方便外道。滅心入無想天定。有方便凡夫外道。滅心入非有想非無想定。佛弟子滅心入滅受想定。問曰無所有處亦名無想定。何故不入三種滅心耶。答曰不善滅無所有中心數法故非妙。複次若在色界無想為極。若在無色界非有想非無想為極。若佛法中自有滅受想。不用處於三處中。

【現代漢語翻譯】現代漢語譯本精進不懈，他的心自然而然地安住在禪定之中。之後，忽然間真實的禪定生起，不見有或無的相貌，完全寂靜，內心沒有動搖，恬靜清凈如同涅槃的境界。這種禪定微妙無比，三界之內沒有能超過它的。外道如果證得這種禪定，就認為這是中道實相、涅槃常樂我凈的境界，貪愛執著這種境界，不再繼續修行。他們如果能正確地觀察，就像蠖蟲爬行到樹梢，不再前進而是退回。如同經中所說，凡夫證得這種禪定，就像用繩子拴住的鳥，繩子用盡了就飛回。因為他們不知道色、受、想、行四陰和合而有自性。雖然沒有粗重的煩惱，但也成就了十種細微的煩惱。因為不瞭解真相，所以認為這是真實的境界。外道進入這種禪定之中，不見有或無，卻覺得有一個能知非有非無的心。於是就認為這個心是真神，不會消滅，所以說神至極細微，不會被破壞，神能夠知覺。如果佛弟子知道這是四陰和合而有，虛妄不實，是中心所想，因此知道沒有另外一個能知的心。其次，前面的空無邊處，因為破除了色蘊所以說是空。識無邊處，因為破除了空無邊處所以說是識。說識無邊處為有想。無所有處，因為破除了識無邊處所以說是無識。說無識為無想。現在這個非想非非想定，破除了無所有處，所以說非無想，因此說非有想非無想。這種禪定在世間中沉浮不定，智慧和禪定、空和有，都處於均等的狀態。這種禪定安穩，在世間中最為尊勝，等同的智慧也不能夠破壞它。所以數論外道說這是常一、有漏的。再次，無想有三種含義：一是無想天定，二是非有想非無想定，三是滅受想定。沒有方便的外道，滅除心識進入無想天定。有方便的凡夫外道，滅除心識進入非有想非無想定。佛弟子滅除心識進入滅受想定。有人問：無所有處也叫做無想定，為什麼不列入這三種滅心之中呢？回答說：因為不能很好地滅除無所有處的心數法，所以不是微妙的。再次，如果在無色界中，無想天定最為殊勝。如果在非無色界中，非有想非無想定最為殊勝。如果在佛法中，自有滅受想定，不用依靠這三種境界。

【English Translation】 English version He continues to exert effort without ceasing. His mind naturally dwells in the object of meditation. Afterwards, suddenly, genuine samadhi (定, meditative concentration) arises. He sees no appearance of existence or non-existence. It is utterly tranquil and still, the mind without wavering, serene and pure like the state of Nirvana. This samadhi is subtle and wonderful, unsurpassed in the three realms. If non-Buddhists realize this, they consider it to be the Middle Way, the true mark of reality, Nirvana with permanence, bliss, self, and purity. They become attached to this state and cease further practice. If they were to observe correctly, it would be like a looper caterpillar crawling to the tip of a tree, no longer advancing but retreating. As it says in the sutra, ordinary people who realize this samadhi are like a bird tied with a rope; when the rope is exhausted, it returns. They do not know that the four skandhas (四陰, aggregates of existence) combine to create a self-nature. Although they are without coarse afflictions, they still accomplish ten subtle afflictions. Because they do not understand, they consider it to be the truth. Non-Buddhists who enter this samadhi do not see existence or non-existence, but they feel that there is a mind that can know neither existence nor non-existence. They immediately consider this mind to be a true, imperishable spirit. Therefore, they say that the spirit is extremely subtle and cannot be destroyed; the spirit can know. If Buddhist disciples know that this is the combination of the four skandhas, illusory and unreal, it is a thought in the mind. Therefore, they know that there is no separate knowing spirit. Furthermore, the Formless Realm of Infinite Space (虛空處) is said to be 'empty' because it destroys form. The Formless Realm of Infinite Consciousness (識處) is said to be 'consciousness' because it destroys the Realm of Infinite Space. Saying that the Realm of Infinite Consciousness has thought. The Realm of Nothingness (無所有處) destroys consciousness, so it is without consciousness. Saying that without consciousness is without thought. Now, this state of Neither Perception Nor Non-Perception (非有想非無想) destroys the Realm of Nothingness, so it is said to be not without thought. Therefore, it is said to be neither perception nor non-perception. This samadhi fluctuates in the world, so wisdom and samadhi, emptiness and existence, are equally balanced. This samadhi is peaceful and secure, the most venerable in the world, and cannot be destroyed by equal wisdom. Therefore, the Samkhya (數人) followers say that it is permanent, singular, and with outflows (有漏). Again, 'without thought' has three meanings: first, the samadhi of the Heaven of Non-Perception (無想天定); second, the state of Neither Perception Nor Non-Perception; and third, the Cessation of Perception and Sensation (滅受想定). Non-Buddhists without skillful means extinguish the mind and enter the samadhi of the Heaven of Non-Perception. Ordinary non-Buddhists with skillful means extinguish the mind and enter the state of Neither Perception Nor Non-Perception. Buddhist disciples extinguish the mind and enter the Cessation of Perception and Sensation. Someone asks: The Realm of Nothingness is also called 'without thought,' so why is it not included among these three kinds of mind-cessation? The answer is: Because it cannot skillfully extinguish the mental functions of the Realm of Nothingness, it is not subtle. Again, in the Formless Realm, the samadhi of the Heaven of Non-Perception is the most supreme. In the Non-Formless Realm, the state of Neither Perception Nor Non-Perception is the most supreme. In the Buddha-dharma, there is the Cessation of Perception and Sensation, so there is no need to rely on these three states.

皆非勝定故不取也。第二明支。三體用。四淺深。五進退六功德。義類前可知。般若滅一切法而能生一切法。如從初禪來滅憂。乃至非想非非想滅不用處之想。皆是般若中前方便。滅諸法為入空。以其滅諸法故能生后勝法故般若能生萬法故。此十二門禪皆般若氣分所攝。問曰菩薩行菩提道。入實相空尚不得空。今云何隨此不實顛倒之空分。別有四耶。答曰如釋論解四空義中說。與諸法實相共智慧行。是四無色中。無有顛倒。是摩訶衍中四無色。問曰何等是諸法實相智。答曰諸法自性空是。問曰色法和合分別因緣故空。此無色中雲何空。答曰色是眼見耳聞粗事能令空。何況不可見無有對。不覺苦樂而不空耶。複次色分別乃至微塵皆散滅歸空。是心心數法在日月時節。乃至一念中不可得。是名真實四無色空義。菩薩如是知已。亦能分別種種諸相。以大悲方便為一切眾生故。行而不著。以此功德迴向菩提具一切佛法普施眾生。即是行菩薩道也。

釋禪波羅蜜次第法門卷第六大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第七

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之三(修證亦有漏亦無漏禪)

今約三

【現代漢語翻譯】現代漢語譯本：因為它們都不是殊勝的禪定，所以不選取。第二是說明禪支，第三是體和用，第四是淺和深，第五是進和退，第六是功德。這些義理類別前面已經可以瞭解了。《般若經》能滅除一切法，卻又能生出一切法，如同從初禪開始滅除憂愁，乃至非想非非想處滅除不用之處的想念，這些都是般若中的方便法門。滅除諸法是爲了進入空性，因為滅除了諸法，所以能生出後來的殊勝之法，因此般若能生出萬法。這十二門禪都屬於般若的氣分所攝。有人問：菩薩行菩提道，進入實相空性尚且不能得到空性，現在怎麼能隨順這不真實的顛倒空分，另外有四種空定呢？回答說：如同《釋論》解釋四空義中所說，與諸法實相共同以智慧行事，這就是四無色定中沒有顛倒之處。這是摩訶衍（Mahāyāna，大乘）中的四無色定。有人問：什麼是諸法實相智？回答說：諸法自性空就是。有人問：色法和合，通過分別因緣所以是空，這無色中又如何是空呢？回答說：色是眼睛能見、耳朵能聽的粗顯事物，尚且能被視為空性，何況是不可見、沒有對立、不覺苦樂的無色法，難道不能是空性嗎？再次，色法分別乃至微塵，都會散滅歸於空性。而心和心數法存在於日月時節，乃至一念之中都不可得，這叫做真實的四無色空義。菩薩像這樣瞭解之後，也能分別種種諸相，以大悲方便爲了所有眾生，修行而不執著。用這種功德迴向菩提，具足一切佛法，普遍施予眾生，這就是行菩薩道。

《釋禪波羅蜜次第法門》卷第六大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第七

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

《釋禪波羅蜜修證》第七之三（修證亦有漏亦無漏禪）

現在約三

【English Translation】 English version: They are not taken because they are not superior samādhi. Secondly, the branches are explained. Thirdly, the substance and function. Fourthly, the shallow and deep. Fifthly, the progress and regress. Sixthly, the merits and virtues. The categories of meaning can be understood from the previous explanations. The Prajñā (wisdom) extinguishes all dharmas (phenomena) but can generate all dharmas. For example, from the first dhyāna (meditative state) onwards, it extinguishes sorrow, and even in the realm of neither perception nor non-perception, it extinguishes the thought of the realm of no-thingness. These are all preliminary expedient means in Prajñā. Extinguishing all dharmas is to enter emptiness. Because it extinguishes all dharmas, it can generate later superior dharmas. Therefore, Prajñā can generate all dharmas. These twelve gates of dhyāna are all included in the essence of Prajñā. Someone asks: When a Bodhisattva (enlightenment being) practices the path of Bodhi (enlightenment) and enters the emptiness of reality, they still cannot attain emptiness. How can they follow this unreal and inverted aspect of emptiness and separately have four arūpa-samāpatti (formless attainments)? The answer is: As explained in the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) regarding the meaning of the four emptinesses, acting with wisdom together with the reality of all dharmas, these are the four formless realms in which there is no inversion. These are the four formless realms in Mahāyāna (Great Vehicle). Someone asks: What is the wisdom of the reality of all dharmas? The answer is: The self-nature of all dharmas is emptiness. Someone asks: Form dharmas combine and are empty due to distinguishing causes and conditions. How is there emptiness in these formless realms? The answer is: Form is a coarse matter that can be seen by the eyes and heard by the ears, and it can be made empty. How much more so for the invisible, without opposition, not feeling suffering or joy, formless dharmas, can they not be empty? Furthermore, form is distinguished even down to the dust particles, all scattered and returning to emptiness. The mind and mental functions are in the sun, moon, seasons, and even in a single thought, they cannot be obtained. This is called the true meaning of the four formless emptinesses. When a Bodhisattva knows this, they can also distinguish various characteristics, and with great compassion and skillful means, for the sake of all sentient beings, they practice without attachment. Using this merit to dedicate towards Bodhi, fully possessing all the Buddha-dharmas, universally bestowing them upon sentient beings, this is practicing the Bodhisattva path.

Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of the Dhyana Paramita) Volume 6 Taisho Tripitaka Volume 46 No. 1916 Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of the Dhyana Paramita)

Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of the Dhyana Paramita) Volume 7

Said by Great Master Zhiyi of the Sui Tiantai School

Recorded by Disciple Fashhen

Revised by Disciple Guanding

Shì Chán Bōluómì Xiūzhèng (Explanation of the Practice and Realization of Dhyana Paramita) Seventh of Three (Practice and Realization of Dhyana with Afflictions and Without Afflictions)

Now about three

種法門。以辯亦有漏亦無漏禪。一者六妙門。二者十六特勝。三者通明觀。此三法門亦得說為凈禪。此中明凈禪與阿毗曇有小異淺深位次。並如前第五卷中說。但教門分一息道立三種禪為化眾生。今須略推此教意。多是對三種人根性不同。一者自有眾生慧性多而定性少。為說六妙門。六妙門中慧性多故。于欲界初禪中即能發無漏。此未必至上地諸禪也。二者自有眾生定根多而慧性少。為說十六特勝。慧根性少故下地不即發無漏。定性多故以具上地諸禪方得修道。三者自有眾生定慧根性等為說通明。通明者。亦具根本禪而觀慧巧細。從於下地乃至上地皆能發無漏也。此是隨機之說。若隨對治則與此相違。如前五門中意可解。初釋六妙門為三。一者釋名。二辨位次。三明修證。第一釋名者。所言六妙門者。一數二隨三止四觀五還六凈。通稱六妙門者。妙名涅槃。此之妙法能通至涅槃故名妙門。亦名六妙門。此六妙門。三是定法。三是慧法。定愛慧策亦有漏亦無漏義在於此。二辨次位者。此六妙門位即無定。所以者何。若於欲界未到地中巧行六法。第六凈心成就即發三乘無漏。況復進得上地諸禪而不疾證道。雖此與前有異。是以瑞應經云。因此六法游止三四。出生十二。此而推之故知此六妙門位則不必定耳。三明修證者。若

【現代漢語翻譯】現代漢語譯本：關於修習法門，通過辨析，有有漏禪和無漏禪。一是六妙門（Six Subtle Doors，指六種修行方法），二是十六特勝（Sixteen Special Insights，指十六種特殊的觀禪方法），三是通明觀（All-Illuminating Contemplation，指一種能使智慧通達明亮的觀禪方法）。這三種法門也可以說是凈禪（Pure Dhyana，指清凈的禪定）。其中，明凈禪（Illuminating Pure Dhyana）與阿毗曇（Abhidhamma，論藏）在深淺層次上略有不同，具體內容如前第五卷所述。但教門（teaching tradition）將一息道（one breath path）分為三種禪，是爲了教化眾生。現在需要簡要推究這種教義的含義，主要是針對三種不同根性的眾生。一是有些眾生慧性多而定性少，為他們講說六妙門。因為六妙門中慧性較多，所以在欲界（Desire Realm）初禪（First Dhyana）中就能引發無漏（Anasrava，無煩惱）。這未必需要達到上地諸禪（higher level Dhyanas）。二是有些眾生定根多而慧性少，為他們講說十六特勝。因為慧根性少，所以在下地不能立即引發無漏。因為定性多，所以需要具備上地諸禪才能修道。三是有些眾生定慧根性相等，為他們講說通明觀。通明觀，也具備根本禪（foundational Dhyana），而且觀慧巧妙細緻，從下地乃至上地都能引發無漏。這是隨機應機的說法。如果隨對治（antidote）之法，則與此相反，如前五門中的意思可以理解。首先解釋六妙門，分為三部分：一是解釋名稱，二是辨別位次，三是闡明修證。第一，解釋名稱，所說的六妙門，一是數（counting），二是隨（following），三是止（stopping），四是觀（observing），五是還（returning），六是凈（purifying）。總稱為六妙門，妙（subtle）指的是涅槃（Nirvana）。這微妙之法能夠通往涅槃，所以稱為妙門。也稱為六妙門。這六妙門，三種是定法（concentration practices），三種是慧法（wisdom practices）。定能生愛，慧能策進，有有漏也有無漏的含義就在於此。第二，辨別次位，這六妙門的位次沒有固定。為什麼呢？如果在欲界未到地（realm of desire not yet arrived）中巧妙地運用這六種方法，第六凈心（purified mind）成就，就能引發三乘（Three Vehicles）的無漏。更何況進一步達到上地諸禪，而不迅速證道呢？雖然這與前面有所不同，所以《瑞應經》（Auspicious Responses Sutra）說，因此六法游止三四，出生十二。由此推斷，就知道這六妙門的位次不必是固定的。第三，闡明修證，如果...

【English Translation】 English version: Regarding the cultivation of Dharma methods, through discernment, there are both defiled (with outflows) and undefiled (without outflows) Dhyanas. First is the Six Subtle Doors (six methods of practice), second is the Sixteen Special Insights (sixteen special methods of contemplation), and third is the All-Illuminating Contemplation (a contemplation method that illuminates wisdom). These three Dharma methods can also be described as Pure Dhyana. Among them, the Illuminating Pure Dhyana differs slightly from the Abhidhamma in terms of depth and levels, as described in the previous fifth volume. However, the teaching tradition divides the one breath path into three types of Dhyana in order to teach sentient beings. Now, it is necessary to briefly investigate the meaning of this teaching, which is mainly aimed at three types of sentient beings with different dispositions. First, there are sentient beings whose wisdom nature is abundant but whose concentration nature is lacking. For them, the Six Subtle Doors are taught. Because there is more wisdom nature in the Six Subtle Doors, they can generate undefiled (Anasrava) qualities in the First Dhyana of the Desire Realm. This does not necessarily require reaching the higher level Dhyanas. Second, there are sentient beings whose concentration root is abundant but whose wisdom nature is lacking. For them, the Sixteen Special Insights are taught. Because the wisdom root is lacking, they cannot immediately generate undefiled qualities in the lower realms. Because the concentration nature is abundant, they need to possess the higher level Dhyanas in order to cultivate the path. Third, there are sentient beings whose concentration and wisdom roots are equal. For them, the All-Illuminating Contemplation is taught. The All-Illuminating Contemplation also possesses foundational Dhyana, and the wisdom of contemplation is skillful and subtle. From the lower realms to the higher realms, it can generate undefiled qualities. This is a teaching that adapts to the individual. If it follows the antidotes, it will be contrary to this, as the meaning in the previous five doors can be understood. First, explaining the Six Subtle Doors, it is divided into three parts: first, explaining the name; second, distinguishing the levels; and third, clarifying the cultivation and realization. First, explaining the name, the Six Subtle Doors are: first, counting; second, following; third, stopping; fourth, observing; fifth, returning; and sixth, purifying. Collectively, they are called the Six Subtle Doors. 'Subtle' refers to Nirvana. This subtle Dharma can lead to Nirvana, so it is called the Subtle Door. It is also called the Six Subtle Doors. Among these Six Subtle Doors, three are concentration practices, and three are wisdom practices. Concentration generates love, and wisdom encourages progress. The meaning of both defiled and undefiled lies in this. Second, distinguishing the levels, the levels of these Six Subtle Doors are not fixed. Why? If one skillfully practices these six methods in the realm of desire not yet arrived, and the sixth, purified mind, is achieved, one can generate the undefiled qualities of the Three Vehicles. How much more so if one further attains the higher level Dhyanas and does not quickly realize the path? Although this is different from the previous, the Auspicious Responses Sutra says, 'Therefore, these six methods roam and stop at three or four, giving birth to twelve.' From this, it can be inferred that the levels of these Six Subtle Doors do not necessarily have to be fixed. Third, clarifying the cultivation and realization, if...

廣明此六法修證則諸禪皆屬六妙門攝。今但取次第相生入道之正要。以明六妙修證之相。今明修證六妙門開為十二門也。所以者何。如數有二種。一者修數。二者數相應。乃至修凈與相應亦如是。今約修證分別有十二門。一修數。二與數相應。一者修數。行者調和氣息不澀不滑安詳徐數。從一至十攝心在數不令馳散。是名修數。二與數相應者。覺心任運從一至十不加功力。心息自住息既虛凝心相漸細患數為粗意不欲數。爾時行者應當放數修隨。隨亦有二種。一者修隨。二者與隨相應修隨者。舍數法一心依隨息之出入。心住息緣無分散意是名修隨。二者與隨相應。心既漸細覺息長短遍身入出息任運相依意慮怡然凝靜是名與隨相應。覺隨為粗心厭欲舍。如人疲極欲眠不樂眾務爾時行者應當舍隨修止。止有二種。一者修止。二與止相應。修止者三止之中但用制心止也。制心息諸緣慮不念數隨凝靜其心。是名修止。二與止相應者。自覺身心泯然入定。不見內外相貌。如欲界未到地等定法持心任運不動。行者爾時即作是念。今此三昧雖復寂靜而無慧方便不能破壞生死。復作是念。今此定者皆屬因緣。陰入界法和合而有虛誑不實。我今不覺應須照了。作是念已即不著止。起觀分別亦有二種。一者修觀。二者與觀相應。一修觀者。觀

【現代漢語翻譯】現代漢語譯本廣明，如果用這六種方法來修行和證悟，那麼所有的禪定都屬於六妙門所包含的範圍。現在只選取次第相生、進入正道的關鍵，來闡明六妙修證的形態。現在說明修證六妙門可以展開為十二個門。為什麼這麼說呢？比如，數息有二種：一是修數，二是與數相應。乃至修凈與相應也是這樣。現在根據修證來區分，共有十二個門。一是修數，二是與數相應。所謂修數，修行者調和氣息，不澀不滑，安詳緩慢地數息，從一數到十，收攝心念專注于數息，不讓它散亂。這叫做修數。所謂與數相應，覺察到心念自然而然地從一數到十，不加任何功力，心念和氣息自然安住。氣息已經虛靜凝聚，心念的相貌也逐漸變得細微，（修行者）覺得數息粗糙，心裡不想再數。這時，修行者應當放下數息，修習隨息。隨息也有二種：一是修隨，二是與隨相應。所謂修隨，捨棄數息的方法，一心依隨氣息的出入，心念安住在氣息的緣起上，沒有分散的意念。這叫做修隨。所謂與隨相應，心念已經逐漸細微，覺察到氣息的長短，遍及全身的出入，氣息自然而然地相互依存，意念安適恬然，凝聚平靜。這叫做與隨相應。（修行者）覺得隨息粗糙，心裡厭倦想要捨棄，就像人疲憊到了極點想要睡覺，不喜歡做任何事情一樣。這時，修行者應當捨棄隨息，修習止。止也有二種：一是修止，二是與止相應。所謂修止，在三種止的方法中，只用制心止。制止心念，停止各種緣慮，不念數息和隨息，凝聚平靜自己的心念。這叫做修止。所謂與止相應，自覺身心泯然，進入禪定，不見內外相貌，就像欲界未到地等禪定一樣，保持心念自然不動。修行者這時就產生這樣的念頭：『現在這種三昧雖然寂靜，但是沒有智慧方便，不能夠破壞生死。』又產生這樣的念頭：『現在這種禪定都屬於因緣，是陰（蘊）、入（處）、界（界）等法和合而有的，虛妄不實。我現在不覺悟，應當需要觀照明白。』產生這樣的念頭后，就不執著于止，開始修習觀。觀也有二種：一是修觀，二是與觀相應。所謂修觀，就是觀想。 English version Guangming, if these six methods are cultivated and realized, then all the dhyanas (meditative states) are included within the scope of the Six Subtle Doors (Liu Miao Men). Now, we will only select the essential points of sequential arising and entering the path to clarify the aspects of cultivating and realizing the Six Subtle Doors. Now, it is explained that the cultivation and realization of the Six Subtle Doors can be expanded into twelve doors. Why is this so? For example, counting breaths has two types: first, cultivating counting (xiu shu), and second, corresponding with counting (shu xiang ying). Even cultivating purity (xiu jing) and corresponding with it are the same. Now, based on cultivation and realization, there are twelve doors in total. First, cultivating counting; second, corresponding with counting. What is meant by cultivating counting? The practitioner harmonizes the breath, making it neither rough nor smooth, and counts slowly and peacefully from one to ten, gathering the mind and focusing on counting, not allowing it to wander. This is called cultivating counting. What is meant by corresponding with counting? Perceiving that the mind naturally counts from one to ten without any effort, the mind and breath naturally abide. The breath has already become empty and concentrated, and the appearance of the mind gradually becomes subtle. (The practitioner) feels that counting is coarse and does not want to count anymore. At this time, the practitioner should let go of counting and cultivate following (sui). Following also has two types: first, cultivating following; second, corresponding with following. What is meant by cultivating following? Abandoning the method of counting, one wholeheartedly relies on the in-and-out breath, the mind abides on the arising of the breath, without scattered thoughts. This is called cultivating following. What is meant by corresponding with following? The mind has already gradually become subtle, perceiving the length of the breath, pervading the entire body's in-and-out breath, the breaths naturally depend on each other, the mind is comfortable and serene, concentrated and peaceful. This is called corresponding with following. (The practitioner) feels that following is coarse, and the mind is weary and wants to abandon it, just like a person who is extremely tired and wants to sleep, disliking to do anything. At this time, the practitioner should abandon following and cultivate cessation (zhi). Cessation also has two types: first, cultivating cessation; second, corresponding with cessation. What is meant by cultivating cessation? Among the three methods of cessation, only the cessation of controlling the mind (zhi xin zhi) is used. Controlling the mind, stopping all conditioned thoughts, not thinking about counting and following, concentrating and calming one's mind. This is called cultivating cessation. What is meant by corresponding with cessation? One consciously feels that the body and mind are extinguished, entering samadhi (meditative state), not seeing internal or external appearances, just like the samadhi of the Unreached Realm of Desire (yu jie wei dao di) and other samadhis, maintaining the mind naturally without moving. The practitioner then generates this thought: 'Although this samadhi is now peaceful, it does not have the wisdom and skillful means to destroy birth and death.' And generates this thought: 'This samadhi now belongs to conditions, it is the combination of skandhas (yin), entrances (ru), realms (jie), etc., which is false and unreal. If I do not awaken now, I should contemplate and understand.' After generating this thought, one does not cling to cessation and begins to cultivate contemplation (guan). Contemplation also has two types: first, cultivating contemplation; second, corresponding with contemplation. What is meant by cultivating contemplation? It is contemplating.

【English Translation】 English version Guangming, if these six methods are cultivated and realized, then all the dhyanas (meditative states) are included within the scope of the Six Subtle Doors (Liu Miao Men). Now, we will only select the essential points of sequential arising and entering the path to clarify the aspects of cultivating and realizing the Six Subtle Doors. Now, it is explained that the cultivation and realization of the Six Subtle Doors can be expanded into twelve doors. Why is this so? For example, counting breaths has two types: first, cultivating counting (xiu shu), and second, corresponding with counting (shu xiang ying). Even cultivating purity (xiu jing) and corresponding with it are the same. Now, based on cultivation and realization, there are twelve doors in total. First, cultivating counting; second, corresponding with counting. What is meant by cultivating counting? The practitioner harmonizes the breath, making it neither rough nor smooth, and counts slowly and peacefully from one to ten, gathering the mind and focusing on counting, not allowing it to wander. This is called cultivating counting. What is meant by corresponding with counting? Perceiving that the mind naturally counts from one to ten without any effort, the mind and breath naturally abide. The breath has already become empty and concentrated, and the appearance of the mind gradually becomes subtle. (The practitioner) feels that counting is coarse and does not want to count anymore. At this time, the practitioner should let go of counting and cultivate following (sui). Following also has two types: first, cultivating following; second, corresponding with following. What is meant by cultivating following? Abandoning the method of counting, one wholeheartedly relies on the in-and-out breath, the mind abides on the arising of the breath, without scattered thoughts. This is called cultivating following. What is meant by corresponding with following? The mind has already gradually become subtle, perceiving the length of the breath, pervading the entire body's in-and-out breath, the breaths naturally depend on each other, the mind is comfortable and serene, concentrated and peaceful. This is called corresponding with following. (The practitioner) feels that following is coarse, and the mind is weary and wants to abandon it, just like a person who is extremely tired and wants to sleep, disliking to do anything. At this time, the practitioner should abandon following and cultivate cessation (zhi). Cessation also has two types: first, cultivating cessation; second, corresponding with cessation. What is meant by cultivating cessation? Among the three methods of cessation, only the cessation of controlling the mind (zhi xin zhi) is used. Controlling the mind, stopping all conditioned thoughts, not thinking about counting and following, concentrating and calming one's mind. This is called cultivating cessation. What is meant by corresponding with cessation? One consciously feels that the body and mind are extinguished, entering samadhi (meditative state), not seeing internal or external appearances, just like the samadhi of the Unreached Realm of Desire (yu jie wei dao di) and other samadhis, maintaining the mind naturally without moving. The practitioner then generates this thought: 'Although this samadhi is now peaceful, it does not have the wisdom and skillful means to destroy birth and death.' And generates this thought: 'This samadhi now belongs to conditions, it is the combination of skandhas (yin), entrances (ru), realms (jie), etc., which is false and unreal. If I do not awaken now, I should contemplate and understand.' After generating this thought, one does not cling to cessation and begins to cultivate contemplation (guan). Contemplation also has two types: first, cultivating contemplation; second, corresponding with contemplation. What is meant by cultivating contemplation? It is contemplating.

有三種。一者慧行觀。觀真之慧。二者得解觀。即假想觀。三者實觀。如事而觀也。今此六妙門十六特勝通明等並正用實觀成就。然後用慧行觀觀理入道。所以者何。名實者如眾生一期。果報實有四大不凈三十六物所成。但以無明覆蔽心眼不開明。則不依實而見。若能審諦觀察心眼開明依實而見。故名實慧行觀。及得解觀在下四諦十二因緣九想背舍等中當廣分別。云何修習實觀。行者于定心中以心眼諦觀此身中細微入出息想如空中風。皮筋骨肉三十六物如芭蕉不實。內外不凈甚可厭惡。復觀定中喜樂等受悉有破壞之相是苦非樂。又觀定中心識無常生滅剎那不住無可著處。復觀定中善惡等法。悉屬因緣皆無自性。如是觀時能破四倒不得人我。定何所依是名修觀。二與觀相應者。如是觀時覺息入出遍諸毛孔。心眼開明徹見內三十六物及諸蟲戶內外不凈。眾苦逼迫剎那變易一切諸法悉無自性心生悲喜無所依倚。得四念處破四顛倒。是名與觀相應。觀解既發心緣觀境。分別破析覺念流動非真實道爾時應當舍觀修還還亦有二。一者修習還。二者與還相應。一修習還者。既知觀從心發。若隨析境此則不會本源。應當返觀此心者從何而生。為從觀心生為從非觀心生。若從觀心生則先已有觀今實不爾所以者何。數隨止等三法之中未有觀

故。若非觀心生不觀心為滅生為不滅生。若不滅生即二心並。若是滅法已謝不能生現在。若言亦滅亦不滅生。乃至非滅非不滅生。皆不可得。當知觀心本自不生不生故不有不有故即空。空無觀心若無觀心豈有觀境。境智雙忘還源之要是名修還。二與還相應者。心慧開發不加功力。任運自能破析返本還源。是名與還相應。既相應已行者當知。若離境智欲歸無境智。不離境智縛心隨二邊故。爾時當舍還安心凈道亦有二。一者修凈。二者與凈相應。一修凈者。知色凈故不起妄想分別。受想行識亦復如是。息妄想垢息分別垢息取我垢是名修凈。舉要言之若能心如本凈。名為修凈。亦不得能所修及凈不凈。是名修凈。二與凈相應者。作是修時豁然心慧相應。無礙方便任運開發三昧正受心無依倚。證凈亦有二。一者相似證。五方便相似無漏慧發。二者真實證。苦法忍乃至第九無礙道等三乘真無漏慧發也。三界垢盡故名證凈。複次觀眾生空故名為觀觀實法空故名為還。觀平等空故名為凈。複次空三昧相應故名為觀無相三昧相應故名為還。無作三昧相應故名為凈。複次一切外觀名為觀。一切內觀名為還。一切非內非外觀名為凈。故先尼梵志言。非內觀故得是智慧。非外觀故得是智慧。亦不無觀故得是智慧。複次菩薩從假入空觀故名為觀

【現代漢語翻譯】現代漢語譯本：因此，如果不是觀心而生，那麼是觀心滅時而生，還是不滅時而生？如果是不滅時而生，那就是兩個心同時存在。如果是滅法，已經消逝，不能生起現在。如果說亦滅亦不滅而生，乃至非滅非不滅而生，都是不可能的。應當知道觀心本來就不生，不生所以不存在，不存在所以就是空。空無觀心，如果沒有觀心，哪裡會有觀境？境和智都忘卻，迴歸本源，這叫做修還。二與還相應，是指心慧開發，不用額外功力，自然而然就能破除分析，返回本源，這叫做與還相應。既然已經相應，修行人應當知道，如果離開境智想要歸於沒有境智，或者不離開境智，心就會被束縛，跟隨二邊。這時應當捨棄還，安心於凈。道也有二種，一是修凈，二是與凈相應。一是修凈，是指知道色是清凈的，所以不生起妄想分別，受、想、行、識也是如此。止息妄想的垢染，止息分別的垢染，止息執取我的垢染，這叫做修凈。總而言之，如果能使心如本來的清凈，就叫做修凈。也不執著能修、所修以及凈與不凈，這叫做修凈。二是與凈相應，是指在做這種修行時，忽然心和智慧相應，無礙的方便自然而然地開發，進入三昧正受，心無所依倚。證凈也有兩種，一是相似證，五方便的相似無漏智慧生髮。二是真實證，苦法忍乃至第九無礙道等三乘的真實無漏智慧生髮。三界的垢染都盡了，所以叫做證凈。再次，觀察眾生是空性的，叫做觀；觀察實法是空性的，叫做還；觀察平等是空性的，叫做凈。再次，與空三昧相應，叫做觀；與無相三昧相應，叫做還；與無作三昧相應，叫做凈。再次，一切向外觀看，叫做觀；一切向內觀看，叫做還；一切非內非外觀看，叫做凈。所以先尼梵志說，不是因為向內觀看而得到這種智慧，不是因為向外觀看而得到這種智慧，也不是因為不觀看而得到這種智慧。再次，菩薩從假入空，觀想空性，所以叫做觀。

【English Translation】 English version: Therefore, if it is not born from observing the mind, is it born when observing the mind ceases, or when it does not cease? If it is born when it does not cease, then the two minds exist simultaneously. If it is a Dharma of cessation, having already passed, it cannot give rise to the present. If it is said that it is born from both cessation and non-cessation, or even from neither cessation nor non-cessation, all are unattainable. It should be known that the observing mind is originally unborn; because it is unborn, it does not exist; because it does not exist, it is emptiness. Emptiness is without an observing mind; if there is no observing mind, where would there be an observed object? Both object and wisdom are forgotten, returning to the source; this is called 'cultivating return' (Huan). 'Two corresponding with return' means that the wisdom of the mind develops, without adding extra effort, naturally and spontaneously able to break down and analyze, returning to the source; this is called 'corresponding with return'. Since there is already correspondence, the practitioner should know that if one leaves object and wisdom, wanting to return to no object and wisdom, or if one does not leave object and wisdom, the mind will be bound, following the two extremes. At this time, one should abandon return and settle the mind in purity. The path also has two aspects: one is cultivating purity (Jing), and the other is corresponding with purity. One is cultivating purity, which means knowing that form (色, Se) is pure, so one does not give rise to deluded thoughts and discriminations; the same is true for feeling (受, Shou), perception (想, Xiang), volition (行, Xing), and consciousness (識, Shi). Ceasing the defilements of deluded thoughts, ceasing the defilements of discriminations, ceasing the defilements of grasping at self; this is called cultivating purity. In short, if one can make the mind like its original purity, it is called cultivating purity. Also, one does not cling to the able to cultivate, the cultivated, and purity or impurity; this is called cultivating purity. Two is corresponding with purity, which means that when doing this cultivation, suddenly the mind and wisdom correspond, unobstructed skillful means naturally and spontaneously develop, entering Samadhi (三昧, Sanmei) and right concentration (正受, Zhengshou), the mind without reliance. There are also two types of realizing purity: one is similar realization, where the similar non-outflow wisdom of the five expedient means arises. The other is true realization, where the true non-outflow wisdom of the Three Vehicles (三乘, Sancheng), such as the forbearance of suffering Dharma (苦法忍, Kufaren) up to the ninth unobstructed path, arises. The defilements of the Three Realms (三界, Sanjie) are exhausted, so it is called realizing purity. Furthermore, observing that sentient beings are empty is called 'observing' (觀, Guan); observing that real Dharmas are empty is called 'returning' (還, Huan); observing that equality is empty is called 'purity' (凈, Jing). Furthermore, corresponding with the emptiness Samadhi is called 'observing'; corresponding with the signless Samadhi (無相三昧, Wuxiang Sanmei) is called 'returning'; corresponding with the wishless Samadhi (無作三昧, Wuzuo Sanmei) is called 'purity'. Furthermore, all outward observation is called 'observing'; all inward observation is called 'returning'; all non-inward and non-outward observation is called 'purity'. Therefore, the Sani Brahman (先尼梵志, Xiani Fanzhi) said, 'It is not because of inward observation that this wisdom is attained, it is not because of outward observation that this wisdom is attained, nor is it because of no observation that this wisdom is attained.' Furthermore, the Bodhisattva (菩薩, Pusa) enters emptiness from the provisional, contemplating emptiness, so it is called 'observing'.

。從空入假觀故名為還。空假一心觀故名為凈。若能如是修者。當知六妙門即是摩訶衍。複次三世諸佛入道之初。先以六妙門為本。如釋迦初詣道樹即內思安般。一數二隨三止四觀五還六凈。游止三四出生十二。因此證一切法門降魔成道。當知菩薩善入六妙門即能具一切佛法故。六妙門即是菩薩摩訶衍。今欲更論餘事故略說不具足也。次釋十六特勝即開為三意。一釋名。二明觀門制立不同。三明修證。第一釋名者。所言十六特勝者。一知息入。二知息出。三知息長短。四知息遍身。五除諸身行。六受喜。七受樂。八受諸心行九心作喜。十心作攝。十一心作解脫。十二觀無常。十三觀出散。十四觀欲。十五觀滅。十六觀棄捨。所以通名十六特勝者。十六即是數法。特勝者從因緣得名。如佛未出世時。外道等並已修得四禪四空。而無對治觀行故不出生死。如來成道初為拘鄰。及舍利弗等利根弟子。說四真諦即得道跡。復為摩訶迦葉絺那等。直聞四諦真理不悟。更說不凈觀法對治破諸煩惱。因此初明九想背舍等諸不凈觀禪。爾時修此觀者得道無量。復有一機眾生貪慾既薄。若厭惡心重作不凈觀即大生厭患。便增惡此身。無漏未發即顧人自害。此事如律文所明。佛因此告諸比丘舍不凈觀更修勝法法。名十六特勝修之可以得道。

【現代漢語翻譯】現代漢語譯本：從空入假觀，所以叫做『還』。空假一心觀，所以叫做『凈』。如果能夠這樣修習，應當知道六妙門就是摩訶衍（Mahayana，大乘）。再次，三世諸佛入道之初，都是以六妙門為根本。例如釋迦牟尼佛最初到菩提樹下，就內心思維安般（Anapana，入出息念）。一數、二隨、三止、四觀、五還、六凈。游止於三和四，出生十二種禪定。因此證悟一切法門，降伏魔怨，成就佛道。應當知道菩薩如果善於進入六妙門，就能具足一切佛法。所以，六妙門就是菩薩的摩訶衍。現在想要再討論其他事情，所以簡略地說，沒有完全詳盡。接下來解釋十六特勝，分為三個方面：一是解釋名稱，二是說明觀門建立的不同，三是說明修習和證悟。第一是解釋名稱。所說的十六特勝是：一、知息入；二、知息出；三、知息長短；四、知息遍身；五、除諸身行；六、受喜；七、受樂；八、受諸心行；九、心作喜；十、心作攝；十一、心作解脫；十二、觀無常；十三、觀出散；十四、觀欲；十五、觀滅；十六、觀棄捨。總稱為十六特勝的原因是，十六是計數的法門，『特勝』是從因緣而得名。例如佛陀未出世時，外道等都已經修得四禪四空，但是沒有對治的觀行，所以不能脫離生死。如來佛成道之初，為憍陳如（Kaundinya）和舍利弗（Sariputra）等利根弟子，宣說四真諦，他們就證得了道跡。又為摩訶迦葉（Mahakasyapa）、迦旃延（Katyayana）等，直接聽聞四諦真理卻不能領悟的弟子，進一步宣說不凈觀法，對治破除各種煩惱。因此最初闡明九想觀、背舍等各種不凈觀禪。當時修習這種觀法的人，得道者無數。又有一種根器的眾生，貪慾已經很薄弱，如果厭惡心很重，修習不凈觀就會大生厭患，進而憎惡自身，無漏智慧還未生起，就顧著自殘。這件事就像律文中說明的那樣。佛陀因此告訴各位比丘，捨棄不凈觀，改修殊勝的法門，名為十六特勝，修習它可以證得道果。

【English Translation】 English version: 'Returning' is named because of contemplating from emptiness entering provisionality. 'Purity' is named because of contemplating emptiness and provisionality as one mind. If one can cultivate in this way, one should know that the Six Wondrous Gates are the Mahayana (Mahayana, Great Vehicle). Furthermore, at the beginning of the path to enlightenment for all Buddhas of the three times, they first used the Six Wondrous Gates as the foundation. For example, when Shakyamuni Buddha first went to the Bodhi tree, he internally contemplated Anapana (Anapana, mindfulness of breathing). One, counting; two, following; three, stopping; four, observing; five, returning; six, purifying. Dwelling in stopping at three and four, giving rise to twelve kinds of samadhi. Therefore, he realized all Dharma gates, subdued demons, and attained Buddhahood. One should know that if a Bodhisattva skillfully enters the Six Wondrous Gates, he can possess all Buddha-Dharmas. Therefore, the Six Wondrous Gates are the Mahayana of the Bodhisattva. Now, wanting to discuss other matters, I will speak briefly and not completely exhaustively. Next, explaining the Sixteen Special Insights, it is divided into three aspects: first, explaining the names; second, clarifying the differences in the establishment of the contemplation gates; and third, clarifying the cultivation and realization. The first is explaining the names. The so-called Sixteen Special Insights are: one, knowing the breath entering; two, knowing the breath exiting; three, knowing the breath is long or short; four, knowing the breath pervades the body; five, eliminating all bodily activities; six, experiencing joy; seven, experiencing pleasure; eight, experiencing all mental activities; nine, the mind creating joy; ten, the mind creating concentration; eleven, the mind creating liberation; twelve, contemplating impermanence; thirteen, contemplating dissipation; fourteen, contemplating desire; fifteen, contemplating cessation; sixteen, contemplating abandonment. The reason for collectively calling them the Sixteen Special Insights is that sixteen is a method of counting, and 'Special Insights' is named from conditions. For example, before the Buddha appeared in the world, non-Buddhists had already cultivated the Four Dhyanas and Four Formless Realms, but without the contemplation practices to counteract afflictions, they could not escape birth and death. When the Tathagata Buddha first attained enlightenment, he spoke the Four Noble Truths for disciples with sharp faculties such as Kaundinya (Kaundinya) and Sariputra (Sariputra), and they attained the path. Furthermore, for disciples such as Mahakasyapa (Mahakasyapa) and Katyayana (Katyayana) who directly heard the truth of the Four Noble Truths but could not understand, he further explained the contemplation of impurity to counteract and break through various afflictions. Therefore, he initially elucidated the Nine Contemplations, the Eight Deliverances, and various contemplations of impurity. At that time, countless people who cultivated this contemplation attained the path. Furthermore, there was a type of being whose greed was already weak, and if their aversion was strong, cultivating the contemplation of impurity would greatly increase their aversion, leading to hatred of their own body. Before the unconditioned wisdom arose, they would be preoccupied with self-harm. This matter is as explained in the monastic code. Therefore, the Buddha told the monks to abandon the contemplation of impurity and instead cultivate a superior Dharma gate called the Sixteen Special Insights, cultivating which can lead to the attainment of the path.

此十六特勝有定有觀。是中具足諸禪。以喜樂等法愛養故則無自害之過。而有實觀觀察不著諸禪所以能發無漏。既進退從容不隨二邊亦能得道故名特勝。問若爾應在觀禪后說凈禪。何以故若取教門即在觀禪之後。若論行法既勝二邊亦應在後。答今明禪定力用淺深之相。非是對緣利物之時。所以者何。背舍勝處悉是得解之觀。觀力既能轉想轉心於斷結義強。今此特勝唯是實觀能是身內三十六物。力用劣弱不能疾斷結使。功德淺薄故應前說。複次若不凈觀散滅骨人。則不能得更觀身毛孔息出入相。若於實觀後轉作九想背舍等。則具足成就於義無失。複次大品經廣乘品觀於十六特勝。複次說九想背舍等諸觀禪此為明證不應生疑也。第二明觀門制立不同者解有二。一者有人云。此阿那波那等十六法對四念處。若約四念處而明。當知但在欲界未到地乃至初禪則具足也。欲至上地非為不得。但觀法式少不具足。如四禪既無出入息及喜樂等。若約息及喜欲明念處則不便也。上下類而可知。亦明對四念處復有二解不同。一師解云。前五對身。中三對受。次二對心。后五對法。此師明十六特勝自云依禪經中說。一觀入息至於氣滅。二觀出息止至於鼻端。三觀息長短若身不安。心多散亂則出入息俱短。若身安心靜則出入息俱長。四息遍身者

。形心既安則氣道無壅。如似飲氣既統遍身中。五除諸身行者。根受為心行覺觀為口行。出入息為身行。既息遍身中患彼覺動粗念除諸粗故。名除諸身行。此五屬身念處。受念處有三。謂粗息除故。身心安隱故。六受喜。七受樂者。雖有微喜樂能遍滿身識。既滿內心喜悅故名樂。八受諸心行者。既受樂在懷必有數法相隨倚心樂境故。名受諸心行。心念處有三。九心作喜者既止心一境未有慧解。必為沉心所覆沒。以喜舉之令不沉沒故名作喜。十心作攝者。喜心動散則發越過。常攝之令還不使馳散諸緣。故作攝十一心作解脫者。心不掉散均等無累故。名解脫。法念處有五。十二觀無常者。已得自在不為沉浮所敗。故能觀諸法無常唸唸生滅不可樂也。十三觀散壞者。此身不久當散壞。磨滅之法非真實有。十四觀離欲者。此身唯是苦本心欲離之故名離欲。十五觀滅者。是心住滅多諸過患不欲住故。十六觀棄捨者。觀此諸法皆是過患故名棄捨。此阿那波那等十六行是慧性。無一息入出而不覺故。彼師自云依經明十六特勝。今既未見經文。但述而不作亦未敢治定。次師別解云。若對四念處起十六行無往不爾。但分之不調如無漏十六行約四諦中。一諦下有四。四四十六。有漏亦復應爾。然約四念處中。說一念中有四。四四十六義亦然

。向言身念處有四。以除身行屬身者此義不然。何以故。若心息為身行者。如大集經說。息乃通於三行。非止屬身行。今正明身行者。如摩訶衍說。行名身業。今明善惡諸業皆從心生。身息是無知之法不能造善惡。但為行作緣。今身以心來受身令身有所造作。名為身。今明行破于受心即是破行也。故知此屬受念處。當知受中亦具四法也向言法中有五。觀無常屬法念處者。此亦不然。何以故。經中皆說觀心無常觀法無我。今明觀無常正是心念處也。此則一中各說有四。四四十六于義為便也。次第二師云。此十六法應須豎對諸禪八觀法相關故。所以者何。一知息入。二知息出者。此則對於數息。三知息長短者。對欲界定。四知息遍身者。對未到地定。五除諸身行者。對初覺支。六受喜。對初禪喜支。七心受樂。對初禪樂支。八受諸心行者。對初禪一心支。九心作喜。對二禪內凈喜支。十心作攝。對二禪一心支。十一心住解脫。對三禪樂支。十二觀無常。對四禪不動定。十三觀出散。對空處。十四觀離欲。對識處。十五觀滅。對不用處。十六觀棄捨。對非想非非想。處此則從初調心乃至發諸禪定明觀行具足此解為勝也。第三明修證者。所以心名修證者。即是作心修習心未相應證者。即是任運開發心得相應。既有三師制立觀法

【現代漢語翻譯】現代漢語譯本：關於身念處有四種的說法，認為去除身體的行為屬於身念處，這種說法是不對的。為什麼呢？如果呼吸是身體的行為，就像《大集經》所說，呼吸貫通於三種行為（身、口、意），不只是屬於身體的行為。現在要明確的是身體的行為，就像《摩訶衍》所說，行為指的是身體的業。現在要說明的是，一切善惡的業都從心生起，身體的呼吸是沒有知覺的，不能造作善惡，只是為行為提供條件。現在身體通過心來接受身體，使身體有所造作，這叫做身。現在要說明的是，破除行為就是破除接受，破除心也就是破除行為。所以，要知道這屬於受念處。應當知道，受念處中也具備四種法。關於法念處中有五種的說法，認為觀察無常屬於法念處，這也是不對的。為什麼呢？經典中都說觀察心是無常的，觀察法是無我的。現在要說明的是，觀察無常正是心念處。這樣，每一處中各自說有四種，四四十六種，在意義上是方便的。其次，第二位老師說，這十六種法應該豎向對應于各種禪定的八種觀法，因為它們是相關的。為什麼這樣說呢？一、知道氣息進入，二、知道氣息出去，這對應于數息。三、知道氣息長短，對應于欲界定。四、知道氣息遍佈全身，對應于未到地定。五、去除各種身體的行為，對應于初禪的覺支（Vitarka）。六、感受喜悅，對應于初禪的喜支（Priti）。七、心中感受快樂，對應于初禪的樂支（Sukha）。八、感受各種心的行為，對應于初禪的一心支（Ekagrata）。九、心中產生喜悅，對應於二禪的內凈喜支。十、心中進行攝持，對應於二禪的一心支。十一、心安住于解脫，對應於三禪的樂支。十二、觀察無常，對應於四禪的不動定。十三、觀察出散，對應于空無邊處（Akasanantyayatana）。十四、觀察離欲，對應于識無邊處（Vijnananantyayatana）。十五、觀察滅盡，對應于無所有處（Akincanyayatana）。十六、觀察捨棄，對應于非想非非想處（Naivasamjnanasamjnatayatana）。這樣，從最初調伏心，乃至開發各種禪定，說明觀行是具足的，這種解釋是更好的。第三位老師說明修證，為什麼心被稱為修證呢？就是作意心、修習心，還沒有相應；證，就是任運開發，心得相應。既然有三位老師制定了觀法。

【English Translation】 English version: Regarding the statement that there are four aspects of Kayanupassana (mindfulness of the body), and that removing bodily actions belongs to Kayanupassana, this is incorrect. Why? If breathing is a bodily action, as stated in the Mahasamghata Sutra, breathing pervades the three actions (body, speech, and mind), not just belonging to bodily action. Now, what needs to be clarified is bodily action, as stated in the Mahayana, where action refers to bodily karma. What needs to be explained now is that all good and evil karma arises from the mind. Bodily breathing is without awareness and cannot create good or evil; it merely provides conditions for action. Now, the body receives the body through the mind, enabling the body to perform actions, and this is called the body. What needs to be explained now is that eliminating action is eliminating acceptance, and eliminating the mind is eliminating action. Therefore, know that this belongs to Vedananupassana (mindfulness of feeling). It should be known that Vedananupassana also possesses four aspects. Regarding the statement that there are five aspects of Dhammanupassana (mindfulness of phenomena), and that observing impermanence belongs to Dhammanupassana, this is also incorrect. Why? The sutras all say to observe the impermanence of the mind and the non-self of phenomena. What needs to be explained now is that observing impermanence is precisely Cittanupassana (mindfulness of the mind). In this way, each aspect is said to have four aspects, making it sixteen in total, which is convenient in meaning. Secondly, the second teacher says that these sixteen aspects should be vertically aligned with the eight aspects of various dhyanas (meditative states) because they are related. Why is this so? First, knowing the breath entering; second, knowing the breath exiting; these correspond to Anapanasati (mindfulness of breathing). Third, knowing the length of the breath corresponds to the desire realm concentration (Kamavacara Samadhi). Fourth, knowing the breath pervading the whole body corresponds to the access concentration (Upacara Samadhi). Fifth, removing bodily actions corresponds to the Vitarka (initial application of thought) factor of the first Jhana. Sixth, experiencing joy corresponds to the Priti (joy) factor of the first Jhana. Seventh, experiencing happiness in the mind corresponds to the Sukha (happiness) factor of the first Jhana. Eighth, experiencing various mental actions corresponds to the Ekagrata (one-pointedness of mind) factor of the first Jhana. Ninth, generating joy in the mind corresponds to the inner purification and joy factor of the second Jhana. Tenth, focusing the mind corresponds to the Ekagrata factor of the second Jhana. Eleventh, the mind abiding in liberation corresponds to the Sukha factor of the third Jhana. Twelfth, observing impermanence corresponds to the immovability of the fourth Jhana. Thirteenth, observing scattering corresponds to the Akasanantyayatana (sphere of infinite space). Fourteenth, observing detachment corresponds to the Vijnananantyayatana (sphere of infinite consciousness). Fifteenth, observing cessation corresponds to the Akincanyayatana (sphere of nothingness). Sixteenth, observing abandonment corresponds to the Naivasamjnanasamjnatayatana (sphere of neither perception nor non-perception). In this way, from initially taming the mind to developing various dhyanas, it explains that the practice of contemplation is complete, and this explanation is better. The third teacher explains cultivation and realization. Why is the mind called cultivation and realization? It is the intentional mind, the cultivated mind, that has not yet corresponded; realization is the spontaneous development, where the mind corresponds. Since there are three teachers who have established the methods of contemplation.

不同。今亦修有證之異。但前師云。于欲界未到地及初禪中。約四念處明十六特勝。觀法大意亦不異。如前說六妙門中觀法而非無小小不同。而名目有異善尋配當其義可解。此則不煩別說修證也。今正明後師。豎對三界。明真特勝既上來未說此觀慧方法。今當出修證之相豎明修十六特勝者。一知息入。二知息出。此對代數息也。調息方法事事如前數息中說。行者既調息綿綿一心依隨於息。息若入時知從鼻端入至臍。若出時知從臍出至鼻。如是一心照息依隨不亂。爾時知息粗細之相。粗者知風喘氣為粗。細者知息相為細。若入息粗時即調之令細。是名知粗細相。譬如守門之人知門人出入亦知好人惡人。知好則進知惡則遮。複次知粗細者。入息則粗出息則細。何故爾。入氣利急故相粗出息澀遲故細。複次知輕重。知入息時輕出息時重。何以故入息既。在身內即令體輕。出息時身無風氣則覺身重。複次知澀滑。入息時滑出息時澀。何以故。息從外來風氣利故則滑。從內出吹內滓穢塞諸毛孔則澀。複次知冷暖。知入息時冷。知出息時暖。何以故。息從外來冷。氣而入故冷。息從內出吹內熱氣而出故暖。複次知久近。入息時近出息時久。何以故。息入既利則易盡故近。息出澀則難盡故久。復須覺知因出入息故。則有一切眾苦煩惱

【現代漢語翻譯】現代漢語譯本不同。現在也存在通過修行來驗證差異的方法。但之前的老師說，在欲界未到地以及初禪中，依據四念處闡明十六特勝。觀法的大致意思也沒有不同。如同之前所說的六妙門中的觀法，並非沒有細微的差別。而名稱術語有所不同，仔細尋找並對應，其含義是可以理解的。因此就不再另外說明修行驗證了。現在正式闡明後來的老師，縱向對應三界，闡明真正的特勝。既然之前沒有說過這種觀慧的方法，現在就應當闡述修行驗證的表相，縱向闡明修習十六特勝：一是知息入（知道氣息進入），二是知息出（知道氣息呼出）。這對應于代數息。調息的方法事事如同之前數息中所說。修行者既然調息綿綿，一心依隨於氣息。氣息進入時，知道從鼻端進入到臍部；氣息呼出時，知道從臍部呼出到鼻端。像這樣一心觀照氣息，依隨而不散亂。這時，知道氣息粗細的表相。粗的，知道風喘氣為粗；細的，知道氣息的表相為細。如果入息粗時，就調整它使之變細。這叫做知粗細相。譬如守門的人，知道門人的出入，也知道好人壞人。知道是好人就讓進，知道是壞人就阻止。再次，知道粗細，入息則粗，出息則細。為什麼呢？入氣迅速而急，所以相粗；出息澀滯而遲緩，所以細。再次，知道輕重。知道入息時輕，出息時重。為什麼呢？入息既然在身內，就使身體輕盈；出息時，身體沒有風氣，就感覺身體沉重。再次，知道澀滑。入息時滑，出息時澀。為什麼呢？氣息從外而來，風氣順暢所以滑；從內而出，吹出內在的污濁，阻塞各個毛孔所以澀。再次，知道冷暖。知道入息時冷，知道出息時暖。為什麼呢？氣息從外而來，是冷氣所以冷；氣息從內而出，吹出內在的熱氣所以暖。再次，知道久近。入息時近，出息時久。為什麼呢？氣息進入迅速所以容易結束，所以近；氣息呼出澀滯所以難以結束，所以久。還必須覺知因為出入息的緣故，就有一切眾苦煩惱。

【English Translation】 English version Different. Now there are also methods to verify the differences through practice. But the previous teacher said that in the Realm of Desire's Unreached Ground and the First Dhyana, the Sixteen Special Insights are explained based on the Four Foundations of Mindfulness (Sati-patthana). The general meaning of the contemplation method is also not different. Like the contemplation method in the Six Subtle Doors mentioned earlier, there are minor differences. While the names and terms are different, carefully searching and corresponding, their meanings can be understood. Therefore, there is no need to separately explain the practice and verification. Now, formally explaining the later teacher, vertically corresponding to the Three Realms, clarifies the true special insights. Since this method of contemplative wisdom has not been mentioned before, now we should explain the appearance of practice and verification, vertically clarifying the practice of the Sixteen Special Insights: First is knowing the breath entering (knowing the breath entering), second is knowing the breath exiting (knowing the breath exiting). This corresponds to counting breaths. The method of regulating the breath is exactly as described in the previous counting breaths. Since the practitioner regulates the breath continuously, focusing the mind on following the breath. When the breath enters, know that it enters from the tip of the nose to the navel; when the breath exits, know that it exits from the navel to the tip of the nose. Like this, focusing the mind on observing the breath, following it without distraction. At this time, know the coarse and fine appearances of the breath. The coarse, know that the wind and panting are coarse; the fine, know that the appearance of the breath is fine. If the incoming breath is coarse, then adjust it to make it fine. This is called knowing the coarse and fine appearances. For example, a gatekeeper knows the entry and exit of people, and also knows the good and bad people. Knowing it is a good person, let them in; knowing it is a bad person, stop them. Again, knowing the coarse and fine, the incoming breath is coarse, and the outgoing breath is fine. Why is that? The incoming breath is rapid and quick, so it appears coarse; the outgoing breath is stagnant and slow, so it is fine. Again, knowing the light and heavy. Know that the incoming breath is light, and the outgoing breath is heavy. Why is that? Since the incoming breath is inside the body, it makes the body light; when the breath exits, the body has no wind, so it feels heavy. Again, knowing the rough and smooth. The incoming breath is smooth, and the outgoing breath is rough. Why is that? The breath comes from outside, the wind is smooth, so it is smooth; coming from inside, blowing out the internal impurities, blocking the pores, so it is rough. Again, knowing the cold and warm. Know that the incoming breath is cold, know that the outgoing breath is warm. Why is that? The breath comes from outside, it is cold air, so it is cold; the breath comes from inside, blowing out the internal hot air, so it is warm. Again, knowing the long and short. The incoming breath is short, and the outgoing breath is long. Why is that? The breath enters quickly, so it is easy to end, so it is short; the breath exits stagnantly, so it is difficult to end, so it is long. It is also necessary to be aware that because of the incoming and outgoing breath, there is all suffering and affliction.

。生死往來輪轉不息。心知驚畏。行者隨息之時。知息有如是等法相非一。故云知息入出也。問何故以此代數息。答若是數息直闇心數無有觀行。修證時多生愛見慢等諸煩惱病也。愛者愛著此數息。見者謂見我能數。慢者謂我能敵。以此慢他。今以隨代數者隨息之時。即覺知此息無常命依于息。以息為命。一息不還即便無命。既覺息無常知身命危脆。知息無常即不生愛。知息非我即不生見。悟無常即不生慢。此則從初方便已能破諸結使不同數息。複次行者一心依息令心不散得入禪定故名亦愛。覺悟無常故名亦策。與定相應名亦有漏。觀行不著名亦無漏。複次若數息時冥闇心而數既無照了。后證定時則心無所見。今隨息者既明心照息。后證定時則心眼開明見身三十六物破愛見慢。此即是特勝勝於數息也。三知息長短者。此對欲界定。若證欲界定時。宜是定明凈都不覺知息中相貌。今此中初得定時。即覺息中長短之相。云何為覺。若心定時覺入息長出息短。何以故。心既靜住于內息隨心入故入則知長。既心不緣外故出則知短。複次覺息長則心細。覺息短則心粗。何以故。心細則息細。息細則入從鼻至臍微緩而長。出息從臍至鼻亦爾。心粗則息粗息粗則入從鼻至臍急疾短。出從臍至鼻亦爾。複次息短故覺心細。息長故覺心粗

。何以故如心既轉靜出息從臍至胸即盡。入息從鼻至咽間即知盡此則心靜故覺息短。覺長故心粗者。如行者心粗故覺息從臍至鼻從鼻至臍道里長遠。此則心粗故覺息長。複次短中覺長則定細。長中知短則是粗。何故爾如息從鼻至胸則盡。此行處雖短而時若大久。久方至臍此則行處短而時節長也。若就此而論短中覺長則定細。覺長中而短是粗者。如心粗故息從鼻至臍道里極長。而時節短欻然之間即出至鼻。何以故心粗氣息行疾故。此雖長而短然此息短則是心粗也。故云短中長而細長中短而粗也。如此覺長短時節知無常由心生滅不定故。今息長短相貌非一。得此定時覺悟無常轉更分明。證欲界定故名亦愛。觀行覺無常故名亦策。此略說第三知息長短破欲界定也。第四知息遍身者。對未到地定。若根本未到地直覺身相泯然。如虛空。爾時實有身息。但以眼不開故不覺不見。今特勝中發未到地時。亦泯然入定即覺漸漸有身如雲影。覺出入息遍身毛孔。爾時亦知息長短相等。見息入無積聚出無分散無常生滅。覺身空假不實。亦知生滅剎那不住。三事和合故有定生。三事既空則定無所依。知空亦空于定中不著。即破根本未到地愛策之義已在其中。問摩訶衍中及諸經多說觀息入出。何以故。言知息入出。答此說知為觀。而觀法實未具

【現代漢語翻譯】為什麼這麼說呢？如果心已經轉為平靜，呼氣從臍部到胸部就結束了。吸氣從鼻到咽喉之間就結束了，這樣就知道心是平靜的，所以感覺呼吸短。感覺呼吸長，是因為心粗。修行者心粗，所以感覺呼吸從臍到鼻，從鼻到臍，路途遙遠。這是因為心粗，所以感覺呼吸長。再說，在短的呼吸中覺察到長，那麼禪定就細微。在長的呼吸中知道短，那就是粗糙。為什麼呢？如果呼吸從鼻到胸就結束了，這段路程雖然短，但時間好像很久。很久才到臍部，這是路程短而時間長。如果就此而論，在短的呼吸中覺察到長，那麼禪定就細微。在感覺呼吸長的時候，知道短，那就是粗糙。比如心粗，所以呼吸從鼻到臍，路途極長，而時間很短，忽然之間就從臍到鼻。為什麼呢？因為心粗，氣息執行快。這雖然是長，但感覺是短的，這樣的呼吸短，就是心粗。所以說在短中覺察到長就細微，在長中覺察到短就粗糙。這樣覺察呼吸的長短，就知道無常是由心生滅不定而產生的。現在呼吸長短的相貌不是唯一的。得到這樣的禪定時，覺悟無常就更加分明。證得欲界定，所以叫做亦愛（對欲界的執著）。觀行覺悟無常，所以叫做亦策（鞭策自己）。這是簡略地說第三個知息長短，破除欲界定。第四個知息遍身，是針對未到地定（還未到達禪定的境界）。如果根本未到地定，直接感覺身體相貌泯滅，如同虛空。那時實際有身體和呼吸，但因為眼未開，所以不覺察不見。現在在殊勝的境界中，發起未到地定時，也泯然入定，就感覺漸漸有身體，像雲影。感覺出入息遍佈全身毛孔。那時也知道呼吸長短相等。見到呼吸進入沒有積聚，呼出沒有分散，是無常生滅的。覺察身體是空假不實的。也知道生滅剎那不住。三事和合，所以有禪定產生。三事既然是空，那麼禪定就沒有所依靠。知道空也是空，在禪定中不執著。就破除了根本未到地的愛和策的意義已經在其中了。問：摩訶衍（大乘）中及諸經多說觀息入出，為什麼呢？答：這裡說的『知息入出』，這個『知』是觀的意思，而觀的方法實際上還不完備。現代漢語譯本：為什麼這麼說呢？如果心已經轉為平靜，呼氣從臍部到胸部就結束了。吸氣從鼻到咽喉之間就結束了，這樣就知道心是平靜的，所以感覺呼吸短。感覺呼吸長，是因為心粗。修行者心粗，所以感覺呼吸從臍到鼻，從鼻到臍，路途遙遠。這是因為心粗，所以感覺呼吸長。再說，在短的呼吸中覺察到長，那麼禪定就細微。在長的呼吸中知道短，那就是粗糙。為什麼呢？如果呼吸從鼻到胸就結束了，這段路程雖然短，但時間好像很久。很久才到臍部，這是路程短而時間長。如果就此而論，在短的呼吸中覺察到長，那麼禪定就細微。在感覺呼吸長的時候，知道短，那就是粗糙。比如心粗，所以呼吸從鼻到臍，路途極長，而時間很短，忽然之間就從臍到鼻。為什麼呢？因為心粗，氣息執行快。這雖然是長，但感覺是短的，這樣的呼吸短，就是心粗。所以說在短中覺察到長就細微，在長中覺察到短就粗糙。這樣覺察呼吸的長短，就知道無常是由心生滅不定而產生的。現在呼吸長短的相貌不是唯一的。得到這樣的禪定時，覺悟無常就更加分明。證得欲界定，所以叫做亦愛（對欲界的執著）。觀行覺悟無常，所以叫做亦策（鞭策自己）。這是簡略地說第三個知息長短，破除欲界定。第四個知息遍身，是針對未到地定（還未到達禪定的境界）。如果根本未到地定，直接感覺身體相貌泯滅，如同虛空。那時實際有身體和呼吸，但因為眼未開，所以不覺察不見。現在在殊勝的境界中，發起未到地定時，也泯然入定，就感覺漸漸有身體，像雲影。感覺出入息遍佈全身毛孔。那時也知道呼吸長短相等。見到呼吸進入沒有積聚，呼出沒有分散，是無常生滅的。覺察身體是空假不實的。也知道生滅剎那不住。三事和合，所以有禪定產生。三事既然是空，那麼禪定就沒有所依靠。知道空也是空，在禪定中不執著。就破除了根本未到地的愛和策的意義已經在其中了。問：摩訶衍（大乘）中及諸經多說觀息入出，為什麼呢？答：這裡說的『知息入出』，這個『知』是觀的意思，而觀的方法實際上還不完備。

【English Translation】 Why is it so? If the mind has turned to stillness, the exhalation ends from the navel to the chest. The inhalation ends from the nose to the throat, then one knows that the mind is still, so one feels the breath is short. Feeling the breath is long is because the mind is coarse. If the practitioner's mind is coarse, then one feels the breath travels a long distance from the navel to the nose, and from the nose to the navel. This is because the mind is coarse, so one feels the breath is long. Furthermore, discerning length in shortness means that the samadhi (state of meditative consciousness) is subtle. Knowing shortness in length means it is coarse. Why is that? If the breath ends from the nose to the chest, this distance is short, but the time seems very long. It takes a long time to reach the navel, this is a short distance but a long time. If we discuss it this way, discerning length in shortness means that the samadhi is subtle. Knowing shortness in length when feeling the breath is long is coarse. For example, if the mind is coarse, the breath travels an extremely long distance from the nose to the navel, but the time is short, and it suddenly goes from the navel to the nose. Why is that? Because the mind is coarse, the breath travels quickly. Although this feels long, it is short, and such a short breath means the mind is coarse. Therefore, it is said that discerning length in shortness is subtle, and discerning shortness in length is coarse. By discerning the length of the breath, one knows that impermanence arises from the mind's impermanent arising and ceasing. Now, the appearance of the breath's length is not unique. By attaining such samadhi, the realization of impermanence becomes even clearer. Attaining the desire realm samadhi is called 'also attachment' (attachment to the desire realm). Observing and realizing impermanence is called 'also urging' (urging oneself forward). This is a brief explanation of the third aspect, knowing the length of the breath, which breaks through the desire realm samadhi. The fourth aspect, knowing the breath pervades the body, is directed towards the 'not-yet-arrived' samadhi (a state before reaching full meditative absorption). If one is in the fundamental 'not-yet-arrived' samadhi, one directly feels the body's form disappears, like empty space. At that time, there is actually a body and breath, but because the eye is not open, one does not perceive or see it. Now, in a superior state, when initiating the 'not-yet-arrived' samadhi, one also disappears into samadhi, and then gradually feels the body, like a cloud shadow. One feels the in-breath and out-breath pervade the pores of the whole body. At that time, one also knows that the length of the breath is equal. One sees that the breath enters without accumulation and exits without dispersion, it is impermanent arising and ceasing. One realizes that the body is empty and unreal. One also knows that arising and ceasing do not stay for a moment. The combination of these three things gives rise to samadhi. Since these three things are empty, then samadhi has nothing to rely on. Knowing that emptiness is also empty, one does not cling to samadhi. Then one breaks through the fundamental 'not-yet-arrived' attachment, and the meaning of urging is already within it. Question: The Mahayana (Great Vehicle) and many sutras often speak of observing the in-breath and out-breath, why is that? Answer: The 'knowing the in-breath and out-breath' mentioned here, this 'knowing' means observation, but the method of observation is actually not yet complete. English version: Why is it so? If the mind has turned to stillness, the exhalation ends from the navel to the chest. The inhalation ends from the nose to the throat, then one knows that the mind is still, so one feels the breath is short. Feeling the breath is long is because the mind is coarse. If the practitioner's mind is coarse, then one feels the breath travels a long distance from the navel to the nose, and from the nose to the navel. This is because the mind is coarse, so one feels the breath is long. Furthermore, discerning length in shortness means that the samadhi (state of meditative consciousness) is subtle. Knowing shortness in length means it is coarse. Why is that? If the breath ends from the nose to the chest, this distance is short, but the time seems very long. It takes a long time to reach the navel, this is a short distance but a long time. If we discuss it this way, discerning length in shortness means that the samadhi is subtle. Knowing shortness in length when feeling the breath is long is coarse. For example, if the mind is coarse, the breath travels an extremely long distance from the nose to the navel, but the time is short, and it suddenly goes from the navel to the nose. Why is that? Because the mind is coarse, the breath travels quickly. Although this feels long, it is short, and such a short breath means the mind is coarse. Therefore, it is said that discerning length in shortness is subtle, and discerning shortness in length is coarse. By discerning the length of the breath, one knows that impermanence arises from the mind's impermanent arising and ceasing. Now, the appearance of the breath's length is not unique. By attaining such samadhi, the realization of impermanence becomes even clearer. Attaining the desire realm samadhi is called 'also attachment' (attachment to the desire realm). Observing and realizing impermanence is called 'also urging' (urging oneself forward). This is a brief explanation of the third aspect, knowing the length of the breath, which breaks through the desire realm samadhi. The fourth aspect, knowing the breath pervades the body, is directed towards the 'not-yet-arrived' samadhi (a state before reaching full meditative absorption). If one is in the fundamental 'not-yet-arrived' samadhi, one directly feels the body's form disappears, like empty space. At that time, there is actually a body and breath, but because the eye is not open, one does not perceive or see it. Now, in a superior state, when initiating the 'not-yet-arrived' samadhi, one also disappears into samadhi, and then gradually feels the body, like a cloud shadow. One feels the in-breath and out-breath pervade the pores of the whole body. At that time, one also knows that the length of the breath is equal. One sees that the breath enters without accumulation and exits without dispersion, it is impermanent arising and ceasing. One realizes that the body is empty and unreal. One also knows that arising and ceasing do not stay for a moment. The combination of these three things gives rise to samadhi. Since these three things are empty, then samadhi has nothing to rely on. Knowing that emptiness is also empty, one does not cling to samadhi. Then one breaks through the fundamental 'not-yet-arrived' attachment, and the meaning of urging is already within it. Question: The Mahayana (Great Vehicle) and many sutras often speak of observing the in-breath and out-breath, why is that? Answer: The 'knowing the in-breath and out-breath' mentioned here, this 'knowing' means observation, but the method of observation is actually not yet complete.

足故今說為知。大品廣乘品中明十六特勝相。皆言知息入出長短。以是文為證說知則不乖文義。觀慧在下當說。第五除諸身行者。對初禪覺觀支就中二。一明身行二明除身。身行者欲界身中發得初禪。色界四大造色觸欲界身。欲界身根生身識覺此色觸。二界色。相依共住故。名身。身行者即觀支。此觀支從身份生。知身中之法有所造作故名身行。次明除身行者。因覺息遍身發得初禪。心眼開明見身三十六物臭穢可惡。爾時即知三十六物由四大有頭等六分。一一非身四大之中各各非身。此即是除欲界身也。除初禪身者。于欲界身中。求色界四大不可得。名除初禪身。所以者何。若言有色界造色者。是為從外來為從內出為在中間住。如是觀時畢竟不可得。但以顛倒憶想故言受色界觸。諦觀不得即是除初禪身。身除故身行即滅。複次未得初禪時。于欲界身中起種種善惡行。今見身不凈則不造善惡諸結業。故名除身行。今明此定亦有二種。一者根本五支如前說。二者凈禪五支者。覺身三十六物虛假不實名覺。分別此禪與欲界及根本功德大有優劣名為觀。既得法喜心大慶悅名為喜。于無垢受恬憺之樂名為樂。正定持心令不動搖名為一心。此中支除成就勝妙喜樂。而心無染著故名為凈禪也。複次如阿毗曇中說隱沒無記有垢不隱沒有

【現代漢語翻譯】現代漢語譯本因此現在說為『知』（jnana，智慧）。《大品般若經·廣乘品》中闡明十六特勝相，都說『知息入出長短』。以這段經文為證，說『知』則不違背經文的意義。觀慧在後面會講到。第五『除諸身行』，是針對初禪的覺、觀二支而言的，分為兩部分：一是說明身行，二是說明除身。身行，是指在欲界身中，通過修習而獲得初禪。四大（地、水、火、風）所造的色觸及欲界身，欲界身根產生身識，覺知到這種色觸。兩個界（欲界和色界）的色法，相互依存共同存在，所以稱為『身』。『身行』就是觀支。這個觀支從身份產生，知道身體中的法有所造作，所以稱為『身行』。接下來是說明『除身行』，因為覺知氣息遍佈全身而獲得初禪，心眼開明，見到身體三十六物臭穢可憎。這時就知道三十六物由四大構成，包括頭等六個部分，每一個部分都不是身，四大之中每一個都不是身。這就是除去欲界身。除去初禪身，是指在欲界身中，尋求四大而不可得，名為除去初禪身。為什麼這樣說呢？如果說有四大造色，那麼是從外面來，還是從裡面出，還是在中間住？這樣觀察時，畢竟不可得。只是因為顛倒憶想，所以說感受觸。仔細觀察而不可得，就是除去初禪身。身被除去，所以身行也就滅除了。再次，未獲得初禪時，在欲界身中生起種種善惡行。現在見到身體不凈，就不再造作善惡諸結業，所以名為除去身行。現在說明此定也有兩種：一是根本五支，如前面所說；二是凈禪五支，覺知身體三十六物虛假不實，名為覺。分別此禪與欲界及根本功德，有很大的優劣差別，名為觀。既然獲得法喜，心中大為慶悅，名為喜。對於無垢的感受恬憺之樂，名為樂。正定持心，使之不動搖，名為一心。這其中，支分除去，成就勝妙的喜樂，而心沒有染著，所以名為凈禪。再次，如《阿毗達磨》中所說，隱沒無記，有垢不隱沒。

【English Translation】 English version Therefore, it is now said to be 'jnana' (wisdom). The 'Great Perfection of Wisdom Sutra, Chapter on the Great Vehicle' clarifies the sixteen special characteristics, all of which mention 'knowing the length of the breath entering and exiting'. Taking this passage as evidence, saying 'knowing' does not contradict the meaning of the text. Contemplative wisdom will be discussed later. The fifth, 'removing bodily activities', is directed at the 'perception' and 'observation' branches of the first dhyana (meditative absorption), and is divided into two parts: first, explaining bodily activities; second, explaining the removal of the body. 'Bodily activities' refers to obtaining the first dhyana through practice in the desire realm body. The four great elements (earth, water, fire, and wind) create form and touch the desire realm body. The desire realm body's sense organs generate body consciousness, perceiving this form and touch. The form dharmas of the two realms (desire realm and form realm) depend on each other and coexist, so it is called 'body'. 'Bodily activities' is the observation branch. This observation branch arises from the body division, knowing that the dharmas within the body are created, so it is called 'bodily activities'. Next is explaining 'removing bodily activities', because of perceiving the breath pervading the entire body and obtaining the first dhyana, the mind's eye opens and sees the thirty-six impure and repulsive substances of the body. At this time, it is known that the thirty-six substances are composed of the four great elements, including six parts such as the head, each part is not the body, and each of the four great elements is not the body. This is removing the desire realm body. Removing the first dhyana body refers to seeking the four great elements in the desire realm body and finding them unattainable, which is called removing the first dhyana body. Why is this so? If it is said that there are four great elements creating form, then does it come from outside, or does it come from inside, or does it reside in the middle? When observing in this way, it is ultimately unattainable. It is only because of inverted thoughts and memories that one says they experience touch. Careful observation and unattainability is removing the first dhyana body. When the body is removed, the bodily activities are also extinguished. Furthermore, before obtaining the first dhyana, various good and evil actions arise in the desire realm body. Now, seeing the body as impure, one no longer creates good and evil karmic formations, so it is called removing bodily activities. Now it is explained that this samadhi (meditative state) also has two types: first, the fundamental five branches, as mentioned earlier; second, the pure dhyana five branches, perceiving the thirty-six substances of the body as false and unreal, is called perception. Distinguishing the great differences in superiority and inferiority between this dhyana and the desire realm and fundamental merits is called observation. Since one obtains dharma joy, the mind is greatly delighted, which is called joy. Experiencing the tranquil bliss of undefiled sensations is called bliss. Right concentration holds the mind, preventing it from wavering, which is called one-pointedness of mind. Among these, the branches are removed, accomplishing sublime joy and bliss, and the mind is without attachment, so it is called pure dhyana. Furthermore, as stated in the Abhidharma, obscured indeterminate, defiled unobscured.

記無垢等義。約此二種禪中應廣分別。六受喜者即是對破初禪喜支。根本禪中喜支從隱沒有垢覺觀後生。既無觀慧照了多生煩惱故不應受。今明受喜者于凈禪覺觀支中生。以有觀行破析達覺觀性空。當知從覺觀生喜亦空。即于喜中不著無諸過罪故說受喜。如羅漢人不著一切供養故名應供。複次如真實知見得真法喜故說受喜。七受樂者對根本禪樂支。彼禪既無觀慧樂中多染故不應受。今言。受樂者受無樂知樂性空於樂中不著。既無樂過罪上無別證無為之樂故說受樂。八受諸心行者此對破根本一心支。今明能通諸法故名諸心行。心行有二種。一者動行。二者不動行。有人解云。從初禪乃至三禪猶是動行。四禪已去名不動行。今略說不動行者。覺等四支是動行。后一心支是不動行。亦名諸心行者。即是一心支不動之行。若根本禪入一心時心生染著。此一心不應受。今明受諸心行者。知此一心虛誑不實一心非心。即不取著既無過罪。即是三昧正受故說受諸心行。九心作喜者此對二禪內凈喜。所以者何。二禪喜從內淨髮以無智慧照了多受也。今觀此喜。即知虛誑不生受著。如真實知生法喜亦名喜覺分。既從正觀心生真法喜故名心作喜。十心作攝者此對二禪一心支。何以故。為二禪喜動經攝故說心作攝。今明攝者正以破前偽喜生喜

【現代漢語翻譯】現代漢語譯本：記錄無垢等等的意義。關於這兩種禪定，應該廣泛地加以區分。第六，『受喜』是爲了對治初禪的喜支（prīti，喜悅）。根本禪（mūla-dhyāna，基礎禪定）中的喜支，是從隱沒、沒有垢染的覺（vitarka，尋）和觀（vicāra，伺）之後產生的。既然沒有觀慧（vipassanā，內觀）來照見和了知眾多生的煩惱，所以不應該接受它。現在說明的『受喜』，是從清凈禪定的覺和觀支中產生的。因為有觀行（vipassanā-mārga，內觀之道）來破析，通達覺和觀的自性本空。應當知道，從覺和觀產生的喜也是空性的。因此，對於喜不執著，就沒有各種過失和罪過，所以說『受喜』。如同羅睺羅（Rāhula，佛陀之子）不執著一切供養，所以被稱為應供（arhat，阿羅漢）。再次，如同真實地知見，得到真正的法喜，所以說『受喜』。第七，『受樂』是爲了對治根本禪的樂支（sukha，快樂）。那種禪定既然沒有觀慧，在快樂中就有很多染污，所以不應該接受它。現在說，『受樂』是接受沒有快樂的知覺，知道樂的自性本空，對於樂不執著。既然沒有快樂的過失和罪過，而且沒有另外證得無為（asaṃskṛta，無為法）的快樂，所以說『受樂』。第八，『受諸心行』是爲了對治根本禪的一心支（ekāgratā，一心）。現在說明能夠通達諸法，所以稱為『諸心行』。心行有兩種：一種是動行，一種是不動行。有人解釋說，從初禪乃至三禪仍然是動行，四禪以上稱為不動行。現在簡略地說，不動行是指覺等等的四支是動行，後面的一心支是不動行。也可以說『諸心行』，就是一心支不動的行。如果根本禪進入一心時，心中產生染著，這種一心不應該接受。現在說明『受諸心行』，是知道這種一心虛誑不實，一心非心。因此不取著，既然沒有過失和罪過，就是三昧（samādhi，三昧、禪定）正受，所以說『受諸心行』。第九，『心作喜』是爲了對治二禪的內凈喜。為什麼這樣說呢？因為二禪的喜是從內淨髮出的，因為沒有智慧來照見和了知，所以多受。現在觀察這種喜，就知道它是虛誑不實的，不產生接受和執著。如同真實地知道產生法喜，也稱為喜覺分（prīti-saṃbodhyaṅga，喜覺支）。既然是從正觀（samyag-dṛṣṭi，正見）心中產生真正的法喜，所以稱為『心作喜』。第十，『心作攝』是爲了對治二禪的一心支。為什麼呢？因為二禪的喜是動搖的，經過攝持，所以說『心作攝』。現在說明攝持，正是爲了破除前面虛假的喜而產生的喜。

【English Translation】 English version: Recording the meanings of 'without defilement' and so on. Regarding these two kinds of dhyāna (禪, meditation), one should broadly distinguish them. Sixth, 'experiencing joy' is to counteract the prīti (喜, joy) limb of the first dhyāna. The prīti limb in fundamental dhyāna arises after the obscuration and absence of defilement in vitarka (覺, initial application of thought) and vicāra (觀, sustained application of thought). Since there is no vipassanā (觀慧, insight) to illuminate and understand the afflictions of many lives, it should not be accepted. Now, 'experiencing joy' is explained as arising from the vitarka and vicāra limbs of pure dhyāna. Because there is vipassanā-mārga (觀行, the path of insight) to analyze and realize the emptiness of the nature of vitarka and vicāra. It should be known that the joy arising from vitarka and vicāra is also empty. Therefore, not being attached to joy, there are no faults or transgressions, hence it is said 'experiencing joy'. Just as Rāhula (羅睺羅, Buddha's son) is not attached to all offerings, he is called arhat (應供, worthy of offering). Furthermore, like truly knowing and seeing, one obtains true dharma joy, hence it is said 'experiencing joy'. Seventh, 'experiencing pleasure' is to counteract the sukha (樂, pleasure) limb of fundamental dhyāna. Since that dhyāna lacks vipassanā, there is much defilement in pleasure, so it should not be accepted. Now it is said, 'experiencing pleasure' is experiencing the perception of no pleasure, knowing the nature of pleasure to be empty, and not being attached to pleasure. Since there are no faults or transgressions of pleasure, and there is no separate realization of the pleasure of asaṃskṛta (無為, the unconditioned), hence it is said 'experiencing pleasure'. Eighth, 'experiencing all mental activities' is to counteract the ekāgratā (一心, one-pointedness of mind) limb of fundamental dhyāna. Now it is explained that being able to understand all dharmas (法, phenomena), it is called 'all mental activities'. There are two kinds of mental activities: one is moving activity, and the other is non-moving activity. Some explain that from the first dhyāna up to the third dhyāna, it is still moving activity, and from the fourth dhyāna onwards, it is called non-moving activity. Now, briefly speaking, non-moving activity refers to the four limbs of vitarka and so on as moving activity, and the subsequent ekāgratā limb as non-moving activity. It can also be said that 'all mental activities' is the non-moving activity of the ekāgratā limb. If, when entering ekāgratā in fundamental dhyāna, the mind generates attachment, this ekāgratā should not be accepted. Now it is explained that 'experiencing all mental activities' is knowing that this ekāgratā is false and unreal, ekāgratā is not mind. Therefore, not grasping it, since there are no faults or transgressions, it is the correct reception of samādhi (三昧, concentration), hence it is said 'experiencing all mental activities'. Ninth, 'mind making joy' is to counteract the inner purity joy of the second dhyāna. Why is this so? Because the joy of the second dhyāna arises from inner purity, because there is no wisdom to illuminate and understand, so it is much experienced. Now, observing this joy, one knows that it is false and unreal, and does not generate acceptance or attachment. Like truly knowing that dharma joy arises, it is also called the prīti-saṃbodhyaṅga (喜覺支, factor of enlightenment of joy). Since true dharma joy arises from the mind of samyag-dṛṣṭi (正見, right view), it is called 'mind making joy'. Tenth, 'mind making absorption' is to counteract the ekāgratā limb of the second dhyāna. Why? Because the joy of the second dhyāna is wavering, and through absorption, it is said 'mind making absorption'. Now it is explained that absorption is precisely to eliminate the joy arising from the preceding false joy.

覺喜。此喜雖正而不無涌動之過。即應返觀喜性。既知空寂畢竟定心不亂不隨喜動故云作攝。是以大集經云動至心。十一心住解脫者此對破三禪樂。所以者何。三禪有遍身之樂。凡夫得之多生染愛為之所縛不得解脫。今言。解脫者以觀慧破析證遍身樂時。即知此樂從因緣生空無自性虛誑不實。觀樂不著心得自在故名心作解脫。十二觀無常此對破四禪不動。所以者何。如世間中有動有不動法。三種為樂所動猶名動法。今此四禪名不動定。凡夫得此定時多生常想心生愛取。今若觀此定生滅代謝三相所遷。知是破壞不安之相故經云。一切世間動不動法皆敗壞不安之相。故名觀無常。十三觀出散者此對破空處。所以者何。出者即是出離色界。散者。即是散三種色。複次出散者。謂出離色心依虛空消散自在不為色法所縛。故名出散。凡夫得此定時。謂是真空安隱心生取著。今言。觀出散者行人初入虛空處時。即知四陰和合故有。無自性不可取著。所以者何。若言。有出散者為虛空是出散為心是出散。若心出散心為三相所遷過去已謝。未來未至。現在無住。何能出耶。若空是出散者。空是無知無知之法有何出散。既不得空定則心無受著是名觀出散十四觀離欲者。此對識處。所以者何。一切愛著外境皆名為欲。從欲界乃至空處皆是心

【現代漢語翻譯】現代漢語譯本：覺喜（指由覺悟產生的喜悅）。這種喜悅雖然是正面的，但難免會有涌動的情緒。因此，應該反觀喜悅的本性。既然已經知道喜悅的本性是空寂的，那麼畢竟能使心安定而不亂，不會隨著喜悅而動搖，所以叫做『作攝』。因此，《大集經》說：『動至心，十一心住解脫』，這是爲了對治破除三禪的樂受。為什麼這麼說呢？因為三禪有遍佈全身的快樂。凡夫得到這種快樂，往往會產生強烈的愛染，被這種快樂束縛而無法解脫。現在說『解脫』，是指用觀慧來分析、破除、證悟遍身快樂的時候，就能知道這種快樂是從因緣而生，是空無自性的，是虛妄不實的。觀察快樂而不執著，心就能得到自在，所以叫做『心作解脫』。十二、觀無常，這是爲了對治破除四禪的不動。為什麼這麼說呢？因為世間法有動有不動。前三種禪定因為被快樂所動搖，仍然屬於動法。現在這個四禪被稱為不動定。凡夫得到這種禪定時，往往會產生常想，心中生起愛戀和執取。現在如果觀察這種禪定的生滅變化，經歷生、住、滅這三種狀態的遷流，就會知道它是破壞不安的現象，所以經中說：『一切世間的動法和不動法，都是敗壞不安的現象。』所以叫做『觀無常』。十三、觀出散，這是爲了對治破除空無邊處定。為什麼這麼說呢？『出』，就是出離**。『散』，就是散滅三種色法。進一步說，『出散』是指：出離色心，依憑虛空而消散，自在而不被色法所束縛。所以叫做『出散』。凡夫得到這種禪定時，會認為是真空安穩，心中產生執取。現在說『觀出散』，是指修行人剛進入虛空處定時，就能知道四陰和合而有，沒有自性，不可執取。為什麼這麼說呢？如果說有出散，那麼是虛空出散，還是心出散？如果是心出散，心已經被生、住、滅這三種狀態所遷流，過去已經過去，未來還沒有到來，現在沒有停留，怎麼能出呢？如果是虛空出散，虛空是無知無覺的，無知無覺的法有什麼出散呢？既然得不到空定，那麼心就沒有受和執著，這叫做『觀出散』。十四、觀離欲，這是爲了對治識無邊處定。為什麼這麼說呢？一切愛著外境都叫做『欲』。從欲界乃至空無邊處，都是心

【English Translation】 English version: Awakened joy (referring to the joy arising from enlightenment). Although this joy is positive, it inevitably involves surging emotions. Therefore, one should reflect on the nature of joy. Since it is already known that the nature of joy is empty and still, it can ultimately stabilize the mind without confusion, and it will not be swayed by joy, so it is called 'making restraint'. Therefore, the Mahasamghata Sutra says: 'Movement reaches the mind, the eleventh mind dwells in liberation', this is to counteract and break through the pleasure of the third dhyana (meditative state). Why is this so? Because the third dhyana has pleasure pervading the whole body. Ordinary people who obtain this pleasure tend to generate strong attachment and are bound by this pleasure, unable to be liberated. Now, 'liberation' refers to using contemplative wisdom to analyze, break through, and realize the pleasure pervading the body, then one can know that this pleasure arises from conditions, is empty of self-nature, and is false and unreal. Observing pleasure without attachment, the mind can attain freedom, so it is called 'mind making liberation'. Twelfth, contemplating impermanence, this is to counteract and break through the immobility of the fourth dhyana. Why is this so? Because worldly dharmas (teachings) have movement and immobility. The first three dhyanas, because they are swayed by pleasure, still belong to moving dharmas. Now this fourth dhyana is called the immovable samadhi (meditative concentration). Ordinary people who obtain this samadhi tend to generate the thought of permanence, and love and attachment arise in their minds. Now, if one observes the arising and ceasing changes of this samadhi, experiencing the flow of arising, dwelling, and ceasing, one will know that it is a destructive and uneasy phenomenon, so the sutra says: 'All worldly moving and immovable dharmas are destructive and uneasy phenomena.' Therefore, it is called 'contemplating impermanence'. Thirteenth, contemplating departure and dispersion, this is to counteract and break through the akasanantyayatana (sphere of infinite space). Why is this so? 'Departure' means departing from . 'Dispersion' means dispersing the three types of form. Furthermore, 'departure and dispersion' refers to: departing from form and mind, relying on space to dissipate, being free and not bound by form dharmas. Therefore, it is called 'departure and dispersion'. Ordinary people who obtain this samadhi will think it is empty and stable, and attachment arises in their minds. Now, 'contemplating departure and dispersion' refers to when a practitioner first enters the akasanantyayatana samadhi, they can know that the four skandhas (aggregates) combine to exist, have no self-nature, and cannot be grasped. Why is this so? If it is said that there is departure and dispersion, then is it space that departs and disperses, or is it the mind that departs and disperses? If it is the mind that departs and disperses, the mind has already been flowed by the three states of arising, dwelling, and ceasing, the past has already passed, the future has not yet arrived, and the present has no dwelling, how can it depart? If it is space that departs and disperses, space is without knowledge and awareness, what departure and dispersion does a dharma without knowledge and awareness have? Since one cannot obtain the empty samadhi, then the mind has no reception and attachment, this is called 'contemplating departure and dispersion'. Fourteenth, contemplating detachment from desire, this is to counteract the vijnananantyayatana (sphere of infinite consciousness). Why is this so? All attachment to external objects is called 'desire'. From the desire realm to the akasanantyayatana, it is all the mind

外之境。若虛空為外境識來領受此空。即以空為所欲。今識處定緣于內識能離外空欲故離欲。若凡夫得此定無慧眼照了。謂言心與識法相應真實安隱。即生染著。今言。觀離欲者。得此定時即觀破析。若言以心。緣識心與識相應得入定者此實不然。何以故。過去未來現在三世識皆不與現在心相應故。云何言心與三世識相應。定法持心名為識定。故知此識定但有名字虛誑不實故名離欲也。十五觀滅者此對無所有處。所以者何。此定緣無為法塵心與無為相應。對無為法塵發少識故。凡夫得之謂之心滅深生愛著不能捨。為之所縛。今言觀滅者。得此定時即覺有少識。此識雖少亦有四陰和合無常無我虛誑。譬如糞穢多少俱臭不可染著。是名觀滅。十六觀棄捨者此對非想。所以者何。非想是兩舍之對治。從初禪以來但有遍舍無有兩舍故。未與棄捨之名。今此非想既有雙舍有無故名棄捨。亦以此定是舍中之極故最後受名。若凡夫得此定時謂為涅槃。無有觀慧覺了不能捨離。今明棄捨者得此定時。即知四陰十二入三界及十種細心數等和合所成。當知此定無常若空無我虛誑不實。不應計為涅槃生安樂想。既知空寂即不受著是名觀棄捨。雖求定相而亦成就此定。爾時即具二種棄捨。一者根本棄捨。二者涅槃棄捨。永棄生死故云觀棄捨。行

【現代漢語翻譯】現代漢語譯本：外在的境界。如果虛空作為外境，被意識來領受這空，就以空作為所追求的。現在，意識所處的禪定，因為內在的意識能夠遠離外在的空欲，所以能夠離欲。如果凡夫得到這種禪定，沒有智慧的眼睛來照見和明瞭，就說心與識法相應，是真實安穩的，就會產生染著。現在說，觀察離欲的人，得到這種禪定時，就應當觀察破析。如果說用心來緣識，心與識相應就能入定，這實際上是不對的。為什麼呢？因為過去、未來、現在三世的識，都不與現在的心相應。怎麼能說心與三世的識相應呢？禪定之法保持心念，名為識定。所以知道這種識定只是個名字，虛妄不實，所以叫做離欲。第十五，觀察滅盡，這是針對無所有處（Akincannyayatana，四無色定之一）。為什麼呢？因為這種禪定緣于無為法塵，心與無為相應，對於無為法塵生起少許的意識。凡夫得到這種禪定，就認為是心滅，深深地產生愛著，不能捨棄，被它所束縛。現在說，觀察滅盡的人，得到這種禪定時，就覺察到有少許的意識。這種意識雖然很少，也有四陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）和合，是無常、無我、虛誑的。譬如糞穢，無論多少，都是臭的，不可染著。這叫做觀察滅盡。第十六，觀察棄捨，這是針對非想非非想處（Nevasannanasannayatana，四無色定之一）。為什麼呢？非想非非想處是對兩種舍的對治。從初禪以來，只有普遍的舍，沒有兩種舍，所以沒有棄捨的名稱。現在這種非想非非想處，既有雙重的舍，又有有和無，所以叫做棄捨。也因為這種禪定是舍中的極致，所以最後才被提及。如果凡夫得到這種禪定，就認為是涅槃，沒有觀照的智慧來覺察和明瞭，不能捨離。現在說明棄捨的人，得到這種禪定時，就知道四陰、十二入（Ayatana，感覺器官和感覺對象，即眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、三界（Trailokya，欲界、色界、無色界）以及十種細微的心數等和合而成。應當知道這種禪定是無常的，如空無我，虛誑不實，不應該認為是涅槃，產生安樂的想法。既然知道是空寂的，就不應該受著，這叫做觀察棄捨。雖然是追求禪定的相狀，但也成就了這種禪定。這時就具備了兩種棄捨：一是根本的棄捨，二是涅槃的棄捨。永遠地棄捨生死，所以叫做觀察棄捨。

【English Translation】 English version: The external realm. If emptiness is taken as an external object, and consciousness comes to perceive this emptiness, then emptiness is taken as the desired object. Now, the concentration of consciousness is due to the inner consciousness being able to distance itself from the external desire for emptiness, thus achieving detachment. If an ordinary person attains this concentration without the illuminating eye of wisdom, they might say that the mind is in accordance with the Dharma of consciousness, that it is truly peaceful and secure, and thus develop attachment. Now, it is said that one who observes detachment, upon attaining this concentration, should observe and analyze. If it is said that by using the mind to perceive consciousness, the mind and consciousness are in accordance, and one can enter concentration, this is actually not correct. Why? Because the consciousness of the past, future, and present three times does not accord with the present mind. How can it be said that the mind accords with the consciousness of the three times? The Dharma of concentration that holds the mind is called consciousness concentration. Therefore, know that this consciousness concentration is merely a name, false and unreal, hence it is called detachment. Fifteenth, observing cessation, this is in relation to the Station of No-thingness (Akincannyayatana). Why? Because this concentration is based on unconditioned Dharma-dust, the mind is in accordance with the unconditioned, and a small amount of consciousness arises in relation to the unconditioned Dharma-dust. Ordinary people who attain this concentration consider it the cessation of the mind, develop deep attachment, and cannot relinquish it, becoming bound by it. Now, it is said that one who observes cessation, upon attaining this concentration, immediately realizes that there is a small amount of consciousness. Although this consciousness is small, it is also a combination of the four Skandhas (form, feeling, perception, mental formations, and consciousness), impermanent, without self, and false. Just like manure, whether little or much, it is all foul and should not be clung to. This is called observing cessation. Sixteenth, observing abandonment, this is in relation to the Station of Neither-Perception-Nor-Non-Perception (Nevasannanasannayatana). Why? Because the Station of Neither-Perception-Nor-Non-Perception is the countermeasure to two kinds of abandonment. Since the first Dhyana, there has only been universal abandonment, not two kinds of abandonment, so there is no name of abandonment. Now, this Station of Neither-Perception-Nor-Non-Perception has both double abandonment and existence and non-existence, so it is called abandonment. Also, because this concentration is the ultimate of abandonment, it is mentioned last. If ordinary people attain this concentration, they consider it Nirvana, without the wisdom of observation and understanding, unable to relinquish it. Now, it is explained that one who observes abandonment, upon attaining this concentration, immediately knows that it is composed of the four Skandhas, the twelve Ayatanas (sense bases: eye, ear, nose, tongue, body, mind and their corresponding objects), the three realms (Trailokya: desire realm, form realm, formless realm), and ten subtle mental factors. One should know that this concentration is impermanent, like emptiness, without self, false, and unreal. It should not be considered Nirvana, giving rise to thoughts of peace and happiness. Since one knows it is empty and still, one should not cling to it. This is called observing abandonment. Although one seeks the characteristics of concentration, one also achieves this concentration. At that time, one possesses two kinds of abandonment: first, fundamental abandonment; second, Nirvana abandonment. One abandons birth and death forever, so it is called observing abandonment.

者爾時深觀棄捨即便得悟三乘涅槃。此事如須跋陀羅佛令觀非想中細想即便獲得阿羅漢果。今明悟道未必應須具十六。或得三二特勝即便得悟。亦利根者初隨息時。覺悟無常即便悟道。此隨人不定也。從初以來俱發根本定故名亦有漏于中觀行破析不著名亦無漏。故云特勝是亦有漏亦無漏禪。此豎對三界諸禪者。則一一觀法相至義可見也。

釋禪波羅蜜次第法門卷第七大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第八

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之四(修證通明觀)

今辨此禪大意為三。一者釋名。二者辨次位。三者明修證。一釋名者所以此禪名為通明觀者。此觀方法出大集經文無別名目北國諸禪師修。得此禪欲以授人既不知名字正欲安根本禪。里而法相迥殊若對十六特勝。則名目全不相關。若安之背舍勝處觀行方法條然別異。既進退並不相應。所以諸師別作名目名為通明觀禪。或有說言。華嚴經有此名目。所言通者謂從初修習即通觀三事。若觀息時即通照色心。若觀色乃至心亦如是。此法明凈能開心眼無諸暗蔽。既觀一達三徹見無閡故名通明。複次善修此禪必定能發六通三明故。大

【現代漢語翻譯】現代漢語譯本：那時，通過深刻的觀察和捨棄，就能證悟三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayāna）的涅槃（Nirvana）。這件事就像須跋陀羅（Subhadra）佛陀讓觀察非想非非想處（Neither perception nor non-perception）中的微細念頭，從而獲得阿羅漢（Arhat）果位一樣。現在說明悟道未必需要具備十六特勝（Sixteen Special Insights），或者獲得其中兩三個特別殊勝的，就能證悟。也有利根之人，最初隨息（Anapanasati）時，覺悟到無常（Anicca），便能悟道。這隨各人情況而定。從一開始就同時發起根本定（Fundamental Samadhi），所以名為『亦有漏』，在其中進行觀行破析，不執著名相，也名為『亦無漏』。所以說特勝是亦有漏亦無漏的禪定。這是豎向對比三界（Trailokya）諸禪而言的，那麼一一觀法相，其中的意義就顯而易見了。

《釋禪波羅蜜次第法門》卷第七大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第八

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之四（修證通明觀）

現在辨析此禪的大意分為三點：一是解釋名稱，二是辨別次第位，三是闡明修證。一是解釋名稱，此禪之所以名為通明觀（Tongming Guan），是因為此觀方法出自《大集經》（Mahasamghika Vinaya），經文中沒有別的名稱。北方的禪師們修習此禪，想要傳授給他人，卻不知道它的名字，正想要安立在根本禪（Fundamental Dhyana）里，而法相（Dharma characteristics）卻迥然不同，如果對照十六特勝（Sixteen Special Insights），則名稱完全不相關。如果安立在背舍（Vimoksha）、勝處（Abhibhayatana）的觀行方法上，又條條別異。既然進退都不相應，所以諸位禪師另外作了一個名稱，名為通明觀禪。或者有人說，《華嚴經》（Avatamsaka Sutra）有這個名稱。所說的『通』，是指從最初修習就通觀三事。如果觀息（Anapana）時，就通照色（Rupa）、心（Citta）。如果觀色乃至心，也是如此。此法明凈，能夠開啟心眼，沒有各種暗蔽。既然觀一而通達三，徹見而沒有阻礙，所以名為通明。再次，善於修習此禪，必定能夠引發六通（Six Abhijna）、三明（Threefold Knowledge），所以廣大。

【English Translation】 English version: At that time, through profound observation and abandonment, one can attain the Nirvana (Nirvana) of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayāna). This is like the Buddha Subhadra (Subhadra) instructing to observe the subtle thoughts in the realm of Neither perception nor non-perception (Neither perception nor non-perception), thereby attaining the fruit of Arhat (Arhat). Now, it is explained that enlightenment does not necessarily require possessing all Sixteen Special Insights (Sixteen Special Insights), or attaining two or three particularly outstanding ones, to achieve enlightenment. There are also those of sharp faculties who, upon initially following the breath (Anapanasati), realize impermanence (Anicca) and attain enlightenment. This varies from person to person. From the beginning, simultaneously initiating Fundamental Samadhi (Fundamental Samadhi), it is therefore named 'with outflows,' and within it, conducting observation and analysis without clinging to names and forms, it is also named 'without outflows.' Therefore, it is said that the Special Insights are both with and without outflows. This is a vertical comparison with the various Dhyanas of the Three Realms (Trailokya), then the meaning of observing each Dharma characteristic becomes clear.

Sh釋禪波羅蜜次第法門卷第七 Taisho Tripitaka Volume 46 No. 1916 Sh釋禪波羅蜜次第法門

Sh釋禪波羅蜜次第法門卷第八

Said by Great Master Zhiyi of Tiantai, Sui Dynasty

Recorded by disciple Fashhen

Revised again by disciple Guanding

Explanation of the Seventh of Cultivating and Realizing Chan Paramita: Part Four (Cultivating and Realizing Thoroughly Illuminating Contemplation)

Now, the main points of this Chan are discussed in three aspects: first, explaining the name; second, distinguishing the order of stages; and third, clarifying cultivation and realization. First, explaining the name, the reason why this Chan is named Thoroughly Illuminating Contemplation (Tongming Guan) is that this method of contemplation comes from the Mahasamghika Vinaya (Mahasamghika Vinaya), and there is no other name in the text. The Chan masters of the North practiced this Chan and wanted to transmit it to others, but they did not know its name. They wanted to establish it within Fundamental Dhyana (Fundamental Dhyana), but the Dharma characteristics (Dharma characteristics) were completely different. If compared with the Sixteen Special Insights (Sixteen Special Insights), the names are completely unrelated. If established on the methods of contemplation of the Eight Liberations (Vimoksha) and the Eight Mastery (Abhibhayatana), each item is different. Since neither advancing nor retreating is consistent, the Chan masters created another name, called Thoroughly Illuminating Contemplation Chan. Or some say that the Avatamsaka Sutra (Avatamsaka Sutra) has this name. The 'Thoroughly' refers to thoroughly contemplating the three matters from the beginning of cultivation. If observing the breath (Anapana), it thoroughly illuminates form (Rupa) and mind (Citta). If observing form and even mind, it is also the same. This Dharma is clear and pure, able to open the eye of the mind, without any darkness or obscuration. Since contemplating one and thoroughly understanding three, seeing through without obstruction, it is named Thoroughly Illuminating. Furthermore, skillfully cultivating this Chan will surely generate the Six Supernormal Powers (Six Abhijna) and the Threefold Knowledge (Threefold Knowledge), therefore it is vast.

集經明法行比丘修此禪時欲得神通即能得之。今言通者。即是能得六通。明者。即是能生三明。此因中說果故言通明觀。問曰。余禪亦能發六通三明。何故獨此禪說為通明。答曰。余禪乃有發通明之義。不如此禪利疾故名通明。問曰如大集經亦有別釋此禪名義。故經言。所言禪者疾故名禪。疾大疾住大住寂靜觀滅達離是名為禪。今何故別立名耶。答曰。彼經雖有此釋于義乃顯。而名猶漫既不的有名目故。復更立通明之名第二明次位者。此禪無別次位。猶是約根本四禪四空立次位。但於一一禪內更有增勝出世間觀定之法能發無漏及三明六通疾利。亦于非想後心滅諸心數入滅受想定故。不同根本暗證取著無有神智功能。是故雖複次位同於根本而觀慧殊別。恐人謬解故立別名。雖名有異而次位無差。問曰。若此禪得入滅定。與九次第定有何異耶。答曰。修此定時心心無間。亦得說為九次第定。然終非是具足九次第定法。是事在下自當可見。若比準成實論解九定八解亦是具足。第三明修證。此禪既無別次位。還約根本次位辨修證也。第一先明修證初禪之相如大集經說。言初禪者亦名為具。亦名為離。離者謂離五蓋。具者謂具五支。五支者謂覺觀喜安定。云何為覺如心覺大覺思惟大思惟觀於心性是名為覺。云何為觀觀心行大行。

遍行隨意是名為觀。云何為喜如真實知大知心動至心是名為喜。云何為安。謂心安身安受安受於樂觸是名為安。云何為定。謂心住大住不亂于緣不謬無有顛倒是名為定。即是彼經略釋修證通明初禪之相。推此經文所明五支則與余經論所明大異。故須別釋今先釋如心。如心者即是初禪前方便定發也亦即是未到地。但證不孤發要由修習。云何修習行者。從初安心即觀于息色心三事俱無分別。觀三事者必須先觀息道。云何觀息。謂攝心靜坐調和氣息。一心諦觀息想遍身出入。若慧心明利。即覺息入無積聚出無分散。來無所經由去無所履涉。雖復明覺息入出遍身。如空中風性無所有。是則略說觀息如心相。次觀色如行者。既知息依于身離身無息。即應諦觀身色如此色本自不有。皆是先世妄想因緣招感。今世四大造色圍虛空故。假名為身。一心諦觀頭等六分三十六物及四大四微一一非身。四微四大亦各非實尚不自有。何能生六分之身三十六物無身色可得。爾時心無分別即達色如。次觀心如行者。當知由有心故。則有身色去來動轉。若無此心誰分別色。色因誰生。諦觀此心藉緣而有。生滅迅速不見住處亦無相貌。但有名字。名字亦空即達心如行者。若不得三性別異名為如心。複次行者若觀息時。既不得息即達色心空寂。何以故。三

【現代漢語翻譯】現代漢語譯本『遍行隨意』是指名為『觀』（Vipassanā，內觀）。什麼是『喜』呢？如實地了知，以廣大的智慧覺知，心被觸動，心生歡喜，這被稱為『喜』（Pīti，喜悅）。什麼是『安』呢？指心安定，身體安定，感受安定，體驗到快樂的觸感，這被稱為『安』（Sukha，安樂）。什麼是『定』呢？指心安住，廣大地安住，不被外緣擾亂，沒有謬誤，沒有顛倒，這被稱為『定』（Samādhi，禪定）。以上是對經文中簡略解釋的，關於修證通達初禪狀態的描述。推究此經文所闡明的五支（五禪支），與其它經論所闡明的有很大差異，所以需要特別解釋。現在先解釋『如心』。『如心』指的是初禪前方便定生起的狀態，也就是未到地定。但證得這種狀態不是孤立發生的，必須通過修習才能達到。如何修習呢？修行者從一開始就安住於心，觀呼吸、色（物質）、心這三件事物，都不加以分別。觀這三件事物，必須先觀呼吸之道。如何觀呼吸呢？就是收攝心念，調和氣息，一心一意地觀察呼吸，想像呼吸遍佈全身的出入。如果智慧明利，就能覺察到呼吸進入時沒有積聚，呼出時沒有分散，來時沒有經過任何地方，去時也沒有留下任何痕跡。雖然清楚地覺察到呼吸出入遍佈全身，但就像空中的風一樣，其性質是空無所有的。這簡略地說明了觀呼吸的『如心』之相。接下來觀色（物質）的『如』。修行者既然知道呼吸依賴於身體，離開身體就沒有呼吸，就應該仔細觀察身體的色（物質），明白這色（物質）原本並不存在，都是前世的妄想因緣所招感的。今世由四大（地、水、火、風）造色圍住虛空，所以假名為身。一心一意地觀察頭等六部分，三十六種不凈物，以及四大、四微，每一樣都不是身體。四微、四大也各自不是真實的，尚且不能自主存在，又怎麼能產生六部分組成的身體，三十六種不凈物呢？沒有身體的色（物質）可以獲得。這時，心中沒有分別，就通達了色的『如』。接下來觀心的『如』。修行者應當知道，因為有心，所以才有身體的色（物質）的來去動轉。如果沒有這個心，誰來分別，因誰而生呢？仔細觀察這個心，它依賴於因緣而存在，生滅迅速，看不到住處，也沒有相貌，只有名字。名字也是空性的，就通達了心的『如』。修行者如果不能區分這三種事物的差別，就不能稱為『如心』。再次，修行者在觀呼吸時，既然得不到呼吸，就通達了色（物質）和心的空寂。為什麼呢？三三

【English Translation】 English version 'All-pervading volition' is called 'Vipassanā' (insight). What is 'joy'? To know truthfully, to perceive with great wisdom, the heart is moved, the heart rejoices, this is called 'joy' (Pīti). What is 'tranquility'? It refers to the heart being tranquil, the body being tranquil, the feeling being tranquil, experiencing the touch of pleasure, this is called 'tranquility' (Sukha). What is 'concentration'? It refers to the heart abiding, abiding greatly, not being disturbed by external conditions, without error, without inversion, this is called 'concentration' (Samādhi). The above is a brief explanation from the scriptures regarding the state of attaining and realizing the first Jhāna. Examining the five factors (five Jhana factors) elucidated in this scripture, there is a great difference from those elucidated in other scriptures and treatises, so a special explanation is needed. Now, let's first explain 'suchness of mind' (如心). 'Suchness of mind' refers to the state of the preliminary practice of the first Jhāna arising, which is also the state of access concentration (未到地定). However, attaining this state does not happen in isolation; it must be achieved through practice. How to practice? The practitioner, from the beginning, dwells in the mind, observing the three things: breath, form (matter), and mind, without making any distinctions. To observe these three things, one must first observe the way of breath. How to observe the breath? It is to gather the mind, harmonize the breath, and observe the breath with one-pointed attention, imagining the breath pervading the body as it enters and exits. If wisdom is clear and sharp, one can perceive that there is no accumulation when the breath enters, and no dispersion when it exits, it comes without passing through any place, and it leaves without leaving any trace. Although one clearly perceives the breath entering and exiting, pervading the body, it is like the wind in the sky, its nature is empty and without substance. This briefly explains the aspect of 'suchness of mind' in observing the breath. Next, observe the 'suchness' of form (matter). Since the practitioner knows that the breath depends on the body, and there is no breath without the body, one should carefully observe the form (matter) of the body, understanding that this form (matter) originally did not exist, but is all caused by the karmic conditions of past delusions. In this life, the four great elements (earth, water, fire, and wind) create form (matter) that surrounds emptiness, so it is given the provisional name 'body'. Observe with one-pointed attention the six parts such as the head, the thirty-six impurities, as well as the four great elements and the four subtle elements, each of which is not the body. The four subtle elements and the four great elements are also not real in themselves, and cannot even exist independently, so how can they produce a body composed of six parts and thirty-six impurities? There is no form (matter) of the body to be obtained. At this time, there is no discrimination in the mind, and one understands the 'suchness' of form (matter). Next, observe the 'suchness' of mind. The practitioner should know that because there is mind, there is the coming and going, moving and turning of the form (matter) of the body. If there is no mind, who would discriminate, and from whom would it arise? Carefully observe this mind, it exists dependent on conditions, it arises and ceases rapidly, one cannot see its dwelling place, nor does it have any appearance, it only has a name. The name is also empty, and one understands the 'suchness' of mind. If the practitioner cannot distinguish the differences between these three things, it cannot be called 'suchness of mind'. Again, when the practitioner observes the breath, since one cannot obtain the breath, one understands the emptiness of form (matter) and mind. Why? Three Three

法不相離故。色心亦爾。若不得色心三事。即不得一切法。所以者何。由此三事和合。能生一切陰入界眾苦煩惱。善惡行業往來五道流轉不息。若了三事無生則一切諸法本來空寂。是則略說修習如心之相。第二明證相。此亦具有證欲界未到地相。行者如上觀察三性悉不可得。其心任運自住真如。其心泯然明凈名欲界定。於此定後心依真如法。心泯然入定與如相應。如法持心心定不動。泯然不見身息心三法異相。一往猶如虛空故名如心。即是通明未到地也。次釋初禪發相如前引經說此應具釋五支證相。今先據覺支為本覺義既成。釋餘四支則從可見。所以經言覺大覺。覺者覺根本禪覺觸發相故名為覺此事如前說但輕重有異。大覺者豁然心目開明。明見三事發相名為大覺。此傍釋未是正意。複次今當分別覺大覺義。所言覺者。覺世間相也大覺出世間也此即對真俗二諦釋之。亦有漏無漏義意在此。今明世間則有三種。一根本世間一期正報五陰是也。二義世間者知根本之法與外一切法義理相關也。三事世間者發五通時悉見一切眾生種類及世間事也。世間既有三種。出世間對世間亦為三。所以者何。眾生根有下中上利鈍不等。是故雖同證此初禪境界淺深其實有異。故須約三義分別證初禪不同。第一先釋約根本世間出世間。明覺大覺

【現代漢語翻譯】現代漢語譯本法不相離的緣故，色（rupa，物質）和心（citta，精神）也是如此。如果不能理解色、心這三件事，就不能理解一切法（dharma，佛法）。為什麼呢？因為這三件事和合，能產生一切陰（skandha，五蘊）、入（ayatana，十二處）、界（dhatu，十八界）的眾苦和煩惱，以及善惡行業，導致在五道（gati，五道輪迴）中往來流轉，永不停息。如果明白這三件事本無生滅，那麼一切諸法本來就是空寂的。以上是簡略地說明修習如心之相。第二是說明證相。這裡也具有證欲界未到地（kama-avacara-upacara，欲界未至定）之相。修行者如上觀察三性（trilaksana，諸行無常、諸法無我、涅槃寂靜）都不可得，其心自然安住于真如（tathata，如如）。其心泯然明凈，名為欲界定。在此定之後，心依真如法，心泯然入定，與如相應。如法持心，心定不動，泯然不見身、息、心三法的異相。乍一看猶如虛空，所以名為如心，也就是通往明未到地。接下來解釋初禪（prathama-dhyana，初禪）的發相，如前面引用的經文所說，這裡應該詳細解釋五支（panca-anga，五禪支）的證相。現在先以覺支（vitarka，覺）為根本，覺義既然成立，解釋其餘四支就容易理解了。所以經文說『覺』、『大覺』。『覺』是指覺根本禪覺觸發相，所以名為『覺』，這件事如前所述，只是輕重有所不同。『大覺』是指豁然心目開明，明見三事發相，名為『大覺』。這只是旁釋，不是正意。再次，現在應當分別覺、大覺的含義。所說的『覺』，是覺世間相；『大覺』是出世間相。這是對照真諦（satya，真諦）和俗諦（samvriti-satya，俗諦）來解釋的，也有有漏（sasrava，有漏）和無漏（anasrava，無漏）的含義在其中。現在說明世間則有三種：一是根本世間，一期正報五陰是也；二是義世間，知道根本之法與外一切法義理相關；三是事世間，發起五通（abhijna，五神通）時，悉見一切眾生種類及世間事。世間既然有三種，出世間對應世間也有三種。為什麼呢？眾生的根器有下、中、上，利鈍不等。所以雖然同樣證得這初禪境界，但深淺其實有差異。所以需要用三種含義來分別證初禪的不同。第一，先解釋用根本世間和出世間來說明覺、大覺。

【English Translation】 English version Because dharmas (phenomena) are inseparable, so are rupa (form/matter) and citta (mind). If one cannot understand these three things—rupa, citta, and the dharmas—then one cannot understand all dharmas. Why is that? Because the combination of these three things can generate all the sufferings and afflictions of the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), as well as good and bad karma, leading to ceaseless wandering and transmigration through the five gatis (realms of existence). If one understands that these three things are without origination, then all dharmas are originally empty and still. The above is a brief explanation of cultivating the aspect of 'as-mind'. Secondly, explaining the signs of attainment. This also includes the signs of attaining the kama-avacara-upacara (access concentration of the desire realm). The practitioner, observing the three characteristics (trilaksana: impermanence, non-self, and nirvana) as described above, finds them all unattainable. Their mind naturally abides in tathata (suchness). When the mind is still and clear, it is called the desire realm concentration. After this concentration, the mind relies on the dharma of tathata, and the mind enters concentration in stillness, corresponding with suchness. Holding the mind according to the dharma, the mind is still and unmoving, and the different appearances of body, breath, and mind are not seen. At first glance, it is like empty space, so it is called 'as-mind', which is the path to the 'unborn' state. Next, explaining the arising of the first dhyana (prathama-dhyana), as the sutra quoted earlier says, the signs of attaining the five angas (panca-anga: five factors of absorption) should be explained in detail here. Now, taking vitarka (initial application of thought) as the foundation, since the meaning of 'awakening' is established, explaining the remaining four factors becomes easier to understand. Therefore, the sutra says 'awakening' and 'great awakening'. 'Awakening' refers to awakening to the fundamental dhyana and the arising of its signs, so it is called 'awakening'. This matter is as described before, only differing in degree. 'Great awakening' refers to the sudden opening of the mind's eye, clearly seeing the arising of the three things, and is called 'great awakening'. This is just a side explanation, not the main point. Furthermore, now we should distinguish the meanings of 'awakening' and 'great awakening'. What is called 'awakening' is awakening to the worldly aspect; 'great awakening' is transcending the world. This is explained in contrast to the satya (ultimate truth) and samvriti-satya (conventional truth), and also has the meaning of sasrava (with outflows) and anasrava (without outflows) within it. Now, explaining that there are three types of world: first, the fundamental world, which is the five skandhas (aggregates) of a lifetime's karmic reward; second, the world of meaning, which is knowing that the fundamental dharma is related to the meaning of all external dharmas; third, the world of events, which is when the five abhijna (supernormal knowledges) arise, one sees all kinds of sentient beings and worldly events. Since there are three types of world, there are also three types of transcendence corresponding to the world. Why is that? The faculties of sentient beings are inferior, middling, and superior, sharp and dull, and unequal. Therefore, although they all attain this first dhyana state, the depth is actually different. Therefore, it is necessary to distinguish the differences in attaining the first dhyana using three meanings. First, explain 'awakening' and 'great awakening' using the fundamental world and transcendence.

五支成初禪之相。即為二意。第一先明初禪發相。第二即釋成覺大覺五支差別之相。一先明初禪發之相。即為三意品次不同。一者。初發。二次。三后。一初發相行者。發初禪時。即豁然見自身九萬九千毛孔空疏氣息遍身毛孔出入。雖心眼明見遍身出入。而入無積聚出無分散來無所經由去無所履涉。即見身內三十六物一一分明。三十六物者。諸發毛爪齒薄皮厚皮筋肉骨髓脾腎心肝肺小腸大腸胃胞膽屎尿垢汗淚涕唾膿血脈黃痰白痰癊肪𦙽腦膜。此三十六物十是外物。二十六是內物。二十二是地物。十四是水物。已見風水地相分明。復覺諸物各有熱氣煎煮火相分明。觀此四大猶如四蛇同處一篋。四大蚖蛇其性各異。亦如屠牛之人分肉為四分。諦觀四分各不相關行者亦爾。心大驚悟。複次行者非但見身三十六物四大假合不凈可惡。亦覺知五種不凈之相。何等為五。一者見外十物相不凈心生厭患。是名自相不凈。二者見身內。二十六物內性不凈。是名自性不凈。三者自覺此身從歌羅邏時父母精血和合以為身種。是名種子不凈。四者此身處胎之時在生熟二臟之間。是名生處不凈。五者及其此身死後捐棄冢間壞爛臭穢。是名究竟不凈。當知此身從始至終不凈所成無一可樂甚可厭惡。我為無目忽于昔來著此不凈臭爛之身造生死業。于

無量劫今始覺悟。悲喜交懷。五種不凈如摩訶衍論廣說。復覺定內心識緣諸境界唸唸不停。諸心數法相續而起。所念相異亦復非一。是名初禪初證之相。次明中證相。行者住此定內三昧漸深覺息后五臟內生息相各異。所謂青黃赤白黑等隨臟色別。出至毛孔若從根入色相亦不同。如是分別氣相非一。復見此身薄皮厚皮膜肉。各有九十九重。大骨小骨三百六十及髓。各有九十八重。於此骨肉之間有諸蟲。四頭四口九十九尾。如是形相非一。乃至出入來去音聲言語亦悉覺知。唯腦有四分。分有十四重。身內五臟葉葉相覆猶如蓮華孔竅空疏內外相通。亦各有九十九重諸物之間亦各有八十戶蟲。于內住止互相使役。若行者心靜細時亦于定內聞諸蟲語言音聲。或時因此發解眾生言語三昧。身內諸脈心脈為主。復從心脈內生四大之脈。一大各十脈。十脈之內一一復各九脈合成四百脈。從頭至足四百四脈。內悉有風氣血流相注。此脈血之內亦有諸細微之蟲依脈而住。行者如是知是知身內外不實猶如芭蕉。復觀心數隨所緣時悉有受想行識四心差別不同。三明後證之相。行者三昧智慧轉深凈明利。復見氣息調和同為一相如琉璃器非青黃赤白。亦見息之出入無常生滅悉皆空寂。復見身相新新無常代謝。所以者何。飲食是外四大入腹資身時新四

【現代漢語翻譯】現代漢語譯本自無量劫以來，我才開始覺悟，悲傷和喜悅交織在心中。五種不凈，正如《摩訶衍論》（Mahāyāna-sūtra，大乘經）中廣泛闡述的那樣。我又覺察到，在禪定中，內心意識緣于各種境界，唸唸不停，各種心所法（citta-dharma，心理現象）相續生起，所念的景象各不相同，並非單一。這被稱為初禪（prathama-dhyāna，第一禪）初證的景象。接下來闡明中證的景象。修行者安住於此禪定中，三昧（samādhi，專注）逐漸加深，覺察到氣息，以及五臟內部產生的氣息景象各不相同。所謂的青、黃、赤、白、黑等顏色，隨著臟器的顏色而有所區別。氣息從毛孔中出來，或者從根部進入，其色相也各不相同。像這樣分辨，氣息的景象並非單一。又看到此身，薄皮、厚皮、膜、肉，各有九十九重。大骨、小骨三百六十，以及骨髓，各有九十八重。在這骨肉之間，有各種蟲，四頭四口九十九尾。像這樣的形相併非單一。乃至出入、來去、音聲、言語，也都完全覺知。只有腦有四分，每一分有十四重。身內五臟，葉葉相覆，猶如蓮花，孔竅空疏，內外相通，也各有九十九重。各種事物之間，也各有八十戶蟲，在內部居住，互相使役。如果修行者心靜而細微，也能在禪定中聽到各種蟲的語言音聲。有時因此而引發通曉眾生語言的三昧（samādhi，專注）。身內各種脈絡，以心脈為主。又從心脈內生出四大之脈（catu-dhātu-nāḍī，四大元素脈）。每一大各有十脈，十脈之內，每一脈又各有九脈，合成為四百脈。從頭到腳共有四百四脈，內部都有風氣血流互相灌注。此脈血之內，也有各種細微的蟲依附於脈而住。修行者像這樣知曉，是知曉身體內外不真實，猶如芭蕉。又觀察心所，隨著所緣的境，都有受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）四種心的差別不同。三是闡明后證的景象。修行者的三昧（samādhi，專注）智慧，更加深入、清凈、明利。又看到氣息調和，同爲一種景象，猶如琉璃器，沒有青黃赤白等顏色。也看到氣息的出入無常，生滅都空寂。又看到身相，新新無常，不斷代謝。這是什麼原因呢？飲食是外四大（bāhya-catu-dhātu，外部四大元素）進入腹中，資養身體時，新的四大（catu-dhātu，四大元素）產生。

【English Translation】 English version Since immeasurable kalpas (aeon), I have begun to awaken, with sorrow and joy intertwined in my heart. The five kinds of impurity, as extensively explained in the Mahāyāna-sūtra (Great Vehicle Sutra). I also realized that in meditation, the inner consciousness is conditioned by various realms, with thoughts arising and ceasing incessantly, and the various citta-dharmas (mental phenomena) arise in succession, the objects of thought are different and not singular. This is called the initial appearance of the first dhyāna (prathama-dhyāna, first meditation). Next, the appearance of the middle stage is explained. The practitioner dwells in this samādhi (concentration) within the meditation, and as the samādhi deepens, he perceives the breath, and the appearances of the breath generated within the five organs are different. The so-called colors of blue, yellow, red, white, and black vary according to the color of the organs. When the breath comes out from the pores or enters from the roots, its appearance is also different. Discriminating in this way, the appearances of the breath are not singular. He also sees this body, with thin skin, thick skin, membranes, and flesh, each having ninety-nine layers. The large bones and small bones, three hundred and sixty in total, and the marrow, each have ninety-eight layers. Between these bones and flesh, there are various worms, with four heads, four mouths, and ninety-nine tails. Such appearances are not singular. Even the coming and going, the sounds and speech, are all fully perceived. Only the brain has four parts, each part having fourteen layers. The five organs within the body, layer upon layer, cover each other like a lotus flower, with empty and sparse holes, communicating internally and externally, and each also has ninety-nine layers. Between the various things, there are also eighty households of worms, dwelling within, mutually employing each other. If the practitioner's mind is quiet and subtle, he can also hear the languages and sounds of the various worms within the meditation. Sometimes, this leads to the arising of the samādhi (concentration) of understanding the languages of beings. Among the various channels within the body, the heart channel is the main one. From the heart channel, the four dhātu-nāḍīs (catu-dhātu-nāḍī, four element channels) arise. Each of the four great elements has ten channels, and within each of the ten channels, there are nine channels, forming four hundred channels. From head to foot, there are four hundred and four channels, within which wind, qi, and blood flow and irrigate each other. Within the blood of these channels, there are also various subtle worms dwelling attached to the channels. The practitioner, knowing this, knows that the inside and outside of the body are unreal, like a banana tree. Also, observing the mental functions, with each object of conditioning, there are different distinctions among the four minds of vedanā (feeling), saṃjñā (perception), saṃskāra (volition), and vijñāna (consciousness). Thirdly, the appearance of the later stage is explained. The practitioner's samādhi (concentration) wisdom becomes deeper, purer, brighter, and sharper. He also sees that the breath is harmonious, all of one appearance, like a crystal vessel, without colors of blue, yellow, red, or white. He also sees that the coming and going of the breath is impermanent, and that arising and ceasing are all empty and still. He also sees that the appearance of the body is constantly new, impermanent, and changing. What is the reason for this? Food and drink are the external catu-dhātu (bāhya-catu-dhātu, external four great elements) entering the abdomen, and when they nourish the body, new catu-dhātu (four great elements) are produced.

大既生。當知故身隨滅。譬如草木新葉既生故葉便落。身亦如是。愚夫不了謂是惜身。智者於三昧內。覺此身相無常所遷新新生滅空無自性色不可得。復各一念心生之時即有六十剎那生滅。或有人言。六百剎那生滅迅速。空無自性心不可得。第二明釋成覺觀五支之相即為五。第一釋覺支經說覺支云。覺大覺思惟大思惟大思惟觀於心性。約此五句以明覺相。今先釋覺大覺二句。此約世間出世間境界分別故。有此二覺之異。世間境即是異相。出世間境即是如相。此之如異即是真俗二諦之別名也。今約觀門淺深易見。今當具依摩訶衍分別。論云。有三種上中下。如異既有三種覺大覺亦應為三也。論意分別假名為異。分別四大實法同體名為下如。分別地大異餘三大名為異。同一無常生滅不異名次如。無常生滅名為異。生滅即空無異名上如。今即約禪為下中上品明觀門淺深之相。第一先明下品覺相。覺氣息入出青黃赤白諸色隔別名為覺。覺此諸息同一風大無異名大覺。次覺三十六物隔別名為覺。覺餘三大無有別異名大覺。覺於心數非一名為覺。同是四心無異名大覺。第二明中品覺者。息是風大名為覺。覺息生滅無常名大覺。覺餘三大各別名為覺。覺同一無常生滅不異名大覺。覺四心。差別不同名為覺覺無常生滅不異名大覺。第三

【現代漢語翻譯】現代漢語譯本：大體上是這樣的。應當知道舊的身體隨著死亡而消滅。譬如草木，新葉生長出來，舊葉便會凋落。身體也是如此。愚笨的人不明白這個道理，認為應該珍惜這個身體。而有智慧的人在三昧（Samadhi，專注）之中，覺察到這個身體的相狀是無常的，不斷遷變，新生生滅，空無自性，色（Rupa，物質）不可得。而且每一個念頭生起的時候，就有六十剎那（Ksana，極短的時間單位）的生滅。或者有人說，有六百剎那的生滅，非常迅速，空無自性的心是不可得的。第二部分闡明釋成覺觀的五支的相狀，即是五種。第一是解釋覺支，經中說覺支是：『覺大覺，思惟大思惟，大思惟觀於心性。』根據這五句話來闡明覺的相狀。現在先解釋『覺』和『大覺』這兩句。這是根據世間和出世間的境界來分別的，所以有這兩種覺的不同。世間的境界就是異相，出世間的境界就是如相。這個『如』和『異』就是真諦和俗諦的別名。現在根據觀門的深淺容易理解。現在應當完全依照《摩訶衍論》來分別。《論》中說，有上、中、下三種。既然『如』和『異』有三種，那麼『覺』和『大覺』也應該有三種。《論》的意義是，分別假名為『異』，分別四大實法同體名為『下如』。分別地大不同於其餘三大名為『異』，同一無常生滅不異名為『次如』。無常生滅名為『異』，生滅即空無異名為『上如』。現在就根據禪定，分為下品、中品、上品，來闡明觀門深淺的相狀。第一先闡明下品的覺相。覺察氣息的出入，青黃赤白等顏色各不相同，名為『覺』。覺察這些氣息，都是同一風大，沒有不同，名為『大覺』。其次，覺察身體的三十六種不凈之物各不相同，名為『覺』。覺察其餘三大沒有差別，名為『大覺』。覺察心念的數量不是一個，名為『覺』。同是四種心念，沒有不同，名為『大覺』。第二闡明中品的覺者。氣息是風大，名為『覺』。覺察氣息的生滅無常，名為『大覺』。覺察其餘三大各自不同，名為『覺』。覺察它們同一無常生滅不異，名為『大覺』。覺察四種心念差別不同，名為『覺』，覺察無常生滅不異，名為『大覺』。第三

【English Translation】 English version: Generally, it is like this. One should know that the old body perishes with death. Just as with plants and trees, when new leaves grow, the old leaves fall. The body is also like this. Foolish people do not understand this principle and think they should cherish this body. But wise people, in Samadhi (concentration), perceive that the nature of this body is impermanent, constantly changing, newly arising and ceasing, empty of self-nature, and that Rupa (form/matter) is unattainable. Moreover, at the moment each thought arises, there are sixty Ksanas (extremely short units of time) of arising and ceasing. Or some say there are six hundred Ksanas of arising and ceasing, which is very rapid, and the mind, empty of self-nature, is unattainable. Secondly, clarifying the characteristics of the five limbs of Shicheng Jueguan (accomplishing enlightenment contemplation), which are five in total. The first is to explain the Juezhi (limb of enlightenment), as the sutra says the Juezhi is: 'Jue Dajue (awakening great awakening), thinking great thinking, great thinking contemplating the nature of the mind.' Based on these five sentences, the characteristics of Jue (awakening) are clarified. Now, first explain the two sentences 'Jue' and 'Dajue'. This is based on distinguishing between the realms of the mundane and the supramundane, so there is a difference between these two types of awakening. The mundane realm is the different aspect, and the supramundane realm is the suchness aspect. This 'suchness' and 'difference' are other names for the two truths of truth and convention. Now, it is easy to understand based on the depth of the contemplation gate. Now, it should be fully distinguished according to the Mahayana Treatise. The Treatise says that there are three types: upper, middle, and lower. Since 'suchness' and 'difference' have three types, then 'Jue' and 'Dajue' should also have three types. The meaning of the Treatise is that distinguishing false names is called 'difference', distinguishing the four great real dharmas as the same body is called 'lower suchness'. Distinguishing the earth element as different from the other three great elements is called 'difference', the same impermanent arising and ceasing not different is called 'secondary suchness'. Impermanent arising and ceasing is called 'difference', arising and ceasing is emptiness and not different is called 'upper suchness'. Now, based on Dhyana (meditation), it is divided into lower, middle, and upper grades to clarify the aspects of the depth of the contemplation gate. First, clarify the lower grade of Juexiang (awakening aspect). Perceiving the breath entering and exiting, the various colors of blue, yellow, red, and white are different, is called 'Jue'. Perceiving that these breaths are the same wind element and not different, is called 'Dajue'. Secondly, perceiving that the thirty-six impure things of the body are different, is called 'Jue'. Perceiving that the other three great elements are not different, is called 'Dajue'. Perceiving that the number of mental states is not one, is called 'Jue'. Being the same four mental states and not different, is called 'Dajue'. Secondly, clarifying the Juezhe (awakened one) of the middle grade. The breath is the wind element, is called 'Jue'. Perceiving the arising and ceasing of the breath as impermanent, is called 'Dajue'. Perceiving that the other three great elements are each different, is called 'Jue'. Perceiving that they are the same impermanent arising and ceasing and not different, is called 'Dajue'. Perceiving that the four mental states are different, is called 'Jue', perceiving impermanent arising and ceasing and not different, is called 'Dajue'. Thirdly

明上品覺者。覺息無常為異者。此息為八相所遷故無常。何等為八相。一生。二住。三異。四滅。五生生。六住住。七異異。八滅滅。此八種相遷法體別異非一名為覺。覺息本空寂無八相之異名大覺。覺餘三大各有八相別異名為覺。覺餘三大本來空寂無八相之異名大覺。覺心八相所遷別異非一名為覺。覺心本來空寂無八相之異名大覺。所以者何。若心即是八相。八相即是心者則壞有餘相。所以者何。今息色亦即是八相。八相亦即是息色八相無異故息。色心三事亦應無異。若爾說心時即應是說息色。今實不爾壞亂世諦相故。如人喚火應得水來。說心一向即是息色過同於此。複次若離心有八相離八相有心者。此則心非八相八相非心。若心非八相則心但有名無相。無相之法是不名心。若八相離心八相則無所遷。即不名八相。八相無所相故。如是審諦求之則心與八相本自不有。亦不依他有性性如虛空無一異相故名大覺。覺前息色一一亦當如是分別。此則略說上品覺大覺之相。次釋思惟大思惟二句。此還約前覺大覺說。所以者何。初心覺悟真俗之相名覺大覺。後心重慮觀察名思惟大思惟。對小覺后說思惟大覺后說大思惟。此義易見不煩多釋。次釋觀於心性者即是返觀能思惟大思惟之心也。所以者何。行者雖能了於前境而不能返達

觀心則不會實道。今即返照能觀之心。為從觀心生。為從非觀心生若從觀心生若從非觀心生二俱有過。當知觀心畢竟空寂五句釋覺支竟。第二次釋觀支。經云。若觀心行大行遍行隨意。觀心者即是前觀於心性也。行大行者聲聞之人以四諦為大行。當觀心時即具四諦正觀。所以者何。若人不了心故。無明不了造諸結業。名為集諦。集諦因緣必招未來名色苦果。是名苦諦。若觀心性即是具足戒定智慧。行三十七品故名道諦。若有正道則現在煩惱不生。未來苦果亦滅。名為滅諦。是名聲聞大行。若緣覺人以十二因緣為大行。若是菩薩即入無生。正道正觀證於寂定琉璃三昧。毛孔見佛入菩薩位也。則略明三乘大行之道相也。遍行者觀行未利。亦並約心而觀四諦。名為大行。今觀道稍利能遍歷諸緣。觀於四諦出十六行觀故名遍行。隨意者。若是遍行雖在定內得見諸緣。出禪定時則觀不相應。今隨意者隨出入定觀一切法。任運自成不由作意是名隨意。此則略釋觀支相也。第三明喜支。喜支者。經言。如真實知大知心動至心是名為喜。如真實知者。即是上來觀於心性四諦真理也。大知者如上觀行。若心審諦停住緣內稱觀而知。故言如真實知。若豁然開悟稱理而知心生法喜故名大知。心動至心者。既得法喜心動。若隨此喜則為顛倒。今

了此喜無即得喜性即得喜性故名至心。是名為喜。第四次明安支。安支者。經言。若身安心安受安受於樂觸。是名為安。身安者。了達身性故。不為身業所動即得身安。故名身安。心安者。了達心性故。不為心業所動即得心樂。故名心安。受安者。能觀之心名之為受。知受非受斷諸受故。名之為樂。故名受安受於樂觸者。世間出世間二種樂法成就。樂法對心故受於樂。第五次明定支者。經言。若心住大住不亂于緣不謬無有顛倒。是名為定。心住者。住世間定法持心不散故名住。大住者。住真如定法持心不散故。不亂于緣者。雖住一心。而分別世間之相不亂也。不謬者。謬名妄謬。諦了真如妄取不起。故言不謬。不顛倒者。若心偏取世間相。即隨有見沉沒生死。不得解脫若心偏取如相即隨空見破世間因果不修善法。是大可畏處。行者善達真俗離此二種邪命。名不顛倒。複次若二乘之人得此心破四倒。名不顛倒。若是菩薩得此一心能破八倒。名不顛倒。行者初得覺支成就。即覺身息不實猶如芭蕉　今得住此一心定支成就。心既寂靜於後泯然微細。即覺身息之相不實猶如聚沫。是則略明下根行者證通明初禪之相第二次釋約義世間明中。次根行者進證初根五支之相即為二。一者正明義世間相。二者即釋成覺義。就第一釋義世間

【現代漢語翻譯】現代漢語譯本了知此喜無所得，即是得到喜的本性，因為得到喜的本性，所以名為至心。這稱為喜。第四次說明安支。安支，經中說：『若身體安穩，心也安穩，安穩地領受快樂的觸感。』這稱為安。身體安穩，是因爲了達身體的本性，所以不被身體的業所動搖，因此得到身體的安穩，所以名為身安。心安穩，是因爲了達心的本性，所以不被心的業所動搖，因此得到心的快樂，所以名為心安。領受安穩，能觀的心名為領受。知道領受不是真正的領受，斷除各種領受，因此名為快樂，所以名為領受安穩。領受快樂的觸感，是指世間和出世間兩種快樂的法成就。快樂的法與心相應，所以領受快樂。第五次說明定支，經中說：『若心安住，大大地安住，不被外緣擾亂，不謬誤，沒有顛倒。』這稱為定。心安住，是指安住在世間的定法中，保持心不散亂，所以名為安住。大大地安住，是指安住在真如的定法中，保持心不散亂。不被外緣擾亂，是指雖然安住於一心，但能分別世間的各種現象而不被擾亂。不謬誤，謬誤是指虛妄的謬誤。真實地了知真如，虛妄的執取不會生起，所以說不謬誤。不顛倒，如果心偏執於世間的現象，就會隨著有見而沉沒于生死輪迴，無法得到解脫。如果心偏執于如相（Tathata，真如的相），就會隨著空見而破壞世間的因果，不修習善法。這是非常可怕的。修行者善於通達真俗二諦，遠離這兩種邪命，名為不顛倒。其次，如果二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）之人得到此心，破除四倒（四種顛倒的知見），名為不顛倒。如果是菩薩得到此一心，能破除八倒（八種顛倒的知見），名為不顛倒。修行者最初得到覺支的成就，就覺察到身體的氣息不真實，猶如芭蕉樹。現在能夠安住於此一心，定支成就，心已經寂靜，之後泯然微細，就覺察到身體氣息的相不真實，猶如聚沫。以上是簡略地說明下根的修行者證得通明初禪的相。第二次解釋約義世間，說明中根的修行者進一步證得初禪五支的相，分為兩部分：一是正式說明義世間的相，二是解釋成就覺義。先解釋義世間。

【English Translation】 English version Knowing that this joy is without attainment means attaining the nature of joy. Because of attaining the nature of joy, it is called 'utmost sincerity'. This is called joy. The fourth time explains the 'ease limb' (安支, ān zhī). The 'ease limb', as the sutra says: 'If the body is at ease, the mind is at ease, and one peacefully experiences pleasant sensations.' This is called 'ease'. The body being at ease is because one understands the nature of the body, and therefore is not moved by the karma of the body, thus attaining bodily ease. Therefore, it is called 'body at ease'. The mind being at ease is because one understands the nature of the mind, and therefore is not moved by the karma of the mind, thus attaining mental happiness. Therefore, it is called 'mind at ease'. Experiencing ease is because the mind that can observe is called 'experience'. Knowing that experience is not true experience, and cutting off all experiences, is therefore called happiness. Therefore, it is called 'experiencing ease'. 'Experiencing pleasant sensations' refers to the accomplishment of both worldly and other-worldly joyful dharmas. Joyful dharmas correspond to the mind, therefore one experiences joy. The fifth time explains the 'concentration limb' (定支, dìng zhī), as the sutra says: 'If the mind abides, greatly abides, is not disturbed by conditions, is not mistaken, and has no inversions.' This is called 'concentration'. The mind abiding refers to abiding in worldly concentration dharmas, holding the mind without scattering, therefore it is called 'abiding'. Greatly abiding refers to abiding in the True Thusness (真如, Zhēnrú, Tathata) concentration dharmas, holding the mind without scattering. Not being disturbed by conditions means that although abiding in one mind, one can distinguish worldly phenomena without being disturbed. Not being mistaken, 'mistaken' refers to false mistakes. Truly understanding True Thusness, false grasping does not arise, therefore it is said 'not mistaken'. Not inverted, if the mind is biased towards worldly phenomena, it will sink into samsara (生死, shēngsǐ, cycle of birth and death) following views, unable to attain liberation. If the mind is biased towards the aspect of Thusness, it will destroy worldly cause and effect following emptiness views, not cultivating good deeds. This is a very fearful place. Practitioners who are good at understanding the two truths (真俗二諦, zhēn sú èr dì, conventional truth and ultimate truth), and who stay away from these two kinds of wrong livelihood, are called 'not inverted'. Furthermore, if people of the Two Vehicles (二乘, èr shèng, Śrāvakayāna and Pratyekabuddhayāna) attain this mind and break the four inversions (四倒, sì dǎo, four inverted views), it is called 'not inverted'. If a Bodhisattva attains this one mind and can break the eight inversions (八倒, bā dǎo, eight inverted views), it is called 'not inverted'. Practitioners who initially attain the accomplishment of the awakening limb (覺支, jué zhī) realize that the breath of the body is unreal, like a banana tree. Now, being able to abide in this one mind, the concentration limb is accomplished, the mind is already still, and then it becomes subtly faint, realizing that the aspect of the body's breath is unreal, like a mass of foam. The above is a brief explanation of the appearance of the practitioner of lower faculties attaining the initial dhyana (禪, chán, meditative state) of clear understanding. The second explanation is about the meaning of the worldly realm, explaining that the practitioner of middle faculties further attains the appearance of the five limbs of the initial dhyana, which is divided into two parts: one is to formally explain the appearance of the meaning-worldly realm, and the other is to explain the accomplishment of the meaning of awakening. First, explain the meaning-worldly realm.

為二意。一明外義世間。二明內義世間。今釋外義世間復為三意。一正明根本世間因緣。二明根本與外世界相關。三明王道治正。第一釋覺知根本世間因緣生義。行者初得初禪既已證見根本世間。爾時或見道或未見道。今欲深知此根本世間一期果報因何而生。爾時於三昧內心慧明利諦觀身內三十六物四大五陰。以愿知心願知此身何因緣。有三昧智慧福德善根力故。即便覺知。如是身命皆由先世五戒業力。持于中陰不斷不滅。于父母交會之時業力變識即計父母身份精血二渧大如豆子以為己有識托其間。爾時即有身根命根識心具足。識在其間。具有五識之性。七日一變如薄酪凝酥。於後漸大如雞子黃。業力因緣變此一身內先為者五臟安置五識。爾時即知不殺戒力變此身內。次為肝臟。則魂依之。不盜戒力變此身內以為腎臟則志依之。不淫戒力變此身內為肺臟則魄依之。不妄語戒力變此身內以為脾臟則意依之。不飲酒戒力即變身內以為心臟則神依之。此魂志魄意神五神即是五識之異名也。五臟宮室既成則神識則有所棲。既有棲托便須資養五戒業力復變身內以為六府神氣。府養五臟及與一身。府者膽為肝府。盛水為氣合潤于肝。小腸為心府。心赤小腸亦赤。心為血氣。小腸亦通血氣。主潤於心入一身。故大腸為肺府。肺白大腸

亦白。主殺物益肺成化一身。胃為脾府。胃黃脾亦黃。胃亦動作黃間通理脾臟氣入四支。膀胱為腎府。腎府黑膀胱亦黑。通濕氣潤腎。利小行腸故三焦合為一府分。各有所主。上焦主通津液清溫之氣。中焦主通血脈精神之氣。下焦主通大便之物。三焦主利上下。五臟之神分治六府。六府之氣以成五官之神。主治一身義。府臟相資出生七體。腎生二體。一骨二髓。腎屬於水以水內有砂石。故即骨之義也。肝生二體一筋二腸。肝為木。木為地筋。故生筋腸也。心生血脈心色赤。屬血以通神氣其道自然。脾生肌膚脾為土肌膚亦土。肺生於皮肺在眾臟之上故。皮亦是一身之上。是為五臟能生七體亦名七支。肺為大夫在上下舍不義肝。為尉仁心在中央稟種種脾。在其間平五味。腎在下衝四氣增長。七體成身骨以柱之髓以膏之筋以縫之。脈以通之血以潤之肉以裹之皮以覆之。以是因緣則有頭身手足大分之軀。余骨為齒。余肉為舌。余筋為爪。余血為發。余皮為耳。識神在內。戒力因緣則五胞開張。四大造色清凈變為五情。是以對塵則依情。以識知五色因緣則生意識。塵謝則識歸五臟。一期果報四大五陰十二入十八界具足成就。此則略說一期果報根本世間義所因由。問曰。若言識從內出在五根間識別五塵。與外道義有何異耶。答曰。

【現代漢語翻譯】現代漢語譯本：還有，如果殺生祭祀，會使肺臟受益，從而形成一個整體。胃是脾的府邸，胃是黃色的，脾也是黃色的。胃的運作也呈現黃色，它疏通和調理脾臟之氣，使其進入四肢。膀胱是腎的府邸，腎府是黑色的，膀胱也是黑色的。它疏通濕氣，滋潤腎臟，使小便順利排出。因此，三焦合為一個府邸，各自有所主管。上焦主管輸送津液和清溫之氣，中焦主管輸送血脈和精神之氣，下焦主管輸送大便之物。三焦主管上下通利。五臟之神分別治理六府，六府之氣形成五官之神，主管一身的職能。府和臟相互資助，產生七種形體。腎產生兩種形體：一是骨，二是髓。腎屬於水，因為水中含有砂石，所以具有骨的意義。肝產生兩種形體：一是筋，二是腸。肝屬於木，木是地筋，所以產生筋和腸。心產生血脈，心色是紅色的，屬於血，通過血來溝通神氣，這是自然的規律。脾產生肌膚，脾屬於土，肌膚也屬於土。肺產生於皮，肺在所有臟器的上方，所以皮也是一身的上方。這就是五臟能夠產生七種形體，也稱為七支。肺像大夫一樣，位於上下，不捨棄不義，肝像衛士一樣，具有仁心，位於中央，稟受各種脾的功能，在其中調和五味。腎在下部，衝擊四氣，促進增長。七種形體構成身體，骨用來支撐，髓用來滋養，筋用來連線，脈用來疏通，血用來滋潤，肉用來包裹，皮用來覆蓋。因為這些因緣，就有了頭、身、手、足等大的軀體。剩餘的骨頭成為牙齒，剩餘的肉成為舌頭，剩餘的筋成為爪子，剩餘的血成為頭髮，剩餘的皮成為耳朵。識神在身體內部，通過戒律的力量，五胞開張，四大造色清凈，轉變為五情。因此，面對塵境時，就依賴於情，通過認識五色的因緣，就產生意識。塵境消失後，識就回歸五臟。一期的果報，四大、五陰、十二入、十八界都具足成就。這只是簡略地說明一期果報的根本世間義所由來的原因。有人問：如果說識從內部產生，在五根之間識別五塵，這與外道的觀點有什麼不同呢？回答是：

【English Translation】 English version: Furthermore, if one performs sacrifices involving killing, it benefits the lungs, thus forming a whole body. The stomach is the residence of the spleen; if the stomach is yellow, the spleen is also yellow. The stomach's function also appears yellow, as it dredges and regulates the spleen's 'qi' (vital energy), allowing it to enter the four limbs. The bladder is the residence of the kidneys; if the kidney residence is black, the bladder is also black. It dredges dampness, moistens the kidneys, and facilitates urination. Therefore, the Triple Burner (San Jiao) combines into one residence, each with its own responsibility. The Upper Burner governs the circulation of fluids and clear, warm 'qi'. The Middle Burner governs the circulation of blood and spiritual 'qi'. The Lower Burner governs the passage of fecal matter. The Triple Burner governs the upward and downward flow. The spirits of the Five Organs separately govern the Six Fu Organs, and the 'qi' of the Six Fu Organs forms the spirits of the Five Senses, governing the functions of the entire body. The Fu and Zang organs mutually support each other, giving rise to the Seven Bodily Components. The kidneys give rise to two components: bone and marrow. The kidneys belong to water, and because water contains sand and stone, it signifies bone. The liver gives rise to two components: tendons and intestines. The liver belongs to wood, and wood is the 'tendon of the earth', thus giving rise to tendons and intestines. The heart gives rise to blood vessels; the heart is red and belongs to blood, which communicates with the spirit, this is the natural way. The spleen gives rise to flesh; the spleen belongs to earth, and flesh also belongs to earth. The lungs arise from the skin; the lungs are above all the organs, so the skin is also above the entire body. These are the Five Organs that can give rise to the Seven Bodily Components, also known as the Seven Limbs. The lungs are like a minister, located above and below, not abandoning injustice. The liver is like a guard, with a benevolent heart, located in the center, receiving the various functions of the spleen, harmonizing the five flavors within. The kidneys are below, impacting the four 'qi', promoting growth. The Seven Bodily Components form the body; bones support it, marrow nourishes it, tendons connect it, vessels circulate through it, blood moistens it, flesh wraps it, and skin covers it. Because of these conditions, there is the large body with head, torso, hands, and feet. The remaining bones become teeth, the remaining flesh becomes the tongue, the remaining tendons become nails, the remaining blood becomes hair, and the remaining skin becomes ears. The consciousness (識神, shi shen) is within. Through the power of precepts (戒力, jie li), the five 'bāo' (胞, embryonic membranes or internal organs) open up, and the four great elements (四大, si da) create form, becoming pure and transforming into the five emotions (五情, wu qing). Therefore, when facing sense objects (塵, chen), one relies on emotions. Through recognizing the conditions of the five colors, consciousness (意識, yi shi) arises. When the sense objects disappear, consciousness returns to the Five Organs. The fruition of one lifetime (一期果報, yi qi guo bao), the four great elements, five aggregates (五陰, wu yin), twelve entrances (十二入, shi er ru), and eighteen realms (十八界, shi ba jie) are all fully accomplished. This is a brief explanation of the fundamental worldly meaning of the fruition of one lifetime and its causes. Someone asks: If you say that consciousness arises from within, distinguishing the five sense objects between the five roots (五根, wu gen), what is the difference between this and the views of externalists (外道, wai dao)? The answer is:

如凈名經說。不捨八邪而入八正。亦云。六十二見是如來種。此言何謂如是等義。皆出提謂經明非人所作。若於此義不了在下自當可見。第二釋內世間與外國土義相關相。行者三昧智慧愿智之力諦觀身時。即知此身具彷天地一切法俗之事。所以者何。如此身相頭圓象天。足方法地。內有空種。即是虛空腹溫暖法春夏背剛強法秋冬。四季體法四時大節十二法十二月。小節三百六十法三百六十日。鼻口出氣息法山澤溪谷中之風氣。眼目法日月眼開閉法晝夜發法星辰。眉為北斗。脈為江河。骨為玉石。皮肉為地土。毛法叢林五臟在內在天法五星。在地法五嶽在陰陽法五行在世間法五諦內為五神。修為五德。使者為八卦治罪為五刑。主領為五官升爲五云化為五龍。心為朱雀。腎為玄武。肝為青龍。肺為白虎。脾為句陳。此五種眾生則攝一切世間禽獸悉在其內。亦為五姓。謂宮商角徵羽。一切萬姓並在其內。對書典則為五經。一切書史並從此出。若對工巧。即是五明六藝。一切技術悉出其間。當知此身雖小義與天地相關。如是說身非但直是五陰世間。亦是國土世間。第三釋身內王法治正義。行者於三昧內愿智之力。即復覺知身內。心為大王上義下仁故。居在百重之內。出則有前後左右官屬侍衛。肺為司馬。肝為司徒。脾為司空。

【現代漢語翻譯】現代漢語譯本：正如《維摩詰所說經》（Vimalakirti Nirdesa Sutra）所說：『不捨八邪而入八正』，又說：『六十二見是如來種』。這些話是什麼意思呢？這些意義都出自《提謂經》（Tevijo Sutta），闡明了非人為所造作的道理。如果對這些道理不瞭解，以後自然會明白。第二，解釋內在世間與外國土的意義相關聯。修行者以三昧（samadhi，禪定）、智慧和愿智的力量，仔細觀察自身時，就能知道這個身體具備了天地間一切法則和世俗之事。為什麼這麼說呢？因為這個身體的相貌，頭圓象徵天，足方象徵地。體內有空種（akasa-dhatu），就是虛空；腹部溫暖，象徵春夏的法則；背部剛強，象徵秋冬的法則；四季體現了四時；大節體現了一年中的十二個月；小節三百六十，體現了一年中的三百六十天。鼻口呼出的氣息，象徵山澤溪谷中的風氣。眼目象徵日月，眼睛的開閉象徵晝夜，頭髮象徵星辰，眉毛象徵北斗星。脈搏象徵江河，骨頭象徵玉石，面板和肌肉象徵地土，毛髮象徵叢林，五臟在內，在天象徵五星，在地象徵五嶽，在陰陽象徵五行，在世間象徵五諦（五種真理），內在象徵五神，修行象徵五德，使者象徵八卦，治罪象徵五刑，主領象徵五官，上升象徵五云，變化象徵五龍。心象徵朱雀，腎象徵玄武，肝象徵青龍，肺象徵白虎，脾象徵句陳。這五種眾生包含了世間一切禽獸。也象徵五姓，即宮、商、角、徵、羽，一切萬姓都包含在其中。對應書典，則象徵五經，一切書史都由此而出。若對應工巧，則是五明六藝，一切技術都由此而出。應當知道，這個身體雖小，但意義與天地相關聯。這樣說，身體不僅僅是五陰世間，也是國土世間。第三，解釋身體內王法治理的意義。修行者在三昧中，以愿智的力量，就能覺知身體內，心為大王，上義下仁，所以居於百重之內。出行則有前後左右的官屬侍衛。肺為司馬，肝為司徒，脾為司空。

【English Translation】 English version: As stated in the Vimalakirti Nirdesa Sutra: 'Without abandoning the eight wrong practices, one enters the eight right practices.' It also says: 'The sixty-two views are the seeds of the Tathagata (Thus Come One).' What do these words mean? These meanings all come from the Tevijo Sutta (Threefold Knowledge Sutta), clarifying the principle of what is not made by humans. If you do not understand these principles, you will naturally understand them later. Second, explaining the interconnected meaning of the inner world and foreign lands. When a practitioner carefully observes their own body with the power of samadhi (concentration), wisdom, and aspirational wisdom, they can know that this body possesses all the laws and worldly affairs of heaven and earth. Why is this so? Because the appearance of this body, the round head symbolizes heaven, and the square feet symbolize earth. Within the body, there is the akasa-dhatu (space element), which is emptiness; the warmth of the abdomen symbolizes the laws of spring and summer; the strength of the back symbolizes the laws of autumn and winter; the four seasons embody the four times; the major joints embody the twelve months of the year; the minor joints, three hundred and sixty, embody the three hundred and sixty days of the year. The breath exhaled from the nose and mouth symbolizes the wind in the mountains, marshes, streams, and valleys. The eyes symbolize the sun and moon, the opening and closing of the eyes symbolize day and night, the hair symbolizes the stars, and the eyebrows symbolize the Big Dipper. The pulse symbolizes rivers, the bones symbolize jade, the skin and flesh symbolize the earth, and the hair symbolizes forests. The five internal organs, within, symbolize the five stars in the heavens, the five sacred mountains on earth, the five elements in yin and yang, the five truths (five noble truths) in the world, the five gods within, the cultivation of the five virtues, the messengers symbolize the eight trigrams, the punishment symbolizes the five punishments, the leaders symbolize the five officials, the ascent symbolizes the five clouds, and the transformation symbolizes the five dragons. The heart symbolizes the Vermilion Bird, the kidneys symbolize the Black Tortoise, the liver symbolizes the Azure Dragon, the lungs symbolize the White Tiger, and the spleen symbolizes Gouchen. These five kinds of beings encompass all the birds and beasts in the world. They also symbolize the five surnames, namely Gong, Shang, Jiao, Zhi, and Yu, and all the myriad surnames are included within them. Corresponding to books and classics, they symbolize the Five Classics, and all books and histories originate from them. If corresponding to craftsmanship, they are the Five Vidyas and Six Arts, and all techniques originate from them. It should be known that although this body is small, its meaning is related to heaven and earth. In this way, the body is not only the world of the five skandhas (aggregates), but also the world of the land. Third, explaining the meaning of the king's law governing within the body. In samadhi, with the power of aspirational wisdom, the practitioner can realize that within the body, the heart is the great king, with righteousness above and benevolence below, so it resides within a hundred layers. When traveling, it has officials and guards before, after, left, and right. The lungs are the Sima (Minister of War), the liver is the Situ (Minister of Education), and the spleen is the Sikong (Minister of Works).

腎為大海中有神龜。呼吸元氣行風致雨通氣四支。四支為民子。左為司命。右為司錄。主錄人命。齊中太一君亦人之主柱。天大將軍特進君王。主身內萬二千大神。太一有八使者八卦是也。合為九卿。三焦關元為左社右稷主奸賊。上焦通氣入頭中為宗廟。王者于間治化。若心行正法群下皆隨則治正清夷。故五臟調和六府通適。四大安樂無諸疾惱終保年壽。若心行非法則群僚作亂。互相殘害故。四大不調諸根暗塞。因此抱患致終。皆由行心惡法故。經言。失魂即亂。失魄則狂。失意則惑。失志則忘。失神則死。當知外立王道治化皆身內之法。如是等義具如提謂經說。第二明內世間義相關者。上來所說並與外義相關。所以者何。佛未出時諸神仙世智等亦達此法名義相對故說前為外世間義也。是諸神仙雖復世智辯聰能通達世間。若住此分別終是心行理外未見真實。于佛法不名聖人。猶是凡夫輪迴三界二十五有未出生死。若化眾生名為舊醫。亦名世醫。故涅槃經云。世醫所療治差已還復發。若是如來療治者差已不復發。此如下說。今言內義世間者。即是如來出世廣說一切教門名義之相以化眾生。行者于定心內意欲得知佛法教門主對之相。三昧智慧善根力故。即便覺知。云何知如佛說五戒義為對五臟已如前說。若四大五陰十二入

【現代漢語翻譯】現代漢語譯本腎臟好比大海中居住著神龜。它呼吸元氣，執行風雨，溝通四肢。四肢代表百姓。左腎為司命神，右腎為司錄神，主管記錄人的壽命。腎臟中央的太一君（Taiyi Jun）也是人身的主宰，天大將軍特進君王（Tian Da Jiangjun Tejin Junwang）。主管身體內部的一萬二千位大神。太一君有八位使者，就是八卦。合起來稱為九卿。三焦（Sanjiao）、關元（Guanyuan）代表左社右稷，主管奸邪盜賊。上焦（Shangjiao）溝通氣息，進入頭部，代表宗廟。君王在其中治理教化。如果心行正法，群臣百姓都會跟隨，那麼國家就會治理得清正太平。所以五臟調和，六腑通暢，四大安樂，沒有各種疾病煩惱，最終可以保全壽命。如果心行非法，那麼群臣僚屬就會作亂，互相殘害。所以四大不調，諸根閉塞昏暗。因此抱病以至死亡。這都是由於心行惡法所致。經書上說：『失魂就會混亂，失魄就會狂亂，失意就會迷惑，失志就會遺忘，失神就會死亡。』應當知道外在建立的王道和治理教化，都是內在身心的法則。這些道理都詳細地記載在《提謂經》（Tiwei Jing）中。第二部分說明內世間的意義，與外世間的意義相關聯。上面所說的內容都與外在的意義相關聯。為什麼這麼說呢？在佛陀沒有出世的時候，諸神仙和世間的智者等也通達這些法則，名義相互對應，所以說前面是外世間的意義。這些神仙雖然有世間的智慧和辯才，能夠通達世間的事理，如果執著于這些分別，終究是心行在理之外，沒有見到真實。在佛法中不能稱為聖人，仍然是凡夫，在三界二十五有中輪迴，沒有脫離生死。如果教化眾生，只能稱為舊醫，也稱為世醫。所以《涅槃經》（Nirvana Sutra）中說：『世間醫生所治療的疾病，痊癒后還會復發。如果是如來所治療的疾病，痊癒后就不會復發。』這些內容在下面會詳細說明。現在所說的內義世間，就是如來出世后廣泛宣說一切教門名義的相狀，用來教化眾生。修行人在禪定中心中想要得知佛法教門的主對之相，憑藉三昧（Samadhi）智慧和善根的力量，就能覺知。如何覺知呢？比如佛所說的五戒的意義，與五臟相對應，就像前面所說的那樣。如果四大、五陰（Five Skandhas）、十二入（Twelve Entrances）...

【English Translation】 English version The kidney is like a divine turtle residing in the great ocean. It breathes primordial energy, governs wind and rain, and connects the four limbs. The four limbs represent the people. The left kidney is the 'Siming' (司命, Director of Destiny), and the right kidney is the 'Silu' (司錄, Recorder of Merit), in charge of recording people's lifespans. The Taiyi Jun (太一君, Lord of Great Oneness) in the center of the kidney is also the master of the human body, the Tian Da Jiangjun Tejin Junwang (天大將軍特進君王, Heavenly Great General Special Advancement King). He governs the twelve thousand great deities within the body. The Taiyi Jun has eight messengers, which are the Eight Trigrams (Bagua). Together, they are called the Nine Ministers. The Sanjiao (三焦, Triple Burner) and Guanyuan (關元, Gate of Origin) represent the left 'She' (社, God of the Soil) and right 'Ji' (稷, God of Grain), in charge of traitors and thieves. The Shangjiao (上焦, Upper Burner) connects the breath and enters the head, representing the ancestral temple. The ruler governs and transforms within it. If the mind practices the right Dharma, the officials and people will follow, then the country will be governed with righteousness and peace. Therefore, the five organs are harmonized, the six fu organs are unobstructed, the four elements are at peace, and there are no diseases or afflictions, ultimately preserving one's lifespan. If the mind practices unlawful deeds, then the officials and subordinates will rebel and harm each other. Therefore, the four elements are imbalanced, and the senses are blocked and darkened. Consequently, one becomes ill and dies. This is all due to the mind practicing evil Dharma. The scriptures say: 'Loss of the soul leads to chaos, loss of the spirit leads to madness, loss of intention leads to confusion, loss of will leads to forgetfulness, loss of the divine leads to death.' It should be known that the external establishment of the kingly way and governance are all laws within the body and mind. These principles are detailed in the 'Tiwei Jing' (提謂經, Tiwei Sutra). The second part explains the meaning of the inner world, which is related to the meaning of the outer world. The content mentioned above is all related to the external meaning. Why is this so? Before the Buddha appeared in the world, the gods and worldly wise men also understood these laws, and the names and meanings corresponded to each other, so the previous part is said to be the meaning of the outer world. Although these gods have worldly wisdom and eloquence and can understand worldly affairs, if they cling to these distinctions, their minds are ultimately acting outside of the truth, and they have not seen the reality. In the Buddha-dharma, they cannot be called sages, and they are still ordinary people, reincarnating in the Three Realms and Twenty-five Existences, and have not escaped birth and death. If they transform sentient beings, they can only be called old doctors, also known as worldly doctors. Therefore, the 'Nirvana Sutra' (涅槃經, Nirvana Sutra) says: 'The diseases treated by worldly doctors will recur after they are cured. If the diseases are treated by the Tathagata, they will not recur after they are cured.' These contents will be explained in detail below. Now, the inner meaning of the world is that after the Tathagata appeared in the world, he widely proclaimed the appearances of all teachings and names to transform sentient beings. Practitioners, in their meditative minds, want to know the corresponding aspects of the Buddha-dharma teachings. By the power of Samadhi (三昧, Samadhi) wisdom and good roots, they can become aware. How do they become aware? For example, the meaning of the Five Precepts spoken by the Buddha corresponds to the Five Organs, as mentioned earlier. If the Four Elements, Five Skandhas (五陰, Five Aggregates), and Twelve Entrances (十二入, Twelve Sense Bases)...

十八界四諦十二因緣悉人身內也。即知四大此義為對。五臟風對肝。火對心。水對腎地對肺脾。若聞五陰之名尋即覺知對身五臟。色對肝。識對脾。想對心。受對腎。行對肺。名雖不次而義相關。若聞十二入十八界。亦復即知對內五臟。十入十五界義自可見。二入三界今當分別。五識悉為意入界。外五塵內法塵以為法入界。此即二十三界相關。意識界者初生五識為根。對外法塵即生意識名意識界。若聞五根亦知對內五臟。憂根對肝。苦根對心。喜根對肺。樂根對腎舍根對脾。五根因緣則具有三界。所以者何。憂根對欲界。苦根對初禪。喜根對二禪。樂根對三禪。舍根對四禪乃至四空定皆名舍俱禪。當知三界亦為五臟其義相關。聞說四生亦覺知此義關五臟。所以者何。欲界具五根。五根關五臟。五臟關四大。四大對四生。一切卵生多是風大性身能輕舉故。一切濕生多是水大性因濕而生故。一切胎生多屬地大性其身重鈍故。一切化生多屬火大性火體無而欻有故。亦有光明故。如來為化三界四生故。說四諦十二因緣六波羅蜜。當知此三法藥神丹悉是對治眾生五臟五根陰故說。所以者何。如佛說一心四諦義。當知集諦對肝因屬初生故。苦諦對心果是成就故。道諦對肺金能斷截故。滅諦對腎冬藏之法已有還無故。一心已對脾開通

【現代漢語翻譯】現代漢語譯本十八界（十八種感官領域）、四諦（佛教的四個真理）、十二因緣（生命輪迴的十二個環節）都包含在人身之內。由此可知，『四大』（地、水、火、風）的意義是相互對應的。五臟中的風對應肝臟，火對應心臟，水對應腎臟，地對應肺和脾臟。如果聽到『五陰』（色、受、想、行、識）的名稱，立刻就能意識到它們對應于身體的五臟：色對應肝臟，識對應脾臟，想對應心臟，受對應腎臟，行對應肺臟。雖然名稱的順序不一致，但意義是相關的。如果聽到『十二入』（六根、六塵）和『十八界』，也立刻就能知道它們對應于內在的五臟。十入和十五界的意義自然可以明白。現在應當分別說明二入和三界。五識（眼識、耳識、鼻識、舌識、身識）全部歸為意入界（第六感官領域）。外在的五塵（色、聲、香、味、觸）和內在的法塵（意識的對象）歸為法入界。這就是二十三界相互關聯。意識界以最初產生的五識為根基，對外在的法塵產生反應，從而產生意識，這被稱為意識界。如果聽到『五根』（憂根、苦根、喜根、樂根、舍根），也知道它們對應于內在的五臟：憂根對應肝臟，苦根對應心臟，喜根對應肺臟，樂根對應腎臟，舍根對應脾臟。五根的因緣包含了三界（欲界、色界、無色界）。為什麼這麼說呢？憂根對應欲界，苦根對應初禪（禪定的第一階段），喜根對應二禪（禪定的第二階段），樂根對應三禪（禪定的第三階段），舍根對應四禪（禪定的第四階段）乃至四空定（無色界的四個禪定階段），都稱為舍俱禪。應當知道，三界也與五臟在意義上相關聯。聽到關於『四生』（卵生、濕生、胎生、化生）的說法，也能意識到這與五臟相關。為什麼這麼說呢？欲界具備五根，五根與五臟相關，五臟與四大相關，四大對應於四生。一切卵生生物大多是風大的性質，身體能夠輕盈地飛舉。一切濕生生物大多是水大的性質，因潮濕而生。一切胎生生物大多屬於地大的性質，身體沉重遲鈍。一切化生生物大多屬於火大的性質，火的本體無而忽有，並且有光明。如來爲了教化三界和四生的眾生，宣說了四諦、十二因緣和六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。應當知道，這三種法藥和神丹，都是爲了對治眾生的五臟、五根和五陰而說的。為什麼這麼說呢？如佛所說，一心四諦的意義是：集諦（苦的根源）對應肝臟，因為它是最初產生的；苦諦（苦的現實）對應心臟，因為它是已經成就的；道諦（解脫苦的方法）對應肺臟，因為金能斷截；滅諦（苦的止息）對應腎臟，因為冬藏之法已經有了還無；一心已經對應脾臟，使其開通。

【English Translation】 English version The Eighteen Realms (the eighteen sense spheres), the Four Noble Truths, and the Twelve Links of Dependent Origination are all contained within the human body. From this, it can be understood that the meaning of the 'Four Great Elements' (earth, water, fire, wind) is corresponding. Among the Five Organs, wind corresponds to the liver, fire corresponds to the heart, water corresponds to the kidneys, and earth corresponds to the lungs and spleen. If you hear the names of the 'Five Skandhas' (form, feeling, perception, mental formations, consciousness), you can immediately realize that they correspond to the body's Five Organs: form corresponds to the liver, consciousness corresponds to the spleen, perception corresponds to the heart, feeling corresponds to the kidneys, and mental formations correspond to the lungs. Although the order of the names is not consistent, the meanings are related. If you hear about the 'Twelve Entrances' (six sense organs, six sense objects) and the 'Eighteen Realms', you can also immediately know that they correspond to the internal Five Organs. The meaning of the Ten Entrances and Fifteen Realms can be understood naturally. Now, the Two Entrances and Three Realms should be explained separately. The Five Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) are all categorized as the Mind Entrance Realm (the sixth sense sphere). The external Five Sense Objects (form, sound, smell, taste, touch) and the internal Dharma Objects (objects of consciousness) are categorized as the Dharma Entrance Realm. This is how the twenty-three realms are interconnected. The Consciousness Realm takes the initially produced Five Consciousnesses as its foundation, reacts to the external Dharma Objects, and thus produces consciousness, which is called the Consciousness Realm. If you hear about the 'Five Roots' (root of sorrow, root of suffering, root of joy, root of pleasure, root of equanimity), you also know that they correspond to the internal Five Organs: the root of sorrow corresponds to the liver, the root of suffering corresponds to the heart, the root of joy corresponds to the lungs, the root of pleasure corresponds to the kidneys, and the root of equanimity corresponds to the spleen. The conditions of the Five Roots contain the Three Realms (Desire Realm, Form Realm, Formless Realm). Why is this so? The root of sorrow corresponds to the Desire Realm, the root of suffering corresponds to the First Dhyana (the first stage of meditation), the root of joy corresponds to the Second Dhyana (the second stage of meditation), the root of pleasure corresponds to the Third Dhyana (the third stage of meditation), and the root of equanimity corresponds to the Fourth Dhyana (the fourth stage of meditation) and even the Four Formless Absorptions (the four meditative stages of the Formless Realm), all of which are called Equanimity-Accompanied Dhyana. It should be known that the Three Realms are also related to the Five Organs in meaning. Hearing about the 'Four Births' (egg-born, womb-born, moisture-born, transformation-born), one can also realize that this is related to the Five Organs. Why is this so? The Desire Realm possesses the Five Roots, the Five Roots are related to the Five Organs, the Five Organs are related to the Four Great Elements, and the Four Great Elements correspond to the Four Births. All egg-born beings mostly have the nature of the wind element, and their bodies can fly lightly. All moisture-born beings mostly have the nature of the water element, and are born from moisture. All womb-born beings mostly belong to the nature of the earth element, and their bodies are heavy and dull. All transformation-born beings mostly belong to the nature of the fire element, the essence of fire is non-existent but suddenly appears, and it has light. The Tathagata, in order to teach beings in the Three Realms and Four Births, proclaimed the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom). It should be known that these three kinds of Dharma medicines and elixirs are all spoken to counteract the Five Organs, Five Roots, and Five Skandhas of sentient beings. Why is this so? As the Buddha said, the meaning of the One Mind and the Four Noble Truths is: the Truth of Suffering's Origin (Samudaya) corresponds to the liver, because it is the initially produced; the Truth of Suffering (Dukkha) corresponds to the heart, because it is already accomplished; the Truth of the Path (Magga) corresponds to the lungs, because metal can cut off; the Truth of Cessation (Nirodha) corresponds to the kidneys, because the law of winter storage is already there and then disappears; the One Mind has already corresponded to the spleen, making it open and unobstructed.

四諦故。乃至十二因緣六波羅蜜類此可知也。此三種法藏則廣攝如來一切教門。是故行者。若心明利諦觀身相。即便覺了一切佛法名義故。華嚴經言。明瞭此身者。即是達一切。是則說內義世間義相關之相。意在幽微非悟勿述。第二次釋成覺五支義者。亦為三義。一下。二次。三上。今先釋覺支三義。一下覺大覺者。行者于靜心內悉覺上來所說內外二種世間之相。分別名義不同。即是隔別之相故名覺義世。覺義世間故名覺。大覺者覺一切外名義雖別而無實體但依五臟。如因肝說不殺戒歲星太山青帝木魂眼識仁毛詩角性震等諸法。此諸法不異肝。肝義不異不殺戒等。即是如故名大覺。覺餘一切法如四臟亦如是。第二次明覺大覺者。行者覺知肝雖如不殺戒等一切法。而肝非肺脾心腎等一切法。了知別異名為覺。覺肝等諸法無常生滅不異。四臟等諸法無常名大覺。第三次明上覺大覺者。行者覺知肝等諸法八相別異名為覺。覺此肝等諸本來空寂無有異相名大覺。如此分別覺大覺及世間出世間相。雖與前同而亦有異。深思自當可見。次釋思惟大思惟者。觀於心性之義類如前說。是則略明約義世諦中。辯初禪覺支之相余觀喜安定等亦當如是一一分別。第三釋事世間者。此據得初禪時獲六神通。見世諦事了了分明。如觀掌內庵摩勒果

【現代漢語翻譯】現代漢語譯本因為四諦（苦、集、滅、道）的緣故，乃至十二因緣、六波羅蜜，都可以依此類推得知。這三種法藏廣泛地涵蓋了如來的一切教法。因此，修行者如果內心明澈，仔細觀察身相，就能覺悟一切佛法的名義。所以，《華嚴經》說：『明瞭此身者，即是達一切。』這就是說內在的意義和世間的意義相互關聯的相狀。其中的含義深奧微妙，非開悟者難以描述。第二次解釋成就覺悟五支的意義，也分為三重含義：下、中、上。現在先解釋覺支的三重含義。第一重是『下覺大覺』。修行者在靜心中完全覺察到上面所說的內外兩種世間的相狀，分辨它們的名義不同，這就是隔別的相狀，所以稱為『覺義世』。因為覺悟了義世間，所以稱為『覺』。『大覺』是覺悟到一切外在的名義雖然不同，但沒有實體，只是依存於五臟。例如，因為肝臟而說到不殺戒、歲星（木星，古代星象學概念）、太山（山名，也指泰山）、青帝（五行神之一）、木魂、眼識、仁、毛詩、角性、震卦等等諸法。這些法並不異於肝臟，肝臟的意義不異於不殺戒等等。這就是『如』，所以稱為『大覺』。覺悟其餘一切法，如四臟（心、肝、脾、肺）也是如此。第二重是『中覺大覺』。修行者覺知肝臟雖然如不殺戒等一切法，但肝臟並非肺、脾、心、腎等一切法。了知它們的差別，名為『覺』。覺悟肝臟等諸法無常生滅，不異於四臟等諸法無常，名為『大覺』。第三重是『上覺大覺』。修行者覺知肝臟等諸法有八種不同的相狀，名為『覺』。覺悟到這肝臟等諸法本來空寂，沒有不同的相狀，名為『大覺』。如此分別覺悟『覺』和『大覺』，以及世間和出世間的相狀，雖然與前面相同，但也存在差異，深入思考自然可以明白。接下來解釋『思惟大思惟』。觀察心性的意義，與前面所說類似。這就是簡略地說明在義世諦中，辨別初禪覺支的相狀，其餘的觀、喜、安定等，也應當像這樣一一分別。第三是解釋事世間。這是根據獲得初禪時，獲得六神通，見到世諦之事了了分明，就像觀察掌中的庵摩勒果（一種水果）一樣。

【English Translation】 English version Because of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), and even the Twelve Nidanas (dependent origination), and the Six Paramitas (perfections), this can be known by analogy. These three Dharma treasures broadly encompass all the teachings of the Tathagata (another name for Buddha). Therefore, if a practitioner's mind is clear and they carefully observe the physical form, they will awaken to all the names and meanings of the Buddhadharma (Buddha's teachings). Thus, the Avatamsaka Sutra (Flower Garland Sutra) says: 'To understand this body is to understand everything.' This speaks of the interconnectedness of inner meaning and worldly meaning. The meaning is profound and subtle, and should not be described by those who are not enlightened. The second explanation of the meaning of accomplishing the five branches of enlightenment is also divided into three meanings: lower, middle, and upper. Now, let's first explain the three meanings of the enlightenment branch. The first is 'Lower Awakening and Great Awakening.' The practitioner, in a state of mental stillness, fully perceives the aspects of the two worlds, inner and outer, as described above, distinguishing their different names and meanings. This is the aspect of separation, hence it is called 'Awakening of Meaning World.' Because of awakening to the Meaning World, it is called 'Awakening.' 'Great Awakening' is awakening to the fact that all external names and meanings, although different, have no substance but depend on the five organs. For example, because of the liver, we speak of the precept of non-killing, the planet Jupiter (an ancient astrological concept), Mount Tai (a famous mountain), the Green Emperor (one of the five elemental gods), the wood soul, eye consciousness, benevolence, the Mao poems, the horn nature, the Zhen trigram, and so on. These dharmas are not different from the liver, and the meaning of the liver is not different from the precept of non-killing, etc. This is 'suchness,' hence it is called 'Great Awakening.' Awakening to all other dharmas, such as the four organs (heart, liver, spleen, lungs), is also the same. The second is 'Middle Awakening and Great Awakening.' The practitioner knows that although the liver is like all dharmas such as the precept of non-killing, the liver is not like all dharmas such as the lungs, spleen, heart, and kidneys. Knowing their differences is called 'Awakening.' Awakening to the impermanent arising and ceasing of dharmas such as the liver, which is not different from the impermanence of dharmas such as the four organs, is called 'Great Awakening.' The third is 'Upper Awakening and Great Awakening.' The practitioner knows that dharmas such as the liver have eight different aspects, which is called 'Awakening.' Awakening to the fact that these dharmas such as the liver are originally empty and silent, without different aspects, is called 'Great Awakening.' Thus, distinguishing between 'Awakening' and 'Great Awakening,' as well as the aspects of the mundane and the supramundane, although similar to the previous, there are also differences, which can be understood through deep thought. Next, explain 'Thinking and Great Thinking.' Observing the meaning of the nature of mind is similar to what was said before. This is a brief explanation of distinguishing the aspect of the enlightenment branch of the first dhyana (meditative state) in the Meaning World Truth. The remaining observation, joy, stability, etc., should also be distinguished one by one in this way. Thirdly, explaining the World of Events. This is based on obtaining the six supernormal powers at the time of attaining the first dhyana, seeing the events of the Worldly Truth clearly and distinctly, like observing an Amalaka fruit (a type of fruit) in the palm of one's hand.

此則現睹眾事不同上說以義比類惟忖分別世事也。今就明事世間內亦為二意。第一正見事世間相。第二釋成覺觀五支義。今釋第一事世諦相者。上根行人福德智慧利故。證初禪時有二因緣得五神通。一者自發。二者修得一自發者是人入初禪時深觀根本世間三事。即能通達義世間相。覺義世諦時三昧智慧。轉更深利神通即發。更得色界四大清凈造色眼成就。以此凈色之心眼徹見十方一切之色事相分明。分別不亂名天眼通。所餘天耳他心宿命身通亦復如是。得五通故明見十方三世色心境界差別不同眾生種類國土相貌一一有異。是為異見事世間也。故經言。深修禪定得五神通。第二修得五通見事世間者。如大集經言。法行比丘獲得初禪。入禪已欲得身通繫心鼻端觀息入出。深見九萬九千毛孔息之出入。見身悉空乃至四大亦復如是。如是觀已遠離色相獲得身通。乃至四禪亦復如是云何法行比丘獲得眼通。若有比丘得初禪。觀息出入真實見色。既見色已作是思惟。如我所見三世諸色。意欲得見隨意即見。乃至四禪亦復如是。云何法行比丘得天耳通。憍陳如。若有比丘得初禪。觀息出入次第觀聲乃至四禪亦復如是。云何法行比丘得他心智通。若有比丘觀息出入。得初禪時修奢摩他毗婆舍那。是名他心智乃至四禪亦復如是。云何法行

【現代漢語翻譯】現代漢語譯本：這一段所說的『現睹眾事不同』，是用義理來比類，只是推測分別世間的事情。現在就『明事世間』，其中也分為兩種含義。第一是正確認識事世間的相狀，第二是解釋成就覺觀五支的意義。現在解釋第一種，事世諦的相狀：上根器的修行人，因為福德和智慧都很銳利，所以在證得初禪的時候，有兩種因緣可以獲得五神通。一是自然引發，二是修習而得。一是自然引發：這種人進入初禪的時候，深刻觀察根本世間的三件事，就能通達義世間的相狀。覺悟義世諦的時候，三昧智慧更加深刻銳利，神通就自然引發。進而獲得四大清凈所造的色眼成就。憑藉這種清凈色質的心眼，能夠徹底看見十方一切的色事相，分明地分別而不混亂，這叫做天眼通。其餘的天耳通、他心通、宿命通、身通也是這樣。因為獲得五神通，所以能夠清楚地看見十方三世色心境界的差別，不同的眾生種類和國土相貌，一一都有差異。這就是『異見事世間』。所以經書上說：『深刻修習禪定，可以獲得五神通。』第二是修習而得五通，從而看見事世間：如《大集經》所說：『法行比丘獲得初禪，進入禪定后，想要獲得身通，就把心繫在鼻端，觀察呼吸的出入。深刻地看見九萬九千個毛孔的呼吸出入，看見身體完全是空的，乃至四大也是這樣。這樣觀察后，遠離色相，獲得身通。乃至四禪也是這樣。』『法行比丘如何獲得眼通？如果有的比丘獲得初禪，觀察呼吸出入，真實地看見色。看見色以後，這樣思惟：如我所見的三世諸色，想要看見就能隨意看見。乃至四禪也是這樣。』『法行比丘如何獲得天耳通？憍陳如（Ajñata Kaundinya，五比丘之一）：如果有的比丘獲得初禪，觀察呼吸出入，依次觀察聲音，乃至四禪也是這樣。』『法行比丘如何獲得他心智通？如果有的比丘觀察呼吸出入，在獲得初禪的時候，修習奢摩他（Samatha，止）和毗婆舍那（Vipassanā，觀），這叫做他心智，乃至四禪也是這樣。』法行

【English Translation】 English version: This 'different things seen now' is using reasoning to compare and classify, merely speculating and distinguishing worldly matters. Now, regarding 'understanding the world of events,' it also has two meanings. First, it is the correct view of the characteristics of the world of events. Second, it is the explanation and accomplishment of the meaning of the five branches of initial application of thought and sustained application of thought (覺觀五支). Now, explaining the first, the characteristics of the world of phenomena as truth: Practitioners with superior faculties, due to their sharp merit and wisdom, when attaining the first Dhyana (初禪), have two causes to obtain the five supernormal powers (五神通). One is self-generated, and the other is acquired through practice. One is self-generated: When such a person enters the first Dhyana, deeply observing the three fundamental aspects of the world, they can understand the characteristics of the world of meaning. When realizing the truth of the world of meaning, their Samadhi (三昧) wisdom becomes even deeper and sharper, and the supernormal powers naturally arise. Furthermore, they attain the pure material eye made of the four great elements (四大). With this pure material mind-eye, they can clearly see all the forms and phenomena in the ten directions, distinguishing them without confusion, which is called the divine eye (天眼通). The remaining divine ear (天耳通), mind-reading (他心通), knowledge of past lives (宿命通), and supernormal body (身通) are also the same. Because they have obtained the five supernormal powers, they can clearly see the differences in the realms of form and mind in the ten directions and three times, the different kinds of beings, and the appearances of the lands, each having its own distinctions. This is 'seeing the world of events differently.' Therefore, the scriptures say: 'Deeply cultivating Dhyana (禪定) leads to the attainment of the five supernormal powers.' Second, acquiring the five supernormal powers through practice and thus seeing the world of events: As the Mahasamghata Sutra (大集經) says: 'A Dharma-practicing Bhiksu (法行比丘) attains the first Dhyana. Having entered Dhyana, desiring to obtain the supernormal body, he focuses his mind on the tip of his nose, observing the inhalation and exhalation. He deeply sees the inhalation and exhalation through ninety-nine thousand pores, seeing the body as completely empty, and even the four great elements are also like this. Having observed in this way, he abandons the characteristics of form and obtains the supernormal body. The same applies to the fourth Dhyana.' 'How does a Dharma-practicing Bhiksu obtain the divine eye? If a Bhiksu obtains the first Dhyana, he observes the inhalation and exhalation, truly seeing forms. Having seen forms, he thinks: Like the forms of the three times that I have seen, I can see them at will whenever I want to see them. The same applies to the fourth Dhyana.' 'How does a Dharma-practicing Bhiksu obtain the divine ear? Ajñata Kaundinya (憍陳如): If a Bhiksu obtains the first Dhyana, he observes the inhalation and exhalation, sequentially observing sounds, and the same applies to the fourth Dhyana.' 'How does a Dharma-practicing Bhiksu obtain the knowledge of others' minds? If a Bhiksu observes the inhalation and exhalation, and when obtaining the first Dhyana, he cultivates Samatha (奢摩他) and Vipassana (毗婆舍那), this is called the knowledge of others' minds, and the same applies to the fourth Dhyana.' Dharma-practicing

比丘得宿命智。憍陳如。若有比丘觀出入息。得初禪時即獲眼通。獲眼通已觀于初有歌羅邏時乃至五陰生滅。乃至四禪亦復如是。既得五通。即能見十方三世九道聖凡眾生種類國土所有一一相貌差別不同。是名修得神通見事世間通達無閡。第二次釋成覺觀五支義。今先釋覺。亦為三義一下。二中。三上。下覺大覺者。用天眼通徹見諸色分別眾生種類非一。國土所有差別不同名字亦異故名為覺也。大覺者。即覺世間所有但假施設。諦觀四大即不見有世間差別之異。了了分明故名大覺。餘四通亦爾。第二明次品覺大覺者。用天眼通見四大色即知其性各異故名為覺。知四大無常生滅。性無差別故名大覺。餘四通亦爾。第三明上品覺大覺者。用天眼通明見無常之法八相有異。是名為覺。覺知八相之法本來空寂一相無相故名大覺。餘四通亦爾。此則略說用五神通見事世間覺大覺相。思惟大思惟觀於心性。成就覺支之相類如前說。余觀支喜安定等亦當如是一一分別。行者當知。若聲聞緣覺得此禪故依定。獲得不壞解脫無礙解脫三明六通故。名通明觀。若菩薩大士住此禪時。即得無礙大陀羅尼。乃至四禪亦復如是。次明二禪。自此已下乃至非想滅定禪門轉復深妙。事相非一寧可具辯今但別出經文。略釋正意而已。所言二禪者。經云。

【現代漢語翻譯】現代漢語譯本比丘獲得宿命智。憍陳如（Ajnatakaundinya，五比丘之一）。如果有比丘觀察出入息，在獲得初禪的時候就能獲得天眼通。獲得天眼通后，就能觀察到最初的有（bhava）歌羅邏（kalala，受精卵）時，乃至五陰（panca-skandha，色、受、想、行、識）的生滅。乃至四禪也是這樣。既然獲得了五通（panca-abhijna，天眼通、天耳通、他心通、宿命通、神足通），就能見到十方三世九道（gati，地獄道、餓鬼道、畜生道、阿修羅道、人道、天道、聲聞道、緣覺道、菩薩道）聖凡眾生的種類，以及國土所有的一切相貌差別不同。這叫做修得神通，見事世間，通達無礙。第二次解釋成就覺觀五支的意義。現在先解釋『覺』，也分為三種意義：下品、中品、上品。下品覺和大覺：大覺者用天眼通徹見各種顏色，分別眾生的種類不止一種，國土所有的差別不同，名字也不同，所以稱為『覺』。大覺者，就是覺悟世間所有都只是假施設。仔細觀察四大（四大元素：地、水、火、風），就看不到世間有差別的不同。清清楚楚分明，所以叫做『大覺』。其餘四通也是這樣。第二說明中品覺和大覺：用天眼通見到四大色，就知道它們的性質各自不同，所以稱為『覺』。知道四大無常生滅，性質沒有差別，所以叫做『大覺』。其餘四通也是這樣。第三說明上品覺和大覺：用天眼通明明見到無常之法有八相的差異，這稱為『覺』。覺知八相之法本來空寂，一相也沒有，所以叫做『大覺』。其餘四通也是這樣。這則是略說用五神通見事世間的覺和大覺的相。思惟大思惟觀察心性，成就覺支的相，類似前面所說。其餘觀支、喜、安定等也應當像這樣一一分別。修行者應當知道，如果聲聞（sravaka，聽聞佛陀教誨而證悟者）、緣覺（pratyekabuddha，不依師教，自己證悟者）因為這個禪定，所以依靠禪定，獲得不壞解脫、無礙解脫、三明（tisro vidya，宿命明、天眼明、漏盡明）、六通（sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），所以叫做通明觀。如果菩薩大士住在這個禪定時，就能得到無礙大陀羅尼（dharani，總持），乃至四禪也是這樣。接下來闡明二禪。從這裡以下，乃至非想非非想處定（nevasannanasannayatana-samapatti）和滅盡定（nirodha-samapatti），禪定的法門更加深奧微妙，事相不止一種，哪裡能夠全部辯說？現在只是特別提出經文，略微解釋正意而已。所說的二禪，經中說：

【English Translation】 English version A Bhikkhu obtains knowledge of past lives. Kaundinya (Ajnatakaundinya, one of the first five disciples of the Buddha). If a Bhikkhu observes the incoming and outgoing breath, upon attaining the first Dhyana (jhana, meditative state), he immediately obtains the divine eye (divyacaksu, one of the six superknowledges). Having obtained the divine eye, he observes the very beginning of existence (bhava) at the stage of kalala (embryo), up to the arising and ceasing of the five skandhas (panca-skandha, form, feeling, perception, mental formations, and consciousness). The same applies to the four Dhyanas. Having obtained the five superknowledges (panca-abhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers), he is able to see the various kinds of sentient beings, both noble and ordinary, in the ten directions and the three periods of time (past, present, and future) within the nine realms of existence (gati, realms of hell-beings, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, and bodhisattvas), and the different appearances of all the lands. This is called cultivating and obtaining superknowledges, seeing the world of affairs, and having unobstructed understanding. The second explanation clarifies the meaning of the five branches of enlightenment and contemplation. Now, let's first explain 'awareness' (vitarka), which also has three meanings: inferior, intermediate, and superior. Inferior awareness and great awareness: The great awareness is when one uses the divine eye to thoroughly see all colors, distinguishing the different kinds of sentient beings, the differences in all the lands, and the different names. Therefore, it is called 'awareness'. Great awareness is when one realizes that everything in the world is merely a provisional designation. By carefully observing the four great elements (mahabhuta, earth, water, fire, and air), one sees no difference in the world. It is clear and distinct, therefore it is called 'great awareness'. The same applies to the other four superknowledges. The second explanation clarifies intermediate awareness and great awareness: Using the divine eye to see the four great elements, one knows that their natures are different, therefore it is called 'awareness'. Knowing that the four great elements are impermanent, arising and ceasing, and that their natures are not different, therefore it is called 'great awareness'. The same applies to the other four superknowledges. The third explanation clarifies superior awareness and great awareness: Using the divine eye to clearly see that the impermanent dharma has eight aspects of difference, this is called 'awareness'. Knowing that the dharma of the eight aspects is originally empty and still, without a single aspect, therefore it is called 'great awareness'. The same applies to the other four superknowledges. This is a brief explanation of the aspects of awareness and great awareness when using the five superknowledges to see the world of affairs. Thinking and great thinking observe the nature of the mind, and the aspect of accomplishing the branch of awareness is similar to what was said before. The other branches of contemplation, joy, stability, etc., should also be distinguished one by one in this way. Practitioners should know that if sravakas (sravaka, one who attains enlightenment by hearing the Buddha's teachings) and pratyekabuddhas (pratyekabuddha, one who attains enlightenment independently without a teacher) attain this Dhyana, they rely on it to obtain indestructible liberation, unobstructed liberation, the three kinds of knowledge (tisro vidya, knowledge of past lives, divine eye, and extinction of outflows), and the six superknowledges (sadabhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows). Therefore, it is called clear contemplation with superknowledges. If a Bodhisattva Mahasattva dwells in this Dhyana, he immediately obtains unobstructed great Dharani (dharani, a mnemonic device, incantation), and the same applies to the four Dhyanas. Next, the second Dhyana is explained. From here onwards, up to the state of neither perception nor non-perception (nevasannanasannayatana-samapatti) and the cessation of perception and sensation (nirodha-samapatti), the Dharma gates of Dhyana become even deeper and more subtle, and the aspects are not just one kind. How can they all be discussed? Now, I will only extract the sutra text and briefly explain the correct meaning. As for the second Dhyana, the sutra says:

二禪者亦為名離。亦名為具。離者同離五蓋。具者具足三支。謂喜安定。釋曰。行者于初禪後心患初禪覺觀動散。攝心在定不受覺觀。亦知上地不實諦觀息色心三性。一心緣內覺觀即滅。則發內凈大喜三昧。于定內見身如泡具二禪行。次明三禪。經云。三禪者亦名為離。名亦為具。離者同離五蓋。具者具足五支。謂念舍慧安定。釋曰。行者於二禪後心患厭大喜動散攝心不受。亦知上地不實攝心諦觀。喜法即謝發身樂。即于定內見身如雲成三禪行。次明四禪相。經云。四禪者亦名為離。亦名為具。離者。謂同離五蓋。具者。具足四支。謂念舍不苦不樂定。釋曰。行者於三禪後心厭患樂法一心不受。亦知四禪非實諦觀三性即豁然明凈三昧智慧與舍俱發。心不依善亦不附惡正住其中即于定內見身如影具四禪行。次明空處。經言。觀身厭患。遠離身相一切身觸喜觸樂觸。分別色相遠離色陰。一心觀無量空處。是名比丘得空處定。釋曰。此可為二義。一者通觀上下。二者但約自地及以上。通上下者。經觀身厭患遠離身相者。深知欲界之身過罪非一。身份皆不可得也。身等三觸對初禪二禪三禪。對可見。分別色相者。分別欲界色身乃至四禪色一一別異。不實亦知空處未離色法也。遠離色陰及觀無量空處者並如前。根本禪內滅三種色

【現代漢語翻譯】現代漢語譯本二禪也被稱為『離』（li，遠離）。也被稱為『具』（ju，具備）。『離』是指遠離五蓋（五種障礙）。『具』是指具備三種要素，即喜、安定。解釋說：修行者在初禪之後，心中厭患初禪的覺觀動散，收攝心念專注于禪定，不受覺觀的影響。也知道更高層次的境界並非真實，如實觀察息、色、心三種性質，一心專注于內在，覺觀隨即滅除，從而生起內在清凈的大喜三昧（samadhi，專注）。在禪定中見到身體如同水泡，就具備了二禪的修行。接下來闡明三禪。經文說：『三禪也被稱為『離』。也被稱為『具』。『離』是指遠離五蓋。『具』是指具備五種要素，即念、舍、慧、安定。』解釋說：修行者在二禪之後，心中厭患大喜的動散，收攝心念不受其影響。也知道更高層次的境界並非真實，收攝心念如實觀察，喜的感受隨即消退，生起身樂。於是在禪定中見到身體如同雲彩，成就三禪的修行。接下來闡明四禪的相狀。經文說：『四禪也被稱為『離』。也被稱為『具』。『離』是指遠離五蓋。『具』是指具備四種要素，即念、舍、不苦不樂、定。』解釋說：修行者在三禪之後，心中厭患快樂的感受，一心不受其影響。也知道四禪並非真實，如實觀察三種性質，隨即豁然明凈，三昧智慧與舍（upeksha，平靜）同時生起。心不依賴善，也不執著惡，正直地安住其中，於是在禪定中見到身體如同影子，具備了四禪的修行。接下來闡明空處（akasha-anantyayana，無邊虛空處）。經文說：『觀察身體，厭患並遠離身體的相狀、一切身體的觸覺、喜悅的觸覺、快樂的觸覺，分別色相，遠離色陰（rupa-skandha，色蘊），一心觀無量空處。這被稱為比丘（bhikshu，出家人）獲得空處定。』解釋說：這可以有兩種解釋。一是通觀上下，二是隻針對自身所處的層次及以上。通觀上下是指，經文說『觀察身體，厭患並遠離身體的相狀』，是深刻地認識到欲界（kama-dhatu，慾望界）的身體有過失和罪過，身體的各個部分都不可得。身體等三種觸覺分別對應初禪、二禪、三禪，這是可以見到的。『分別色相』是指，分別欲界的色身乃至四禪的色身，一一加以區別，知道它們並非真實，也知道空處並沒有脫離色法。『遠離色陰及觀無量空處』等內容與之前所說相同。在根本禪（rupa-dhyana，色界禪定）中滅除三種色。

【English Translation】 English version The second Dhyana (jhana, meditative state) is also named 'separation' (li). It is also named 'possession' (ju). 'Separation' refers to separating from the five hindrances (nivarana). 'Possession' refers to possessing three factors, namely joy (piti), stability (sukha), and one-pointedness (ekaggata). It is explained that after the first Dhyana, the practitioner dislikes the scattered and agitated nature of the initial Dhyana's initial and sustained thought (vitakka-vicara). They gather their mind in concentration, not accepting initial and sustained thought. They also know that the higher realms are not real, and contemplate the three natures of breath, form, and mind. With one-pointed focus, initial and sustained thought cease, and then inner purity and great joy samadhi (concentration) arise. Within the samadhi, seeing the body like a bubble, one possesses the practice of the second Dhyana. Next, the third Dhyana is explained. The sutra says: 'The third Dhyana is also named 'separation'. It is also named 'possession'. 'Separation' refers to separating from the five hindrances. 'Possession' refers to possessing five factors, namely mindfulness (sati), equanimity (upeksha), wisdom (prajna), stability (sukha), and one-pointedness (ekaggata).' It is explained that after the second Dhyana, the practitioner dislikes the agitation of great joy, gathering their mind and not accepting it. They also know that the higher realms are not real, gathering their mind and contemplating. The feeling of joy then fades, and bodily pleasure arises. Thus, within the samadhi, seeing the body like a cloud, one accomplishes the practice of the third Dhyana. Next, the characteristics of the fourth Dhyana are explained. The sutra says: 'The fourth Dhyana is also named 'separation'. It is also named 'possession'. 'Separation' refers to separating from the five hindrances. 'Possession' refers to possessing four factors, namely mindfulness, equanimity, neither-pain-nor-pleasure (adukkha-asukha), and concentration.' It is explained that after the third Dhyana, the practitioner dislikes the feeling of pleasure, not accepting it with one-pointed focus. They also know that the fourth Dhyana is not real, contemplating the three natures, and then suddenly clarity and purity arise, samadhi wisdom and equanimity arise together. The mind does not rely on good, nor does it cling to evil, but dwells rightly in the middle. Thus, within the samadhi, seeing the body like a shadow, one possesses the practice of the fourth Dhyana. Next, the sphere of infinite space (akasha-anantyayana) is explained. The sutra says: 'Observing the body, disliking and separating from the form of the body, all bodily sensations, sensations of joy, sensations of pleasure, distinguishing form, separating from the form aggregate (rupa-skandha), with one-pointed focus contemplating the sphere of infinite space. This is called a bhikshu (monk) attaining the samadhi of the sphere of infinite space.' It is explained that this can have two meanings. One is to view all levels, both above and below. The other is to only consider one's own level and above. Viewing all levels means that the sutra says 'Observing the body, disliking and separating from the form of the body,' which is to deeply know that the body of the desire realm (kama-dhatu) has faults and transgressions, and that the parts of the body are unattainable. The three sensations of body, etc., correspond to the first, second, and third Dhyanas, which can be seen. 'Distinguishing form' means distinguishing the form body of the desire realm up to the form body of the fourth Dhyana, distinguishing them one by one, knowing that they are not real, and also knowing that the sphere of infinite space has not separated from form. 'Separating from the form aggregate and contemplating the sphere of infinite space' etc., are the same as what was said before. Within the form Dhyanas (rupa-dhyana), the three types of form are extinguished.

法與虛空相應也。二並約自地釋者。觀身厭患遠離身相者。厭患如影之色覆蔽於心。觀此影色亦不可得也。身等三觸者別喜根前已壞。此是四禪色起觸心生三觸也。分別色相者。分別四禪喜樂及如影之色皆虛誑也。遠離色陰及觀無量空處。不異前說。次明識處定相者。經言。若有比丘。修奢摩他毗婆舍那。觀心意識自知此身不受三受。以得遠離是三種受。是名比丘得識處定。釋曰。心意隨者。心者即是舍空定緣三性入識處定。行者用三昧攝智慧。雖知三性不實為免空難一心緣識即入識處定也。自知此身不受三受者。緣色四句空處雖離初句。而猶受后三句今識處緣識入定則迥離色界四句。所有四受悉屬於識。故云自知此身不受三受。亦得言不受苦樂等三受也。已得遠離是三種受名識處定相。次明少識處定相者。經言。若有比丘觀三世空。知一切行亦生亦滅空處識處亦生亦滅。作是觀已次第觀識。我今此識亦非識非非識。若非識者是名寂靜。我今云何求斷此識。是名得少識處定。釋曰。觀三世空一切諸行亦生亦滅者。深觀自地及上下心數悉是有為之相虛誑不實。次第觀識者。是觀識處亦識。非識非非識者。即通知所有法不可得也。若非識者是名寂靜。我今云何求斷此識者。即是念滅識之方便緣非識之法。入少識處定也。次

【現代漢語翻譯】現代漢語譯本：法與虛空相應。二者並就各自的境界來解釋。觀察身體，厭惡並遠離身體的表象，這是因為厭惡如影子的色相遮蔽了內心。觀察這影子般的色相，也是不可得的。身等三種觸覺，在分別喜根之前就已經壞滅。這是四禪境界中，色法生起，觸覺生起，心生起三種觸覺。分別色相，是說分別四禪的喜樂以及如影子的色相，都是虛妄不實的。遠離色陰以及觀無量空處，與前面所說沒有不同。接下來闡明識處定的相狀。經文說：『若有比丘，修習奢摩他（止，samatha）毗婆舍那（觀，vipassanā），觀察心意識，自己知道此身不受三種感受，因為已經遠離這三種感受，這叫做比丘得到識處定。』解釋說：『心意隨』，心，就是舍空定，以三性為緣，進入識處定。修行者用三昧（samādhi）攝持智慧，雖然知道三性不實，爲了避免空難，一心緣于識，就進入識處定。『自己知道此身不受三種感受』，緣於色法四句，空處雖然離開了第一句，但仍然承受後面的三句，現在識處緣于識而入定，就完全離開了四句。所有的四種感受都屬於識，所以說『自己知道此身不受三種感受』。也可以說不受苦、樂等三種感受。『已經遠離這三種感受，名為識處定相』。接下來闡明少識處定的相狀。經文說：『若有比丘觀察三世空，知道一切行也是生也是滅，空處、識處也是生也是滅。這樣觀察后，次第觀察識，我現在的識，也是非識，也是非非識。如果非識，這叫做寂靜。我現在為何要斷滅此識？這叫做得到少識處定。』解釋說：『觀察三世空，一切諸行也是生也是滅』，深刻地觀察自地以及上下的心數，都是有為之相，虛妄不實。『次第觀察識』，是觀察識處也是識，非識非非識，就是通達所有法不可得。『如果非識，這叫做寂靜。我現在為何要斷滅此識？』，就是念滅識的方便，緣于非識之法，進入少識處定。次

【English Translation】 English version: The Dharma corresponds with emptiness. These two are explained in relation to their respective realms. Observing the body,厭患(yeàn huàn,厭惡並遠離) and distancing oneself from the appearance of the body is because厭患(yeàn huàn,厭惡) like the shadow of form obscures the mind. Observing this shadow-like form is also unattainable. The three touches of body, etc., have already perished before distinguishing the root of joy. This refers to the arising of form, the arising of touch, and the arising of mind in the fourth Dhyana (禪，chán). Distinguishing the characteristics of form means distinguishing that the joy and happiness of the fourth Dhyana (禪，chán) and the shadow-like form are all虛誑(xū kuàng, false and unreal). Separating from the skandha (陰，yīn) of form and contemplating the immeasurable space of emptiness is no different from what was said before. Next, the characteristics of the Station of Consciousness are explained. The sutra says: 'If there is a Bhikshu (比丘，bǐ qiū), who cultivates Samatha (奢摩他，shē mó tuō, cessation) and Vipassanā (毗婆舍那，pí pó shě nuò, insight), observing the mind and consciousness, knowing for himself that this body does not experience the three feelings, because he has distanced himself from these three feelings, this is called a Bhikshu (比丘，bǐ qiū) attaining the Station of Consciousness.' The explanation says: 'The mind follows', the mind is the舍空定(shě kōng dìng, abandonment of emptiness meditation), taking the three natures as conditions, entering the Station of Consciousness. The practitioner uses Samādhi (三昧，sān mèi) to gather wisdom, although knowing that the three natures are unreal, in order to avoid the difficulty of emptiness, focusing the mind on consciousness, he enters the Station of Consciousness. 'Knowing for himself that this body does not experience the three feelings', conditioned by the four phrases of form, although the Station of Emptiness has left the first phrase, it still experiences the latter three phrases, now the Station of Consciousness, conditioned by consciousness, enters meditation, then it completely leaves the four phrases. All four feelings belong to consciousness, so it is said 'knowing for himself that this body does not experience the three feelings'. It can also be said that he does not experience the three feelings of suffering, pleasure, etc. 'Having distanced himself from these three feelings is called the characteristic of the Station of Consciousness.' Next, the characteristics of the Station of Little Consciousness are explained. The sutra says: 'If there is a Bhikshu (比丘，bǐ qiū) who observes the emptiness of the three times, knowing that all actions are also arising and also ceasing, the Station of Emptiness and the Station of Consciousness are also arising and also ceasing. After observing in this way, he successively observes consciousness, my present consciousness is also non-consciousness, also non-non-consciousness. If it is non-consciousness, this is called寂靜(jí jìng, stillness). Why should I now seek to cut off this consciousness? This is called attaining the Station of Little Consciousness.' The explanation says: 'Observing the emptiness of the three times, all actions are also arising and also ceasing', deeply observing the mind-numbers of one's own ground and above and below, all are conditioned appearances, false and unreal. 'Successively observing consciousness', is observing that the Station of Consciousness is also consciousness, non-consciousness and non-non-consciousness, which is to understand that all dharmas are unattainable. 'If it is non-consciousness, this is called寂靜(jí jìng, stillness). Why should I now seek to cut off this consciousness?', is the expedient of念滅識(niàn miè shí, thought of extinguishing consciousness), conditioned by the Dharma of non-consciousness, entering the Station of Little Consciousness. Next

明非想定者。經言。若有比丘有非心想。作是思惟。我今此想是苦是漏是瘡是癰是不寂靜。若我能斷如是非想及非非想。是名寂靜。若有比丘能斷如是非想非非想者是名獲得無想解脫門。何以故。法行比丘作是思惟。若有受想。若有識想。若有觸想若有空想。若非想非非想。是等皆名粗想。我今若修無想三昧則能永斷如是等想。是故見於非想非非想為寂靜處。如是見已入非非想定。已不受不著即破無明。破無明已名獲阿羅漢果。釋曰。有非心想者即無想定也。是苦是漏等。即是觀無想定過罪也。若我能斷如是非想及非非想。是名寂靜。非想者即是無想定也。及非非想者已逆見上地之過應斷除。是寂靜者破非想定故。獲涅槃之寂靜也。若有比丘能斷如是非想。獲得無想解脫門者。一切三界之定皆名為想。今斷此想獲得無想三昧。即能于非想定破無明發無漏。得阿羅漢果證涅槃也。法行比丘若有受想已下即是重釋出上意。義可見也。又經言前三種定二道所斷。后第四定終不可以世俗道斷。凡夫于非想處雖離粗煩惱。而亦具有十種細法。以其無粗煩惱故。一切凡夫謂是涅槃。廣說如經。釋曰。此明凡夫等智于非想不能發無漏也。次經云。憍陳如。若比丘修習聖道。厭離四禪四空處觀于滅莊嚴之道者。釋曰。此明通觀于想后得

【現代漢語翻譯】現代漢語譯本關於非想定的解釋。《經》中說：『如果有比丘生起非心之想，並這樣思維：我現在這個想是苦的，是有煩惱的，是瘡，是癰，是不寂靜的。如果我能斷除這樣的非想和非非想，這就被稱為寂靜。』如果有比丘能斷除這樣的非想非非想，這就被稱為獲得了無想解脫門（Nirodha-samapatti，滅盡定）。為什麼呢？因為法行比丘這樣思維：如果有受想（vedanā-saññā，感受和想法），如果有識想（viññāṇa-saññā，意識和想法），如果有觸想（sparśa-saññā，接觸和想法），如果有空想（śūnyatā-saññā，空性的想法），或者非想非非想，這些都叫做粗想。我現在如果修習無想三昧（asaññā-samāpatti，無想定），就能永遠斷除這些想法。』因此，視非想非非想為寂靜之處。這樣觀察后，進入非非想定（nevasaññānāsaññāyatana，非想非非想處定）。不再接受，不再執著，就破除了無明（avidyā，無明）。破除無明後，就被稱為獲得了阿羅漢果（arhat，阿羅漢）。解釋說：『有非心想』，就是無想定。『是苦是漏等』，就是觀察無想定的過失和罪過。『如果我能斷除這樣的非想和非非想，這就被稱為寂靜』，非想就是無想定。『以及非非想』，已經逆向觀察到上層境界的過失，應該斷除。『是寂靜』，因為破除了非想定，獲得了涅槃（nirvāṇa，涅槃）的寂靜。『如果有比丘能斷除這樣的非想，獲得無想解脫門』，一切三界（trayo dhātava，欲界、色界、無色界）的禪定都叫做想。現在斷除這些想，獲得無想三昧，就能在非想定中破除無明，生起無漏智慧，獲得阿羅漢果，證得涅槃。『法行比丘若有受想以下』，這是重新解釋上面的意思，意義顯而易見。另外，《經》中說，前三種禪定是二道所斷除的，后第四種禪定最終不能用世俗之道斷除。凡夫在非想處雖然離開了粗重的煩惱，但也具有十種細微的法。因為沒有粗重的煩惱，所以一切凡夫認為這就是涅槃，詳細的解釋如經中所說。解釋說：這說明凡夫的智慧在非想處不能生起無漏智慧。接下來的經文說：『憍陳如（Kauṇḍinya，僑陳如），如果比丘修習聖道，厭離四禪（catvāri dhyānāni，四禪）和四空處（catasra ārūpya-samāpattayaḥ，四空定），觀察滅盡莊嚴之道。』解釋說：這說明通達地觀察想的後果。

【English Translation】 English version Explanation of the state of neither perception nor non-perception. The Sutra says: 'If a Bhikshu has a thought of non-mind, contemplating thus: 'This thought of mine is suffering, is defiled, is a sore, is a boil, is not tranquil. If I can sever such a state of neither perception nor non-perception, this is called tranquility.'' If a Bhikshu can sever such a state of neither perception nor non-perception, this is called obtaining the door of liberation through non-perception (Nirodha-samapatti, cessation attainment). Why? Because a Bhikshu who practices the Dharma contemplates thus: 'If there is sensation-perception (vedanā-saññā, feeling and perception), if there is consciousness-perception (viññāṇa-saññā, consciousness and perception), if there is contact-perception (sparśa-saññā, contact and perception), if there is emptiness-perception (śūnyatā-saññā, perception of emptiness), or neither perception nor non-perception, all these are called coarse perceptions. If I now cultivate the Samadhi of non-perception (asaññā-samāpatti, non-perception attainment), I can permanently sever such perceptions.'' Therefore, seeing the state of neither perception nor non-perception as a place of tranquility. Having observed thus, one enters the state of neither perception nor non-perception (nevasaññānāsaññāyatana, the sphere of neither perception nor non-perception). No longer accepting, no longer clinging, one then destroys ignorance (avidyā, ignorance). Having destroyed ignorance, one is called having obtained the fruit of Arhat (arhat, Arhat). The explanation says: 'Having a thought of non-mind' is the Samadhi of non-perception. 'Is suffering, is defiled, etc.' is observing the faults and transgressions of the Samadhi of non-perception. 'If I can sever such a state of neither perception nor non-perception, this is called tranquility,' neither perception is the Samadhi of non-perception. 'And neither non-perception,' having already observed the faults of the higher realms in reverse, one should sever them. 'Is tranquility,' because one has destroyed the Samadhi of non-perception, one obtains the tranquility of Nirvana (nirvāṇa, Nirvana). 'If a Bhikshu can sever such a state of neither perception, obtaining the door of liberation through non-perception,' all the Samadhis of the Three Realms (trayo dhātava, the desire realm, the form realm, and the formless realm) are called perception. Now severing these perceptions, obtaining the Samadhi of non-perception, one can destroy ignorance in the state of neither perception, generate non-outflow wisdom, obtain the fruit of Arhat, and attain Nirvana. 'A Bhikshu who practices the Dharma, if there is sensation-perception, etc.,' this is re-explaining the above meaning, the meaning is obvious. Furthermore, the Sutra says that the first three Dhyanas are severed by the two paths, and the latter fourth Dhyana ultimately cannot be severed by worldly paths. Although ordinary people in the state of neither perception are separated from coarse afflictions, they also possess ten subtle Dharmas. Because there are no coarse afflictions, all ordinary people think this is Nirvana, the detailed explanation is as described in the Sutra. The explanation says: This explains that the wisdom of ordinary people cannot generate non-outflow wisdom in the state of neither perception. The following Sutra says: 'Kauṇḍinya (Kauṇḍinya, Kondanna), if a Bhikshu cultivates the Holy Path, disliking the Four Dhyanas (catvāri dhyānāni, the four Dhyanas) and the Four Formless Realms (catasra ārūpya-samāpattayaḥ, the four formless attainments), observing the path of cessation and adornment.' The explanation says: This explains thoroughly observing the consequences of perception.

入滅盡也。此義下背舍中當具說。行者入此法門不取實際作證。具足大悲方便一切佛法。起六神通度脫眾生。即是約一種法門明摩訶衍也。

釋禪波羅蜜次第法門卷第八大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第九

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之五

明修證無漏禪。今明無漏有二種。一者對治無漏。二者緣理無漏。故大集經云。有二種行。一者慧行。二者行行。行行者。即是九想背舍等對治無漏也。緣事起行對治破諸煩惱故。名行行無漏行也。二慧行者。即是四諦。十二因緣真空正觀緣理斷惑故。名慧行無漏行也。第一前釋對治無漏。此約九種法門明也。一九想。二八念。三十想。四八背舍。五八勝處六十一切處。七九次第定。八師子奮迅三昧。九超越三昧。今此九種禪通說為對治無漏。及次第淺深之義皆如前。第一卷中說。今就此九種法門中。即有二種對治無漏道。一者壞法道。二者不壞法道。壞法道者即是九想八念十想是也。善修此三。若發真無漏。即成壞法阿羅漢也。二不壞法道。即是背舍勝處一切處九次第定師子奮迅超越等三昧。具足此禪。發真無漏成不壞法大阿羅漢

【現代漢語翻譯】現代漢語譯本：入滅盡定（Nirvana）也。此義在下文的背舍（Vimoksha）中會詳細說明。修行者進入此法門，不以證得實際為目的，而是具足大悲心和方便法門，以及一切佛法，發起六神通來度脫眾生。這便是就一種法門來說明摩訶衍（Mahayana，大乘）的含義。

《釋禪波羅蜜次第法門》卷第八大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第九

隋朝天臺智者大師說

弟子法慎記錄

弟子灌頂再次整理

釋禪波羅蜜修證第七之五

闡明修證無漏禪。現在闡明無漏禪有兩種：一是通過對治煩惱而證得的無漏，二是通過觀照真理而證得的無漏。所以《大集經》說：『有兩種修行方式，一是慧行，二是行行。』行行，就是九想、背舍等對治煩惱的無漏法門。通過觀照世事而修行，對治並破除各種煩惱，所以稱為行行無漏行。二是慧行，就是四諦（Four Noble Truths）、十二因緣（Twelve links of dependent origination）、真空正觀，通過觀照真理來斷除迷惑，所以稱為慧行無漏行。第一部分已經解釋了對治無漏，這裡是就九種法門來闡明。一是九想，二是八念，三是十想，四是八背舍，五是八勝處，六是十一切處，七是九次第定，八是師子奮迅三昧（Simhasphoṭa Samadhi），九是超越三昧（Sarvatraga Samadhi）。現在將這九種禪統稱為對治無漏。以及次第的淺深之義，都如第一卷中所說。現在就這九種法門中，又有兩種對治無漏道：一是壞法道，二是不壞法道。壞法道就是九想、八念、十想。如果能善修這三種法門，一旦發起真正的無漏智慧，就能成就壞法阿羅漢（Arhat）。二是不壞法道，就是背舍、勝處、一切處、九次第定、師子奮迅三昧、超越三昧等。如果能具足這些禪定，發起真正的無漏智慧，就能成就不會退轉的大阿羅漢。

【English Translation】 English version: This also refers to entering Nirodha-samāpatti (cessation of perception and sensation). The meaning of this will be explained in detail in the following section on Vimoksha (deliverances). Practitioners who enter this Dharma gate do not aim to attain actual proof, but rather fully possess great compassion, skillful means, and all Buddha-Dharmas, and arouse the six supernormal powers to liberate sentient beings. This is to explain the meaning of Mahayana (Great Vehicle) in terms of one type of Dharma gate.

Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of Dhyana Paramita) Volume 8 Taisho Tripitaka Volume 46, No. 1916 Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of Dhyana Paramita)

Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of Dhyana Paramita) Volume 9

Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by disciple Fashhen

Revised again by disciple Guanding

Explanation of the Stages of Dhyana Paramita, Cultivation and Realization, Seventh of Five

Explaining the cultivation and realization of Anāsrava-dhyana (dhyana free from outflows). Now, there are two types of Anāsrava (non-outflow): the first is Anāsrava through counteracting defilements, and the second is Anāsrava through contemplating the truth. Therefore, the Mahasamghata Sutra says: 'There are two types of practice: the first is wisdom practice, and the second is action practice.' Action practice refers to the nine contemplations, Vimoksha (deliverances), and other methods of counteracting defilements to achieve Anāsrava. By arising from worldly matters and practicing to counteract and break through various afflictions, it is called action practice Anāsrava practice. The second is wisdom practice, which refers to the Four Noble Truths (catvāri āryasatyāni), the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda), and the correct contemplation of emptiness, using the contemplation of truth to cut off delusion, hence it is called wisdom practice Anāsrava practice. The first part has already explained Anāsrava through counteracting defilements, and here it is explained in terms of nine types of Dharma gates. The first is the nine contemplations, the second is the eight thoughts, the third is the ten contemplations, the fourth is the eight Vimoksha (deliverances), the fifth is the eight abhibhāyatana (mastery), the sixth is the ten kasina (totality), the seventh is the nine sequential abides, the eighth is the Simhasphoṭa Samadhi (lion's roar samadhi), and the ninth is the Sarvatraga Samadhi (transcendental samadhi). Now, these nine types of dhyana are collectively referred to as Anāsrava through counteracting defilements. And the meaning of the order of depth is as described in the first volume. Now, within these nine types of Dharma gates, there are two types of Anāsrava paths for counteracting defilements: the first is the path of destroying Dharmas, and the second is the path of not destroying Dharmas. The path of destroying Dharmas is the nine contemplations, the eight thoughts, and the ten contemplations. If one can cultivate these three Dharma gates well, once true Anāsrava wisdom arises, one can achieve the Arhat (worthy one) of destroying Dharmas. The second is the path of not destroying Dharmas, which includes Vimoksha (deliverances), abhibhāyatana (mastery), kasina (totality), the nine sequential abides, Simhasphoṭa Samadhi (lion's roar samadhi), Sarvatraga Samadhi (transcendental samadhi), and others. If one can fully possess these dhyanas, once true Anāsrava wisdom arises, one can achieve the great Arhat who does not regress.

也。今通釋第一壞法觀中三種法門。所以此三法門。名壞法觀者。行人心厭六慾猶如怨賊。故修九想以為對治。作此觀時雖破壞六慾而多生恐怖。若修八種正念恐怖即除。既貪慾心薄又無怖畏。爾時欲斷三界結使即應進修十想。十想成就。即便殺諸結賊成阿羅漢。是人既壞滅欲界身相。不能具足三界觀練熏修三明八解。故名。壞法也問曰。九想與十想有何異耶。答曰。有異不異。異者九想如縛賊。十想如殺賊。九想為初學。十想為成就。九想為因。十想為果。故經云。二為甘露門。一者不凈觀門。二者阿那波那門。不異者善修九想。即具足十想。此義在下當明之。初釋九想觀門者。一脹想。二壞想。三血涂想。四膿爛想。五青瘀想。六啖想。七散想。八骨想。九燒想。此九種法門通稱想者。能轉心轉想所謂能轉不凈中凈顛倒想。故名為想。今釋九想。即開為四意。一明修證。二明對治。三明攝法。四明趣道。一明修證者。行人先持戒清凈令心不悔易受觀法。能破淫慾諸煩惱賊。故爾時當先。觀人初死之時辭談言語息出不反忽已死亡氣滅身冷無所覺知。室家驚慟號天叫地。言說方爾奄便何去。此為大畏。無可免者。譬如劫盡火燒無有遺脫。如偈說。

死至無貧富　　無勤修善法　無貴亦無賤　　老少無免者　無

【現代漢語翻譯】現代漢語譯本：也。現在總的解釋第一壞法觀中的三種法門。之所以這三種法門被稱為『壞法觀』，是因為修行人心厭惡六慾，視其如怨賊，所以修習九想來作為對治。作這種觀想時，雖然破壞了六慾，但多會產生恐怖。如果修習八種正念，恐怖就會消除。既已貪慾心薄弱，又沒有怖畏，這時想要斷除三界結使，就應該進一步修習十想。十想成就，就能殺死各種煩惱賊，成就阿羅漢。這個人既然已經壞滅了欲界的身相，就不能具足三界觀練熏修三明八解，所以稱為『壞法』。有人問：『九想與十想有什麼不同呢？』回答說：『有相同也有不同。不同之處在於，九想如同捆綁賊人，十想如同殺死賊人。九想是為初學者準備的，十想是為成就者準備的。九想是因，十想是果。』所以經中說：『二者為甘露門，一是為不凈觀門，二是為阿那波那門（Anapana，入出息念）。』相同之處在於，善於修習九想，就具足了十想。這個意義在下面將會闡明。首先解釋九想觀門，一是脹想，二是壞想，三是血涂想，四是膿爛想，五是青瘀想，六是啖想，七是散想，八是骨想，九是燒想。這九種法門統稱為『想』，是因為它們能夠轉變心念，轉變想法，也就是能夠轉變不凈中的凈顛倒想，所以稱為『想』。現在解釋九想，分為四個方面：一是說明修證，二是說明對治，三是說明攝法，四是說明趣道。一是說明修證，修行人首先要持戒清凈，使內心沒有後悔，容易接受觀想之法，能夠破除淫慾等各種煩惱賊。所以在那個時候，應當首先觀察人剛死的時候，辭別談話的聲音停止，氣息呼出不再返回，忽然已經死亡，氣息斷絕，身體冰冷，沒有了知覺。家人驚慌悲痛，呼天搶地。剛才還在說話，轉眼之間便去了哪裡？這是極大的畏懼，誰也無法避免。譬如劫盡之火燃燒，沒有遺漏。如偈頌所說：『死亡到來不分貧富，不分勤奮修習善法，不分高貴也不分低賤，無論老少都無法避免，沒有… 』

【English Translation】 English version: Also. Now, a general explanation of the three Dharma gates within the first 'Destructive Dharma Contemplation'. The reason these three Dharma gates are called 'Destructive Dharma Contemplation' is that practitioners detest the six desires, viewing them as hateful enemies, so they cultivate the Nine Contemplations as an antidote. When practicing this contemplation, although the six desires are destroyed, much fear arises. If the Eight Right Mindfulnesses are cultivated, the fear will be eliminated. Since greed is weakened and there is no fear, then to sever the bonds of the Three Realms, one should further cultivate the Ten Contemplations. When the Ten Contemplations are accomplished, one can kill all the bandit-like afflictions and become an Arhat (Arahan, one who is worthy). Since this person has destroyed the form of the desire realm, they cannot fully cultivate the Three Realms with contemplation, practice, and cultivation, achieving the Three Clear Knowledges and Eight Deliverances, hence it is called 'Destructive Dharma'. Someone asks: 'What are the differences between the Nine Contemplations and the Ten Contemplations?' The answer is: 'There are similarities and differences. The difference is that the Nine Contemplations are like binding a thief, while the Ten Contemplations are like killing a thief. The Nine Contemplations are for beginners, while the Ten Contemplations are for those who have achieved. The Nine Contemplations are the cause, while the Ten Contemplations are the result.' Therefore, the sutra says: 'The two are the gates of nectar, one is the gate of impurity contemplation, and the other is the gate of Anapana (Anapana, mindfulness of breathing).' The similarity is that by skillfully cultivating the Nine Contemplations, one fulfills the Ten Contemplations. This meaning will be clarified below. First, explaining the Nine Contemplations: one is the bloating contemplation, two is the decomposition contemplation, three is the blood-smeared contemplation, four is the festering contemplation, five is the bluish-purple contemplation, six is the devouring contemplation, seven is the scattering contemplation, eight is the skeletal contemplation, and nine is the burning contemplation. These nine Dharma gates are collectively called 'Contemplations' because they can transform the mind and thoughts, that is, they can transform the inverted thought of purity within impurity, hence they are called 'Contemplations'. Now, explaining the Nine Contemplations, it is divided into four aspects: one is to clarify cultivation and realization, two is to clarify the antidote, three is to clarify the embracing of the Dharma, and four is to clarify the path to enlightenment. One is to clarify cultivation and realization, the practitioner must first uphold the precepts purely, so that the mind has no regrets and can easily accept the method of contemplation, which can destroy the various bandit-like afflictions such as lust. Therefore, at that time, one should first observe when a person has just died, the sound of farewell speech ceases, the breath exhales and does not return, suddenly they have died, the breath is cut off, the body is cold, and there is no awareness. The family is alarmed and grieved, crying to the heavens and stamping their feet. Just now they were speaking, and in the blink of an eye, where have they gone? This is great fear, which no one can avoid. It is like the fire of the end of the kalpa burning, with nothing left out. As the verse says: 『Death comes without distinguishing between rich and poor, without distinguishing between diligent cultivation of good deeds, without distinguishing between noble and lowly, whether old or young, none can avoid it, without…'

祈請可救　　亦無欺誑處　無捍格得脫　　一切無免者

死法名永離恩愛之處一切有生之所惡。雖知可惡甚無得免者。我身不久必當如是。同於木石無所別知。我今不應貪著五欲不覺死至同於牛羊。牛羊禽獸雖見死者跳騰哮吼不自覺悟。我既已得人身識別好醜。當求甘露不死之法。如偈說。

六情根完具　　智鑒亦明利　而不求道法　　唐受身智慧　禽獸皆亦智　　欲樂以自恣　而不知方便　　為道修善事　既已得人身　　而但自放恣　不知修善行　　與彼復何異　三惡道眾生　　不得修道業　已得此人身　　當勉自益利

行者思惟是已。即取我所愛人若男若女。脫衣露體臥置地上於前如死屍想一心三昧觀此死屍心甚驚畏破愛著心。此則略說死想以為九想前方便也。複次九想有二種。一者利根。二者鈍根。若利根之人懸心存想死脹等事悉得成就。若鈍根之人懸作不成必須見人初死至尸所取是相已係心修習。既見相分明心想成就即發三昧。於後雖離死屍隨想即見。一脹想者。行者對死屍邊見膀脹如韋囊盛風異於本相。此身中無主妄識役御視聽言語。以此自誑今何所趣。但見空舍膀脹項直。此身姿容妖媚細膚朱脣素齒長眼直鼻平額高眉如是好身令人心惑。今但見膀脹好在何處。男女之相

【現代漢語翻譯】現代漢語譯本祈求救助，也沒有可以欺騙的地方。沒有可以阻擋、能夠逃脫的地方，一切眾生都無法避免死亡。

死亡之法名為永遠離開恩愛之處，一切有生命的地方都厭惡死亡。即使知道死亡可怕，也無法避免。我的身體不久之後也必定如此，如同木頭石頭一樣沒有分別知覺。我現在不應該貪戀五欲，不覺察死亡的到來，如同牛羊一樣。牛羊禽獸即使見到死亡，也只是跳躍吼叫，不能自覺醒悟。我已經得到人身，能夠分辨好壞，應當尋求甘露不死之法。如偈頌所說：

『六根（眼、耳、鼻、舌、身、意）完好具備，智慧見識也明亮銳利，卻不尋求道法，白白浪費了這具身體和智慧。禽獸也都有智慧，用慾望享樂來放縱自己，卻不知道用方便法門，為求道而修行善事。既然已經得到人身，卻只是放縱自己，不知道修行善行，與禽獸又有什麼區別呢？三惡道（地獄、餓鬼、畜生）的眾生，無法修行道業，已經得到這人身，應當努力自我增益。』

修行者這樣思惟之後，就取自己所愛的人，無論是男人還是女人，脫去衣服，裸露身體，放置在地上，在他們面前觀想如同死屍一樣，一心專注三昧，觀察這具死屍，內心非常驚恐畏懼，破除愛戀執著之心。這便是簡略地講述死想，作為九想觀（佛教的一種禪修方法，通過觀想屍體的不同階段來破除對身體的執著）的前方便。再次，九想觀有兩種：一是利根之人，二是鈍根之人。如果是利根之人，懸空用心存想死屍膨脹等事，都能成就。如果是鈍根之人，懸空觀想不能成就，必須親眼見到人剛死，到屍體所在之處，取死屍的形象，然後繫心修習。既然見到死屍的形象分明，心中觀想成就，就能發起三昧。之後即使離開死屍，隨想就能見到。一、脹想：修行者在死屍旁邊，見到屍體膨脹，如同用皮革做成的口袋盛滿風一樣，與原本的相貌不同。這身體中沒有主人，只是妄識在役使，讓它視聽言語，用這些來欺騙自己，現在又到哪裡去了呢？只見空空的屋舍，屍體膨脹，脖子僵直。這身體姿容妖媚，面板細膩，硃紅的嘴唇，潔白的牙齒，細長的眼睛，筆直的鼻子，平坦的額頭，高高的眉毛，如此美好的身體，令人心生迷惑。現在只見屍體膨脹，美好在哪裡呢？這便是女人的形象。

【English Translation】 English version Beseeching for rescue, there is also no place for deception. There is no defense, no escape, all are without exemption.

The Dharma of death is named the place of eternal separation from love and affection, which all living beings abhor. Although knowing death is detestable, none can avoid it. My body will soon be like this, the same as wood and stone, without any separate knowledge. I should not now be greedy for the five desires, unaware of death's arrival, like cattle and sheep. Although cattle, sheep, and birds see the dead, they jump, roar, and howl, but do not awaken. I have already obtained a human body, able to distinguish good from bad, and should seek the nectar of immortality. As the verse says:

'The six senses (eye, ear, nose, tongue, body, mind) are complete and well-equipped, and wisdom and discernment are also bright and sharp, yet one does not seek the Dharma, wasting this body and wisdom in vain. Beasts also have intelligence, indulging themselves in sensual pleasures, but do not know how to use expedient means to cultivate good deeds for the sake of the Path. Having already obtained a human body, yet only indulging oneself, not knowing how to cultivate good deeds, how is one different from them? Beings in the three evil realms (hell, hungry ghosts, animals) cannot cultivate the Path. Having already obtained this human body, one should strive to benefit oneself.'

The practitioner, having contemplated this, then takes the person they love, whether male or female, removes their clothes, exposes their body, and places them on the ground. In front of them, they contemplate as if it were a corpse, focusing their mind in samadhi, observing this corpse, their heart filled with fear and dread, breaking the heart of love and attachment. This is a brief explanation of the contemplation of death, as a preliminary expedient to the Nine Contemplations (a Buddhist meditation method to break attachment to the body by contemplating the different stages of a corpse). Furthermore, there are two types of Nine Contemplations: one for those with sharp faculties, and one for those with dull faculties. If one is of sharp faculties, suspending the mind and contemplating the swelling of a corpse, etc., all can be accomplished. If one is of dull faculties, suspending contemplation will not succeed; one must personally see a person newly dead, go to the place of the corpse, take that image, and then focus the mind to practice. Once the image of the corpse is clearly seen, and contemplation is accomplished in the mind, samadhi will arise. Afterwards, even when away from the corpse, one can see it upon contemplation. First, the Swelling Contemplation: The practitioner, beside the corpse, sees the body swelling, like a leather bag filled with wind, different from its original appearance. There is no master in this body, only deluded consciousness directing it, causing it to see, hear, speak, and deceive itself with these things. Where has it gone now? One only sees an empty house, the corpse swollen, the neck stiff. This body, with its enchanting appearance, delicate skin, vermilion lips, white teeth, slender eyes, straight nose, flat forehead, and high eyebrows, such a beautiful body, causing people's hearts to be deluded. Now one only sees the corpse swollen, where is the beauty? This is the appearance of a woman.

亦不可識。即取此相以觀我所愛人。作此訶責欲心臭屎囊膀脹可惡。何足貪著為此沉沒。自念我身未脫此法。一心三昧除世貪愛。二壞想。行者復觀死屍風吹日曝轉大烈壞在地。六分破碎五臟屎尿臭穢盈流惡露已現。我所著者以此觀之無可愛樂。我為癡惑為此屎囊薄皮所誑。如燈蛾投火。但貪明色不顧燒身之禍。自念我身亦爾。未脫此法。一心三昧除世貪愛。三血涂漫想。行者復觀死屍既見破壞處處膿血流溢從頭至足點污。不凈臭穢腥臊膀脹不可親近。我所愛者以此觀之無可愛樂。我為癡惑坐是沉淪污穢不凈好在何處。自念我身未脫此法。一心三昧除世貪愛四膿爛想。行者觀死屍風熱水漬日漸經久身上九孔蟲膿流出皮肉處處膿爛。滂沱在地臭氣轉增我所愛者以此觀之好容美貌為此昏迷。今見臭爛甚於糞穢何可貪著。自念我身未脫此法一心三昧除世貪愛。五青瘀想。行者復觀死屍膿血稍盡風日所變皮肉黃赤瘀黑青𪒠臭氣。轉增我所愛者以此觀之桃華之色誑惑於我今何所在。自念我身未脫此法一心三昧除世貪愛六啖想。行者復觀死屍蟲蛆唼食烏挑其眼狐狗咀嚼虎狼攫裂身殘缺駁脫落可惡我所愛人以此觀之本時形體清潔服飾莊嚴嬌態自惑。今見破壞本相皆失甚可厭惡。自念我身未脫此法一心三昧除世貪愛。七散想。行者復觀

【現代漢語翻譯】現代漢語譯本亦不可識別。隨即取此（死屍的）形象來觀察我所愛的人，這樣呵責自己的慾望：『這顆心，如同臭氣熏天的糞便袋、膨脹可憎的膀胱，有什麼值得貪戀，以至於為此沉淪？』這樣自念：『我的身體尚未脫離這種法則。』以一心三昧去除對世間的貪愛。這是二、壞想。修行者繼續觀察死屍被風吹日曬，逐漸腐爛，最終徹底毀壞在地。身體分裂成六部分，五臟、糞便、尿液臭氣熏天，污穢滿溢，醜陋暴露。我所愛的人，用這種方式觀察，沒有任何可愛之處。我真是癡迷迷惑，被這層糞便袋般的薄皮所欺騙，如同飛蛾撲火，只貪圖光亮，不顧燒身之禍。』這樣自念：『我的身體也一樣，尚未脫離這種法則。』以一心三昧去除對世間的貪愛。這是三、血涂漫想。修行者繼續觀察死屍，看到屍體破壞之處處處膿血流溢，從頭到腳都沾滿污穢。不乾淨、臭氣熏天、腥臊膨脹，令人無法靠近。我所愛的人，用這種方式觀察，沒有任何可愛之處。我真是癡迷迷惑，因此沉淪，污穢不凈，美好的地方在哪裡呢？』這樣自念：『我的身體尚未脫離這種法則。』以一心三昧去除對世間的貪愛。這是四、膿爛想。修行者觀察死屍被風吹、水浸、日曬，時間長了，身上九孔流出蟲膿，皮肉處處膿爛，膿液滂沱在地，臭氣更加嚴重。我所愛的人，用這種方式觀察，美好的容貌因此而昏迷。如今看到臭爛的程度比糞便還要嚴重，有什麼值得貪戀的？』這樣自念：『我的身體尚未脫離這種法則。』以一心三昧去除對世間的貪愛。這是五、青瘀想。修行者繼續觀察死屍，膿血逐漸流盡，被風吹日曬，皮肉呈現黃、赤、瘀黑、青紫的顏色，臭氣更加嚴重。我所愛的人，用這種方式觀察，桃花般的顏色迷惑了我，現在在哪裡呢？』這樣自念：『我的身體尚未脫離這種法則。』以一心三昧去除對世間的貪愛。這是六、啖想。修行者繼續觀察死屍，被蟲蛆啃食，烏鴉啄食眼睛，狐貍和狗咀嚼，虎狼撕裂，身體殘缺不全，醜陋不堪。我所愛的人，用這種方式觀察，原本的形體清潔，服飾莊嚴，嬌媚的姿態迷惑自己。如今看到屍體破壞，原本的相貌全部喪失，非常令人厭惡。』這樣自念：『我的身體尚未脫離這種法則。』以一心三昧去除對世間的貪愛。這是七、散想。修行者繼續觀察

【English Translation】 English version It is also impossible to recognize. Then take this image (of the corpse) to observe the person I love, and rebuke my desires in this way: 'This heart, like a stinking bag of feces, a swollen and disgusting bladder, what is there to covet, that I should sink into it?' Thus contemplate: 'My body has not yet escaped this law.' With single-minded samadhi, eliminate worldly desires. This is the second, the thought of decay (壞想, huai xiang). The practitioner continues to observe the corpse being blown by the wind and exposed to the sun, gradually decaying, and eventually completely destroyed on the ground. The body is split into six parts, the five organs, feces, and urine are stinking, filth is overflowing, and ugliness is exposed. The person I love, observed in this way, has nothing lovable. I am truly deluded and deceived by this thin skin like a bag of feces, like a moth flying into a flame, only greedy for light, regardless of the disaster of burning oneself.' Thus contemplate: 'My body is also like this, it has not yet escaped this law.' With single-minded samadhi, eliminate worldly desires. This is the third, the thought of blood smeared all over (血涂漫想, xie tu man xiang). The practitioner continues to observe the corpse, seeing pus and blood flowing out everywhere the body is broken, staining it from head to toe. Unclean, stinking, rancid, swollen, and unapproachable. The person I love, observed in this way, has nothing lovable. I am truly deluded and therefore sink into this filth and impurity, where is the beauty?' Thus contemplate: 'My body has not yet escaped this law.' With single-minded samadhi, eliminate worldly desires. This is the fourth, the thought of festering pus (膿爛想, nong lan xiang). The practitioner observes the corpse being blown by the wind, soaked in water, and exposed to the sun. Over time, pus and worms flow out of the nine orifices of the body, and the skin and flesh fester everywhere, with pus pouring onto the ground and the stench increasing. The person I love, observed in this way, is confused by the beautiful appearance. Now seeing the stench and rot is worse than feces, what is there to covet?' Thus contemplate: 'My body has not yet escaped this law.' With single-minded samadhi, eliminate worldly desires. This is the fifth, the thought of bluish-purple discoloration (青瘀想, qing yu xiang). The practitioner continues to observe the corpse, the pus and blood gradually flowing out, and the skin and flesh changing to yellow, red, bruised black, and bluish-purple due to the wind and sun, with the stench increasing. The person I love, observed in this way, where is the peach blossom color that deceived me?' Thus contemplate: 'My body has not yet escaped this law.' With single-minded samadhi, eliminate worldly desires. This is the sixth, the thought of being eaten (啖想, dan xiang). The practitioner continues to observe the corpse being eaten by worms and maggots, crows pecking at the eyes, foxes and dogs chewing, tigers and wolves tearing it apart, the body incomplete, ugly and unbearable. The person I love, observed in this way, the original form was clean, the clothes were solemn, and the charming posture deceived oneself. Now seeing the corpse destroyed, the original appearance is completely lost, which is very disgusting.' Thus contemplate: 'My body has not yet escaped this law.' With single-minded samadhi, eliminate worldly desires. This is the seventh, the thought of scattering (散想, san xiang). The practitioner continues to observe

死屍禽獸分裂身形破散風吹日曝筋斷骨離頭首交橫。我所愛人以此觀之人相何在。自念我身未脫是法一心三昧除世貪愛。八骨想。行者復觀死屍皮肉等已盡但見白骨。見骨有二種。一者見筋相連。二者筋盡骨離。復有二種。一則余血膏膩染污。二則骨白如珂如貝。我所愛人以此觀之髑髏可畏堅強之相甚於瓦石。柔軟細觸一旦皆失。自念我身未免此法一心三昧除世貪愛。九燒想。行者復到死屍林中。或見𧂐多草木焚燒死屍腹破肥出爆裂煙臭甚可驚畏。或見但燒白骨煙焰洞然薪盡火滅形同灰土。假令不燒不埋亦歸磨滅。我所愛人以此觀之身相皆盡甚於兵刃。沐浴香薰華粉嚴飾軟肥細體清溫諂佞。以此惑人今皆磨滅竟何所在。自念我身未脫此法一心三昧除世貪愛二明九想對治者。行者修九想既通。必須增想重修令觀行熟利。隨所觀時心即與定相應。想法持心無分散意。此則能破六慾除世貪愛。六慾者。一者色慾。二形貌欲。三威儀姿態欲。四言語音聲欲。五細滑欲。六人相欲。此六慾中能生六種著。色慾者有人染著赤色。若赤白色若黃白色黑色若赤黑色若青色若青白色若桃華色。無智愚人見此等色沒溺迷醉。若形貌欲有人。但著形貌面如滿月。修目高眉細腰纖指相好端嚴。心即惑著。威儀欲者有人著威儀姿態行步汪洋揚眉頓

【現代漢語翻譯】現代漢語譯本死屍、禽獸分裂屍體，破散，風吹日曬，筋斷骨離，頭顱交錯縱橫。我所愛之人，以此來觀察，人的表相又在哪裡呢？自己想到我的身體也無法避免這種結局，用一心三昧來去除對世間的貪愛。這是第八個白骨觀。修行者進一步觀察死屍，皮肉等已經消盡，只剩下白骨。見到白骨有兩種情況：一是見到筋還相連；二是筋已經斷盡，骨頭分離。又有兩種情況：一是還殘留著血和油脂的污染；二是骨頭潔白如珂貝。我所愛之人，以此來觀察，頭骨是多麼可怕，堅硬的表相勝過瓦石。柔軟細膩的觸感一旦全部消失。自己想到我的身體也無法避免這種結局，用一心三昧來去除對世間的貪愛。這是第九個火焚觀。修行者再次來到死屍林中，或者看到火焰和草木焚燒死屍，腹部破裂，脂肪流出，爆裂的聲音和煙臭味非常可怕。或者看到只燒剩下白骨，火焰熊熊燃燒，柴火燒盡，火焰熄滅，形體如同灰土。即使不焚燒不埋葬，最終也會歸於磨滅。我所愛之人，以此來觀察，身體的表相全部消盡，比刀劍還要厲害。沐浴薰香，塗抹華麗的粉末，裝飾柔軟肥膩的身體，用輕柔的言語和諂媚的姿態來迷惑他人，如今全部磨滅，最終又在哪裡呢？自己想到我的身體也無法避免這種結局，用一心三昧來去除對世間的貪愛。二、闡明九想觀的對治作用：修行者修習九想觀已經通達，必須增加觀想，重複修習，使觀想修行熟練精進。隨著觀想的時候，心就與禪定相應，用觀想的方法來保持心念，沒有分散的意念。這樣就能破除六慾，去除對世間的貪愛。六慾是：一者（此處原文缺失，指對異性的慾望）。二、形貌欲。三、威儀姿態欲。四、言語音聲欲。五、細滑欲。六、人相欲。這六慾中能產生六種執著。（此處原文缺失，指對異性的慾望）有人執著于赤色，或者赤白色，或者黃白色，黑色，或者赤黑色，或者青色，或者青白色，或者桃花色。沒有智慧的愚人見到這些顏色，沉溺迷醉。如果是形貌欲，有人只是執著于形貌，面容如滿月，修長的眼睛，高高的眉毛，纖細的腰肢，纖細的手指，相貌美好端莊，心就迷惑執著。威儀欲，有人執著于威儀姿態，行走時昂首闊步，揚眉頓

【English Translation】 English version Corpses and animals are torn apart, scattered, exposed to wind and sun, with tendons severed and bones separated, heads lying in disarray. When I observe my beloved in this way, where is the human form to be found? I reflect that my own body cannot escape this fate, and I use the One-Mind Samadhi to eliminate worldly desires. This is the eighth, the White Bone Contemplation. The practitioner further observes the corpse, the skin and flesh having completely decayed, leaving only white bones. There are two ways of seeing the bones: one is seeing the tendons still connected; the other is seeing the tendons completely severed and the bones separated. There are also two conditions: one is the remaining blood and grease staining them; the other is the bones being as white as jade or shells. When I observe my beloved in this way, the skull is so frightening, its hard appearance surpassing tiles and stones. The soft and delicate touch is lost all at once. I reflect that my own body cannot escape this fate, and I use the One-Mind Samadhi to eliminate worldly desires. This is the ninth, the Burning Contemplation. The practitioner returns to the charnel ground and sees corpses being burned by flames and vegetation, the abdomen rupturing, fat flowing out, the sounds of explosions and the stench of smoke being extremely frightening. Or they see only white bones being burned, the flames blazing brightly, the firewood exhausted, the fire extinguished, the form reduced to ashes and dust. Even if not burned or buried, it will eventually return to annihilation. When I observe my beloved in this way, the appearance of the body is completely destroyed, even more so than by swords and blades. Bathing in fragrance, applying ornate powders, adorning the soft and plump body, using gentle words and flattering gestures to deceive others, now all are annihilated, where are they ultimately to be found? I reflect that my own body cannot escape this fate, and I use the One-Mind Samadhi to eliminate worldly desires. Two, elucidating the counteractive effect of the Nine Contemplations: Once the practitioner has mastered the Nine Contemplations, they must increase their contemplation and practice repeatedly, making their contemplation practice skilled and refined. As they contemplate, the mind corresponds with Samadhi, using the method of contemplation to maintain mindfulness, without a scattered mind. This can break the Six Desires and eliminate worldly attachments. The Six Desires are: One, (missing in the original text, referring to desire for the opposite sex). Two, desire for physical appearance. Three, desire for dignified bearing and posture. Four, desire for speech and voice. Five, desire for smooth and delicate touch. Six, desire for human form. These Six Desires can generate six kinds of attachments. (missing in the original text, referring to desire for the opposite sex) Some are attached to the color red, or reddish-white, or yellowish-white, black, or reddish-black, or blue, or bluish-white, or peach blossom color. Unwise and foolish people, seeing these colors, are drowned in intoxication and delusion. If it is desire for physical appearance, some are only attached to the appearance, a face like a full moon, long eyes, high eyebrows, a slender waist, delicate fingers, a beautiful and dignified appearance, and the mind becomes deluded and attached. Desire for dignified bearing, some are attached to dignified bearing and posture, walking with a swagger, raising their eyebrows and

臉含笑嬌盈便生愛染。言語欲者有人但愛語聲若聞巧言華說應意承旨音詞清雅歌詠贊嘆悅動人心。愚夫淺識為之迷惑細滑欲者有人但愛身形柔軟肥膚光悅猶若兜羅之綿。寒時體溫熱時體涼。按摩接待身服薰香。凡情沒溺為此危喪。雜欲者。有人皆著五事。人相欲者。有人皆不著五事。但著人相若男若女雖見上五事。若不得所愛之人猶不染著。若遇適意之人則能捨世所重頓亡軀命。如是六慾世世誑惑眾生。沉淪生死沒溺三塗。不得解脫。若能善修九想對治除滅。則六慾賊破散疾證涅槃。所以者何。初死想破威儀語言二欲。次脹想壞想啖想破形貌欲。次血涂漫想青瘀想膿爛想多破色慾。次骨想燒想多除細滑欲。九想除雜欲及所著人相欲啖。想散想骨想偏除人相欲殘啖離散白骨中不見有人可著故。以是九想觀能破欲結瞋癡亦薄。三毒薄故九十八使山皆動。漸漸增進其道以金剛三昧摧破結使山得三乘道。九想雖是不凈觀因是能成大事。譬如大海中死屍溺人依之即得度也。三明攝法者。是九想法緣欲界身色想陰攝。亦身念處少分。或欲界攝或初禪二禪攝。未離欲散心人得欲界系。離欲人得色界。系膀脹等八想欲界初禪二禪中攝。凈骨想欲界初禪二禪四禪中攝。三禪中樂多故無是想。四明九想趣道者。修九想有二種。若按事而修此

【現代漢語翻譯】現代漢語譯本面帶笑容，姿態嬌媚，便會產生愛戀迷染之心。對於言語上的慾望，有些人只是喜愛悅耳的聲音，如果聽到巧妙動聽、華麗辭藻、順應心意、音調清晰優雅、歌頌讚美的言語，便會使人心生喜悅。那些愚昧無知、見識淺薄的人，便會被這些言語所迷惑。對於細滑的觸感，有些人只是喜愛柔嫩的身體，豐滿的肌膚，光滑潤澤，如同柔軟的兜羅綿一般。寒冷時身體溫暖，炎熱時身體涼爽，用美好的服飾來裝扮身體，用芬芳的香料來薰染。凡夫俗子沉迷於此，往往會因此而喪命。對於各種雜亂的慾望，有些人會執著於五種感官享受（色、聲、香、味、觸）。對於人相的慾望，有些人則不執著於五種感官享受，只是執著於人的外貌，無論是男人還是女人，即使看到上述五種感官享受，如果不是自己所愛的人，也不會產生迷戀。如果遇到自己心儀的人，便會捨棄世間珍重之物，甚至不惜犧牲自己的生命。像這樣，六種慾望世世代代迷惑眾生，使他們沉淪於生死輪迴之中，沒溺於地獄、餓鬼、畜生三惡道，無法得到解脫。如果能夠好好修習九想觀，用以對治和消除這些慾望，就能摧毀六慾之賊，迅速證得涅槃。為什麼這麼說呢？最初的死想，可以破除對威儀和語言的貪慾；其次的脹想、壞想、啖想，可以破除對外貌的貪慾；其次的血涂漫想、青瘀想、膿爛想，大多可以破除對身體的貪慾。其次的骨想、燒想，大多可以去除對細滑觸感的貪慾。九想觀可以去除雜欲以及對人相的執著。啖想、散想、骨想，尤其可以去除對人相的執著，因為在殘缺不全、離散的白骨之中，看不到任何值得貪戀的人。因此，通過修習九想觀，能夠破除慾望的束縛，使嗔恨和愚癡也變得淡薄。由於貪嗔癡三毒淡薄，九十八使（煩惱）之山也會動搖。漸漸增進修行的道路，用金剛三昧摧毀煩惱之山，便能證得聲聞、緣覺、菩薩三乘之道。九想觀雖然是不凈觀，但通過它卻能成就大事。譬如在大海中，溺水之人抓住漂浮的死屍，也能因此而得救。三明所攝之法，是九想觀所緣的欲界之身，屬於色想陰所攝。也屬於身念處的一部分，或者屬於欲界所攝，或者屬於初禪、二禪所攝。沒有脫離慾望、心散亂的人，屬於欲界所繫縛。脫離慾望的人，可以證得更高的境界。膀脹等八想，屬於欲界、初禪、二禪中所攝。凈骨想，屬於欲界、初禪、二禪、四禪中所攝。因為三禪中快樂太多，所以沒有這種觀想。四明九想趣入正道的方法，修習九想觀有兩種。

【English Translation】 English version A face with a smiling and charming appearance will give rise to love and attachment. Regarding desires related to speech, some people only love pleasant sounds. If they hear skillful and pleasing words, flowery language, words that cater to their desires, clear and elegant tones, and songs of praise that move the heart, they will feel joy. Those who are ignorant and shallow will be deluded by these words. Regarding the desire for smooth and delicate touch, some people only love tender bodies, full and radiant skin, as smooth as soft cotton. The body is warm in cold weather and cool in hot weather, adorned with beautiful clothes and perfumed with fragrant incense. Ordinary people who are immersed in this will often lose their lives because of it. Regarding various mixed desires, some people are attached to the five senses (form, sound, smell, taste, and touch). Regarding the desire for human appearance, some people are not attached to the five senses, but only to the appearance of people, whether male or female. Even if they see the above five senses, if it is not the person they love, they will not be attached. If they meet someone they like, they will abandon worldly possessions and even sacrifice their lives. In this way, the six desires delude sentient beings generation after generation, causing them to sink into the cycle of birth and death, drowning in the three evil realms of hell, hungry ghosts, and animals, unable to attain liberation. If one can cultivate the Nine Contemplations well, to counteract and eliminate these desires, one can destroy the thieves of the six desires and quickly attain Nirvana. Why is this so? The initial Contemplation of Death can break the desires for demeanor and speech. The next Contemplations of Bloating, Decay, and Devouring can break the desires for physical appearance. The next Contemplations of Blood-Smeared, Bluish-Purple, and Suppurating can mostly break the desires for the body. The next Contemplations of Bones and Burning can mostly remove the desires for smooth and delicate touch. The Nine Contemplations can remove mixed desires and attachment to human appearance. The Contemplations of Devouring, Scattering, and Bones can especially remove the desire for human appearance, because in the incomplete and scattered white bones, there is no one to be attached to. Therefore, by cultivating the Nine Contemplations, one can break the bonds of desire, and make hatred and delusion also become thin. Because the three poisons of greed, hatred, and delusion are thin, the mountains of the ninety-eight afflictions will also shake. Gradually advancing on the path of practice, using the Vajra Samadhi to destroy the mountains of afflictions, one can attain the paths of the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva. Although the Nine Contemplations are contemplations of impurity, through them one can accomplish great things. Just as in the ocean, a drowning person who grabs onto a floating corpse can be saved. The Dharma included in the Three Clear Knowledges is the body of the desire realm that the Nine Contemplations contemplate, which is included in the Skandha of Form. It also belongs to a part of the Mindfulness of the Body, or is included in the desire realm, or is included in the first or second Dhyana. Those who have not detached from desire and whose minds are scattered are bound by the desire realm. Those who have detached from desire can attain higher realms. The eight contemplations of bloating, etc., are included in the desire realm, the first Dhyana, and the second Dhyana. The Contemplation of Pure Bones is included in the desire realm, the first Dhyana, the second Dhyana, and the fourth Dhyana. Because there is too much joy in the third Dhyana, there is no such contemplation. The fourth explains the method of the Nine Contemplations entering the right path. There are two ways to cultivate the Nine Contemplations.

則但能伏欲界結后別修十想以斷見思成無學道。二者若善修九想即具十想從事入理此。則不煩別約余門修十想。所以者何如。行者觀人死時動轉言語須臾間忽然已滅。身體膀脹爛壞分散各各變異。是則無常。若著此身無常壞時是即為苦。若無常苦不得自在者是則無我。不凈無常苦無我故。則世間不可樂著。觀身如是。食雖在口腦涎流下與唾和合成味。而咽與吐無異。下人腹中即為糞穢。即是食不凈想。以此九想觀觀身無常變易唸唸皆滅。即是死想。以是九想厭世間樂。知煩惱斷即安隱寂滅。即是斷想。以是九想遮諸煩惱即離想。以九想厭世間故。知五陰滅。更不須生是處安隱。即是儘想。若能如是善修九想即具十想斷見思惑。當知是人必定趣三乘道。複次摩訶衍中說若善修九想開身念處門。身念處開三念處門。四念處開三十七品門。三十七品開涅槃門。入涅槃故則滅一切憂苦。菩薩憐愍眾生故。雖於九想能入涅槃。而亦不取實際作證。所以者何。若色中無味相眾生即不應著於色若。色中無離相今亦不應從色得解脫。以色中有味故眾生則著於色。色中有離相故眾生從色得解脫。而味不即離離不即味。離味處無脫處離脫處無味處。當知色即非縛非脫。爾時不隨生死不證。涅槃但以大悲憐憫一切眾生。於此不凈觀中成就一切

【現代漢語翻譯】現代漢語譯本：如果只是能夠降伏欲界的煩惱，之後再分別修習十想觀來斷除見惑和思惑，就能成就無學道（arhatship）。第二種情況是，如果能夠很好地修習九想觀，就自然具備了十想觀，從事相深入到理體。這樣就不需要另外通過其他途徑來修習十想觀了。為什麼這麼說呢？比如，修行者觀察人死的時候，所有的動作、說話，都在須臾之間忽然停止了。身體膨脹、腐爛、分解，各自發生變化。這就是無常。如果執著于這個身體，當它無常敗壞的時候，那就是痛苦。如果認識到無常、痛苦，並且不能自主，那就是無我。因為不凈、無常、苦、無我，所以世間的一切都不值得貪戀執著。這樣觀察身體。食物即使在口中，腦中的口水流下來，與唾液混合形成味道，但是嚥下去和吐出來並沒有什麼不同，進入腹中就變成了糞便。這就是食物不凈想。通過這九想觀來觀察身體，認識到身體無常變化，唸唸都在消滅，這就是死想。通過這九想觀厭離世間的快樂，知道煩惱斷除就能得到安穩寂滅，這就是斷想。通過這九想觀來遮蔽各種煩惱，這就是離想。通過九想觀厭離世間，知道五陰（skandhas）滅盡，不再需要再生，這個地方才是安穩的，這就是儘想。如果能夠這樣好好地修習九想觀，就自然具備了十想觀，斷除見惑和思惑。應當知道，這樣的人必定會趨向聲聞乘、緣覺乘、菩薩乘這三乘的道路。其次，大乘經典中說，如果能夠很好地修習九想觀，就能開啟身念處（kayasmrtisthana）的法門。身念處開啟，就能開啟其他三個念處（smrtisthana）的法門。四念處開啟，就能開啟三十七道品（bodhipaksika-dharmas）的法門。三十七道品開啟，就能開啟涅槃（nirvana）的法門。進入涅槃，就能滅除一切憂愁痛苦。菩薩因為憐憫眾生的緣故，即使通過九想觀能夠進入涅槃，也不會證入實際理地。為什麼這麼說呢？如果在色（rupa）中沒有可貪戀的味道，眾生就不應該執著於色。如果在色中沒有可以出離的特性，現在也不應該從色中得到解脫。因為色中有可貪戀的味道，所以眾生才會執著於色；因為色中有可以出離的特性，所以眾生才能從色中得到解脫。但是，味道不等於出離，出離也不等於味道。離開味道的地方沒有解脫的地方，離開解脫的地方沒有味道的地方。應當知道，色既不是束縛，也不是解脫。這個時候，不隨生死流轉，也不證入涅槃，只是以大悲心憐憫一切眾生，在這種不凈觀中成就一切。

【English Translation】 English version: If one can subdue the bonds of the desire realm and then separately cultivate the ten contemplations (asubha-bhavana) to sever the views and thoughts, one can attain the path of no-more-learning (arhatship). Secondly, if one cultivates well the nine contemplations, one naturally possesses the ten contemplations, entering from phenomena into principle. Then there is no need to separately cultivate the ten contemplations through other methods. Why is this so? For example, when a practitioner observes a person dying, all movements and speech suddenly cease in an instant. The body swells, decays, decomposes, and each part changes differently. This is impermanence (anitya). If one is attached to this body, when it is impermanent and decays, that is suffering (duhkha). If one recognizes impermanence, suffering, and lack of autonomy, that is no-self (anatman). Because of impurity (asubha), impermanence, suffering, and no-self, everything in the world is not worth clinging to. Observing the body in this way, even when food is in the mouth, saliva flows down from the brain, mixing with saliva to form a taste, but swallowing and spitting it out are no different, and it becomes filth in the abdomen. This is the contemplation of the impurity of food. By observing the body through these nine contemplations, one recognizes that the body is impermanent and changing, and every thought is extinguished. This is the contemplation of death. Through these nine contemplations, one becomes disgusted with worldly pleasures, and knowing that afflictions are cut off, one attains peace and tranquility. This is the contemplation of cessation. By using these nine contemplations to block all afflictions, this is the contemplation of detachment. By using the nine contemplations to become disgusted with the world, one knows that the five aggregates (skandhas) are extinguished and there is no need for rebirth. This place is peaceful and secure. This is the contemplation of abandonment. If one can cultivate the nine contemplations well in this way, one naturally possesses the ten contemplations and cuts off the delusions of views and thoughts. One should know that such a person will surely move towards the paths of the three vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana. Furthermore, the Mahayana sutras say that if one cultivates the nine contemplations well, one can open the door to the mindfulness of the body (kayasmrtisthana). When mindfulness of the body is opened, one can open the doors to the other three mindfulnesses (smrtisthana). When the four mindfulnesses are opened, one can open the doors to the thirty-seven factors of enlightenment (bodhipaksika-dharmas). When the thirty-seven factors of enlightenment are opened, one can open the door to nirvana (nirvana). Entering nirvana, one can extinguish all sorrows and sufferings. Because Bodhisattvas have compassion for sentient beings, even though they can enter nirvana through the nine contemplations, they do not realize the actual state. Why is this so? If there were no taste to be craved in form (rupa), sentient beings should not be attached to form. If there were no characteristic of detachment in form, one should not be able to attain liberation from form now. Because there is a taste to be craved in form, sentient beings are attached to form; because there is a characteristic of detachment in form, sentient beings can attain liberation from form. However, taste is not the same as detachment, and detachment is not the same as taste. There is no place of liberation where taste is absent, and there is no place of taste where liberation is absent. One should know that form is neither bondage nor liberation. At this time, one neither follows the cycle of birth and death nor realizes nirvana, but only has great compassion for all sentient beings, accomplishing everything in this contemplation of impurity.

佛法。大品經云。九想即是菩薩摩訶衍。次釋八念法門。所言八念者。一念佛二念法。三念僧。四念戒。五念舍。六念天。七念入出息。八念死。此八通稱念者。一心緣中憶持不忘失故。名之爲念。今釋八念即為三意。一明教門所為。二明修證三明趣道之相。一明教門所為者。佛弟子于阿蘭若處空舍冢間山林曠野。善修九想外不凈厭患其身而作是念。我云何將是底下不凈臭屎尿囊以自隨逐。爾時嗇然驚怖舉身毛豎。及為惡魔作種種形色來恐怖之。欲令其道退沒。以是故唸佛。次九想后說八念以除怖畏。如經中說。佛告諸比丘。若於阿蘭若處有驚怖心。爾時應當唸佛恐怖即滅。若不念佛應當念法恐怖即除。若不念法應當念僧恐怖即除。故知三念為除怖畏說也。問曰。經說三念因緣為除怖畏后五念復云何。答曰。是比丘自佈施持戒怖畏即除。所以者何。若彼破戒畏墮地獄。若慳貪畏墮餓鬼。及貧窮中自念。我有是凈戒佈施。則歡喜上諸天皆是佈施持戒果報。我亦有是福德。是故念天。亦能令怖畏。不生十六行中。念阿那波那時細心覺尚滅。何況怖畏粗覺。念死者念五陰身唸唸生滅。從生已來恒與死俱。今何以畏死。是五唸佛雖不別說。當知是為深除怖畏。所以者何。念他功德以除恐怖則難。念自功德以除怖畏則易。以是義

【現代漢語翻譯】現代漢語譯本佛法。《大品經》說，九想（nine aspects of contemplation）即是菩薩摩訶衍（Mahāyāna，大乘）。接下來解釋八念法門。所說的八念是：一念佛（Buddha-anusmriti，唸佛），二念法（Dharma-anusmriti，念法），三念僧（Sangha-anusmriti，念僧），四念戒（Śīla-anusmriti，念戒），五念舍（Tyāga-anusmriti，念舍），六念天（Devata-anusmriti，念天），七念入出息（Ānāpānasmṛti，念入出息），八念死（Maraṇa-sati，念死）。這八種都通稱為『念』，因為一心專注于所緣境，憶持而不忘失，所以稱為『念』。現在解釋八念，分為三個方面：一、說明教門的用意；二、說明修證；三、說明趣入正道的相狀。一、說明教門的用意：佛弟子在阿蘭若（araṇya，寂靜處）、空舍、墳墓間、山林曠野，善於修習九想觀，對外在的不凈感到厭惡，從而厭患自身，並這樣想：『我為何要將這個充滿不凈、惡臭的屎尿囊隨身攜帶呢？』這時，會感到驚恐，全身毛髮豎立，並且會有惡魔化作各種形色來恐嚇他，想要使他的道心退失。因此要念佛。其次，在九想之後說八念，是爲了消除怖畏。如經中所說：佛告訴諸比丘，如果在阿蘭若處有驚怖之心，這時應當唸佛，恐怖就會立即消失。如果不念佛，應當念法，恐怖也會消除。如果不念法，應當念僧，恐怖也會消除。所以知道，三念是爲了消除怖畏而說的。問：經中說三唸的因緣是爲了消除怖畏，那麼后五念又是爲了什麼呢？答：是比丘通過佈施、持戒，怖畏就會消除。為什麼呢？如果他破戒，就會畏懼墮入地獄；如果慳貪，就會畏懼墮入餓鬼道，以及貧窮之中。如果他自己唸到：『我有清凈的戒律和佈施』，就會歡喜，因為諸天都是佈施和持戒的果報，我也有這樣的福德。所以念天，也能使怖畏不生。在十六行觀中，念阿那波那（ānāpāna，呼吸）時，細微的心覺尚且能滅除，何況是怖畏這種粗重的覺受。念死的人，是念五陰身（pañca-skandha，色、受、想、行、識）唸唸生滅，從出生以來就一直與死亡相伴，現在又為何要畏懼死亡呢？這五唸佛雖然沒有分別說明，但應當知道是爲了更深地消除怖畏。為什麼呢？念他人的功德來消除恐怖比較困難，念自己的功德來消除怖畏就比較容易。因為這個道理。

【English Translation】 English version The Dharma. The Mahāprajñāpāramitā Sutra says that the Nine Contemplations (nine aspects of contemplation) are the Bodhisattva Mahāyāna (Great Vehicle). Next, explaining the Eight Recollections (eight kinds of mindfulness). The Eight Recollections are: 1. Recollection of the Buddha (Buddha-anusmriti), 2. Recollection of the Dharma (Dharma-anusmriti), 3. Recollection of the Sangha (Sangha-anusmriti), 4. Recollection of Morality (Śīla-anusmriti), 5. Recollection of Generosity (Tyāga-anusmriti), 6. Recollection of the Devas (Devata-anusmriti), 7. Recollection of Mindfulness of Breathing (Ānāpānasmṛti), 8. Recollection of Death (Maraṇa-sati). These eight are generally called 'Recollections' because one focuses the mind on the object of contemplation, remembering and not forgetting it, hence the name 'Recollection'. Now, explaining the Eight Recollections in three aspects: 1. Explaining the purpose of the teachings; 2. Explaining cultivation and realization; 3. Explaining the characteristics of entering the path. 1. Explaining the purpose of the teachings: A disciple of the Buddha, in a quiet place (araṇya), an empty house, among tombs, in forests and wildernesses, skillfully cultivates the Nine Contemplations, feeling disgust for external impurity, and thus loathing his own body, thinking: 'Why do I carry this bag of impurity and foul-smelling excrement and urine with me?' At this time, he feels terrified, the hairs on his body stand on end, and evil demons manifest in various forms to frighten him, wanting to cause his resolve to regress. Therefore, he should recollect the Buddha. Secondly, after the Nine Contemplations, the Eight Recollections are taught to dispel fear. As it is said in the sutra: The Buddha told the monks, 'If in a quiet place, you have a fearful mind, then you should recollect the Buddha, and the fear will immediately disappear. If you do not recollect the Buddha, you should recollect the Dharma, and the fear will also be dispelled. If you do not recollect the Dharma, you should recollect the Sangha, and the fear will also be dispelled.' Therefore, it is known that the Three Recollections are taught to dispel fear. Question: The sutra says that the cause and condition of the Three Recollections is to dispel fear, so what are the latter Five Recollections for? Answer: If the monk practices generosity and upholds the precepts, fear will be dispelled. Why? If he breaks the precepts, he will fear falling into hell; if he is stingy, he will fear falling into the realm of hungry ghosts and into poverty. If he recollects himself, 'I have pure precepts and generosity,' he will rejoice, because the heavens are the result of generosity and upholding the precepts, and I also have such merit. Therefore, recollecting the devas can also prevent fear from arising. In the Sixteen Aspects of Mindfulness, when recollecting the breath (ānāpāna), even subtle mental sensations can be extinguished, how much more so the coarse sensation of fear. One who recollects death recollects that the five aggregates (pañca-skandha) arise and cease moment by moment, and have been accompanied by death since birth, so why fear death now? Although these Five Recollections of the Buddha are not explained separately, it should be known that they are for more deeply dispelling fear. Why? It is more difficult to dispel fear by recollecting the merits of others, but it is easier to dispel fear by recollecting one's own merits. Because of this reason.

故不別說。二明修證八念。唸佛者若行者于阿蘭若中。心有怖畏應當唸佛。佛是多陀阿伽度阿羅訶三藐三佛陀。乃至婆伽婆。十號具足。三十二相八十種好。大慈大悲十力四無所畏十八不共法。智慧光明神通無量能度無量十方眾生。是我大師救護一切我當何畏。一心憶念恐怖即除。二念法者。行者應念是法。巧出得今世果無諸熱惱。不待時能到善處通達無礙。巧出者善說二諦不相違故。是法能出二邊故名巧出。得今世果者諸外道法皆無今世果。唯佛法中因緣展轉生。所謂持戒清凈故得心不。悔得心不悔故生法歡喜。生法歡喜故得心樂。得心樂故則能攝心。攝心故得如實智。得如實智故得厭離。得厭離故得離欲。離欲故得解脫。解脫果報故得涅槃。是名得今世果報。無熱惱者無三毒生死熱惱也。不待時者。諸外道受法要須待時節。佛法不爾譬如薪遇火即然不待時。到善處者若行佛法必至人天樂果三乘涅槃之處。通達無礙者得三法印故通達無礙也。我修如是等法當何所畏。一心憶念恐怖即除。三念僧者。行者應念僧。僧是佛弟子眾。具五分法身。是中有四雙八輩二十七人。應受供養禮事。世間無上福田。所謂若聲聞僧。若辟支佛僧。若菩薩僧神。智無量能救苦難度脫眾生。如是聖眾是我真伴當何所畏。一心憶念恐怖即除。

【現代漢語翻譯】現代漢語譯本：因此不再分別解說。接下來闡明修習和證悟的八種念。唸佛：如果修行者在寂靜處（阿蘭若）中，心中感到恐懼，應當唸佛。佛是如來（多陀阿伽度，Tathāgata，意為如來）、應供（阿羅訶，Arhat，意為應受供養者）、正等覺（三藐三佛陀，Samyak-saṃbuddha，意為正等覺者），乃至世尊（婆伽婆，Bhagavat，意為世尊），具備十種稱號，三十二種大丈夫相，八十種隨形好，具有大慈大悲，十種力量，四種無所畏懼，十八種不共法。智慧光明，神通無量，能夠度脫無量十方眾生。是我的大師，救護一切，我應當畏懼什麼呢？一心憶念，恐怖立即消除。二、念法：修行者應當念法。法巧妙地引導人們獲得今生的果報，沒有各種熱惱，不需等待時機就能到達善處，通達無礙。『巧妙地引導』是指善於解說二諦（世俗諦和勝義諦），二者不相違背。法能夠使人脫離二邊（常見和斷見），所以稱為『巧妙地引導』。『獲得今生的果報』是指其他外道之法都沒有今生的果報，只有佛法中因緣相續產生。也就是因為持戒清凈，所以內心沒有後悔；因為內心沒有後悔，所以產生對法的歡喜；因為產生對法的歡喜，所以內心快樂；因為內心快樂，所以能夠攝心；攝心，所以獲得如實的智慧；獲得如實的智慧，所以產生厭離；產生厭離，所以能夠離欲；離欲，所以獲得解脫。解脫的果報就是涅槃。這就叫做獲得今生的果報。『沒有熱惱』是指沒有貪嗔癡（三毒）和生死的種種熱惱。『不需等待時機』是指其他外道接受法要必須等待時節，佛法不是這樣，譬如木柴遇到火立即燃燒，不需要等待時機。『到達善處』是指如果修行佛法，必定到達人天快樂的果報，以及聲聞乘、緣覺乘、菩薩乘的涅槃之處。『通達無礙』是指因為證得三法印（諸行無常、諸法無我、涅槃寂靜），所以通達無礙。我修習如此等等的法，應當畏懼什麼呢？一心憶念，恐怖立即消除。三、念僧：修行者應當念僧。僧是佛的弟子眾，具備五分法身。僧中有四雙八輩（根據修行證悟程度劃分的僧團），共二十七人，應當接受供養和禮敬，是世間無上的福田。包括聲聞僧、辟支佛僧、菩薩僧，他們的神通和智慧無量，能夠救苦救難，度脫眾生。這樣的聖眾是我的真正同伴，我應當畏懼什麼呢？一心憶念，恐怖立即消除。

【English Translation】 English version: Therefore, there will be no separate explanations. Next, the eight recollections of cultivation and realization will be clarified. Recollection of the Buddha: If a practitioner is in a secluded place (aranya) and feels fear in their heart, they should recollect the Buddha. The Buddha is the Tathāgata (Tathāgata, meaning 'Thus Gone One'), the Arhat (Arhat, meaning 'Worthy of Offerings'), the Samyak-saṃbuddha (Samyak-saṃbuddha, meaning 'Perfectly Enlightened One'), and even the Bhagavat (Bhagavat, meaning 'World-Honored One'), possessing the ten titles, the thirty-two major marks, the eighty minor marks, great loving-kindness and great compassion, the ten powers, the four fearlessnesses, and the eighteen unique qualities. With immeasurable wisdom, light, and supernatural powers, able to liberate countless sentient beings in the ten directions. He is my teacher, protecting all, what should I fear? With one-pointed recollection, fear is immediately eliminated. Second, recollection of the Dharma: The practitioner should recollect the Dharma. The Dharma skillfully guides people to obtain the fruits of this life, without various afflictions, able to reach good places without waiting for the right time, and penetrating without obstruction. 'Skillfully guides' means being good at explaining the two truths (conventional truth and ultimate truth), which do not contradict each other. The Dharma can liberate people from the two extremes (eternalism and nihilism), so it is called 'skillfully guides'. 'Obtaining the fruits of this life' means that other non-Buddhist teachings do not have the fruits of this life, only in the Buddha's Dharma do conditions arise in succession. That is, because of upholding the precepts purely, one's heart has no regrets; because one's heart has no regrets, one generates joy in the Dharma; because one generates joy in the Dharma, one's heart is happy; because one's heart is happy, one is able to concentrate the mind; with concentration, one obtains true wisdom; with true wisdom, one generates revulsion; with revulsion, one is able to be free from desire; being free from desire, one obtains liberation. The fruit of liberation is Nirvana. This is called obtaining the fruits of this life. 'Without afflictions' means without the various afflictions of greed, hatred, and delusion (the three poisons) and birth and death. 'Without waiting for the right time' means that other non-Buddhist teachings require waiting for the right time to receive the Dharma, but the Buddha's Dharma is not like that, for example, firewood immediately burns when it encounters fire, without waiting for the right time. 'Reaching good places' means that if one practices the Buddha's Dharma, one will definitely reach the happy fruits of humans and gods, as well as the Nirvana of the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. 'Penetrating without obstruction' means that because one has realized the three Dharma seals (all conditioned things are impermanent, all phenomena are without self, Nirvana is peace), one penetrates without obstruction. I cultivate such Dharma, what should I fear? With one-pointed recollection, fear is immediately eliminated. Third, recollection of the Sangha: The practitioner should recollect the Sangha. The Sangha is the community of the Buddha's disciples, possessing the fivefold Dharma body. In the Sangha, there are the four pairs and eight types (a classification of the Sangha based on the level of practice and realization), a total of twenty-seven people, who should receive offerings and reverence, and are the supreme field of merit in the world. Including the Śrāvakasaṃgha, the Pratyekabuddhasaṃgha, and the Bodhisattvasaṃgha, their supernatural powers and wisdom are immeasurable, able to save from suffering and liberate sentient beings. Such a holy community is my true companion, what should I fear? With one-pointed recollection, fear is immediately eliminated.

四念戒者。行者應念是戒。能遮諸惡安隱住處是中戒有二種。所謂有漏戒無漏戒。復有二種。一律儀戒。二定共戒。律儀戒能遮諸惡身得安隱。定共戒能遮諸煩惱心得內樂。無漏戒能破無明諸惡根本得解脫樂。我修如是之法當何所畏。一心憶念恐怖即除。五念舍者。行者應念。舍有二種。一者舍施捨。二者諸煩惱舍。舍施有二種。一者舍財。二者舍法。是二種舍皆名為舍。即是一切善法根本。行者自念我有身已來亦有如是舍施功德。我當何畏。一心憶念怖畏即除。六念天者。行者應念四天王天乃至他化自在天彼諸天等悉因往昔戒施善根。得生彼處長夜快樂。善法護念我等復當憶念。天有四種。一者名天。二者生天。三者凈天。四者義生天。如是等天果報清凈。若我有戒施之善。捨命之時必生彼處。當何所畏。一心憶念恐怖即除。七念阿那波那者。如前六十特勝初門中說。行者若心驚怖即當調息緣息出入覺知滿十。即當發言念阿那波那。如是至十六神即歸。一心念息恐怖即除。次念死者。死有二種。一者自死。二他因緣死。是二種死常隨此身。若他不殺自亦當死。何足生怖。譬如勇士入陣以死往遮則心安無懼。如是一心念死怖畏即除。是則略說八唸對治恐怖。是中法相併如摩訶衍廣分別。三明八念趣道之相者。若如前說

【現代漢語翻譯】現代漢語譯本四念戒（Sì niàn jiè）：修行者應當憶念此戒，它能遮止各種罪惡，是安穩的住所。此戒有兩種，即有漏戒和無漏戒。又有兩種，一是律儀戒，二是定共戒。律儀戒能遮止各種罪惡，使身體得到安穩；定共戒能遮止各種煩惱，使內心得到安樂。無漏戒能破除無明，是各種罪惡的根本，能得到解脫的快樂。我修習這樣的法，還應當畏懼什麼呢？一心憶念，恐怖立即消除。五念舍（Wǔ niàn shě）：修行者應當憶念舍，舍有兩種，一是舍施捨，二是諸煩惱舍。舍施有兩種，一是舍財，二是舍法。這兩種舍都稱為舍，是一切善法的根本。修行者自念我從有身以來，也有這樣的舍施功德，我還應當畏懼什麼呢？一心憶念，怖畏立即消除。六念天（Liù niàn tiān）：修行者應當憶念四天王天（Sìtiānwáng tiān）乃至他化自在天（Tāhuàzìzài tiān），那些天眾都是因為往昔持戒佈施的善根，才能生到那裡，長夜快樂。善法護念我等，我們又應當憶念，天有四種，一是名天，二是生天，三是凈天，四是義生天。這些天的果報清凈。如果我有持戒佈施的善行，捨命的時候必定能生到那裡，還應當畏懼什麼呢？一心憶念，恐怖立即消除。七念阿那波那（Qī niàn ānàbō nà）：如前面六十特勝初門中所說。修行者如果內心驚慌恐怖，就應當調息，緣于氣息的出入，覺知氣息的滿十次，就應當發言念阿那波那。這樣直到十六次，神即歸位。一心念息，恐怖立即消除。次念死者：死有兩種，一是自死，二是因其他因緣而死。這兩種死常常伴隨此身。即使他人不殺，自己也終將死去，有什麼值得恐懼的呢？譬如勇士進入戰場，以必死的決心來抵擋，內心就安穩無懼。像這樣一心念死，怖畏立即消除。以上是簡略地說明八唸對治恐怖。其中的法相都如《摩訶衍》（Móhē yǎn）中廣為分別。三明八念趣道之相者：如果如前面所說

【English Translation】 English version The Four Recollections of Precepts (Sì niàn jiè): The practitioner should contemplate these precepts, which can prevent all evils and are a secure dwelling place. There are two types of precepts: those with outflows and those without outflows. There are also two types: the precepts of discipline and the precepts of meditative concentration. The precepts of discipline can prevent all evils and bring peace to the body; the precepts of meditative concentration can prevent all afflictions and bring inner joy to the mind. The precepts without outflows can break through ignorance, the root of all evils, and attain the joy of liberation. If I cultivate such a Dharma, what should I fear? With single-minded recollection, fear is immediately eliminated. The Five Recollections of Giving (Wǔ niàn shě): The practitioner should contemplate giving. There are two types of giving: the giving of offerings and the giving up of afflictions. There are two types of offering: the offering of wealth and the offering of Dharma. Both of these are called giving, and they are the root of all good Dharmas. The practitioner reflects that since I have had this body, I have also had such merits of giving. What should I fear? With single-minded recollection, fear is immediately eliminated. The Six Recollections of Devas (Liù niàn tiān): The practitioner should contemplate the Four Heavenly Kings (Sìtiānwáng tiān) up to the Paranirmita-vasavartin Devas (Tāhuàzìzài tiān). Those devas were able to be born there and enjoy long nights of happiness because of the good roots of upholding precepts and giving in the past. Good Dharmas protect and remember us, and we should also remember that there are four types of devas: nominal devas, born devas, pure devas, and righteous-born devas. The karmic rewards of these devas are pure. If I have the good deeds of upholding precepts and giving, I will surely be born there when I give up my life. What should I fear? With single-minded recollection, fear is immediately eliminated. The Seven Recollections of Anapanasati (Qī niàn ānàbō nà): As mentioned in the initial gate of the sixty special insights. If the practitioner's mind is alarmed and fearful, they should regulate their breath, focus on the in-and-out breaths, and be aware of the full ten breaths. Then, they should speak and recite Anapanasati. When they reach sixteen times, the spirit will return to its place. With single-minded recollection of the breath, fear is immediately eliminated. Next, Recollection of Death: There are two types of death: self-death and death due to other causes. These two types of death constantly accompany this body. Even if others do not kill, one will eventually die. What is there to fear? For example, a brave warrior enters the battlefield with the determination to die, and their heart is at peace and without fear. Likewise, with single-minded recollection of death, fear is immediately eliminated. The above is a brief explanation of the eight recollections to counteract fear. The characteristics of the Dharma within are extensively explained in the 'Mahayana' (Móhē yǎn). The Three Clear Understandings of the Aspect of the Eight Recollections Leading to the Path: If as previously stated

止是權除怖畏及諸障難。今明善修八念即是一途入道法門。釋八念入道有二意。一者次第修行入道之相。二者一一念各得入道。次第修行入道者。行者欲求解脫煩惱之病。先當唸佛如醫王念法如良藥。念僧如瞻病。念戒如禁忌飲食。念舍如將養。念天如身病少差。念阿那波那使發禪定。念死即悟無常四諦。若三界病盡即得聖道。二者明一一念各是入道方法者。唸佛即是念佛三昧入道之相。如文殊般若及諸經中說。念法者如經說。諸佛所師所謂法也。若四諦十二因緣六波羅蜜中道實相。如是等法皆是入道之法。念僧者如觀世音三昧藥上等經中說。念戒如前十種戒中說。念施如摩訶衍中檀波羅蜜入道相中說。餘三念者若念天及第一義天即入道。若念阿那波那入道之相。具如通明中說。念死如下死想義中說。當知八念隨修一念即得入道不須余習。菩薩為求佛道故行是八念心無依倚。大悲方便廣習法門以化眾生。當知八念即是菩薩摩訶衍也。次釋十想法門。十想者。一無常想。二苦想三。無我想。四食不凈想。五一切世間不可樂想。六死想。七不凈想。八斷想。九離想。十儘想。今釋十想即為三意。一明次位。二明修證。三明趣道想第一所言次位者。于佛教所說諸法中有三種道。一見道。二修道。三無學道。今此十。想即約三

道以明位次。所以者何。壞法人于干慧地已具九想伏諸結。使今修無常等三想即是總相觀。為破六十二見諸顛倒法。入見道中得初果故。次有食不凈想等四想。此為須陀洹斯陀含人入修道中。欲斷五下分結證阿那含果故。說是四種別相事觀助成正觀。斷思惟惑。后斷離盡等三想。為阿那含人行阿羅漢向修無學道。為欲斷離色無色愛證阿羅漢故說。當知十想約三道以辯次位。一往義則可見。第二明修證。一無常想者。觀一切有為法無常智慧相應故。名無常想。所以者何。一切有為法新新生滅故。屬因緣故。不增積故。生時無所從來。滅時無所去處。故名無常。是中無常有二種。一者眾生無常。二者世界無常。眾生無常者。行者觀我及一切眾生。從歌羅邏來色心生滅變異。乃至老死無暫停時。所以者何。一切有為悉屬生住滅三相遷變。故知無常所謂欲生異生欲住異住欲滅異滅。如是變易無常剎那迅速無暫停息。故知一切眾生悉皆無常。世界無常者。如偈說。

大地草木皆磨滅　　須彌巨海亦崩竭　諸天住處皆燒盡　　爾時世界何處常

複次如佛說無常觀有二種。一者有餘。二者無餘。一切人物皆盡唯有名在。是名有餘。若人物滅盡是名無餘。所以者何。若言以三相故。一切有為法為無常者。三相自不可得。云

【現代漢語翻譯】現代漢語譯本：道用來說明位次的先後。為什麼這麼說呢？因為對於那些在干慧地已經具備九想，能夠降伏各種煩惱，但卻破壞正法的人，讓他們修習無常等三種觀想，這就是總相觀。這是爲了破除六十二種邪見和各種顛倒之法，使他們進入見道，證得初果。其次有食不凈想等四種觀想，這是爲了讓須陀洹（Srotapanna，入流果）和斯陀含（Sakrdagamin，一來果）的人進入修道，想要斷除五下分結，證得阿那含（Anagamin，不還果）果位。所以說這四種別相事觀，能夠幫助成就正觀，斷除思惟惑。最後斷除離盡等三種觀想，是爲了讓阿那含的人修行阿羅漢（Arhat，無學）道，想要斷除對於色界和無色界的貪愛，證得阿羅漢果位。應當知道，這十種觀想是按照三道來辨別位次的，大致的意義是可以明白的。第二是說明修證。第一是無常想，觀察一切有為法都是無常，與智慧相應，所以叫做無常想。為什麼這麼說呢？因為一切有為法都是新新生滅的，屬於因緣，不會增加積累，生的時候沒有從哪裡來，滅的時候也沒有到哪裡去，所以叫做無常。這其中無常有兩種，一種是眾生無常，一種是世界無常。眾生無常，是修行者觀察自己以及一切眾生，從歌羅邏（Kalala，凝滑位）開始，色心生滅變異，乃至老死都沒有停歇的時候。為什麼這麼說呢？因為一切有為法都屬於生、住、滅這三種相的遷變，所以知道無常，所謂想要生的時候就和之前不同，想要住的時候也和之前不同，想要滅的時候也和之前不同。像這樣變易無常，剎那迅速，沒有停歇，所以知道一切眾生都是無常的。世界無常，就像偈頌所說：

大地草木皆磨滅     須彌巨海亦崩竭
諸天住處皆燒盡     爾時世界何處常

    再次，就像佛所說，無常觀有兩種，一種是有餘，一種是無餘。一切人物都滅盡了，只有名字還在，這叫做有餘。如果人物都滅盡了，這叫做無餘。為什麼這麼說呢？如果說因為三相的緣故，一切有為法都是無常的，那麼三相本身也是不可得的。

【English Translation】 English version: The path is used to clarify the order of stages. Why is this so? Because for those who already possess the nine aspects of contemplation in the stage of 'dry insight' (干慧地, Ganhui di), who are able to subdue various afflictions, but who destroy the correct Dharma, having them practice the three contemplations such as impermanence is the general characteristic contemplation. This is to break through the sixty-two heretical views and various inverted dharmas, enabling them to enter the path of seeing and attain the first fruit of Stream-enterer (須陀洹, Srotapanna). Next, there are the four contemplations such as the contemplation of the impurity of food. This is for those who are Stream-enterers and Once-returners (斯陀含, Sakrdagamin) to enter the path of cultivation, desiring to cut off the five lower fetters and attain the fruit of Non-returner (阿那含, Anagamin). Therefore, it is said that these four contemplations of specific characteristics assist in accomplishing correct contemplation and cutting off the delusions of thought. Finally, cutting off the three contemplations such as detachment and cessation is for those who are Non-returners to practice towards the path of Arhat (阿羅漢, Arhat), desiring to cut off the attachment to the realms of form and formlessness and attain the fruit of Arhat. It should be known that these ten contemplations are used to distinguish the order of stages according to the three paths. The general meaning is understandable. The second is to explain cultivation and realization. The first is the contemplation of impermanence, observing that all conditioned dharmas are impermanent, corresponding to wisdom, therefore it is called the contemplation of impermanence. Why is this so? Because all conditioned dharmas are newly arising and ceasing, belonging to conditions, not increasing or accumulating, not coming from anywhere when arising, and not going anywhere when ceasing, therefore it is called impermanence. Among these, there are two types of impermanence, one is the impermanence of sentient beings, and the other is the impermanence of the world. The impermanence of sentient beings is when practitioners observe themselves and all sentient beings, starting from the 'Kalala' (歌羅邏, Kalala) stage, the arising, ceasing, and changing of form and mind, even until old age and death, without any pause. Why is this so? Because all conditioned dharmas belong to the three characteristics of arising, abiding, and ceasing, therefore it is known as impermanence, so-called wanting to arise is different from before, wanting to abide is also different from before, wanting to cease is also different from before. Like this, changing and impermanent, momentary and rapid, without pause, therefore it is known that all sentient beings are impermanent. The impermanence of the world is like the verse that says:

The great earth and vegetation all wear away,       Mount Sumeru and the great oceans also collapse and dry up.
The abodes of the gods are all burned up,       At that time, where in the world is there permanence?

    Again, as the Buddha said, there are two types of contemplation of impermanence, one is with remainder, and the other is without remainder. All people and things are exhausted, only the name remains, this is called with remainder. If people and things are all exhausted, this is called without remainder. Why is this so? If it is said that because of the three characteristics, all conditioned dharmas are impermanent, then the three characteristics themselves are also unattainable.

何有無常。如生時無住滅離生時亦無住滅。若生時即有住滅即壞生相。以生滅相違故。若言離生有滅住亦壞三相義。若離生則滅無所滅故。當知三相不可得。若無有三相。云何言無常。若不得無常相即見聖道。是名無常想。問曰。若爾佛何故說無常為聖諦。答曰。為對治破著常顛倒故。是中不應求實。若心計無常為實者即墮斷見。複次有餘無常想如上特勝通明中說。無餘者在下慧行中當廣說。問曰。何以聖行初門先說無常想。答曰。一切凡夫未見道時各貴所行。或言持戒為重。或言多聞為重。或言十二頭陀為重。或言禪定為重。如是各各所行為貴。更不復勤求涅槃。佛言。是諸功德皆是趣涅槃道分。若觀諸法無常是為真涅槃道。如是種種因緣故。諸法雖空而說是無常想。二苦想者。行者應作是思惟。若一切有餘法無常遷變即是苦想。所以者何。從內六情外六塵和合故。生六種識。六種識中生三種受。謂苦受樂受舍受。是三種受中生老病死恩愛別離求不得怨憎會五陰盛等。八苦之所逼切故名為苦。複次是苦受以事即是苦故。一切眾生所不欲。是樂受以為順情故。一切眾生所愛。若生貪著無常敗壞即現受眾苦。后受地獄畜生餓鬼等苦。如是等種種諸苦皆從求樂生故。知樂即是苦。舍受雖復情中不覺苦樂不取不棄。理實無常

【現代漢語翻譯】現代漢語譯本什麼是無常？例如，當事物生起時，沒有停留和滅亡；離開生起時，也沒有停留和滅亡。如果生起時就有停留和滅亡，那就破壞了生起的相狀，因為生起和滅亡的相狀是相違背的。如果說離開生起才有滅亡，那麼停留也破壞了三相的意義。如果離開生起，那麼滅亡就沒有所滅的對象。應當知道三相是不可得的。如果沒有三相，怎麼能說無常呢？如果不能得到無常的相狀，就能見到聖道，這叫做無常想。有人問：『如果這樣，佛為什麼說無常是聖諦呢？』回答說：『爲了對治和破除執著于常的顛倒。』這裡不應該尋求真實。如果內心認為無常是真實的，那就墮入斷見。其次，有餘的無常想，如上面特勝通明中所說。無餘的無常想，在下面的慧行中會詳細說明。有人問：『為什麼聖行的最初入門先說無常想呢？』回答說：『一切凡夫在未見道時，各自看重自己的修行。或者說持戒重要，或者說多聞重要，或者說十二頭陀行重要，或者說禪定重要。像這樣，各自認為自己的修行為最重要，不再勤奮地尋求涅槃。佛說：『這些功德都是通往涅槃的道路的一部分。如果觀察諸法無常，才是真正的涅槃之道。』像這樣種種因緣，諸法雖然是空性的，但還是說無常想。二、苦想：修行者應該這樣思維：如果一切有餘法都是無常遷變的，那就是苦想。為什麼呢？因為從內在的六情（眼、耳、鼻、舌、身、意）和外在的六塵（色、聲、香、味、觸、法）和合，產生六種識。六種識中產生三種受，即苦受、樂受、舍受。在這三種受中，產生老、病、死、恩愛別離、求不得、怨憎會、五陰熾盛等，被八苦所逼迫，所以叫做苦。其次，苦受就其本質而言就是苦，所以一切眾生都不喜歡。樂受因為順應情意，所以一切眾生都喜愛。如果產生貪著，無常敗壞就會顯現，現在感受眾多的痛苦，將來感受地獄、畜生、餓鬼等痛苦。像這樣種種諸苦都是從求樂產生的，所以知道樂就是苦。舍受雖然在情感上不覺得苦樂，不取不捨，但實際上也是無常的。

【English Translation】 English version What is impermanence (anitya)? For example, when something arises, there is no abiding and ceasing; when separated from arising, there is also no abiding and ceasing. If there were abiding and ceasing at the time of arising, it would destroy the characteristic of arising, because the characteristics of arising and ceasing are contradictory. If it is said that ceasing only exists apart from arising, then abiding also destroys the meaning of the three characteristics. If there is no arising, then ceasing has nothing to cease. It should be known that the three characteristics are unattainable. If there are no three characteristics, how can one speak of impermanence? If one cannot attain the characteristic of impermanence, one can see the Noble Path, and this is called the thought of impermanence (anitya-samjna). Someone asks: 'If that is so, why did the Buddha speak of impermanence as a Noble Truth (arya-satya)?' The answer is: 'To counteract and break the delusion of clinging to permanence.' One should not seek reality in this. If the mind considers impermanence to be real, then one falls into nihilistic views (uccheda-drsti). Furthermore, the impermanence thought with remainder (sa-upadana) is as described above in the special superior clear understanding. The impermanence thought without remainder (nir-upadana) will be explained in detail in the following practice of wisdom (prajna). Someone asks: 'Why does the initial entry into the Noble Practice first speak of the thought of impermanence?' The answer is: 'All ordinary beings (prthag-jana), before seeing the Path, each value their own practice. Some say that upholding precepts (sila) is important, some say that much learning (bahusruta) is important, some say that the twelve ascetic practices (dhuta) are important, some say that meditation (dhyana) is important. Like this, each considers their own practice to be the most important, and no longer diligently seek Nirvana. The Buddha said: 'These merits are all part of the path leading to Nirvana. If one observes that all dharmas are impermanent, that is the true path to Nirvana.' Because of such various causes and conditions, although all dharmas are empty (sunya), the thought of impermanence is still spoken of. Second, the thought of suffering (duhkha-samjna): The practitioner should think in this way: If all dharmas with remainder are impermanent and changing, then that is the thought of suffering. Why is that? Because from the combination of the inner six senses (eye, ear, nose, tongue, body, mind) and the outer six objects (form, sound, smell, taste, touch, dharma), six kinds of consciousness (vijnana) arise. From the six kinds of consciousness, three kinds of feeling (vedana) arise, namely painful feeling (duhkha-vedana), pleasant feeling (sukha-vedana), and neutral feeling (upeksa-vedana). From these three kinds of feeling, old age (jara), sickness (vyadhi), death (marana), separation from loved ones, not getting what one wants, meeting with those one hates, the flourishing of the five aggregates (skandha), etc., arise. Being oppressed by the eight sufferings, it is called suffering. Furthermore, painful feeling is suffering in its very essence, so all beings dislike it. Pleasant feeling is loved by all beings because it accords with their desires. If one develops attachment, impermanence and decay will manifest, and one will experience many sufferings in the present, and in the future, one will experience the sufferings of hell, animals, and hungry ghosts. Like this, all kinds of sufferings arise from seeking pleasure, so one knows that pleasure is suffering. Although neutral feeling does not feel like suffering or pleasure emotionally, and one neither accepts nor rejects it, in reality, it is also impermanent.

遷逼亦為大苦。如是觀時於三界中不見樂相可生貪著。心生厭畏是名苦想。問曰。若無常即是苦者。道聖諦有為無常亦應是苦。答曰。道聖諦雖無常而能滅苦不生諸著。又與空無我等諸智慧和合故。但是無常而非苦也。三無我想者。行者當深思惟若有為法悉是苦者。苦即是無我。所以者何。五受陰中悉皆是苦。若是苦者即不自在。若不自在是則無我。何以故。若有我自在者則不應為苦所逼。知苦即是無我。複次五陰十二入十八界中。諸法從緣生則無自性故。若即陰離陰。更求我等十六知見皆不可得。既不得我則舍一切諸見執著心無所取。便得解脫。是名無我想。是無常苦無我三想觀行深細。在下釋苦諦中更當廣說。問曰。無常苦無我。為是一事為是三事。若是一事一事不應說三。若是三事佛何故說無常即苦。苦即無我。答。三是一事。所謂受有漏法觀門分別故。有三種異。無常行想應是無常想。苦行想應是苦想。無我行想應是無我想。無常不令入三界。苦令知三界過罪。無我則舍世間。複次無常生厭。苦生怖畏。無我拔出令得解脫。複次無常者遮常見。苦遮令世涅槃見。無我者遮著處見。無常者世間所可著常法是。苦者世間計樂處是。無我者世間所可計我牢固者是。如是等種種分別並如摩訶衍中廣說也。四食不凈想者

【現代漢語翻譯】現代漢語譯本：遷逼（變遷逼迫）亦為大苦。如此觀想時，於三界之中不見有可生貪戀的快樂之相。心生厭惡畏懼，這便稱為苦想。有人問：『如果無常即是苦，那麼道聖諦（通往解脫的真理）是有為法，也應是無常，也應是苦嗎？』回答說：『道聖諦雖然是無常的，但它能滅除痛苦，不產生各種執著。而且與空、無我等各種智慧相結合，所以只是無常，而非苦。』三、無我想：行者應當深入思維，如果一切有為法都是苦，那麼苦即是無我。為什麼呢？五受陰（構成個體經驗的五種要素）中全部都是苦。如果是苦，就是不自在。如果不自在，那就是無我。為什麼呢？如果有一個自在的『我』，就不應該被痛苦所逼迫。知道苦即是無我。再次，在五陰（構成個體經驗的五種要素）、十二入（感覺器官及其對像）、十八界（感覺、對像和意識）中，諸法從因緣而生，所以沒有自性。無論是即陰（認為『我』存在於五陰之中）還是離陰（認為『我』獨立於五陰之外），都無法找到所謂的『我』，這十六種知見都是不可得的。既然找不到『我』，就應捨棄一切諸見執著，心中無所取，便能得到解脫。這稱為無我想。這無常、苦、無我三種觀想修行非常深細，在下面解釋苦諦時會更詳細地說明。有人問：『無常、苦、無我，是一件事還是三件事？如果是一件事，就不應該說成三件事。如果是三件事，佛為什麼說無常即是苦，苦即是無我？』回答說：『三者是一件事，所謂受有漏法（受限於煩惱的法）的觀門分別，所以有三種不同的體現。無常行想對應的是無常想，苦行想對應的是苦想，無我行想對應的是無我想。無常不讓人沉溺於三界，苦讓人知道三界的過患罪惡，無我則讓人捨棄世間。』再次，無常產生厭惡，苦產生怖畏，無我將人拔出，使人得到解脫。再次，無常是用來遮止常見（認為事物永恒不變的錯誤觀念），苦是用來遮止世間涅槃見（錯誤地認為世間就是涅槃），無我是用來遮止執著處見（執著于某個地方或事物）。無常針對的是世間所執著的常法，苦針對的是世間所認為的快樂之處，無我針對的是世間所認為牢固的『我』。像這樣等等的種種分別，都如《摩訶衍》（大乘經典）中所廣泛說明的。四、食不凈想：

【English Translation】 English version: Change and compulsion are also great suffering. When contemplating in this way, no aspect of joy can be seen in the Three Realms that would give rise to attachment. When the mind generates aversion and fear, this is called the perception of suffering. Someone asks: 'If impermanence is suffering, then the Noble Truth of the Path (the truth leading to liberation), which is conditioned, should also be impermanent and therefore suffering?' The answer is: 'Although the Noble Truth of the Path is impermanent, it can extinguish suffering and does not give rise to various attachments. Moreover, it is combined with wisdom such as emptiness and no-self, so it is only impermanent and not suffering.' Three, the perception of no-self: The practitioner should deeply contemplate that if all conditioned phenomena are suffering, then suffering is no-self. Why? Because all of the five aggregates of experience (the five elements that constitute individual experience) are suffering. If it is suffering, then it is not free. If it is not free, then it is no-self. Why? If there were a free 'self', it should not be compelled by suffering. Knowing that suffering is no-self. Furthermore, within the five aggregates (skandhas) (the five elements that constitute individual experience), the twelve entrances (ayatanas) (sense organs and their objects), and the eighteen realms (dhatus) (sense, object, and consciousness), all phenomena arise from conditions, so they have no inherent nature. Whether one believes the 'self' exists within the aggregates (thinking 'I' exists within the five aggregates) or apart from the aggregates (thinking 'I' is independent of the five aggregates), the so-called 'self' cannot be found, and these sixteen views are unattainable. Since the 'self' cannot be found, one should abandon all views and attachments, and the mind should take nothing, and then one can attain liberation. This is called the perception of no-self. These three contemplations of impermanence, suffering, and no-self are very profound and subtle, and they will be explained in more detail below when explaining the Truth of Suffering. Someone asks: 'Are impermanence, suffering, and no-self one thing or three things? If it is one thing, it should not be said to be three things. If it is three things, why did the Buddha say that impermanence is suffering, and suffering is no-self?' The answer is: 'The three are one thing, so-called the distinctions in the contemplation of conditioned phenomena (laws limited by afflictions), so there are three different manifestations. The contemplation of impermanent action corresponds to the perception of impermanence, the contemplation of suffering action corresponds to the perception of suffering, and the contemplation of no-self action corresponds to the perception of no-self. Impermanence does not allow people to indulge in the Three Realms, suffering allows people to know the faults and evils of the Three Realms, and no-self allows people to abandon the world.' Furthermore, impermanence generates aversion, suffering generates fear, and no-self pulls people out and enables them to attain liberation. Furthermore, impermanence is used to prevent the view of permanence (the mistaken notion that things are eternally unchanging), suffering is used to prevent the worldly view of Nirvana (mistakenly thinking that the world is Nirvana), and no-self is used to prevent the view of attachment to a place (attachment to a certain place or thing). Impermanence is aimed at the permanent laws that the world is attached to, suffering is aimed at the places of happiness that the world considers, and no-self is aimed at the 'self' that the world considers to be solid. Such and such distinctions are widely explained in the Mahayana (Great Vehicle scriptures). Four, the perception of the impurity of food:

。行者雖知無常苦空無我。若於飲食猶生貪著。當修食不凈想以為對治。諦觀此食皆是不凈因緣故有。如肉是精血水道中生。是為膿蟲住處。如酥乳酪血變所成。與爛膿無異。飯似白蟲羹如糞汁。一切飯食廚人執作汁垢不凈。若著口中腦有爛涎二道流下與唾和合。然後成味。其狀如吐。從腹門入地持水爛風動火煮。如釜熟糜滓濁下沉清者在上。譬如釀酒滓。濁者為屎清者為尿。腰有三孔風吹膿汁散入百脈。先與血和合凝變為肉。從新肉生脂骨髓。以是因緣故生身根。從新舊肉令生五情根。從此五根則生五識。次第生意識分別取相籌量好醜。然後生我我所心等諸煩惱及諸罪業。觀食如是本末因緣種種不凈。知內四大與外四大則無有異。但以我見力故強計為我。有行者如是思惟知食罪過。若我貪著當墮地獄餓鬼吞熱鐵丸。或墮畜生豬狗之中啖食糞穢。如是觀食則生厭想。因厭食故五欲亦薄。即是食不凈想。五一切世間不可樂想者。行者若念世間色慾滋味眷屬親里服飾園觀國土人事等。則生樂想。惡覺不息障離欲道故。行者應當深心諦觀世間過罪之相。過罪有二種。一者眾生。二者國土。眾生過罪者。一切眾生皆有八苦之患無可貪著。復觀眾生貪慾多故。不擇好醜猶如禽獸。瞋恚重故乃至不受佛語不敬聞法不畏惡道。愚癡多

【現代漢語翻譯】現代漢語譯本：行者雖然知道世事無常、皆苦、無我，但如果對飲食仍然產生貪戀執著，就應當修習『食不凈想』來加以對治。仔細觀察這些食物，都是由不乾淨的因緣和合而生。比如肉，是從精血和水道中產生，是膿和蟲子居住的地方。又如酥油、牛奶、奶酪，都是由血液變化而成，與腐爛的膿液沒有區別。米飯像白色的蟲子，羹湯像糞便汁液。一切飯食，經由廚師製作，沾染汁垢，很不乾淨。如果放入口中，腦中有腐爛的涎水從兩條通道流下，與唾液混合，然後產生味道，那樣子就像嘔吐物。從腹部入口進入，經過地、水腐爛，風吹動，火燒煮，就像鍋里煮熟的粥，糟粕渾濁下沉，清澈的在上邊。譬如釀酒，糟粕是屎，清澈的是尿。腰部有三個孔，風吹動膿汁散入百脈。先與血液混合凝結變為肉，從新肉中生出脂肪和骨髓。因為這樣的因緣，所以產生身根。從新舊的肉中生出五情根。從此五根就產生五識。依次產生意識，分別取相，衡量好壞。然後產生我、我所等心和各種煩惱以及各種罪業。觀察食物就是這樣，從本到末，因緣種種，都是不乾淨的。知道內在的四大與外在的四大並沒有什麼不同。只是因為我見的緣故，才勉強認為是『我』。有修行人這樣思維，知道食物的罪過。如果我貪戀執著，就會墮入地獄、餓鬼，吞吃熱鐵丸。或者墮入畜生道，變成豬狗，吃糞便污穢之物。這樣觀察食物，就會產生厭惡的想法。因為厭惡食物的緣故，五欲也會變得淡薄。這就是『食不凈想』。五、一切世間不可樂想：修行人如果思念世間的**滋味、眷屬親人、服飾、園林景觀、國土人事等等，就會產生快樂的想法。惡念不停止，就會障礙脫離慾望的道路。所以修行人應當以深刻的心去仔細觀察世間的過失罪惡的表象。過失罪惡有兩種：一是眾生，二是國土。眾生的過失罪惡是：一切眾生都有生老病死等八苦的禍患，沒有什麼可以貪戀執著的。再觀察眾生，因為貪慾太重，不選擇好壞醜惡，就像禽獸一樣。嗔恚心太重，甚至不接受佛的教誨，不尊敬聽聞佛法，不畏懼惡道。愚癡太重。

【English Translation】 English version: Although a practitioner knows that everything is impermanent, suffering, and without self, if they still have attachment to food, they should cultivate the 'Contemplation of the Impurity of Food' (食不淨想) to counteract it. Carefully observe that this food is all produced by impure causes and conditions. For example, meat comes from essence, blood, and the water passages, and is a dwelling place for pus and worms. Like ghee, milk, and cheese, they are all transformed from blood, and are no different from rotten pus. Rice is like white worms, and soup is like fecal juice. All food is handled and prepared by cooks, stained with juice and grime, and is unclean. If it enters the mouth, rotten saliva flows down from two channels in the brain, mixing with saliva, and then produces taste, which is like vomit. Entering from the abdominal gate, it is decayed by earth and water, moved by wind, and cooked by fire, like porridge cooked in a pot, with the dregs sinking to the bottom and the clear liquid on top. Like brewing wine, the dregs are excrement, and the clear liquid is urine. There are three holes in the waist, and the wind blows pus into the hundreds of veins. First, it mixes with blood and congeals into flesh, and from the new flesh, fat and bone marrow are produced. Because of these causes and conditions, the body root is produced. From the new and old flesh, the five sense roots are produced. From these five roots, the five consciousnesses are produced. In sequence, the mind consciousness is produced, distinguishing and grasping appearances, measuring good and bad. Then, the mind of 'I' and 'mine' and all kinds of afflictions and sins are produced. Observe food in this way, from beginning to end, with various impure causes and conditions. Know that the inner four elements are no different from the outer four elements. It is only because of the power of the view of self that we forcibly consider it to be 'I'. If a practitioner thinks in this way and knows the faults of food, if I am greedy and attached, I will fall into hell, hungry ghosts, and swallow hot iron balls. Or fall into the animal realm, becoming pigs and dogs, eating feces and filth. Observing food in this way will produce a sense of disgust. Because of disgust for food, the five desires will also become weak. This is the 'Contemplation of the Impurity of Food'. Fifth, the Contemplation of the Unattractiveness of All Worldly Things (一切世間不可樂想): If a practitioner thinks of the tastes of the world, relatives and family, clothing, gardens, landscapes, countries, human affairs, etc., they will produce thoughts of pleasure. If evil thoughts do not cease, they will obstruct the path of detachment from desire. Therefore, a practitioner should deeply and carefully observe the appearances of the faults and sins of the world. There are two kinds of faults and sins: one is sentient beings, and the other is lands. The faults and sins of sentient beings are: all sentient beings have the suffering of the eight sufferings (八苦) such as birth, old age, sickness, and death, and there is nothing to be greedy for. Furthermore, observe sentient beings, because greed is too heavy, they do not choose between good and bad, just like birds and beasts. Anger is too heavy, to the point that they do not accept the Buddha's teachings, do not respect hearing the Dharma, and do not fear the evil paths. Ignorance is too heavy.

故所求不以道理不識尊卑。或慳貪憍慢嫉妒很戾諂誑讒賊邪見無信不識恩義。或罪業多故造作五逆不敬三寶輕蔑善人。世間眾生善者甚少弊惡者多。深觀如是煩惱過罪應生厭離。如是不可親厚國土。過罪者。如偈說。

或有國多寒　　或有國多熱　有國無救護　　或有國多惡　有國多飢餓　　或有國多病　有國不修福　　如是無樂處

行者深觀欲界惡事如是無有樂處。乃至上三界果報破壞時憂苦甚於地獄。譬如極高處墮落摧碎爛壞。經言。三界無安。猶如火宅。眾苦充滿。甚可怖畏。若常觀是相則深生厭離愛覺不生。是名世間不可樂想。六死想者。行者若修上來諸想多少懈怠心生不能疾斷漏。是時應須深修死無想。如佛說死想義。有一比丘偏袒白佛。我能修死想。佛言。汝云何修。比丘言。我不望一歲活。佛言。汝為放逸修死想者。復有比丘言。我不望七月活。有比丘言。七日六日五日四日三日二日活。佛言。汝等皆是放逸修死想者。有比丘言。從旦至食。有一比丘言。一食頃。佛言。汝等皆是放逸修死想者。有一比丘偏袒白佛言。我于出息不保入息。入息不保出息佛言。善哉善哉。是真修死想者。是真不放逸行。若能如是修死想者。當知是人破懈怠賊。一切善法恒得現前。是名修死想也。七不凈想

【現代漢語翻譯】現代漢語譯本因此，（眾生）所求不合道理，不識尊卑。或者慳吝貪婪、驕傲輕慢、嫉妒怨恨、狡猾欺騙、誹謗陷害、邪見無信，不識恩義。或者因為罪業深重，造作五逆重罪，不敬三寶（佛、法、僧），輕蔑善人。世間的眾生善良的很少，邪惡的很多。深入觀察這些煩惱過失，應當生起厭惡遠離之心。這樣的國土是不可親近的。這些國土的過失，如偈語所說：

『有的國家非常寒冷，有的國家非常炎熱，有的國家沒有救助保護，有的國家充滿邪惡，有的國家充滿飢餓，有的國家充滿疾病，有的國家不修福德，這樣的地方沒有快樂。』

修行者應深入觀察欲界的惡事，像這樣沒有快樂的地方。乃至上三界（色界、無色界）的果報壞滅時，憂愁痛苦勝過地獄。譬如從極高處墮落，粉身碎骨。經書上說：『三界（欲界、色界、無色界）沒有安穩，猶如火宅，充滿各種痛苦，非常可怕。』如果經常觀察這種景象，就會深深地生起厭離之心，愛慾之念就不會產生。這叫做世間不可樂想。六、死想：修行者如果修習以上各種觀想，稍微懈怠，生起雜念，不能迅速斷除煩惱，這時就應當深入修習死無想。如佛所說死想的意義。有一位比丘袒露右肩，對佛說：『我能修習死想。』佛說：『你是如何修習的？』比丘說：『我不期望能活一年。』佛說：『你這是放逸地修習死想。』又有比丘說：『我不期望能活七個月。』有比丘說：『七天、六天、五天、四天、三天、兩天。』佛說：『你們都是放逸地修習死想。』有比丘說：『從早晨到吃飯時。』有一位比丘說：『一頓飯的時間。』佛說：『你們都是放逸地修習死想。』有一位比丘袒露右肩，對佛說：『我不能保證呼出氣后還能吸入氣，吸入氣后還能呼出氣。』佛說：『好啊！好啊！這才是真正修習死想的人，這才是真正不放逸的修行。』如果能這樣修習死想，應當知道這個人能破除懈怠的賊，一切善法常常能夠現前。這叫做修習死想。七、不凈想

【English Translation】 English version Therefore, what is sought is unreasonable and does not recognize hierarchy. Or they are miserly and greedy, arrogant and haughty, jealous and resentful, cunning and deceitful, slanderous and treacherous, have wrong views and are without faith, and do not recognize kindness and righteousness. Or because of heavy sins, they commit the five rebellious acts, disrespect the Three Jewels (Buddha, Dharma, Sangha), and despise good people. There are very few good beings in the world, and many evil ones. Deeply observing these afflictions and faults, one should generate a sense of disgust and detachment. Such a country is not to be befriended. The faults of these countries are as the verse says:

'Some countries are very cold, some countries are very hot, Some countries have no protection, some countries are full of evil, Some countries are full of famine, some countries are full of disease, Some countries do not cultivate blessings, such places have no joy.'

The practitioner should deeply observe the evil affairs of the desire realm, like this there is no place of joy. Even when the fruits of the upper three realms (form realm, formless realm) are destroyed, the sorrow and suffering are greater than in the lower realms. It is like falling from a very high place, being crushed and broken. The scriptures say: 'The three realms (desire realm, form realm, formless realm) have no peace, like a burning house, full of all kinds of suffering, very frightening.' If one constantly observes this scene, one will deeply generate a sense of disgust, and the thought of desire will not arise. This is called the contemplation of the unenjoyable nature of the world. 6. Contemplation of Death: If a practitioner cultivates the above contemplations, and becomes slightly lazy, generating distracting thoughts, and cannot quickly cut off afflictions, then one should deeply cultivate the contemplation of no-death. As the Buddha said about the meaning of the contemplation of death. There was a Bhikshu who bared his right shoulder and said to the Buddha: 'I can cultivate the contemplation of death.' The Buddha said: 'How do you cultivate it?' The Bhikshu said: 'I do not expect to live for a year.' The Buddha said: 'You are cultivating the contemplation of death in a negligent way.' Another Bhikshu said: 'I do not expect to live for seven months.' Some Bhikshus said: 'Seven days, six days, five days, four days, three days, two days.' The Buddha said: 'You are all cultivating the contemplation of death in a negligent way.' Some Bhikshus said: 'From morning to mealtime.' One Bhikshu said: 'For the time of one meal.' The Buddha said: 'You are all cultivating the contemplation of death in a negligent way.' A Bhikshu bared his right shoulder and said to the Buddha: 'I cannot guarantee that I will inhale after exhaling, or exhale after inhaling.' The Buddha said: 'Good! Good! This is truly a person who cultivates the contemplation of death, this is truly a non-negligent practice.' If one can cultivate the contemplation of death in this way, one should know that this person can destroy the thief of laziness, and all good dharmas can always appear. This is called cultivating the contemplation of death. 7. Contemplation of Impurity

者。如前通明觀。見身三十六物五種不凈。是中應廣說。八斷想。九離想。十儘想者。緣涅槃斷煩惱結使故名斷想。離結使故。故名為離想。盡諸結使故名為儘想。問曰。若爾者一想便足。何故說三。答曰。如前一法三說。無常即苦苦即無我。此想亦如是。斷想有餘涅槃。儘想無餘涅槃。離想二涅槃方便門。當知壞法人成就十想。即成阿羅漢具足二種涅槃故說。九想十想為壞法道也。十想義種種分別。具如摩訶衍中廣說。第三明趣道相者即有三種一者漸次入壞法道。具如前說。二者非次第壞法道。從初發心即具修十想斷諸結使得阿羅漢果具足二種涅槃故。摩訶衍云。若於暖頂忍世間第一法。正智慧觀離諸煩惱是離想。得無漏道斷結使是斷想。入涅槃時滅五受陰不復相續。是名儘想當知從初干慧地來即說離想等。此則異前所說三想並在后無學道中也。三者隨分入道。若於十想之中隨修一想善得成就。即能斷三界結使得阿羅漢。證二種涅槃。故經云。善修無常能斷一切欲愛色愛無色愛掉慢無明三界結使永盡無餘。當知無常即是具足入道不煩惱想。下九想亦當如是。一一分別趣道之相。複次菩薩摩訶薩行菩薩道時心廣大故。欲為一切眾生習甘露法藥。雖知諸法畢竟空寂。而亦具足成就十想。是菩薩於一一想中。次第入一切法

【現代漢語翻譯】現代漢語譯本：這些（想）如同前面通明觀一樣。觀察身體的三十六種不凈之物，其中應該詳細解說。第八斷想（通過觀想斷除煩惱），第九離想（通過觀想脫離束縛），第十儘想（通過觀想滅盡煩惱）。緣于涅槃而斷除煩惱結使，所以名為斷想。脫離結使的束縛，所以名為離想。滅盡一切結使，所以名為儘想。問：如果這樣，一個想就足夠了，為什麼說三種？答：如同前面一個法有三種說法，無常即是苦，苦即是無我，這些想也是如此。斷想對應有餘涅槃，儘想對應無餘涅槃，離想是通往兩種涅槃的方便之門。應當知道，修壞法的人成就十想，就能成為阿羅漢，具足兩種涅槃，所以這樣說。九想和十想是修壞法道的途徑。十想的意義有種種分別，詳細內容如《摩訶衍》中所廣說。第三，闡明趣入道的相狀，有三種：一是漸次進入壞法道，具體如前所述。二是非次第的壞法道，從最初發心就具足修習十想，斷除各種結使，證得阿羅漢果，具足兩種涅槃。《摩訶衍》中說：『如果在暖位、頂位、忍位、世間第一法位，以正智慧觀察而脫離各種煩惱，這就是離想；獲得無漏道而斷除結使，這就是斷想；進入涅槃時，滅盡五受陰，不再相續，這名為儘想。』應當知道，從最初的干慧地開始，就說離想等。這與前面所說的三種想都在後來的無學道中不同。三是隨分入道。如果在十想之中，隨修一想而善得成就，就能斷除三界結使，證得阿羅漢果，證得兩種涅槃。所以經中說：『善於修習無常，能斷除一切欲愛、色愛、無色愛、掉舉、慢心、無明，三界結使永遠滅盡無餘。』應當知道，無常就是具足入道而不煩惱的想，下面的九想也應當像這樣，一一分別趣入道的相狀。再次，菩薩摩訶薩行菩薩道時，心廣大，想要為一切眾生修習甘露法藥，雖然知道諸法畢竟空寂，但也具足成就十想。這位菩薩在每一個想中，次第進入一切法。

【English Translation】 English version: These (contemplations) are like the previously explained 'Thoroughly Clear Contemplation'. Observe the thirty-six impure things of the body, which should be explained in detail. The eighth, 'Disgusting Contemplation' (斷想, duàn xiǎng, contemplation of cutting off afflictions), the ninth, 'Separation Contemplation' (離想, lí xiǎng, contemplation of detachment), and the tenth, 'Extinction Contemplation' (儘想, jìn xiǎng, contemplation of exhaustion). Because of relying on Nirvana to cut off afflictions and fetters, it is called 'Disgusting Contemplation'. Because of separating from the fetters, it is called 'Separation Contemplation'. Because of exhausting all fetters, it is called 'Extinction Contemplation'. Question: If that is the case, one contemplation is enough, why are three mentioned? Answer: Just like the previous one Dharma with three explanations, impermanence is suffering, suffering is non-self, these contemplations are also like that. 'Disgusting Contemplation' corresponds to Nirvana with remainder, 'Extinction Contemplation' corresponds to Nirvana without remainder, 'Separation Contemplation' is a convenient gateway to the two Nirvanas. It should be known that those who cultivate the 'Destructive Dharma' (壞法, huài fǎ) achieve the ten contemplations, and can become an Arhat, fully possessing the two Nirvanas, hence this explanation. The ninth and tenth contemplations are the path of cultivating the 'Destructive Dharma'. The meanings of the ten contemplations are variously distinguished, as explained in detail in the Mahayana. Third, clarifying the characteristics of entering the path, there are three types: First, gradually entering the 'Destructive Dharma' path, as described previously. Second, the non-sequential 'Destructive Dharma' path, from the initial aspiration, one fully cultivates the ten contemplations, cutting off various fetters, attaining the fruit of Arhat, fully possessing the two Nirvanas. The Mahayana says: 'If, in the positions of 'Warmth' (暖, nuǎn), 'Peak' (頂, dǐng), 'Forbearance' (忍, rěn), and 'Highest Worldly Dharma' (世間第一法, shì jiān dì yī fǎ), one observes with correct wisdom and separates from various afflictions, this is 'Separation Contemplation'; obtaining the unconditioned path and cutting off fetters is 'Disgusting Contemplation'; when entering Nirvana, extinguishing the five aggregates of sensation (五受陰, wǔ shòu yīn), no longer continuing, this is called 'Extinction Contemplation'.' It should be known that from the initial 'Dry Insight Ground' (干慧地, gān huì dì) onwards, 'Separation Contemplation' etc. are spoken of. This is different from the previously mentioned three contemplations all being in the later 'No-More-Learning Path' (無學道, wú xué dào). Third is entering the path according to one's capacity. If, among the ten contemplations, one cultivates one contemplation well and achieves it, one can cut off the fetters of the three realms, attain the fruit of Arhat, and realize the two Nirvanas. Therefore, the sutra says: 'Skillfully cultivating impermanence can cut off all desire-attachment, form-attachment, formless-attachment, agitation, pride, and ignorance, the fetters of the three realms are forever extinguished without remainder.' It should be known that impermanence is the contemplation that fully enters the path without affliction, and the following nine contemplations should also be like this, individually distinguishing the characteristics of entering the path. Furthermore, when a Bodhisattva Mahasattva practices the Bodhisattva path, their mind is vast, wanting to cultivate the nectar-like Dharma medicine for all sentient beings, although knowing that all Dharmas are ultimately empty and still, they also fully achieve the ten contemplations. This Bodhisattva, in each contemplation, sequentially enters all Dharmas.

門旋轉無閡為眾生說。當知十想即是菩薩摩訶衍也。

釋禪波羅蜜次第法門卷第九大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門

釋禪波羅蜜次第法門卷第十

隋天臺智者大師說

弟子法慎記

弟子灌頂再治

釋禪波羅蜜修證第七之六

從背舍已去有六種法門。並屬不壞法道所攝。利根聲聞具此六法發真無漏。即成不壞法大力阿羅漢。故摩訶衍云。不壞法阿羅漢能具無諍三昧愿智頂禪。今分此六種法門即為四意。謂觀練熏修。一者背舍及勝處一切處。此三門並屬觀禪。故摩訶衍云。背舍是初行。勝處是中行。一切處是後行。悉為對治破根本味禪中無明貪著及凈法愛也。二九次第定即是煉禪。三師子奮迅三昧即是熏禪。四超越三昧即是修禪。今釋第一觀禪即為二意。一先釋三番修觀禪方法。二明觀禪功能。第一釋三番觀行方法者。一先釋背舍。二次釋勝處。三釋一切處也。先釋八背舍。八背舍者。一內有色相外觀色是初背舍。二內無色相外觀色是二背舍。三凈背捨身作證是三背舍。四虛空處背舍。五識處背舍。六不用處背舍。七非有想非無想背舍。八滅受想背舍。今釋背舍即為五意。一釋名。二明次位。三辯觀法不同。四明修證。五分別趣道之相。第

【現代漢語翻譯】現代漢語譯本：門旋轉無閡（無阻礙）為眾生說（說法）。應當知道十想（十種觀想）就是菩薩摩訶衍（菩薩的大乘）的修行。

《釋禪波羅蜜次第法門》卷第九大正藏第 46 冊 No. 1916 《釋禪波羅蜜次第法門》

《釋禪波羅蜜次第法門》卷第十

隋朝天臺智者大師說

弟子法慎記錄

弟子灌頂再次整理

釋禪波羅蜜修證第七之六

從背舍（八背舍，一種禪定方法）以後有六種法門，都屬於不壞法道所攝。利根的聲聞（聽聞佛法而悟道的修行者）具足這六法，就能發起真正的無漏（沒有煩惱）智慧，成就為不壞法大力阿羅漢（斷盡煩惱的聖者）。所以《摩訶衍》（大乘經典）說，不壞法阿羅漢能具足無諍三昧（沒有爭論的禪定）、愿智（願力所生的智慧）、頂禪（最上乘的禪定）。現在將這六種法門分為四種意義，就是觀、練、熏、修。一是背舍、勝處（八勝處，一種禪定方法）和一切處（十一切處，一種禪定方法），這三門都屬於觀禪。所以《摩訶衍》說，背舍是初行，勝處是中行，一切處是後行，都是爲了對治破除根本味禪（執著禪定滋味的禪定）中的無明貪著以及對凈法的愛著。二是九次第定（九種次第禪定）就是煉禪。三是師子奮迅三昧（如獅子般迅速有力的禪定）就是熏禪。四是超越三昧（超越一切的禪定）就是修禪。現在解釋第一觀禪，分為兩種意義。一是先解釋三番修觀禪的方法，二是說明觀禪的功能。第一解釋三番觀行方法，一是先解釋背舍，二是解釋勝處，三是解釋一切處。先解釋八背舍。八背舍是：一、內有色相外觀色是初背舍。二、內無色相外觀色是二背舍。三、凈背捨身作證是三背舍。四、虛空處背舍。五、識處背舍。六、不用處背舍。七、非有想非無想背舍。八、滅受想背舍。現在解釋背舍，分為五種意義：一、解釋名稱。二、說明次序和位次。三、辨別觀法不同。四、說明修證。五、分別趣入道果之相。第

【English Translation】 English version: The door revolves without hindrance, speaking (the Dharma) for all sentient beings. You should know that the Ten Thoughts (Ten Contemplations) are precisely the practice of Bodhisattva Mahayana (the Great Vehicle of Bodhisattvas).

Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of Dhyana Paramita) Scroll 9 Taisho Tripitaka Volume 46, No. 1916, Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of Dhyana Paramita)

Shì Chán Bōluómì Cìdì Fǎmén (Explanation of the Stages of Dhyana Paramita) Scroll 10

Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by disciple Fǎshèn

Revised again by disciple Guàndǐng

Explanation of the Practice and Realization of Dhyana Paramita, Seventh of Six

From the Asubha (Eight Aspects of Decay) onwards, there are six Dharma methods, all included within the Undefiled Dharma Path. A Sharavaka (a disciple who hears the Buddha's teachings) of sharp faculties, possessing these six Dharmas, can generate true Anāsrava (non-outflow) wisdom and become an Arhat (one who has attained Nirvana) of Undefiled Dharma and great power. Therefore, the Mahayana (Great Vehicle) says that an Arhat of Undefiled Dharma can possess the Samadhi of Non-Contention, the Wisdom of Vows, and the Supreme Dhyana. Now, these six Dharma methods are divided into four meanings: contemplation, refinement, fumigation, and cultivation. First, the Asubha, the Eight Transcendences (Eight Victories), and the Ten Kasinas (Ten All-Encompassing Objects). These three doors all belong to Contemplation Dhyana. Therefore, the Mahayana says that the Asubha is the initial practice, the Eight Transcendences are the middle practice, and the Ten Kasinas are the final practice, all for counteracting and breaking the ignorance, attachment, and love for pure Dharmas in the fundamental Taste Dhyana (Dhyana with attachment to its flavor). Second, the Nine Sequential Dhyanas are Refinement Dhyana. Third, the Lion's Leaping Samadhi is Fumigation Dhyana. Fourth, the Transcending Samadhi is Cultivation Dhyana. Now, explaining the first Contemplation Dhyana, it is divided into two meanings: first, to explain the methods of practicing Contemplation Dhyana in three ways; second, to explain the functions of Contemplation Dhyana. First, explaining the methods of practicing Contemplation in three ways: first, to explain the Asubha; second, to explain the Eight Transcendences; third, to explain the Ten Kasinas. First, explaining the Eight Asubhas. The Eight Asubhas are: 1. Internally having the perception of form, externally contemplating form is the first Asubha. 2. Internally not having the perception of form, externally contemplating form is the second Asubha. 3. The Pure Asubha, realizing it through the body, is the third Asubha. 4. The Asubha of the Sphere of Infinite Space. 5. The Asubha of the Sphere of Infinite Consciousness. 6. The Asubha of the Sphere of Nothingness. 7. The Asubha of the Sphere of Neither Perception nor Non-Perception. 8. The Asubha of the Cessation of Perception and Feeling. Now, explaining the Asubha, it is divided into five meanings: 1. Explaining the name. 2. Explaining the order and position. 3. Distinguishing the differences in contemplation methods. 4. Explaining the practice and realization. 5. Distinguishing the characteristics of entering the path and attaining the fruit. The

一釋名此八法門所以通名背舍者。背是凈潔五欲離是著心。故名背舍。言凈潔五欲者。欲界粗弊色聲香味觸。貪著是法沉沒三塗名為不凈五欲。欲界定未到地根本四禪四空。是中雖生味著皆名凈潔五欲。今以背舍無漏對治破除。厭離不著欲界根本禪定喜樂。故言能背是凈潔五欲舍是著心名為背舍。複次多有人言。背舍即是解脫之異名。今用摩訶衍意往撿此義不然。所以者何。如大品經云。菩薩依八背舍入九次第定。身證阿那含人。雖得九次第定。而不得受具足八解之名。故知因中厭離煩惱名背舍。后具足觀煉熏修發真無漏三界結盡。爾時背舍轉名解脫。如此說者義則可依。第二明次位者解釋不同。若依曇無德人所明。初二背舍位在欲界。三凈背舍位在色界四禪。第四五六七此四背舍位在四空。第八滅受想背舍位過三界。若依薩婆多人所說。初二背舍位通欲界初禪二禪。第三凈背舍唯在四禪。彼云三禪樂多。又離不凈近故不立背舍。下五背舍明位不異於前。復有師言。三禪無勝處。四禪無背舍。此則與前有異。今依摩訶衍中說。論言。初背舍初禪攝。第二背舍二禪攝。當知此二背舍位在初二禪中。為對治破欲界故。皆言以是不凈心觀外色。第三凈背舍位在三禪中。故論云。凈背舍者緣凈故凈遍身受樂故。名身作證。三界

【現代漢語翻譯】現代漢語譯本一、釋名：這八種法門之所以統稱為『背舍』，是因為『背』指的是對五欲的凈潔，『舍』指的是捨棄執著之心。因此稱為『背舍』。所謂『凈潔五欲』，指的是欲界中粗俗鄙陋的色、聲、香、味、觸。貪戀執著這些會沉淪於三惡道，因此稱為『不凈五欲』。而欲界的定、未到地定、根本四禪、四空定，雖然在其中也會產生貪戀，但都可稱為『凈潔五欲』。現在用背舍這種無漏的對治方法來破除、厭離、不執著欲界、根本禪定的喜樂。所以說能夠背離這些凈潔五欲，捨棄執著之心，就稱為『背舍』。其次，很多人說，『背舍』就是『解脫』的另一種說法。現在用大乘的意義來考察這個說法，是不對的。為什麼呢？例如《大品經》中說，菩薩依靠八背舍進入九次第定。身證阿那含果的人，雖然能夠得到九次第定，卻不能得到具足八解脫的名稱。所以知道在因地厭離煩惱稱為『背舍』，之後具足觀照、修習，發起真正的無漏智慧，三界煩惱斷盡。那時，『背舍』就轉名為『解脫』。這樣說，意義上才是可以依據的。二、明次位：對於背舍的次第和位次，解釋各不相同。如果按照曇無德的說法，初二背舍的位次在欲界。第三凈背舍的位次在四禪。第四、五、六、七這四種背舍的位次在四空定。第八滅受想背舍的位次超越三界。如果按照薩婆多人的說法，初二背舍的位次通於欲界、初禪、二禪。第三凈背舍只在四禪。他們認為三禪的快樂太多，而且遠離不凈的境界還不夠近，所以不設立背舍。后五種背舍的位次與前面所說沒有不同。還有的師父說，三禪沒有勝處，四禪沒有背舍。這與前面的說法有所不同。現在按照大乘中的說法，《論》中說，初背舍為初禪所攝，第二背舍為二禪所攝。應當知道這兩種背舍的位次在初禪和二禪中，爲了對治破除欲界，都說用不凈觀來觀察外色。第三凈背舍的位次在三禪中。所以《論》中說，凈背舍是因為緣于清凈的境界，所以清凈，因為全身感受快樂，所以稱為身作證。三界

【English Translation】 English version I. Explanation of the Name: The reason why these eight Dharma methods are collectively called 'Back Deliverance' (背舍, Bèishě) is that 'Back' (背) refers to the purity of the five desires, and 'Deliverance' (舍) refers to relinquishing the mind of attachment. Therefore, it is called 'Back Deliverance'. The so-called 'pure five desires' refers to the coarse and base forms, sounds, smells, tastes, and tactile sensations in the desire realm. Greedily clinging to these will sink one into the three evil paths, hence they are called 'impure five desires'. The concentration of the desire realm, the access concentration, the fundamental four Dhyanas (四禪, Sì Chán), and the four formless realms (四空, Sì Kōng), although attachment may arise within them, can all be called 'pure five desires'. Now, the Back Deliverance, with its non-outflow (無漏, Wúlòu) counteractive method, is used to break through, detest, and not cling to the joy of the desire realm and fundamental Dhyanas. Therefore, it is said that being able to turn one's back on these pure five desires and relinquish the mind of attachment is called 'Back Deliverance'. Secondly, many people say that 'Back Deliverance' is another term for 'Liberation' (解脫, Jiětuō). Now, examining this statement with the meaning of Mahayana (大乘, Dàchéng), it is incorrect. Why? For example, the Mahaprajnaparamita Sutra (《大品經》, Dà Pǐn Jīng) says that Bodhisattvas rely on the eight Back Deliverances to enter the nine successive concentrations. A person who has attained the fruit of Anagamin (阿那含, Ānàhán) through personal realization, although able to attain the nine successive concentrations, cannot receive the name of fully possessing the eight liberations. Therefore, it is known that detesting afflictions in the causal stage is called 'Back Deliverance'. Afterwards, fully possessing contemplation and cultivation, arousing true non-outflow wisdom, and exhausting the bonds of the three realms, at that time, 'Back Deliverance' is transformed into 'Liberation'. Saying it this way, the meaning is reliable. II. Clarifying the Order: The explanations regarding the order and position of the Back Deliverances differ. According to the explanation of Dharmatrata (曇無德, Tán Wúdé), the positions of the first two Back Deliverances are in the desire realm. The position of the third, the Pure Back Deliverance, is in the fourth Dhyana. The positions of the fourth, fifth, sixth, and seventh Back Deliverances are in the four formless realms. The position of the eighth, the Cessation of Perception and Feeling Back Deliverance, transcends the three realms. According to the Sarvastivadins (薩婆多, Sàpóduō), the positions of the first two Back Deliverances are common to the desire realm, the first Dhyana, and the second Dhyana. The third, the Pure Back Deliverance, is only in the fourth Dhyana. They believe that the joy of the third Dhyana is too great, and it is not close enough to being away from impurity, so Back Deliverance is not established there. The positions of the latter five Back Deliverances are no different from what was said before. Some teachers also say that there is no surpassing place in the third Dhyana, and no Back Deliverance in the fourth Dhyana. This differs from the previous statement. Now, according to the explanation in Mahayana, the Shastra says that the first Back Deliverance is included in the first Dhyana, and the second Back Deliverance is included in the second Dhyana. It should be known that the positions of these two Back Deliverances are in the first and second Dhyanas, in order to counteract and break through the desire realm, it is said that one observes external forms with an impure mind. The position of the third, the Pure Back Deliverance, is in the third Dhyana. Therefore, the Shastra says that the Pure Back Deliverance is pure because it is conditioned by a pure realm, and it is called personal realization because the whole body experiences joy. The three realms

之法若除三禪更無遍身之樂。論文又言。是四禪中有一背一背四勝處。如比上進退從容當知。位在三禪四禪。茍而遍屬即互乖論。今若具以此義破射於前及融通教意。甚自紜紜。下五背舍配位不異於前。今依后家之釋以辯位次也。第三釋觀法不同者。若曇無德人明此八解脫觀。並以空觀而為體。若薩婆多人明此背舍不凈觀。並是有觀厭背為體。今此八背舍具有事理兩觀。在因則名背舍。果滿則名解脫。亦名俱解脫也。若偏依前二家所說。此則事理互有不具。豈得受于俱解脫之名。此中觀行方法與前二家不同。淺深之異在下自當可見。第四明修證。行者欲修八背舍無漏觀行。必須精持五篇諸戒極令清凈。復當精勤勇猛大誓莊嚴心無退沒。及能成辦大事。所言初背舍者。不壞內外色不內外滅色相。已是不凈心觀色是名初背舍。所以者何。眾生有二分行。愛行見行。愛多者著樂多縛在外結使。見多者多著身見等諸見為內結使縛。以是故愛多者觀外身不凈。見多者觀內身不凈敗壞。今明背舍觀行多先從內起。內觀既成。然後以不凈心觀外。云何觀內。行者端身正心諦觀足大拇指想如大豆脹黑。亦如腳繭之相。于靜心中觀此相成即復想脹起如梨豆大。如是乃至見一拇指腳如雞卵大。次觀二指三四五指亦然。次觀腳法復見腫脹乃至

腳心腳踵腳踝𨄔膝髀臗悉見腫脹。次觀右腳亦如是。復當靜心諦想。大小便道腰脊腹背胸脅悉見腫脹。復當靜心諦觀左胛臂肘腕掌五指悉見腫脹。乃至右胛亦復如是。復當靜心諦觀頸項頭頷悉見腫脹。舉身項直。如是從頭至足從足至頭。循身觀察但見腫脹。心生厭惡。復當觀壞膿爛血污不凈。大小便道蟲膿流出。復既坼破見諸內臟及三十六物臭爛不凈。心生厭惡。自觀己身甚於死狗。觀外所愛男女之身。亦復如是。不可愛樂。廣說如九想。但除散燒二想為異耳。行者修此觀時若欲界煩惱未息。當久住此觀中令厭心純熟。若離食愛是時應當進觀白骨。一心靜定諦觀眉間想皮肉裂開見白骨如爪大。的的分明。次當以心向上裂開皮肉。即見額骨及髮際。骨㘈然而開即見骨相。復觀頂骨亦見皮肉脫落髑髏骨出。復當定心從頭向下。想皮肉皆隨心漸漸剝落至足。皮肉既脫但見骨人節節相拄端坐不動。行者爾時即定心諦觀此骨從因緣生。依因指骨以拄足骨。依因足骨以拄踝骨。依因踝骨以拄𨄔骨。依因𨄔骨以拄膝骨。依因膝骨以拄髀骨。依因髀骨以拄臗骨依因臗骨以拄腰骨。依因腰骨以拄脊骨。依因脊骨以拄肋骨。復因脊骨上拄項骨。依因項骨以拄頷骨。依因頷骨以拄牙齒。上有髑髏。復因項骨。以拄肩骨。依因肩骨以拄臂骨。依

因臂骨以拄腕骨。依因腕骨以拄掌骨。依因掌骨以拄指骨。如是展轉相依有三百六十骨。一一諦觀知大知小知強知軟共相依假是中無主無我何者是身見。出入息但是風氣。亦復非身非我。觀受觀心乃至觀法悉知虛誑無主無我。作此觀已即破我見。憍慢五欲亦皆除滅。爾時復當定心從頭至足從足至頭。循身諦觀深煉白骨乃經百千許。遍骨人筋骨既盡骨色如珂如貝。深觀不已即見骨上白光煜爚。見是相已即當諦觀眉間。當觀時亦見白光煜煜悉來趣心行者。不取光相但定心眉間。若心恬然任運自住善根開發。即于眉間見八色光明旋轉而出遍照十方皆悉明凈。八色者。謂地水火風青黃赤白。普照大地見地色如黃白凈地。見水色如淵中澄清之水。見火色如無煙薪清凈之火。見風色如無塵清風。見青色知金精山。見黃色如薝蔔華。見赤色如春朝霞。見白色如珂雪。隨是色相悉有光耀。雖復見色分明而無形質可得。此色超勝非世所有。是相發時。行者心定安隱喜樂無量。不可文載也。行者復當從頭至足深煉骨人。還復攝心諦觀于額住心緣中。復見八色光明旋轉而出。如是次第定心觀髮際頂兩耳孔眉骨眼骨鼻口齒頷骨頸項骨。從上至下三百六十諸骨諸節。悉見八色光明旋轉而出。行者攝心轉細從頭至足從足至頭。觀此骨人悉見遍身放光

【現代漢語翻譯】現代漢語譯本臂骨依靠腕骨支撐，腕骨依靠掌骨支撐，掌骨依靠指骨支撐。這樣輾轉相依，共有三百六十塊骨頭。一一仔細觀察，知道骨頭有大有小，有強有軟，互相依靠，這只是假象，其中沒有主宰，沒有自我，哪裡有什麼『身見』（認為身體是真實存在的錯誤觀念）呢？呼吸只是風的氣息，也不是身體，也不是自我。觀察感受、觀察心念，乃至觀察一切事物（法），都要知道它們虛假不實，沒有主宰，沒有自我。這樣觀察之後，就能破除『我見』，驕慢和對五欲的貪戀也都會消除。這時，應當再次集中精神，從頭到腳，從腳到頭，沿著身體仔細觀察，深入地觀想白骨，經過成百上千次。觀想全身只剩下骨頭，骨頭的顏色像珂貝一樣潔白。深入地觀察不停歇，就能看見骨頭上發出潔白的光芒，明亮閃耀。看見這種景象后，就應當仔細觀察眉間。在觀想的時候，也會看見潔白的光芒閃耀，全部朝著修行者的心而來。修行者不要執取光芒的形象，只要集中精神在眉間。如果內心平靜安寧，自然而然地安住，善根就會開發，就能在眉間看見八種顏色的光明旋轉而出，遍照十方，一切都變得明亮清凈。這八種顏色是：地、水、火、風、青、黃、赤、白。光明普照大地，看見大地的顏色像黃色或白色一樣潔凈；看見水的顏色像深淵中清澈的水；看見火的顏色像沒有煙的柴火一樣清凈；看見風的顏色像沒有塵土的清風；看見青色，知道是金精山（一種傳說中的山）；看見黃色，像薝蔔花（一種香花）；看見赤色，像春天的早霞；看見白色，像珂雪（潔白的雪）。每種顏色都帶有光芒。雖然看見顏色分明，卻沒有具體的形狀可以把握。這種顏色超凡脫俗，不是世間所有的。這種景象出現時，修行者的心安定平靜，喜悅快樂無量無邊，無法用文字來描述。修行者應當再次從頭到腳深入地觀想白骨，然後收攝心神，仔細地觀想額頭，將心安住在額頭中間。再次看見八種顏色的光明旋轉而出。像這樣依次集中精神，觀想髮際、頭頂、兩耳孔、眉骨、眼骨、鼻、口、牙齒、下巴骨、頸項骨，從上到下三百六十個骨頭和關節，都能看見八種顏色的光明旋轉而出。修行者收攝心神，更加細緻地從頭到腳，從腳到頭，觀想這個骨人，就能看見全身都放出光明。

【English Translation】 English version The arm bone relies on the wrist bone for support, the wrist bone relies on the palm bone for support, and the palm bone relies on the finger bones for support. Thus, relying on each other in turn, there are three hundred and sixty bones in total. Observe each one carefully, knowing that the bones are of different sizes, some strong and some soft, relying on each other. This is just an illusion; there is no master, no self within them. Where is the 'self-view' (the mistaken notion that the body is real)? Inhaling and exhaling is just the breath of wind; it is neither the body nor the self. Observing feelings, observing thoughts, and even observing all things (dharmas), one should know that they are false and unreal, without a master, without a self. After observing in this way, one can break through 'self-view,' and arrogance and attachment to the five desires will also be eliminated. At this time, one should again concentrate the mind, from head to toe, from toe to head, carefully observing along the body, deeply contemplating the white bones, going through it hundreds and thousands of times. Contemplate the whole body as only bones remaining, the color of the bones as white as shells. Observing deeply without ceasing, one can see white light emanating from the bones, bright and shining. After seeing this phenomenon, one should carefully observe the space between the eyebrows. While contemplating, one will also see white light shining, all coming towards the practitioner's mind. The practitioner should not grasp the image of the light, but only concentrate the mind on the space between the eyebrows. If the mind is calm and peaceful, naturally abiding, good roots will develop, and one will be able to see eight colors of light rotating and emanating from the space between the eyebrows, illuminating all directions, making everything bright and pure. These eight colors are: earth, water, fire, wind, blue, yellow, red, and white. The light shines universally on the earth, seeing the color of the earth as clean as yellow or white; seeing the color of water as clear water in a deep pool; seeing the color of fire as clean fire without smoke; seeing the color of wind as clean wind without dust; seeing blue, knowing it is Jinjingshan (a legendary mountain); seeing yellow, like a champak flower; seeing red, like the morning glow of spring; seeing white, like white snow. Each color has its own radiance. Although the colors are seen distinctly, there is no concrete form to grasp. This color is extraordinary and transcends the world. When this phenomenon appears, the practitioner's mind is stable and peaceful, with immeasurable joy and happiness, which cannot be described in words. The practitioner should again deeply contemplate the white bones from head to toe, and then gather the mind and carefully contemplate the forehead, placing the mind in the middle of the forehead. Again, one sees eight colors of light rotating and emanating. In this way, concentrating the mind in order, contemplate the hairline, the top of the head, the two ear holes, the brow bones, the eye bones, the nose, the mouth, the teeth, the jaw bones, the neck bones, from top to bottom, the three hundred and sixty bones and joints, all seeing eight colors of light rotating and emanating. The practitioner gathers the mind, more and more finely, from head to toe, from toe to head, contemplating this bone person, and can see the whole body emitting light.

普照一切悉皆明凈。若是菩薩大士咸于光中見諸佛像。若行人善根劣弱。乃至四禪方得見諸佛像。行者既光明照耀定心喜樂倍上所得。是名證初背舍相。所以者何。內骨人未滅故。故名內有色相。見外八種光明及欲界不凈境故。故言以是不凈心觀外色。外色有二種。如欲界不凈此是不凈外色。八種清凈之色是出世間色界之色。故名外色。行者見內外不凈色故。背舍欲界心不喜樂。見八種凈色故。即知根本初禪無明暗蔽虛誑不實境界粗劣。即能棄捨心不染著故。論言背是凈潔五欲。離是著心故名背舍。複次如摩訶衍中說。初禪一背舍。當知背舍即是無漏初禪。若是初禪即便具有五支之義。今當分別。如行者從初不凈觀來乃至煉骨人光耀。即是觀禪欲界定相。次攝心眉間泯然定住。即是觀禪未到地相。八種光明旋轉而出覺此八色。昔所未見心大驚悟。即是觀禪覺支之相。分別八色其相各異非世所有。即是觀支。慶心踴躍即是喜支。恬憺之法怡悅娛心。即是樂支。雖睹此色無顛倒想三昧不動。即是一心支。今略事分別此無漏觀禪五支之相。當知與上根本特勝通明中五支條然有異。二背舍者。壞內色滅內色相。不壞外色不滅外色相。以是不凈心觀外色是第二背舍。所以者何。行者于初背舍中骨人放光既遍。今欲入二禪內凈故。

壞滅內骨人取盡欲界見思未斷故。猶觀外白骨不凈之相。故云以是不凈心觀外色。今明修證。行者于初背舍後心中。不受覺觀動亂。諦觀內身骨人虛假不實內外空疏。專取壞散磨滅之相。如是觀時漸漸見於骨人腐爛碎壞猶如塵粉。散滅歸空不見內色。是時但攝心入定。緣外光明及與不凈。一心緣中不受觀。覺於後內心豁然明凈三昧正受與大喜俱發。即見八種光明照從內凈出明十方倍勝於上。既證內法大喜光明。即知根本二禪虛誑粗劣厭背不著。故名背舍。亦名無漏第二禪。是中具有四支推尋可見。三凈背捨身作證者。如摩訶衍中說。緣凈故凈。遍身受樂故名身作證。所以者何。行者欲入是三背舍。於二背舍後心即不受觀外不凈。悉皆壞盡散滅無有遺余。亦不受大喜勇動。但攝心諦觀八色光耀之相。取是相已入深三昧。煉此八色極令明凈住心緣中即泯然入定。定發之時與樂俱生。見外八色光明清凈皎潔。猶如妙寶光色。各隨其想昱晃明照遍滿諸方。外徹清凈外色照心。心即明凈樂漸增長。遍滿身中舉體怡悅。既證此法背舍根本心不樂著。是則略說證凈背舍相。亦名無漏三禪。是中具足五支深思可見。乃至四禪凈色亦復如是。皆凈背舍所攝。但以無遍身樂為異耳。問曰。若爾從初背舍來悉有凈色。何故今方說為凈背舍耶。

【現代漢語翻譯】現代漢語譯本壞滅內骨人取盡欲界見思未斷的緣故，仍然會觀察外在白骨不凈的表象。所以說用不清凈的心來觀察外在的色相。現在說明修證的方法：修行人在初背舍（Paṭikūla-manasikāra，厭惡作意）之後的心境中，不受覺和觀的動搖擾亂，仔細觀察自身骨架的虛假不實，內外空虛疏鬆，專注于壞散磨滅的表象。這樣觀想的時候，漸漸看見自身骨架腐爛碎壞，猶如塵土粉末，散滅歸於空無，不見內在的色相。這時，只需收攝心神進入禪定，以外在光明以及不凈為所緣，一心專注於此，不受觀想的干擾。之後內心豁然明凈，三昧正受與大喜同時生髮，隨即見到八種光明從內在清凈之處發出，照耀十方，比之前的光明更加殊勝。既然已經證得內在的大喜光明，就知道根本二禪的虛妄粗劣，厭惡背離而不執著，所以稱為背舍。也稱為無漏第二禪。其中具有四支，仔細推尋可以發現。三凈背捨身作證者，如《摩訶衍》（Mahāyāna，大乘）中所說：因為緣于清凈，所以得到清凈，遍身感受快樂，所以稱為身作證。這是什麼原因呢？修行人想要進入這三種背舍，在二背舍之後的心境中，不再觀想外在的不凈，所有不凈之物都已壞盡散滅，沒有絲毫遺留，也不再感受大喜的勇猛涌動，只是收攝心神，仔細觀察八色光耀的表象，取此表象後進入甚深三昧，煉化這八色，使其達到極其明凈的程度，住心於此，隨即泯然入定。禪定生髮之時，與快樂一同產生，見到外在的八色光明清凈皎潔，猶如美妙的寶物，光色各自隨著觀想而昱晃明照，遍滿各個方向，外在清凈的色相照入內心，內心隨即明凈，快樂逐漸增長，遍滿全身，整個身體都感到愉悅。既然已經證得此法，背舍根本，心中不再樂於執著。這就是簡略地說明證凈背舍的表象，也稱為無漏三禪。其中具足五支，深入思考可以發現。乃至四禪的凈色也是如此，都為凈背舍所攝，只是沒有遍身之樂的差別罷了。有人問：如果這樣，從初背舍開始就都有凈色，為什麼現在才說是凈背舍呢？

【English Translation】 English version The reason why the destroyed inner skeleton person has exhausted the desires of the desire realm but has not severed the views and thoughts is that they still observe the impure appearance of external white bones. Therefore, it is said that they observe external forms with an impure mind. Now, let's explain the method of cultivation and realization: In the mind after the initial Paṭikūla-manasikāra (aversion meditation), the practitioner is not disturbed by perception and observation. They carefully observe the falsity and unreality of their own skeletal body, its internal and external emptiness and looseness, focusing on the appearance of decay, disintegration, and annihilation. When contemplating in this way, they gradually see their own skeletal body rotting and breaking into pieces, like dust and powder, scattering and returning to emptiness, and the internal form is no longer visible. At this time, they only need to gather their mind and enter Samadhi (concentration), taking external light and impurity as the object of focus, concentrating on it with one mind, and not being disturbed by observation. Afterwards, the inner mind suddenly becomes clear and bright, and Samadhi is rightly received, and great joy arises simultaneously. Immediately, they see eight kinds of light shining from the inner purity, illuminating the ten directions, surpassing the previous light. Since they have already realized the inner great joy and light, they know that the fundamental second Dhyana (meditative state) is false, crude, and inferior, and they are disgusted and detached from it, so it is called Paṭikūla-manasikāra. It is also called the second Anāsrava-dhyāna (non-outflow meditation). It has four branches, which can be found by careful examination. Those who realize the three pure Paṭikūla-manasikāra with their body, as stated in the Mahāyāna (Great Vehicle): Because of focusing on purity, purity is attained, and because of experiencing joy throughout the body, it is called body realization. What is the reason for this? When a practitioner wants to enter these three Paṭikūla-manasikāra, in the mind after the second Paṭikūla-manasikāra, they no longer contemplate external impurity. All impure things have been destroyed and scattered, with nothing remaining. They also no longer experience the vigorous surge of great joy, but only gather their mind and carefully observe the appearance of the eight-colored radiance. After taking this appearance, they enter deep Samadhi, refining these eight colors to make them extremely bright and pure, dwelling on them with their mind, and then silently entering Samadhi. When Samadhi arises, it is accompanied by joy, and they see the external eight-colored light, pure and bright, like exquisite treasures, with colors shining and illuminating in all directions according to their imagination. The external pure form shines into the heart, and the heart becomes clear and bright, and joy gradually increases, filling the whole body, and the whole body feels delighted. Since they have already realized this Dharma (teaching), they turn away from the fundamental and no longer delight in attachment. This is a brief explanation of the appearance of realizing pure Paṭikūla-manasikāra, also called the third Anāsrava-dhyāna. It has five branches, which can be found by deep thought. Someone asks: If that is the case, there has been pure form from the beginning of Paṭikūla-manasikāra, why is it only now said to be pure Paṭikūla-manasikāra?

答曰。是中應用四義分別。一者不凈不凈。二者不凈凈。三者凈不凈。四者凈凈不凈。不凈者如欲界三十六物之身性相。已是不凈。不凈觀力。更見此身膀脹膿爛青瘀臭處。此則不凈中更見不凈。不凈凈者如白骨本是不凈之體。諦心觀之膏膩既盡如珂如貝白光煜爍。此則不凈中凈也。凈中不凈者。從初背舍來雖有凈光。但此光明有三種不凈因緣。一者出處不凈。謂從骨人出也。二者所照不凈。謂照外境也。三者光體未被煉故不凈。譬如金不被煉滓穢未盡光色不凈。以是因緣初禪雖有光明不名緣凈故凈。二禪雖無白骨光從內凈而出。猶照外不凈而未被煉。及大喜故亦得名為緣凈。今言凈凈者八色光明本是凈色。今於此地又離三種不凈故。凈言凈凈。亦名緣凈故凈。既凈義具足。所以說為凈背舍也。四虛空背舍者。行者于欲界后已除自身皮肉不凈之色。初背舍后已滅內身白骨之色。二背舍后已卻外一切不凈之色。唯有八種凈色。至第四禪此八種色皆依心住。譬如幻色依幻心住若心舍色色即謝滅。一心緣空與空相應。即入無邊虛空處。此明滅色方便異於前也。證虛空處定義如前說。行者欲入虛空背舍當先入空定。空定即是背舍之初門。背舍色緣無色故。凡夫人入此定名為無色。佛弟子入此定深心一向不回。是名背舍。云何名

【現代漢語翻譯】現代漢語譯本：回答說：這裡面應用四種意義來分別。第一種是不凈中的不凈。第二種是不凈中的凈。第三種是凈中的不凈。第四種是凈凈中的不凈。不凈是指欲界的三十六種不凈之物所構成的身體的性質和表象。這已經是被認為不凈的。如果用不凈觀的力量，更進一步觀察到這個身體膨脹、流膿腐爛、青一塊紫一塊、散發著臭味，這就是不凈中更見不凈。不凈中的凈是指白骨原本是不凈的物體，如果專心致志地觀察它，骨髓和油脂都已耗盡，像珂玉和貝殼一樣發出潔白明亮的光芒，這就是不凈中的凈。凈中的不凈是指，從最初的背舍開始，雖然有清凈的光明，但是這種光明有三種不凈的因緣。第一是出處不凈，指的是光明從骨人中發出。第二是所照不凈，指的是光明照耀外在的境界。第三是光明的本體沒有經過煉化所以不凈。比如金子沒有經過提煉，雜質和污穢沒有清除乾淨，光澤和顏色就不純凈。因為這些因緣，初禪雖然有光明，但不能稱為緣于清凈的清凈。二禪雖然沒有白骨，光明從內在的清凈中發出，仍然照耀外在的不凈，而且沒有經過煉化，加上有很大的喜悅，也可以稱為緣于清凈。現在所說的凈凈，是指八種顏色的光明本來就是清凈的色法，現在在這個基礎上又遠離了三種不凈的緣故，所以稱為凈凈，也稱為緣于清凈的清凈。既然清凈的意義完備，所以說它是凈背舍。四虛空背舍是指，修行人在脫離欲界之後，已經去除自身面板和血肉的不凈之色。在初背舍之後，已經滅除了內在身體的白骨之色。在二背舍之後，已經去除了一切外在的不凈之色，只剩下八種清凈的色法。到了第四禪，這八種色法都依附於心而存在，比如幻化出來的顏色依附於幻化的心而存在，如果心捨棄了它，它就會消散。一心緣于虛空，與虛空相應，就進入了無邊虛空之處。這說明滅除色法的方便不同於前面所說的。證得虛空之處的定義和前面所說的一樣。修行人想要進入虛空背舍，應當先進入空定。空定就是背舍的最初的門徑。背舍是捨棄色緣而緣于無色，所以凡夫進入這種禪定稱為無色。佛的弟子進入這種禪定，內心深刻而堅定不移，這叫做背舍。怎樣叫做

【English Translation】 English version: The answer is: In this, four meanings should be applied for distinction. The first is impurity within impurity. The second is impurity within purity. The third is purity within impurity. The fourth is purity within purity and impurity. Impurity refers to the nature and characteristics of the body composed of the thirty-six impure things in the desire realm. This is already considered impure. If one uses the power of the contemplation of impurity, further observing this body as swollen, festering with pus, bruised, and emitting foul odors, this is seeing impurity within impurity. Impurity within purity refers to white bones, which are originally impure substances. If one attentively contemplates them, the marrow and grease are exhausted, and they shine with a pure white light like jade and shells. This is purity within impurity. Purity within impurity refers to the fact that, from the initial back舍 (Beishe, abandonment) onwards, although there is pure light, this light has three impure causes. First, the origin is impure, meaning the light comes from a bony person. Second, what it illuminates is impure, meaning it illuminates external realms. Third, the substance of the light has not been refined, so it is impure. For example, if gold is not refined, and the dross and impurities are not removed, its luster and color are not pure. Because of these causes, although the first Dhyana (Chan, meditation) has light, it is not called purity because of pure conditions. Although the second Dhyana has no white bones, the light comes from inner purity, it still illuminates external impurity and has not been refined, and because of great joy, it can also be called purity because of conditions. Now, purity within purity refers to the eight-colored lights, which are originally pure forms. Now, in this state, one is also separated from three kinds of impurity, so it is called purity within purity, also called purity because of conditions. Since the meaning of purity is complete, it is said to be pure back舍 (Beishe, abandonment). The fourth, the back舍 (Beishe, abandonment) of infinite space, refers to the practitioner who, after leaving the desire realm, has already removed the impure colors of their own skin and flesh. After the first back舍 (Beishe, abandonment), they have eliminated the color of the white bones within the body. After the second back舍 (Beishe, abandonment), they have removed all external impure colors, leaving only eight kinds of pure colors. By the fourth Dhyana, these eight kinds of colors all depend on the mind to exist, just as illusory colors depend on the illusory mind to exist. If the mind abandons them, they will dissipate. With one mind focused on space, corresponding to space, one enters the realm of infinite space. This explains that the means of eliminating form is different from what was said before. The definition of attaining the state of infinite space is as described before. If a practitioner wants to enter the back舍 (Beishe, abandonment) of infinite space, they should first enter the Samadhi (Ding, concentration) of emptiness. The Samadhi (Ding, concentration) of emptiness is the initial gateway to back舍 (Beishe, abandonment). Back舍 (Beishe, abandonment) abandons the conditions of form and focuses on the formless, so ordinary people entering this Samadhi (Ding, concentration) call it formless. Disciples of the Buddha entering this Samadhi (Ding, concentration) have a deep and unwavering mind, this is called back舍 (Beishe, abandonment). How is it called

深心。善修奢摩他故。云何名一向不回。於此定中善修毗婆舍那空無相無作無愿故。能捨根本著心。即不退沒輪轉生死故名一向不回。複次佛弟子當入無色定時即有八聖種觀。如癰瘡等四種對治觀故。即能厭背無色之法。無常等四種正觀故。即破無色假實二倒能發無漏。八聖種觀行方法並如前離虛空定修識定時說。但彼欲離虛空故方修八聖種。今行人即入虛空定時即修八聖種。雖住定中而不著虛空定故名背舍也。五識處。六無所有處。七非有想非無想處背舍。亦當如是一一分別。八滅受想背舍者。背滅受想諸心心數法。是名滅受想背舍。所以者何。諸佛弟子厭患散亂心故。入定休息似涅槃法安著身中。故名身證行者修是滅受想背舍。必須滅非想陰界入及諸心數法。云何滅是。非想中雖無粗煩惱。而具足四陰二入三界十種細心數法。所謂一受。二想。三行。四觸。五思。六慾。七解。八念。九定。十慧。云何為受。所謂識受。云何為想。所謂識想。云何為行。所謂法行。云何為觸。所謂意觸。云何為思。所謂法思。云何為欲。謂入出定云何為解。所謂法解。云何爲念謂念於三昧。云何為定。謂心如法住。云何為慧。謂慧根。慧身及無色愛無明掉慢心不相應諸行等。苦集法和合因緣則有非想。前于非想背舍中。雖知是事不

【現代漢語翻譯】現代漢語譯本深心：因為很好地修習奢摩他（止，samatha）的緣故。什麼叫做『一向不回』呢？因為在這種禪定中，很好地修習毗婆舍那（觀，vipassanā），觀察空、無相、無作、無愿，所以能夠捨棄對根本定的執著心，這樣就不會退沒、輪轉于生死之中，因此叫做『一向不回』。再者，佛弟子當要進入無色定時，就會有八聖種觀。就像癰瘡等四種對治觀一樣，因此能夠厭惡背離無色界的法。像無常等四種正觀一樣，就能破除無色界中虛假和真實的兩種顛倒，能夠發起無漏智慧。八聖種觀的修行方法，都和前面離開虛空定修習識定時所說的一樣。只不過，前面是爲了離開虛空定才修習八聖種，現在修行人進入虛空定時就修習八聖種，雖然住在禪定中，但不執著于虛空定，因此叫做背舍。五、識處背舍。六、無所有處背舍。七、非有想非無想處背舍。也應當像這樣一一分別。八、滅受想背舍：背離滅除受、想以及各種心所法，這叫做滅受想背舍。為什麼呢？因為諸佛弟子厭患散亂的心，進入禪定休息，就像涅槃法一樣安住在身中，因此叫做身證。修行人修習這種滅受想背舍，必須滅除非想陰界入以及各種心所法。要如何滅除呢？在非想中，雖然沒有粗大的煩惱，但卻具足四陰、二入、三界、十種細微的心所法。所謂一、受。二、想。三、行。四、觸。五、思。六、欲。七、解。八、念。九、定。十、慧。什麼叫做受？就是識受。什麼叫做想？就是識想。什麼叫做行？就是法行。什麼叫做觸？就是意觸。什麼叫做思？就是法思。什麼叫做欲？就是入定和出定。什麼叫做解？就是法解。什麼叫做念？就是念於三昧（samādhi）。什麼叫做定？就是心如法安住。什麼叫做慧？就是慧根、慧身以及無色愛、無明、掉舉、慢心等不相應的各種行。苦、集、法和合的因緣，就會產生非想。前面在非想背舍中，雖然知道這些事，但...

【English Translation】 English version Deep Mind: Because of well cultivating Samatha (tranquility, samatha). What is called 'Unidirectional Non-Regression'? Because in this Samadhi (concentration, samādhi), one well cultivates Vipassanā (insight, vipassanā), contemplating emptiness, signlessness, non-action, and non-desire, one is able to abandon attachment to the fundamental concentration. Thus, one will not regress and transmigrate in Samsara (cycle of rebirth, saṃsāra), hence it is called 'Unidirectional Non-Regression'. Furthermore, when a disciple of the Buddha is about to enter the Formless Samadhis, they will have the Eight Noble Observations. Like the four counteractive observations such as boils and sores, one is able to become disgusted with and turn away from the Dharmas (teachings, dharma) of the Formless Realm. Like the four correct observations such as impermanence, one can break through the two inversions of falsity and reality in the Formless Realm and generate non-outflow wisdom. The methods of practicing the Eight Noble Observations are the same as described earlier when cultivating consciousness after leaving the Space Samadhi. However, previously, one cultivated the Eight Noble Observations in order to leave the Space Samadhi. Now, the practitioner cultivates the Eight Noble Observations immediately upon entering the Space Samadhi. Although abiding in Samadhi, one is not attached to the Space Samadhi, hence it is called Abandonment. Fifth, Abandonment of the Realm of Consciousness. Sixth, Abandonment of the Realm of Nothingness. Seventh, Abandonment of the Realm of Neither Perception Nor Non-Perception. Each of these should also be distinguished in this way. Eighth, Abandonment of the Cessation of Perception and Feeling: Turning away from and eliminating feeling, perception, and various mental factors, this is called Abandonment of the Cessation of Perception and Feeling. Why? Because the disciples of the Buddhas are weary of the scattered mind, they enter Samadhi to rest, abiding in the body like the Dharma of Nirvana (liberation, nirvāṇa), hence it is called body-witness. Practitioners who cultivate this Abandonment of the Cessation of Perception and Feeling must eliminate the Realm of Neither Perception Nor Non-Perception, as well as various mental factors. How to eliminate them? In the Realm of Neither Perception Nor Non-Perception, although there are no coarse afflictions, it is complete with the four Skandhas (aggregates, skandha), two Entrances, the Three Realms, and ten subtle mental factors. Namely: one, feeling; two, perception; three, volition; four, contact; five, thought; six, desire; seven, understanding; eight, mindfulness; nine, concentration; ten, wisdom. What is feeling? It is consciousness-feeling. What is perception? It is consciousness-perception. What is volition? It is Dharma-volition. What is contact? It is mind-contact. What is thought? It is Dharma-thought. What is desire? It is entering and exiting Samadhi. What is understanding? It is Dharma-understanding. What is mindfulness? It is mindfulness of Samadhi (samādhi). What is concentration? It is the mind abiding in accordance with the Dharma. What is wisdom? It is the root of wisdom, the body of wisdom, as well as the various volitions that are not in accordance with formless love, ignorance, agitation, and pride. The causes and conditions of suffering, accumulation, and Dharma combined will produce the Realm of Neither Perception Nor Non-Perception. Previously, in the Abandonment of the Realm of Neither Perception Nor Non-Perception, although these things were known, but...

著非想故名背舍。而未滅諸心數法。今行者欲入滅受想背舍故。必須不受非想。一心緣真絕陰界入則非想陰入界滅。一切諸行因緣悉滅。受滅乃至慧滅。愛無明等諸煩惱滅。一切心數法滅。一切非心數亦滅。是名不與凡夫共非是世法。若能如是觀者是名滅受想。以能觀真之受想。滅非想苦集之受想。今行者欲入滅受想之背舍。復須深知能觀真之受想亦非究竟寂靜。即舍能觀之定受慧想。舍此緣真定慧二心故。云背滅受想諸心數法。譬如以後聲止前聲。前聲既息即后聲亦如是能除。受想既息因此心與滅法相應。滅法持心寂然無所知覺。故云身證想受滅。此定中既無心識。若欲出入但聽本要期長短也。第五分別趣道之相。行者修八背舍入道有三種不同。一者先用背舍破遮道法。后則具足修習勝處乃至超越三昧事理二觀。具足方發真無漏證三乘道。二者若修八背舍時是人厭離生死欲速得解脫。是時遍修緣諦真觀等。即於八背舍中發真無漏證三乘道。亦名具足八解脫也。當知此人未必具下五種法門。問曰。若爾此人未得九次第定。云何已得受八解脫之名。答曰。是義應作四句分別。一者自有九次第定非解脫。自有是解脫非次第定。自有次第定亦是解脫。自有非次第定非解脫。而是八背舍。三者若人厭離生死心重。但證初背舍時

【現代漢語翻譯】現代漢語譯本：因為不是『非想』（Neither perception nor non-perception）的境界，所以稱為『背舍』（Vimoksha，解脫）。但還沒有滅盡所有的心所法（mental functions）。現在修行者想要進入滅受想背舍（cessation of feeling and perception）的境界，所以必須不受『非想』。一心專注于真諦，斷絕陰界（ayatana，處）的聯繫，進入這個境界，『非想』陰入界（sphere of neither perception nor non-perception）就滅盡了。一切諸行的因緣都滅盡了，受滅（cessation of feeling）乃至慧滅（cessation of wisdom），愛（craving）、無明（ignorance）等各種煩惱都滅盡了，一切心所法滅盡，一切非心所法也滅盡。這叫做不與凡夫共通的，不是世間法。如果能夠這樣觀照，就叫做滅受想。因為能夠觀照真諦的受想，滅除非想苦集（suffering and its origin）的受想。現在修行者想要進入滅受想的背舍，還必須深刻地知道，能夠觀照真諦的受想也不是究竟寂靜的。於是捨棄能觀的定受慧想。捨棄這種緣真（dependent origination）的定慧二心，所以說背滅受想諸心數法。譬如用後面的聲音停止前面的聲音，前面的聲音已經停止了，後面的聲音也像這樣能夠去除。受想已經止息，因此心與滅法相應，滅法保持心寂然無所知覺。所以說身證想受滅。這個定中既然沒有心識，如果想要出入，只要聽從原本要期定的時間長短就可以了。第五，分別趣道之相。修行者修八背舍（eight liberations）入道有三種不同。第一種，先用背舍破除遮道法，然後具足修習勝處（eight mastery），乃至超越三昧（samadhi，三昧）的事理二觀，具足了才能發起真無漏（undefiled）的智慧，證得三乘道（three vehicles）。第二種，如果修八背舍時，這個人厭離生死，想要快速得到解脫。這時普遍修習緣諦真觀等，就在八背舍中發起真無漏的智慧，證得三乘道，也叫做具足八解脫。應當知道這個人未必具足下面的五種法門。問：如果這樣，這個人沒有得到九次第定（nine successive abidings），為什麼已經得到受八解脫的名稱？答：這個道理應該作四句分別。第一種，有九次第定但不是解脫，有的是解脫但不是次第定，有的是次第定也是解脫，有的是非次第定也不是解脫。而是八背舍。第三種，如果人厭離生死的心很重，只是證得初背舍時

【English Translation】 English version: Because it is not the realm of 'Neither perception nor non-perception', it is called 'Vimoksha' (liberation). However, all mental functions have not yet been extinguished. Now, if a practitioner wants to enter the state of Nirodha-Samapatti (cessation of feeling and perception), they must not accept 'Neither perception nor non-perception'. Focusing wholeheartedly on the truth, severing the connection with the 'ayatana' (sense bases), and entering this state, the sphere of 'Neither perception nor non-perception' is extinguished. All conditions of actions are extinguished, cessation of feeling and even cessation of wisdom, craving, ignorance, and all kinds of afflictions are extinguished, all mental functions are extinguished, and all non-mental functions are also extinguished. This is called not being common with ordinary people, not being worldly dharma. If one can contemplate in this way, it is called cessation of feeling and perception. Because one can contemplate the feeling and perception of truth, extinguishing the feeling and perception of suffering and its origin. Now, if a practitioner wants to enter the Vimoksha of cessation of feeling and perception, they must also deeply know that the feeling and perception of truth that can be contemplated is not ultimately tranquil either. Therefore, abandon the contemplative meditative feeling and wisdom perception. Abandoning these two minds of meditation and wisdom that are dependent on truth, therefore it is said to abandon and extinguish the mental functions of feeling and perception. For example, using the later sound to stop the former sound, once the former sound has ceased, the later sound can also be removed in this way. Feeling and perception have ceased, therefore the mind is in accordance with the dharma of cessation, and the dharma of cessation keeps the mind silent and without any awareness. Therefore, it is said that the body realizes the cessation of perception and feeling. Since there is no consciousness in this samadhi, if one wants to enter or exit, just listen to the originally agreed upon length of time. Fifth, distinguishing the characteristics of entering the path. There are three different ways for practitioners to enter the path by cultivating the eight liberations. The first is to first use liberation to break through the obstructing dharmas, and then fully cultivate the eight masteries, and even surpass the two contemplations of phenomena and principle of samadhi, and only when they are complete can they initiate true undefiled wisdom and attain the path of the three vehicles. The second is that if one cultivates the eight liberations, this person is disgusted with birth and death and wants to quickly attain liberation. At this time, they universally cultivate the true contemplation of dependent origination, etc., and initiate true undefiled wisdom in the eight liberations, attaining the path of the three vehicles, which is also called fully possessing the eight liberations. It should be known that this person may not fully possess the following five dharmas. Question: If so, this person has not attained the nine successive abidings, why have they already attained the name of receiving the eight liberations? Answer: This principle should be distinguished by four sentences. The first is that there are nine successive abidings but not liberation, there is liberation but not successive abidings, there are successive abidings that are also liberation, and there are non-successive abidings that are not liberation. But it is the eight liberations. The third is that if a person's mind is heavily disgusted with birth and death, and they only attain the initial liberation

即深觀四諦真定之理無漏。若發便於此地入金剛三昧證三乘道。當知是人亦復未必具上七種背舍。菩薩摩訶薩心如虛空無所取捨。以方便力善修背舍。具足成就一切佛法度脫眾生。當知背舍即是菩薩摩訶衍。次釋八勝處法門。八勝處者。一內有色相外觀色少若好若丑。是名勝知勝見。一勝處也。二內有色相外觀色多若好若丑。是名勝知見。二勝處也。三內無色相外觀色少若好若丑。是名勝知見。三勝處也。四內無色相外觀色多若好若丑。是名勝知見。四勝處也。五青勝處。六黃勝處。七赤勝處。八白勝處若依纓絡經用四大為四勝處。今明勝處即為四意。一者釋名。二明階位。三辯修證之相。四明趣道。第一釋名。此八法通明勝處者則有二義。一者若凈若不凈。五欲得此觀時隨意能破。故名勝處。二者善調觀心。譬如乘馬擊賊非但破前陣。亦能善制其馬故名勝處。此則有異背舍。經亦說為八除入。若因勝處斷煩惱盡。則知虛妄陰入皆滅。爾時勝處變名八除入也。第二明次位者今但依摩訶衍中說。初二勝處位在初禪。次第三第四勝處位在二禪后。四勝處位在四禪。所以三禪不立勝處者。以樂多心鈍故。前二禪離欲界近。欲界煩惱難破。雖位居二禪猶觀不凈破下地結。四禪既是色中之極。故色勝位極於此。四空既無色故。亦

【現代漢語翻譯】現代漢語譯本：如果能夠深刻地觀察四諦（苦、集、滅、道）的真實禪定之理，達到無漏的境界，那麼即使沒有完全具備上述七種背舍（背棄世俗之法），一旦發起精進，便能在此地進入金剛三昧（一種堅固的禪定），證得聲聞、緣覺、菩薩三乘的道果。應當知道，這樣的人也未必完全具備上述七種背舍。菩薩摩訶薩（偉大的菩薩）的心如同虛空一般，沒有取捨的分別。他們以方便之力，善於修習背舍，圓滿成就一切佛法，度脫眾生。應當知道，背舍就是菩薩的摩訶衍（大乘）。接下來解釋八勝處法門。八勝處是指：一、內心有色相，外觀看少量的色，無論是好是醜，這叫做勝知勝見，是第一勝處。二、內心有色相，外觀看大量的色，無論是好是醜，這叫做勝知勝見，是第二勝處。三、內心沒有色相，外觀看少量的色，無論是好是醜，這叫做勝知勝見，是第三勝處。四、內心沒有色相，外觀看大量的色，無論是好是醜，這叫做勝知勝見，是第四勝處。五、青勝處。六、黃勝處。七、赤勝處。八、白勝處。如果依據《纓絡經》，用四大（地、水、火、風）作為四勝處。現在說明勝處包含四種意義：一是解釋名稱，二是說明階位，三是辨別修證的相狀，四是說明趣向道果。第一是解釋名稱。這八種法門統稱為勝處，有兩種含義：一是無論是清凈還是不凈，五欲（色、聲、香、味、觸）在得到這種觀想時，都可以隨意破除，所以叫做勝處。二是能夠很好地調伏觀想的心，譬如騎馬擊賊，非但能攻破敵人的前鋒，也能很好地控制自己的馬，所以叫做勝處。這與背舍有所不同。《經》中也說為八除入。如果因為勝處而斷盡煩惱，那麼就知道虛妄的陰（五蘊）、入（十二入）都滅盡了。那時，勝處就變名為八除入。第二是說明次位，現在只依據摩訶衍（大乘）中的說法。前兩個勝處位於初禪，第三和第四個勝處位於二禪之後，后四個勝處位於四禪。之所以三禪不設立勝處，是因為三禪的快樂太多，心容易遲鈍。前兩個禪定離欲界很近，欲界的煩惱難以破除，雖然位居二禪，仍然要觀想不凈來破除下地的煩惱。四禪已經是色界中最極的境界，所以色的勝處也極於此。四空定既然沒有色，也就沒有勝處。

【English Translation】 English version: If one can deeply contemplate the true Samadhi (state of meditative consciousness) of the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), achieving a state free from outflows (non-attachment), then even without fully possessing the aforementioned seven stages of back-turning (abandoning worldly dharmas), once diligence is initiated, one can enter the Vajra Samadhi (an indestructible meditative state) at this very place and attain the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). It should be known that such a person may not necessarily fully possess the aforementioned seven stages of back-turning. The mind of a Bodhisattva-Mahasattva (great Bodhisattva) is like empty space, without any grasping or abandoning. They skillfully cultivate back-turning with the power of skillful means, perfectly accomplishing all Buddha-dharmas and liberating sentient beings. It should be known that back-turning is the Mahayana (Great Vehicle) of the Bodhisattva. Next, we will explain the Dharma gate of the Eight Overcomings. The Eight Overcomings are: First, internally having the perception of form, externally viewing a small amount of form, whether it is beautiful or ugly, this is called 'superior knowing, superior seeing,' and is the first overcoming. Second, internally having the perception of form, externally viewing a large amount of form, whether it is beautiful or ugly, this is called 'superior knowing, superior seeing,' and is the second overcoming. Third, internally having no perception of form, externally viewing a small amount of form, whether it is beautiful or ugly, this is called 'superior knowing, superior seeing,' and is the third overcoming. Fourth, internally having no perception of form, externally viewing a large amount of form, whether it is beautiful or ugly, this is called 'superior knowing, superior seeing,' and is the fourth overcoming. Fifth, the Blue Overcoming. Sixth, the Yellow Overcoming. Seventh, the Red Overcoming. Eighth, the White Overcoming. If based on the 'Garland Sutra,' the Four Great Elements (earth, water, fire, wind) are used as the Four Overcomings. Now, explaining the Overcomings includes four meanings: First, explaining the names; second, clarifying the stages; third, distinguishing the characteristics of cultivation and realization; and fourth, clarifying the path to enlightenment. First is explaining the names. These eight dharmas are collectively called 'Overcomings,' which has two meanings: First, whether it is pure or impure, the five desires (form, sound, smell, taste, touch) can be broken at will when this contemplation is attained, so it is called 'Overcoming.' Second, it can well tame the contemplating mind, just like riding a horse to attack bandits, not only can it break through the enemy's vanguard, but it can also well control its own horse, so it is called 'Overcoming.' This is different from back-turning. The 'Sutra' also speaks of the Eight Emancipations. If afflictions are completely eradicated because of the Overcomings, then it is known that the illusory skandhas (five aggregates) and āyatanas (twelve sense bases) are all extinguished. At that time, the Overcomings are renamed the Eight Emancipations. Second is clarifying the stages, now only based on the explanation in the Mahayana (Great Vehicle). The first two Overcomings are located in the First Dhyana (meditative absorption), the third and fourth Overcomings are located after the Second Dhyana, and the last four Overcomings are located in the Fourth Dhyana. The reason why the Third Dhyana does not establish Overcomings is because the happiness of the Third Dhyana is too much, and the mind is easily dull. The first two Dhyanas are close to the desire realm, and the afflictions of the desire realm are difficult to break through, although located in the Second Dhyana, one still needs to contemplate impurity to break through the afflictions of the lower realms. The Fourth Dhyana is already the most extreme state in the form realm, so the Overcoming of form is also extreme here. Since the Four Formless Realms have no form, there are also no Overcomings.

以破地煩惱薄故。故不立勝處。第三明修證所以言內有色相外觀色少者。緣少故名少。觀道未增故觀少因緣。觀多畏難攝故。譬如鹿游未調則不中遠放。云何名觀少。行者自觀見己身不凈。亦觀所愛之人不凈脹爛白骨。心甚厭惡。如初背舍中說若好若丑者。觀外諸色善業果報故名好。惡業報故名丑。複次行者從師所受觀法觀外緣種種不凈。是名丑色。行者或時憶念妄生凈想。觀凈色是好色。複次行者自身中繫心一處。觀欲界中色有二種。一者能生淫慾。二者能生瞋恚。能生淫慾是凈色名為好能生瞋恚者是不凈色故名丑。勝知勝見者。觀心淳熟於好色中心不貪愛。於醜色中心不瞋恚。但觀色四大因緣和合而生。如水沫不堅固。智慧深達假實之相。行者住是不凈門中。淫慾瞋恚諸結使來能不隨故名勝處。勝是不凈中凈顛倒諸煩惱故。複次好醜者。不凈觀有二種。一者見自身他身三十六物臭穢不凈。是名丑。二者除內外皮肉五臟。但觀白骨如珂如雪乃至流光照耀。是名為好。行者見不凈時即知虛假心不畏沒。見凈色時知從緣生心不愛染。是名勝知勝見。複次行者于少緣中隨意觀色轉變自在。亦能善制觀心故名勝處。二內有色相外觀色多若好若丑。是名勝知勝見者。行者觀心既調。爾時不滅內骨人。更于定中廣觀外色。所謂諦

【現代漢語翻譯】現代漢語譯本：因為破除了對『地』（指欲界）的煩惱，所以不設立『勝處』（指能克服煩惱的禪定境界）。第三部分說明修習和證悟的道理，說『內有色相外觀色少』，是因為所緣的境界少，所以稱為『少』。這是因為觀行的道路還沒有增長，所以觀想的因緣較少，觀想過多又怕難以攝持。譬如鹿如果未經調馴，則不適合放它到遠處遊蕩。什麼叫做『觀少』呢？修行者自己觀見自身不凈，也觀想所愛之人不凈，身體膨脹腐爛，只剩白骨，內心非常厭惡，如同初學『背舍』（一種禪修方法）中所說的，無論是好是醜。觀想外在的各種顏色，如果是善業的果報，就稱為『好』，如果是惡業的果報，就稱為『丑』。進一步說，修行者從師父那裡接受觀想的方法，觀想外在的各種不凈之物，這稱為『丑色』。修行者有時憶念，妄想產生清凈的想法，觀想清凈的顏色就是『好色』。進一步說，修行者在自身中將心專注於一處，觀想欲界中的色有兩種：一種是能產生淫慾的，一種是能產生嗔恚的。能產生淫慾的是清凈的顏色，稱為『好』，能產生嗔恚的是不凈的顏色，所以稱為『丑』。『勝知勝見』是指觀想內心純熟，對於好的顏色內心不貪愛，對於醜的顏色內心不嗔恚，只是觀想色是由四大（地、水、火、風）因緣和合而生，如同水泡一樣不堅固，智慧深刻通達假象和實相。修行者安住于不凈的法門中，淫慾、嗔恚等各種煩惱來時，能夠不隨之而動，所以稱為『勝處』。『勝』是指在不凈之中戰勝清凈的顛倒和各種煩惱。進一步說，『好醜』是指不凈觀有兩種：一種是見到自身和他身三十六種不凈之物，臭穢不凈，這稱為『丑』。另一種是除去內外皮肉五臟，只觀想白骨如同珂貝如同雪一樣，甚至流出光芒照耀，這稱為『好』。修行者見到不凈時，就知道是虛假的，內心不畏懼沉沒；見到清凈的顏色時，知道是從因緣而生，內心不愛戀染著，這稱為『勝知勝見』。進一步說，修行者在較少的所緣境中，隨意觀想顏色轉變自在，也能很好地控制觀想的心，所以稱為『勝處』。第二種是『內有色相外觀色多若好若丑。是名勝知勝見者』，修行者觀想內心已經調伏，這時不滅除內在的骨人觀想，更在禪定中廣泛地觀想外在的顏色，所謂諦（真諦）。

【English Translation】 English version: Because of breaking through the afflictions of the 'earth' (referring to the desire realm), therefore, a 'superior place' (referring to the state of Samadhi that can overcome afflictions) is not established. The third part explains the principle of cultivation and realization, saying 'internally there is a form, externally observing few forms', because the object of focus is few, so it is called 'few'. This is because the path of contemplation has not yet increased, so the conditions for contemplation are few, and contemplating too much is feared to be difficult to control. For example, if a deer is not yet tamed, it is not suitable to let it roam far away. What is called 'few contemplation'? The practitioner observes his own body as impure, and also contemplates the person he loves as impure, the body swelling and rotting, leaving only white bones, the heart is very disgusted, just like what is said in the initial learning of 'back-off' (a method of meditation), whether it is good or bad. Contemplating external colors, if it is the result of good karma, it is called 'good', if it is the result of bad karma, it is called 'ugly'. Furthermore, the practitioner receives the method of contemplation from the teacher, contemplating various impure things externally, this is called 'ugly color'. The practitioner sometimes remembers, delusional thoughts arise with pure thoughts, contemplating pure colors is 'good color'. Furthermore, the practitioner focuses the mind on one place in his own body, contemplating that there are two kinds of forms in the desire realm: one is capable of producing lust, and the other is capable of producing anger. That which is capable of producing lust is a pure color, called 'good', and that which is capable of producing anger is an impure color, so it is called 'ugly'. 'Superior knowledge and superior vision' refers to the contemplation of the mind being pure and mature, the heart not being greedy for good colors, and the heart not being angry for ugly colors, but only contemplating that form is produced by the aggregation of the four great elements (earth, water, fire, wind), like a water bubble that is not firm, wisdom deeply penetrates the appearance of falsity and reality. The practitioner dwells in the gate of impurity, when various afflictions such as lust and anger come, he is able to not follow them, so it is called 'superior place'. 'Superior' refers to overcoming the inversions of purity and various afflictions in impurity. Furthermore, 'good and ugly' refers to there being two kinds of impurity contemplation: one is seeing one's own body and the bodies of others as thirty-six kinds of impure things, smelly and impure, this is called 'ugly'. The other is removing the inner and outer skin, flesh, and five organs, only contemplating white bones like shells like snow, even flowing with light and shining, this is called 'good'. When the practitioner sees impurity, he knows it is false, and his heart is not afraid of sinking; when he sees pure colors, he knows they are born from conditions, and his heart does not love and become attached, this is called 'superior knowledge and superior vision'. Furthermore, the practitioner can freely contemplate the transformation of colors at will in a few objects of focus, and can also control the contemplating mind well, so it is called 'superior place'. The second is 'internally there is a form, externally observing many forms, whether good or ugly. This is called superior knowledge and superior vision', the practitioner contemplates that the mind has been tamed, at this time he does not eliminate the internal bone person contemplation, but contemplates the external colors widely in Samadhi, the so-called Satya (truth).

觀一死屍乃至十百千萬一國土。乃至十百千萬國一閻浮提。乃至一四天下等。皆見悉是死屍。若觀一膀脹時悉見一切膀脹。乃至壞血污膿爛青瘀剝落亦如是。行者既廣見死屍不凈心甚厭惡。次當諦觀一死屍。脫除皮骨但見白骨。如是乃至一切死屍悉除皮肉皆見白骨遍滿世界。此觀如禪經廣明。是中應具說。行者外骨觀既成。復當定心諦觀內身白骨。煉使明凈如珂如貝。當自觀骨時見外一切骨人。悉皆起立行行相對羅列舉手而來。行者於三昧中即知此諸骨人皆是隨想而來。無有定實。心不驚怖。復當心默唸訶此骨人。咄汝諸骨人從何而來。如是訶時悉見骨人悉還躄地。如是或至多反。行者深觀內骨即見光明普照十方。一切骨人為光所照悉亦明凈。此觀成時於一切怨親中人及諸好醜。其心平等無有愛恚。是名若好若丑勝知勝見。好醜勝知見義如前說。複次行者住此觀中。能見一骨人遍四天下皆是骨人。是名為多還。復攝念觀一骨人故名勝知勝見。隨意五欲男女凈潔相中能勝故。故名勝處。又能善調觀心。雖知能觀之心性無所有。而於緣中自在迴轉觀諸境界無有障閡。故名勝處有義。如摩訶衍中廣說。複次有師言。若但觀一切人見不凈白骨是名少。若作大不凈觀是名多。大不凈觀者。為破一切處貪愛故。何謂一切觀。觀象馬

【現代漢語翻譯】現代漢語譯本觀想一具屍體，乃至十百千萬個國土，乃至十百千萬個國土的一個閻浮提（Jambudvipa，人世間）。乃至一個四天下（Sumeru, 四大部洲）等，都看見全部是死屍。如果觀想一個膨脹的屍體，就看見一切都是膨脹的屍體。乃至腐爛的血污、膿液、青瘀、剝落也是這樣。修行者既然廣泛地看見死屍，對不凈之物的心就非常厭惡。接下來應當仔細觀想一具死屍，脫去皮肉，只看見白骨。像這樣乃至一切死屍都除去皮肉，都看見白骨遍滿世界。這種觀想如禪經中詳細說明。這裡應當全部說明。修行者外骨觀既然成就，又應當定下心來仔細觀想自身內部的白骨，煉得明亮潔凈如珂（一種玉）如貝。當自己觀想骨頭時，看見外面一切骨人，全部都站立起來，成行成行地相對羅列，舉起手來。修行者在三昧（Samadhi，禪定）中，就知道這些骨人都是隨著想像而來，沒有真實的實體，心中不驚慌恐懼。又應當心中默唸呵斥這些骨人：『咄！你們這些骨人從哪裡來？』像這樣呵斥時，看見骨人全部都倒在地上。像這樣或者多次反覆。修行者深入觀想自身內部的骨頭，就看見光明普遍照耀十方，一切骨人都被光明所照耀，全部也變得明亮潔凈。這種觀想成就時，對於一切怨恨的、親近的人，以及各種美醜的人，他的心平等，沒有愛憎。這叫做若好若醜的勝知勝見。好醜勝知見的意義如前面所說。再次，修行者安住于這種觀想中，能看見一個骨人遍滿四天下，全部都是骨人。這叫做多還。又收攝念頭觀想一個骨人，所以叫做勝知勝見。在隨意的五欲男女清凈的形象中能夠勝過，所以叫做勝處。又能夠很好地調伏觀想的心，雖然知道能觀想的心性本無所有，但在因緣中自在地迴轉，觀想各種境界沒有障礙，所以叫做勝處有義。如摩訶衍（Mahayana，大乘）中詳細說明。再次，有法師說，如果只觀想一切人都是不凈的白骨，這叫做少。如果作大不凈觀，這叫做多。大不凈觀，是爲了破除一切處的貪愛。什麼叫做一切觀？觀想大象、馬

【English Translation】 English version Contemplate a single corpse, even to ten, hundred, thousand, or a single land. Even to ten, hundred, thousand lands, or a single Jambudvipa (human world). Even to a single four-continent world (Sumeru, four major continents), all are seen as corpses. If one contemplates a single bloated corpse, one sees all as bloated corpses. Even decaying blood, pus, bluish-purple, and peeling are the same. The practitioner, having widely seen corpses, has a great aversion to impurity. Next, one should carefully contemplate a single corpse, removing the skin and bones, seeing only white bones. Thus, even all corpses have their skin and flesh removed, and all see white bones filling the world. This contemplation is extensively explained in the Dhyana Sutra. It should be fully explained here. Once the practitioner's external bone contemplation is complete, one should fix the mind and carefully contemplate the white bones within the body, refining them to be as bright and clean as jade or shells. When one contemplates one's own bones, one sees all external bone people. All stand up, line up in rows facing each other, and raise their hands. In Samadhi (meditative state), the practitioner knows that these bone people all come from imagination and have no fixed reality. The mind is not alarmed or frightened. One should silently rebuke these bone people: 'Hey! Where do you bone people come from?' When rebuked in this way, all the bone people are seen collapsing to the ground. This may happen many times. The practitioner deeply contemplates the bones within and sees light shining in all directions. All the bone people are illuminated by the light and become bright and clean. When this contemplation is complete, one's mind is equal towards all enemies, relatives, and all good and bad people, without love or hatred. This is called superior knowledge and vision of good and bad. The meaning of superior knowledge and vision of good and bad is as previously explained. Furthermore, the practitioner, abiding in this contemplation, can see a single bone person filling the four continents, all being bone people. This is called 'returning much'. Again, collecting thoughts and contemplating a single bone person is called superior knowledge and vision. Being able to overcome the pure images of men and women in the five desires is called a superior place. Also, being able to skillfully tame the contemplating mind, although knowing that the nature of the contemplating mind is empty, one can freely revolve in conditions and contemplate all realms without obstruction. Therefore, it is called a superior place with meaning, as extensively explained in the Mahayana (Great Vehicle). Furthermore, some teachers say that if one only contemplates all people as impure white bones, this is called 'little'. If one performs the great impure contemplation, this is called 'much'. The great impure contemplation is to break greed and love in all places. What is called all contemplation? Contemplating elephants and horses

牛羊六畜飛禽走獸之屬。悉見為死屍膀脹。複次觀飲食皆如蟲如糞。衣服絹布猶如爛皮爛肉之段臭處可惡。錢財金寶如毒蛇蚖。斯須死變臭爛不凈。穀米如臭死蟲。宅舍田園國土城邑大地山川林藪。皆悉爛壞臭處不凈流溢滂沱。乃至見白骨狼藉一切世間不凈如此甚可厭患。行者於三昧中隨觀即見迴轉自在。能破一切世間好醜愛憎貪憂煩惱。故名內有色相外觀色多若好若丑勝知勝見。問世間資生既不凈。悉是皮肉筋骨之法。云何悉見不凈爛壞。答曰。此為得解之道心力轉變非實觀也。所以者何。一切非實是凈。凈倒力故遂悉見凈而生貪愛。一切雖非悉不凈。今不凈觀智慧力皆見不凈。破諸煩惱復有何過。譬如劫燒火起一切大地有情無情若干種類皆成火焰以火力故。今以不凈心。觀一切世間悉見不凈亦如神通之人轉瓦石為金玉。當知諸法有何定性。彼師如是明。第二勝處深思此意義理觀行悉可依用也。次明第三第四勝處。觀行方法不異於前但以內無色相為異。滅內色方法前二背舍初門說。今行者為欲界煩惱嘆破故。于第二禪中重修此二勝處。對治除滅下地結使令無遺余。亦以重轉變觀道令利熟增明。牢固不失工力轉勝也。次釋青黃赤白四勝處者行者不受三禪身證之樂。入第四禪時念慧清凈四色轉更光顯如妙寶光明。勝於前

【現代漢語翻譯】現代漢語譯本牛羊六畜、飛禽走獸等等，都看見它們是腫脹腐爛的死屍。進一步觀察飲食，都像蟲子和糞便一樣。衣服絹布就像腐爛的皮肉，散發著惡臭令人厭惡。錢財金銀珠寶就像毒蛇，頃刻間就會腐爛變質。穀米就像發臭的死蟲。住宅、田園、國土、城邑、大地、山川、樹林，全都腐爛損壞，散發著惡臭，污穢不堪，四處流淌。甚至看見白骨散落，整個世間都是如此不乾淨，非常令人厭惡。修行者在三昧（Samadhi）中隨觀，就能看見這種轉變自在，能夠破除一切世間的好醜愛憎貪憂煩惱。所以叫做『內有色相外觀色多若好若丑勝知勝見』。問：世間賴以生存的資源既然是不乾淨的，都是皮肉筋骨的法則，為什麼能全部看見它們不凈爛壞呢？答：這是爲了獲得解脫的方便，是心力的轉變，不是真實的觀察。為什麼這麼說呢？一切事物本來不是真實的清凈，因為清凈顛倒的力量，所以才全部看見清凈而產生貪愛。一切事物雖然不是完全不乾淨，現在用不凈觀的智慧力，全部看見不乾淨，破除各種煩惱又有什麼過錯呢？譬如劫火燃起，一切大地上的有情（sentient beings）和無情（non-sentient beings），各種各樣的東西都變成火焰，這是因為火的力量。現在用不凈心，觀察一切世間，全部看見不乾淨，也像有神通的人把瓦石變成金玉一樣。應當知道諸法（dharmas）有什麼固定的性質呢？那位老師這樣說明。第二勝處（Second Superiority）要深入思考這個意義和道理，觀行都可以依此運用。下面說明第三第四勝處（Third and Fourth Superiorities）。觀行的方法和前面沒有不同，只是以內無色相為不同。滅除內色的方法，前面二背舍（Two Rejections）的初門已經說過。現在修行者爲了歎服和破除欲界的煩惱，所以在第二禪（Second Dhyana）中重新修習這兩個勝處，對治和除滅下地的結使（fetters），使之沒有剩餘。也用重轉變的觀道，使之更加銳利成熟增明，牢固不失，工力更加殊勝。下面解釋青黃赤白四勝處（Four Superiorities of Blue, Yellow, Red, and White）的意思，修行者不接受三禪（Third Dhyana）身證的快樂，進入第四禪（Fourth Dhyana）時，念慧清凈，四色更加光明顯耀，像美妙的寶物光明，勝過前面。

【English Translation】 English version Cattle, sheep, the six domestic animals, flying birds, and running beasts, all are seen as bloated and decaying corpses. Furthermore, observe that food and drink are all like worms and excrement. Clothes and silk fabrics are like rotten skin and flesh, emitting a foul odor that is detestable. Money, wealth, gold, and jewels are like poisonous snakes, instantly decaying and becoming impure. Grains of rice are like foul-smelling dead insects. Houses, fields, gardens, lands, cities, the great earth, mountains, rivers, and forests, all are decaying and damaged, emitting a foul odor, impure and overflowing everywhere. Even seeing scattered white bones, the entire world is so unclean, extremely repulsive. The practitioner, contemplating in Samadhi (concentration), can see this transformation freely, able to break through all worldly good and bad, love and hate, greed, sorrow, and afflictions. Therefore, it is called 'Inner form with outer forms, whether good or bad, superior knowledge and superior vision'. Question: Since the resources for worldly survival are unclean, and are the laws of skin, flesh, sinews, and bones, how can one see them all as impure and decaying? Answer: This is a means to attain liberation, a transformation of mental power, not a real observation. Why is this so? Everything is not truly pure, but because of the power of the inversion of purity, one sees everything as pure and generates greed and love. Although everything is not entirely impure, now, with the wisdom power of impure contemplation, one sees everything as impure. What fault is there in breaking through various afflictions? For example, when a kalpa-burning fire arises, all sentient beings (sentient beings) and non-sentient beings (non-sentient beings) on the great earth, various kinds of things, all become flames, because of the power of fire. Now, with an impure mind, observing the entire world, one sees everything as impure, just like a person with supernatural powers turning tiles and stones into gold and jade. One should know, what fixed nature do all dharmas (dharmas) have? That teacher explained it this way. The Second Superiority (Second Superiority) requires deep thought about this meaning and principle, and contemplation can be applied accordingly. Next, explain the Third and Fourth Superiorities (Third and Fourth Superiorities). The method of contemplation is no different from before, except that it differs in having no inner form. The method of extinguishing inner form has been explained in the initial gate of the previous Two Rejections (Two Rejections). Now, the practitioner, in order to admire and break through the afflictions of the desire realm, re-cultivates these two superiorities in the Second Dhyana (Second Dhyana), counteracting and eliminating the fetters (fetters) of the lower realms, leaving nothing remaining. Also, use the path of repeated transformation and contemplation to make it sharper, more mature, brighter, firmer, without loss, and the effort becomes more superior. Next, explain the meaning of the Four Superiorities of Blue, Yellow, Red, and White (Four Superiorities of Blue, Yellow, Red, and White). The practitioner does not accept the joy of bodily realization in the Third Dhyana (Third Dhyana), and when entering the Fourth Dhyana (Fourth Dhyana), mindfulness and wisdom are pure, and the four colors become more radiant and luminous, like the light of a wonderful treasure, surpassing the previous.

色故名勝處複次行者於四禪中用不動智慧煉此四色少能多多能少轉變自在。欲見即見欲滅即滅。故名勝處。複次行者於三昧中見是勝色結漏未斷。或時法愛心生。為斷法愛諦觀此色知從心起。譬如幻師觀所幻色知從心生則不生著。是時背舍變名勝處。第四明趣道之相亦為三意。一者先用勝處調心。然後具足修習超越等法。發真無漏證三乘道。二者此八勝處具足成就深入四諦真觀。第四禪中發真無漏。具足三十四心斷三界結證三乘道。三者自有行人得初勝處入初禪時厭畏心重。即作念言。我今何用事中諸禪但須疾取涅槃。作此念已即於此地深觀四諦十二因緣中道實相。若發無漏即證三乘聖果也。下七勝處亦當一一如是分別。菩薩摩訶薩雖知諸法畢竟空寂。憐愍一切眾生故。深修勝處。于勝處中發大神通。摧伏天魔破諸外道度脫眾生。當知勝處即是菩薩摩訶衍。次釋十一切遍處法門。十一切處者。一青二黃三赤四白五地六水七火八風九空十識。此十通名一切處者。一一色各照十方遍滿故。名一切處。乃至空亦如是。前背舍勝處雖有八色所照既狹。未能普遍。是以不得受一切之名。複次經中有時說為十一切入。有人解言。此猶是一切處之異名。今則不爾。初名以一色遍照十方名一切處。後心轉善巧能於一切遍照。色中一一互

【現代漢語翻譯】現代漢語譯本色故名勝處：其次，修行者在四禪定中使用不動的智慧來鍛鍊這四種色，能夠少量變多，多變少，轉變自在。想見就見，想滅就滅。所以叫做勝處。其次，修行者在三昧中見到這些殊勝的色，但結漏（煩惱）未斷。有時會生起對法的貪愛。爲了斷除這種法愛，仔細觀察這些色，知道它們是從心中生起的。譬如幻術師觀察自己所幻化出的色，知道是從心中生起，就不會產生執著。這時，背舍（一種禪定方法）就轉變為勝處。第四，說明趣向道果的相狀，也有三重含義：一是先用勝處來調伏內心，然後具足修習超越等法，發起真正的無漏智慧，證得聲聞、緣覺、菩薩三乘的道果。二是這八勝處具足成就，深入觀察四諦真理，在第四禪中發起真正的無漏智慧，具足三十四心，斷除三界煩惱，證得三乘道果。三是有些修行人得到初勝處，進入初禪時，厭惡畏懼之心很重，就想：『我現在何必執著于中間的禪定，只需要快速地證得涅槃。』產生這種想法后，就在此地深入觀察四諦、十二因緣、中道實相。如果發起無漏智慧，就能證得三乘聖果。下面的七勝處也應當一一這樣分別理解。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）雖然知道諸法畢竟空寂，但憐憫一切眾生，所以深入修習勝處。在勝處中發起大神通，摧伏天魔，破斥各種外道，救度眾生。應當知道，勝處就是菩薩摩訶衍（Bodhisattva-mahāyāna，菩薩的大乘）。其次解釋十一切遍處法門。十一切處是：一、青；二、黃；三、赤；四、白；五、地；六、水；七、火；八、風；九、空；十、識。這十種都通稱為一切處，是因為每一種色都能照耀十方，遍滿一切處，所以叫做一切處。乃至空也是這樣。前面的背舍和勝處雖然有八種色，但所照的範圍狹窄，不能普遍，因此不能稱為一切處。其次，經典中有時說為十一切入。有人解釋說，這和一切處只是不同的名稱。但現在看來並非如此。前面說以一種色遍照十方，叫做一切處。後面說內心轉變巧妙，能夠對一切普遍照耀，在各種色中一一互相...

【English Translation】 English version The Superiority of Color: Furthermore, the practitioner, within the four Dhyanas (meditative states), uses unwavering wisdom to refine these four colors, being able to transform a little into much, and much into little, with自在 (zìzài, freedom and mastery). They can see what they wish to see and extinguish what they wish to extinguish. Therefore, it is called a Superior Place (勝處, shèngchù). Furthermore, the practitioner, in Samadhi (三昧, sānmèi, meditative concentration), sees these superior colors, but the bonds of defilements (結漏, jiélòu) have not been severed. Sometimes, attachment to the Dharma (法愛, fǎ ài, love of the teachings) arises in the mind. To sever this attachment, they contemplate these colors carefully, knowing that they arise from the mind. For example, a magician observes the colors they have conjured, knowing that they arise from the mind, and therefore does not become attached. At this time, the Backing Away (背舍, bèishě, a type of meditation) transforms into a Superior Place. Fourth, explaining the characteristics of approaching the path also has three meanings: First, one first uses the Superior Places to tame the mind, and then fully cultivates the methods of transcendence, etc., generating true non-outflow wisdom and attaining the paths of the three vehicles (聲聞,緣覺,菩薩, shèngwén, yuánjué, púsà, Śrāvaka, Pratyekabuddha, Bodhisattva). Second, these eight Superior Places are fully accomplished, deeply penetrating the true contemplation of the Four Noble Truths (四諦, sìdì), generating true non-outflow wisdom in the fourth Dhyana, fully possessing thirty-four minds, severing the bonds of the three realms, and attaining the paths of the three vehicles. Third, some practitioners, upon attaining the first Superior Place and entering the first Dhyana, have a strong sense of aversion and fear, and think: 'What is the use of engaging in the intermediate Dhyanas now? I only need to quickly attain Nirvana (涅槃, nièpán).' Having this thought, they deeply contemplate the Four Noble Truths, the Twelve Links of Dependent Origination (十二因緣, shí'èryīnyuán), and the Middle Way Reality (中道實相, zhōngdào shíxiàng) in this place. If they generate non-outflow wisdom, they can attain the holy fruits of the three vehicles. The following seven Superior Places should also be understood in this way, one by one. Although a Bodhisattva-mahāsattva knows that all Dharmas (諸法, zhūfǎ, phenomena) are ultimately empty and still, they have compassion for all sentient beings, and therefore deeply cultivate the Superior Places. In the Superior Places, they generate great supernatural powers, subdue the heavenly demons, refute various heretical paths, and liberate sentient beings. It should be known that the Superior Places are the Bodhisattva-mahāyāna. Next, explaining the Dharma gate of the Ten All-Encompassing Places. The Ten All-Encompassing Places are: 1. Blue; 2. Yellow; 3. Red; 4. White; 5. Earth; 6. Water; 7. Fire; 8. Wind; 9. Space; 10. Consciousness. These ten are all commonly called All-Encompassing Places because each color illuminates the ten directions and pervades all places, therefore it is called All-Encompassing Place. Even space is like this. Although the previous Backing Away and Superior Places have eight colors, the scope of illumination is narrow and cannot be universal, therefore they cannot be called All-Encompassing Place. Furthermore, sometimes in the scriptures, it is said to be the Ten All-Entrances. Some people explain that this is just a different name for All-Encompassing Place. But now it seems that this is not the case. Earlier, it was said that illuminating the ten directions with one color is called All-Encompassing Place. Later, it was said that the mind transforms skillfully and is able to universally illuminate everything, in each color, mutually...

得相入無相妨閡。故處立一切入名。今明十一切處即為二意。一明階位。二辯修證。第一明階位者。十一切處初八色一切處位在第四禪中。次第九空一切處位在空處。第十識一切處位在識處。所以前三禪中不立一切處者。行者初學彼三地中有覺觀喜樂動故。不能令色遍滿停住上無所有處定無物可廣。亦不得快樂。佛亦不說無所有處。無量無邊故不立一切處。非有想非無想處心鈍難取想。廣大故不立一切處。第二次明修證。行者住第四禪中以成就自在勝色。爾時應用念清凈心舍七種色直念青色。取少青光焰相如草葉大。一心緣中即與少青相應。觀心運此少青遍照十方。即見光明隨心普照。一切世間皆見青相遍滿停住不動如青世界。是名青一切處。餘七一切處修觀之相亦當如是一一分別。自有師言。修一切處緣取草葉等相因外色起相遍滿普照。如此說者非唯乖失觀門之法。亦與摩訶衍所說都不相關。行者既已成就以一切處欲入虛空一切處。當入虛空背舍。但背舍緣狹。未名一切處。今更廣緣十方虛空故。名虛空一切處。欲入識一切處者。當亦先入識處背舍。于識定中廣觀此識。遍滿十方皆見是識。故名識一切處。行者若欲修一切入既得一切處成。當以一切處為本。然後用善巧觀心於青一切中。令黃赤白等皆入其中不壞青之

【現代漢語翻譯】現代漢語譯本得相入無相，互不妨礙。因此，安立一切入的名稱。現在闡明十一切處，包含兩層含義：一是說明階位，二是辨析修證。第一，說明階位：十一切處中，前八個色一切處位於第四禪中；第九個空一切處位於空無邊處；第十個識一切處位於識無邊處。之所以前三禪中不設立一切處，是因為修行者初學時，在前三禪中有覺、觀、喜、樂等動念，不能使色法遍滿停住。而上方的無所有處，因為定中沒有具體事物可以擴充套件，也無法獲得快樂，所以佛陀沒有說無所有處。無所有處因為無量無邊，所以不設立一切處。非想非非想處，心識遲鈍難以把握，而且想法廣大，所以不設立一切處。第二，說明修證：修行者安住于第四禪中，憑藉成就的自在殊勝的色身，這時應當運用清凈的念頭，捨棄七種顏色，直接專注于青色。選取少許青色的光焰之相，如草葉般大小，一心緣念其中，就能與少許青色相應。觀想運用此少許青色遍照十方，就能見到光明隨著心念普遍照耀，整個世間都見到青色的相貌遍滿停住不動，如同青色的世界。這稱為青一切處。其餘七個一切處的修觀之相，也應當像這樣一一分別。有些老師說，修一切處，緣取草葉等相，憑藉外在的顏色生起相，使其遍滿普照。這樣說，不僅違背了觀門的方法，也與摩訶衍（大乘）所說的完全不相關。修行者既然已經成就一切處，想要進入虛空一切處，應當進入虛空背舍（超越色想，觀想虛空無邊）。但背舍所緣狹窄，還不能稱為一切處。現在進一步廣泛緣念十方虛空，所以稱為虛空一切處。想要進入識一切處，也應當先進入識處背舍，在識的禪定中廣泛觀想此識，使其遍滿十方，都見到是識，所以稱為識一切處。修行者如果想要修一切入，既然已經成就一切處，應當以一切處為根本，然後運用善巧的觀想心，在青一切處中，使黃、赤、白等顏色都進入其中，而不破壞青色的本質。

【English Translation】 English version Attaining the aspect of entering non-aspect, without mutual obstruction. Therefore, the name 'all-entering' is established. Now, clarifying the ten all-pervading spheres encompasses two meanings: first, explaining the stages; second, discerning the cultivation and realization. First, explaining the stages: among the ten all-pervading spheres, the first eight, the color all-pervading spheres, are located in the fourth Dhyana (meditative absorption); the ninth, the space all-pervading sphere, is located in the sphere of boundless space; the tenth, the consciousness all-pervading sphere, is located in the sphere of boundless consciousness. The reason why all-pervading spheres are not established in the first three Dhyanas is that practitioners, when initially learning, have the movement of perception, observation, joy, and pleasure in those three grounds, making it impossible for the form to be all-pervading and abiding. Moreover, the sphere of nothingness above lacks concrete things to expand upon and cannot attain joy; therefore, the Buddha did not speak of the sphere of nothingness. The sphere of nothingness is immeasurable and boundless, so all-pervading spheres are not established there. The sphere of neither perception nor non-perception is difficult to grasp due to the dullness of consciousness, and the thoughts are vast, so all-pervading spheres are not established there. Second, explaining the cultivation and realization: practitioners abiding in the fourth Dhyana, relying on the achieved self-mastery and sublime form, should then use pure mindfulness, abandoning the seven colors and directly focusing on the color blue. Selecting a small amount of blue light and flame, like the size of a blade of grass, and focusing the mind on it, one can correspond with that small amount of blue. Contemplating and using this small amount of blue to illuminate all directions, one can see the light universally shining according to the mind's intention, and the entire world sees the appearance of blue pervading and abiding without movement, like a blue world. This is called the blue all-pervading sphere. The aspects of cultivating contemplation for the remaining seven all-pervading spheres should also be distinguished one by one in this way. Some teachers say that cultivating all-pervading spheres involves taking the appearance of a blade of grass, etc., and relying on external colors to generate an appearance that pervades and illuminates universally. Such a statement not only violates the method of the contemplation gate but is also completely unrelated to what is said in the Mahayana (Great Vehicle). Practitioners who have already achieved all-pervading spheres and wish to enter the space all-pervading sphere should enter the space transcendence (going beyond the perception of form and contemplating boundless space). However, the object of transcendence is narrow and cannot yet be called an all-pervading sphere. Now, further broadly contemplating the space of the ten directions, it is called the space all-pervading sphere. Those who wish to enter the consciousness all-pervading sphere should also first enter the consciousness sphere transcendence, and in the samadhi (meditative concentration) of consciousness, broadly contemplate this consciousness, making it pervade all directions, seeing that it is all consciousness; therefore, it is called the consciousness all-pervading sphere. If practitioners wish to cultivate all-entering, having already achieved all-pervading spheres, they should take all-pervading spheres as the foundation, and then use skillful contemplation to allow yellow, red, white, etc., to enter the blue all-pervading sphere without destroying the essence of blue.

本相。而能于青色之中具見余色。是則略說一切處一切入竟。問曰。何故不於一切處中分別趣道之相。答曰。一切聲聞經中。多說一切處是有漏緣。但是修通法。既于發無漏義劣故不分別。若依摩訶衍義欲分別者。類如前背舍勝處中說。今菩薩為欲令神通普偏成就普現色。具足一切法界中事故。修是一切處。故大品經亦說名一切處波羅蜜第二明觀禪功用之法者。佛弟子既得此三番觀行。若欲為化眾生現希有事令心清凈。應當廣修一切神通道力。所謂六通十四變化四辯無諍三昧愿智頂禪自在定煉禪十八變化等諸大功德。皆應住此背舍勝處一切處中學。既學得已令多眾生睹見歡喜信伏得度故修神變。次釋六神通。六通者。一天眼通。二天耳通。三他心通。四宿命通五如意通。六漏盡通。皆言神通者神名天心通是智慧性。以天然之智慧徹照一切色心等法無閡。故名神通。今約此諸禪后釋六通即為三意。一明得通因緣不同。二正明修通方法。三明變化功用。第一明得通因緣不同者自有三種。一者報得。如諸天大福德凈土中人受生即得報得五通也。二者發得。若人但因懺悔。或深修上所說禪定。雖不作取通方便而神通自發。故經云。深修禪定得五神通。三修得者。行人雖證上所說諸深禪定。而未斷障通無知則神通終不發。若於禪

【現代漢語翻譯】現代漢語譯本本相。而能在青色之中完全看見其他顏色。這就是簡略地說完一切處和一切入。問：為什麼不在一切處中分辨趨向正道的相狀？答：一切聲聞乘的經典中，大多說一切處是有漏的因緣，只是修習神通的方法。因為它在啓發無漏的意義上有所欠缺，所以不作分辨。如果依照大乘的意義想要分辨，可以類似於前面背舍和勝處中所說的。現在菩薩爲了使神通普遍圓滿成就，普遍顯現各種顏色，具足一切法界中的事，所以修習這（十）一切處。因此《大品經》也說這是名為一切處波羅蜜。第二是闡明觀禪功用的方法。佛弟子既然得到這三種觀行，如果想要爲了教化眾生而顯現稀有之事，使眾生內心清凈，就應當廣泛修習一切神通之力，也就是六神通、十四變化、四辯才、無諍三昧、愿智、頂禪自在定、煉禪、十八變化等各種大功德，都應當依止這背舍、勝處、一切處來學習。既然學習得到之後，使眾多眾生看見而歡喜信服，從而得度，所以修習神變。接下來解釋六神通。六神通是：一天眼通，二天耳通，三他心通，四宿命通，五如意通，六漏盡通。都稱為神通，『神』是指天心，『通』是智慧的性質。以天然的智慧徹底照見一切色心等法，沒有阻礙，所以稱為神通。現在結合這些禪定來解釋六神通，有三重意義：一是說明得到神通的因緣不同，二是正式說明修習神通的方法，三是說明變化功用。第一是說明得到神通的因緣不同，有三種：一是報得，如諸天和大福德的凈土中的人，受生就得到報得的五通。二是發得，如果有人只是因為懺悔，或者深入修習上面所說的禪定，即使不作求取神通的方便，而神通自然生髮。所以經中說：『深入修習禪定，得到五神通。』三是修得，修行人雖然證得上文所說的各種深妙禪定，但沒有斷除障礙神通的無知，那麼神通始終不會生髮。如果在禪

【English Translation】 English version The true nature. And being able to fully see other colors within the color blue. This is a brief explanation of the all-encompassing bases (everything-place) and the all-inclusive spheres (everything-sphere). Question: Why not distinguish the characteristics of the path to enlightenment within the all-encompassing bases? Answer: In all Śrāvakayāna (voice-hearer vehicle) sutras, it is mostly said that the all-encompassing bases are conditioned by defilements (āsrava), and are merely methods for cultivating supernormal powers (abhijñā). Because it is inferior in terms of initiating the meaning of non-outflow (anāsrava), it is not distinguished. If one wishes to distinguish according to the meaning of Mahāyāna (great vehicle), it can be similar to what was said earlier in the liberations (vimoksha) and superior states (abhibhāyatana). Now, Bodhisattvas, in order to make supernormal powers universally and completely accomplished, universally manifest various colors, and fully possess all the affairs within the entire Dharma realm, cultivate these (ten) all-encompassing bases. Therefore, the Mahāprajñāpāramitā Sūtra also says that this is called the all-encompassing bases pāramitā. Second is to elucidate the methods of the function of contemplation-meditation (dhyāna). Once disciples of the Buddha have attained these three types of contemplation practice, if they wish to manifest rare events in order to transform sentient beings and purify their minds, they should extensively cultivate all the powers of supernormal abilities, namely the six supernormal powers (ṣaṭ abhijñā), fourteen transformations, four eloquence, non-contention samādhi, wisdom of vows, the supreme meditation of the summit, the self-mastery concentration, the refined meditation, the eighteen transformations, and other great merits. All should rely on these liberations, superior states, and all-encompassing bases to learn. Once they have learned and attained them, they cause many sentient beings to see and rejoice, believe and submit, and thus be liberated, so they cultivate miraculous transformations. Next, explain the six supernormal powers. The six supernormal powers are: 1. Heavenly Eye (divyacakṣus), 2. Heavenly Ear (divyaśrotra), 3. Mind-Reading (paracittajñāna), 4. Recollection of Past Lives (pūrvanivāsānusmṛti), 5. Supernormal Power of Free Will (ṛddhi-vidhi), 6. Extinction of Outflows (āsravakṣaya). All are called supernormal powers, where 'super' refers to the heavenly mind, and 'normal' is the nature of wisdom. With natural wisdom, one thoroughly illuminates all phenomena of form and mind without obstruction, hence it is called supernormal power. Now, combining these meditations to explain the six supernormal powers, there are three meanings: First, to explain the different causes and conditions for attaining supernormal powers; second, to formally explain the methods for cultivating supernormal powers; and third, to explain the functions of transformation. First, to explain the different causes and conditions for attaining supernormal powers, there are three types: First is retribution-attained, such as those in the heavens and pure lands of great merit, who attain the five supernormal powers upon birth. Second is arising-attained, if someone merely because of repentance, or deeply cultivates the above-mentioned meditations, even without making efforts to seek supernormal powers, the supernormal powers naturally arise. Therefore, the sutra says: 'Deeply cultivate meditation and attain the five supernormal powers.' Third is cultivation-attained, practitioners, although they have attained the various profound meditations mentioned above, but have not severed the ignorance that obstructs supernormal powers, then supernormal powers will never arise. If in meditation

定中更作取通方便。斷障通無知神通即發。今正約此明義。第二次明修通法者。經論所說乃各不同。今但取摩訶衍中意以略明修通方法。一修天眼通者。行人深心憐愍一切。發願欲見六道眾生死此生彼之相。爾時當住色界背舍勝處一切處及四如意足中。正念修習具足四緣即生天眼通。何等為四。一光明常照晝夜無異。二諦觀世間隔障悉如虛空無有覆蔽之相。三專心先取一易可見境以心緣之。常勤精進善巧修習欲見前境。四于禪定中發四大造清凈眼根成就。是名具足四緣和合。因此生清凈識。即見十方六道眾生死此生彼苦樂之相。若明暗近遠障內障外粗細之色。徹見無閡了了分明。是名天眼通。二次明修天耳通。行者既見色已。若欲聞其聲。當於禪定中諦取障外可聞細聲。一心聽之愿欲得聞。若心明利發得四大造清凈色耳根。即聞障外障內一切六道音聲苦樂憂喜言辭不同。是名天耳通。三明修他心通。行者既聞聲已。若欲知眾生心所念事。當即于禪定中觀前人喜相瞋相怖畏等相。悉知依心而住。藉此等相諦觀其心所緣念法。一心願欲知之。若心明利因此發通。隨所見眾生即知心所念事。是名他心通。四次明修宿命通。行者既知他心已。若欲自知己宿命及他宿命百千萬世所作事業。即當於禪定中自憶己所。于日月歲數中經

【現代漢語翻譯】現代漢語譯本：在禪定中更進一步，可以採取通達的方便法門。當斷除障礙，通達無知時，神通便會自然顯發。現在主要根據這個來闡明意義。第二次闡明修習神通的方法。經典和論著中所說的各有不同。現在只取《摩訶衍》中的意思，來簡略地說明修習神通的方法。一、修習天眼通：修行人以深切的憐憫之心對待一切眾生，發願想要看到六道眾生死去和出生的景象。這時，應當安住于**背舍（一種禪定狀態，通過觀想去除對色、聲、香、味、觸的執著）勝處（通過觀想勝妙之境來調伏煩惱）一切處（通過觀想無限空間來去除對有限的執著）以及四如意足（四種達到禪定的方法：欲如意足、精進如意足、心如意足、觀如意足）中，以正念修習，具足四種因緣，就能生起天眼通。哪四種因緣呢？ 1. 光明常照，晝夜沒有區別。 2. 仔細觀察世界，隔閡和障礙都像虛空一樣，沒有遮蔽的景象。 3. 專心先選取一個容易看見的境界，用心緣念它。經常勤奮精進，巧妙地修習，想要看見前面的境界。 4. 在禪定中，發起四大（地、水、火、風）造作清凈的眼根成就。這就是具足四種因緣和合。因此產生清凈的識，就能看見十方六道眾生死去和出生的苦樂景象。無論是明暗、遠近、障礙之內外、粗細的顏色，都能徹底看見，沒有阻礙，清清楚楚，這就是天眼通。二、闡明修習天耳通：修行人既然已經看見了色相，如果想要聽見聲音，應當在禪定中仔細聽取障礙之外可以聽見的細微聲音，一心聽取，發願想要聽見。如果心明利，就能發起四大造作清凈的色耳根，就能聽見障礙之外和障礙之內一切六道眾生的聲音，包括苦樂、憂喜和不同的言辭，這就是天耳通。三、闡明修習他心通：修行人既然已經聽見了聲音，如果想要知道眾生心中所想的事情，應當立即在禪定中觀察前面的人的喜悅之相、嗔恨之相、怖畏之相等等，完全知道這些都依心而住。借用這些相，仔細觀察他們心中所緣唸的法，一心發願想要知道。如果心明利，因此就能發起神通，隨著所見到的眾生，就能知道他們心中所想的事情，這就是他心通。四、闡明修習宿命通：修行人既然已經知道了他人之心，如果想要自己知道自己的宿命以及他人過去百千萬世所做的事業，就應當在禪定中自己回憶自己所經歷的日月歲數。

【English Translation】 English version: Further, in Samadhi (定), one can take expedient measures to attain Abhijna (通). When obstacles are removed and ignorance is penetrated, Abhijna naturally arises. Now, we mainly explain the meaning based on this. Secondly, explaining the methods of cultivating Abhijna. The descriptions in Sutras and Shastras vary. Now, we only take the meaning from the Mahayana to briefly explain the methods of cultivating Abhijna. 1. Cultivating Divyacakṣus (天眼通, Heavenly Eye): The practitioner should deeply compassion all beings, vowing to see the phenomena of beings dying and being born in the six realms. At this time, one should abide in **Vimoksha (背舍, liberation through contemplation), Adhimukti (勝處, overcoming defilements through superior contemplation), Ayatana (一切處, spheres of perception), and the Four Īrdhipādas (四如意足, four bases of spiritual power). With Right Mindfulness, cultivate and fulfill the four conditions, and Divyacakṣus will arise. What are the four? 1. Constant illumination, with no difference between day and night. 2. Carefully observe the world, with barriers and obstructions like empty space, without any obscuring phenomena. 3. Focus the mind on an easily visible object, contemplating it. Constantly diligently practice, skillfully cultivating the desire to see the object before you. 4. In Samadhi, generate the four great elements (地, water, fire, wind) to create a pure eye faculty. This is fulfilling the four conditions in harmony. Therefore, pure consciousness arises, and one can see the suffering and joy of beings dying and being born in the ten directions and six realms. Whether it is light or dark, near or far, inside or outside obstacles, coarse or fine colors, one can see through without hindrance, clearly and distinctly. This is Divyacakṣus. 2. Explaining the cultivation of Divyaśrotra (天耳通, Heavenly Ear): Once the practitioner has seen forms, if they wish to hear sounds, they should carefully listen to subtle sounds that can be heard outside of obstacles in Samadhi, listening with one mind, vowing to hear. If the mind is clear and sharp, the four great elements will generate a pure ear faculty, and one can hear all the sounds of the six realms outside and inside obstacles, including suffering, joy, sorrow, happiness, and different languages. This is Divyaśrotra. 3. Explaining the cultivation of Para-citta-jñāna (他心通, Knowing the Minds of Others): Once the practitioner has heard sounds, if they wish to know the thoughts of beings, they should immediately observe the expressions of joy, anger, fear, etc., of the person in front of them in Samadhi, fully knowing that these all depend on the mind. Using these expressions, carefully observe the Dharma that their mind contemplates, vowing with one mind to know it. If the mind is clear and sharp, Abhijna will arise, and one can know the thoughts of the beings they see. This is Para-citta-jñāna. 4. Explaining the cultivation of Pūrva-nivāsānusmṛti-jñāna (宿命通, Knowing Past Lives): Once the practitioner has known the minds of others, if they wish to know their own past lives and the deeds done by others in hundreds of thousands of lifetimes, they should recall their own experiences in the days, months, and years in Samadhi.

作之事。乃至歌羅邏時所作之事。如是憶念一心願欲知之。若心明利便發神通。即自知過去一世乃至百千萬世劫數中宿命所作事業之相了了分明。乃至知他宿命亦如是。是名宿命通。五次明修身如意通。行者既知宿命。若欲得身通變化。當於三昧中繫心身內虛空滅粗重色相。常取輕空之相發大欲精進心。智慧籌量心力能舉身未籌。已自知心力已大能舉其身。譬如學跳之人常自輕舉其身。若觀心成就即發。身如意通有三種。一者能到。二者轉變。三者自在。所言能到者即有四種。一者身能飛行如鳥無閡。二移遠令近不往而到。三此沒彼出。四一念能到。二次明轉變者。大能作小小能作大。一能作多多能作一。種種諸物皆能轉。三聖如意者。外六塵中不受用不凈物能觀令凈。可受凈物能令不凈。是自在法。如意神通從修勝處一切處四如意足中生。是名證身如意通。行者得是身如意通故。即能隨意變現。若欲自得解脫及度眾生。必須斷除心病。是時應修無漏通。修無漏通下明諦觀中當廣分別。問曰。修下六次第一向如前所說耶。答曰。此約一途論次第。若行人隨所樂通前學即得。未必皆如前辯。第三明變化者。十四變化能生神通。亦因神通能有變化。云何名十四變化。一者欲界初禪。成就二變化。一初禪初禪化。二初禪欲界

【現代漢語翻譯】現代漢語譯本所做的事情。乃至歌羅邏（Kalala，受精卵）時所做的事情。像這樣憶念並一心想要知道。如果心變得明利，便能發起神通。就能自己知道過去一世乃至百千萬世劫數中宿命所做的各種事業的相狀，清清楚楚、明明白白。乃至知道他人的宿命也是如此。這叫做宿命通。五、其次闡明修身如意通。修行者既然知道了宿命，如果想要得到身通變化，應當在三昧中將心專注于身內的虛空，滅除粗重色相。經常選取輕空的相狀，發起大的慾望和精進心。用智慧來衡量，用心力能夠舉起身體，在尚未嘗試時，就已經知道心力已經足夠舉起身體。譬如學習跳躍的人，經常自己輕輕地舉起身體。如果觀心成就，就能發起身如意通，有三種：一是能到，二是轉變，三是自在。所說的能到，即有四種：一是身體能夠飛行，像鳥一樣沒有阻礙；二是將遙遠的地方移到近處，不前往而到達；三是從這裡消失，在那裡出現；四是一念之間就能到達。其次闡明轉變，大的能變成小的，小的能變成大的，一能變成多，多能變成一。種種諸物都能轉變。三、聖如意，對外在的六塵中不適用的不凈之物，能觀想使其變得清凈；可以接受的清凈之物，能使其變得不凈。這是自在之法。如意神通從修習殊勝之處，一切處四如意足中產生。這叫做證身如意通。修行者得到這種身如意通，就能隨意變現。如果想要自己得到解脫以及度化眾生，必須斷除心病。這時應當修習無漏通。修習無漏通，在下面的諦觀中應當廣泛分別。問：修習下面的六次第一定像前面所說的那樣嗎？答：這是就一種途徑來論述次第。如果修行人隨所喜好的神通，先學習就能得到，未必都像前面所說的那樣。第三闡明變化，十四變化能產生神通，也因為神通能有變化。什麼叫做十四變化？一是欲界初禪，成就二種變化：一是初禪初禪化，二是初禪欲界。

【English Translation】 English version what was done. Even what was done at the time of Kalala (fertilized egg). Thus, recollecting and single-mindedly desiring to know. If the mind becomes clear and sharp, supernatural powers will arise. One will then know for oneself the aspects of the karmic activities done in past lives, even hundreds of thousands of millions of kalpas, clearly and distinctly. And one will know the past lives of others in the same way. This is called the 'Supernatural Power of Knowing Past Lives'. Fifth, next explain the 'Supernatural Power of the Body of Wishes'. Since the practitioner knows past lives, if they wish to attain the transformation of bodily powers, they should focus their mind on the emptiness within the body in samadhi, extinguishing the coarse and heavy aspects of form. Constantly taking the aspect of lightness and emptiness, generate great desire and a mind of diligence. Using wisdom to measure, with the mental power capable of lifting the body, even before attempting, one already knows that the mental power is sufficient to lift the body. For example, a person learning to jump constantly lifts their body lightly. If the contemplation of the mind is accomplished, the 'Supernatural Power of the Body of Wishes' will arise, having three aspects: first, the ability to reach; second, transformation; third, freedom. The so-called ability to reach has four aspects: first, the body can fly like a bird without obstruction; second, moving the distant near, arriving without going; third, disappearing here and appearing there; fourth, arriving in a single thought. Next, explain transformation: the large can become small, the small can become large, one can become many, many can become one. All kinds of things can be transformed. Third, the 'Holy Wishes', regarding the impure things among the external six dusts that are not suitable for use, one can contemplate them and make them pure; the pure things that can be accepted, one can make them impure. This is the Dharma of freedom. The 'Supernatural Power of Wishes' arises from cultivating the superior places, from all places of the four bases of supernatural power. This is called 'Attaining the Supernatural Power of the Body of Wishes'. Because the practitioner attains this 'Supernatural Power of the Body of Wishes', they can manifest at will. If one wishes to attain liberation for oneself and liberate sentient beings, one must eliminate the sickness of the mind. At this time, one should cultivate the 'Supernatural Power Without Outflows'. Cultivating the 'Supernatural Power Without Outflows' should be extensively distinguished in the 'Contemplation of Truth' below. Question: Are the six steps below cultivated in the same way as described earlier? Answer: This is discussing the order from one perspective. If the practitioner learns the supernatural power they like first, they can attain it, not necessarily in the order described earlier. Third, explain transformation: the fourteen transformations can generate supernatural powers, and supernatural powers can also have transformations. What are the fourteen transformations? First, the first dhyana of the desire realm achieves two transformations: first, the first dhyana transforming into the first dhyana; second, the first dhyana transforming into the desire realm.

化。二者二禪成就三變化。一二禪二禪化。二二禪初禪化。三二禪欲界化。三者三禪成就四變化。一三禪三禪化。二三禪二禪化。三三禪初禪化。四三禪欲界化。四者四禪成就五變化。一四禪四禪化。二四禪三禪化三四禪二禪化。四四禪初禪化。五四禪欲界化。是為十四變化。若人成就此變化即具十八變化。一切神通力觀行功德無量無邊。是事微細豈可以文字具載。今但略出名目。欲令學者知一切神通變化皆從觀禪中出。此諸神通若在菩薩心中名神通波羅蜜。次釋九次第定。九次第定者。離諸欲離諸惡不善法。有覺有觀離生喜樂入初禪。如是次第入二禪三禪四禪空處定識處定不用處定非有想非無想處定滅受想定。是名九次第定。釋九次第定即為三意。一者釋名。二明次位。三明修證。第一釋名。今此九法皆轉名次第定者。上來諸法門既觀行未熟。入禪時心有間故。不名次第定也。行者定觀之法先已成就。今於此中修煉既熟能從一禪心起。次入一禪心心無間。不令異念得入。若善若垢。如是乃至滅受想定是名九次第定。亦名煉禪。所以者何。諸佛弟子心樂無漏先得諸味禪。今欲除其滓穢以無漏禪煉之。皆令清凈如鍊金之法問曰。說九次第定中煉法。與阿毗曇人明熏禪之法。有何等異。答曰。有同有異。彼以無漏煉有漏。

【現代漢語翻譯】現代漢語譯本二者二禪成就三變化。一二禪二禪化。二二禪初禪化。三二禪欲界化。三者三禪成就四變化。一三禪三禪化。二三禪二禪化。三三禪初禪化。四三禪欲界化。四者四禪成就五變化。一四禪四禪化。二四禪三禪化。三四禪二禪化。四四禪初禪化。五四禪欲界化。是為十四變化。若人成就此變化即具十八變化。一切神通力觀行功德無量無邊。是事微細豈可以文字具載。今但略出名目。欲令學者知一切神通變化皆從觀禪中出。此諸神通若在菩薩心中名神通波羅蜜（神通到彼岸）。次釋九次第定。九次第定者。離諸欲離諸惡不善法。有覺有觀離生喜樂入初禪。如是次第入二禪三禪四禪空處定識處定不用處定非有想非無想處定滅受想定。是名九次第定。釋九次第定即為三意。一者釋名。二明次位。三明修證。第一釋名。今此九法皆轉名次第定者。上來諸法門既觀行未熟。入禪時心有間故。不名次第定也。行者定觀之法先已成就。今於此中修煉既熟能從一禪心起。次入一禪心心無間。不令異念得入。若善若垢。如是乃至滅受想定是名九次第定。亦名煉禪。所以者何。諸佛弟子心樂無漏先得諸味禪。今欲除其滓穢以無漏禪煉之。皆令清凈如鍊金之法問曰。說九次第定中煉法。與阿毗曇人明熏禪之法。有何等異。答曰。有同有異。彼以無漏煉有漏。

【English Translation】 English version The second Dhyana achieves three transformations: first, the second Dhyana transforms into the second Dhyana; second, the second Dhyana transforms into the first Dhyana; third, the second Dhyana transforms into the desire realm. The third Dhyana achieves four transformations: first, the third Dhyana transforms into the third Dhyana; second, the third Dhyana transforms into the second Dhyana; third, the third Dhyana transforms into the first Dhyana; fourth, the third Dhyana transforms into the desire realm. The fourth Dhyana achieves five transformations: first, the fourth Dhyana transforms into the fourth Dhyana; second, the fourth Dhyana transforms into the third Dhyana; third, the fourth Dhyana transforms into the second Dhyana; fourth, the fourth Dhyana transforms into the first Dhyana; fifth, the fourth Dhyana transforms into the desire realm. These are the fourteen transformations. If one achieves these transformations, one possesses eighteen transformations. All supernatural powers, contemplative practices, and merits are immeasurable and boundless. These matters are subtle and cannot be fully described in writing. Now, only the names are briefly given to let scholars know that all supernatural transformations come from contemplative meditation. These supernatural powers, when in the mind of a Bodhisattva, are called '神通波羅蜜' (Śūnyatāpāramitā - Perfection of Transcendental Knowledge). Next, explaining the nine successive absorptions ('九次第定' - Navānupūrva-vihārasamāpatti). The nine successive absorptions are: leaving all desires, leaving all evil and unwholesome dharmas, with initial application and sustained application, born of detachment, joy and pleasure, entering the first Dhyana. In this order, entering the second Dhyana, third Dhyana, fourth Dhyana, the Station of Empty Space, the Station of Consciousness, the Station of No-Thingness, the Station of Neither Perception Nor Non-Perception, and the Cessation of Perception and Feeling. These are called the nine successive absorptions. Explaining the nine successive absorptions involves three aspects: first, explaining the names; second, clarifying the order; third, explaining the cultivation and realization. First, explaining the names. Now, these nine dharmas are all called successive absorptions because the above-mentioned dharma gates are not yet mature in contemplation and practice. When entering meditation, the mind has interruptions, so they are not called successive absorptions. The practitioner has already accomplished the method of fixed contemplation. Now, through skillful practice, one can arise from the mind of one Dhyana and then enter the mind of another Dhyana without interruption, not allowing different thoughts to enter, whether good or defiled. Thus, up to the Cessation of Perception and Feeling, these are called the nine successive absorptions. They are also called refining meditation. Why? Because disciples of the Buddhas delight in the unconditioned and have first obtained the flavored Dhyanas. Now, they want to remove their impurities and refine them with unconditioned Dhyana, making them all pure like the method of refining gold. Question: What is the difference between the refining method in the nine successive absorptions and the method of perfuming meditation explained by the Abhidharma practitioners? Answer: There are similarities and differences. They use the unconditioned to refine the conditioned.

今亦以無漏煉有漏故同。彼則但明煉四禪為防退轉轉鈍為利。現法樂及生五凈居故。唯煉四禪。無色界則無煉法。今明從初禪乃至非想悉皆煉之。令一切諸禪清凈調柔增益功德。故為異也。尋下修證自當可見。第二明階位者。此位雖一往約四禪四空及滅盡定。然實位通諸禪。所以者何。如上所說特勝通明背舍勝處悉有四禪四空。未必但是根本。今修煉之法悉應普入諸禪令心無間。不可的約根本世間禪以為次位也。故大品云菩薩依八背舍逆順出入九次第定。若依成論毗曇義但用無漏心入八禪。緣真入滅以為九次第定。今用大品摩訶衍論所明九次第定。意往望彼則大有斗闕。習者尋上來所說言意叵類。同異之相冷然可見。第三明修證者行者既具足諸禪。今欲入九次第定者。先當從淺至深修煉諸禪。定觀之法極令調柔利熟。然後總合定觀二種法門。一心齊入善斷法愛自識其心。從初調心入一禪不令異念間雜。如是乃至滅受想定。所以者何。行者于根本禪中定多而智少則心不調柔。故入禪有間。背舍禪等觀多而定少故。心不調柔。入禪有間。譬如車有二輪若一強一弱則載不安穩。亦如刀刃強軟不調則無利用。此亦如是。今修此定既定觀均等。定深智利。定深故在緣則不散。智慧利故則進入捷疾無閡。是故從一禪起入一禪時利疾

。心心相次無諸雜間。隨念即入亦名無間三昧。行者若用此心遍入諸禪非但次第調柔心無雜間。亦復增益諸禪功德轉深微妙。如鍊金光色更增價直亦倍。故說此定名曰煉禪。問曰是中亦有欲界未到中間。何故但說九定。答曰雖有此法既不牢固。又聖人所得大功德不在邊地。是故不說。複次上來入禪心鈍故。于方便中間經停則久。是故分別有未到中間之相。今此九定定慧心利慾入正地隨念即入。既不久住方便中間。是故不說若分別趣道之相。具如前背舍勝處中說。故不別明。次釋三三昧。三三昧者。一有覺有觀三昧。二無覺有觀三昧。三無覺無觀三昧。所以次九定后明三三昧者。此二種禪名雖有異而法相孱同。所以者何。九定既通煉諸禪而自無別體。三三昧亦如是。此義在下自當可見。釋三三昧即為三意。一釋名二辯相三名出生三昧。第一釋名覺觀等三法名同次位。已如前根本禪中說。三昧今當分別。一切禪定攝心皆名為三摩提。秦言正心行處。是心從無始已來常曲不端。得是正心行處心則端直。故名三昧。譬如蛇行常曲入筒則直。此亦如是。問曰。若言禪定攝心名三昧者。根本禪定與此有何異。答曰有異彼則但明根本攝心。今遍約一切諸禪中明攝心。當如此則定深而廣。豈得不異。複次根本禪但是緣事攝心。未斷邪倒

不名端直。今明三昧並據緣理攝心能斷邪倒之曲。故以心端直處為三昧也。第二次辯相者。此三三昧義同九定既無別體。但約諸禪以辯相也。一明有覺三昧。如上所說。根本初禪乃至特勝通明背舍勝處等初禪。各有覺有觀相應心數及諸功德。行者入此等諸初禪時住正心行處。皆名有覺有觀三昧。二如上所說。諸禪中間乃至特勝通明背舍勝處。各有中間與觀相應心數法及諸功德。行者以正心行處。入此等諸禪中間。皆名無覺有觀三昧。三如上所說。根本二禪乃至有頂。及特勝通明背舍勝處等。各有二禪。從二禪已去乃至有頂。及滅受想定有無覺無觀相應法並諸功德。行者正心行處。入此等諸禪功德。皆名無覺無觀三昧。當知。此三三昧更無別體。但是總諸禪以為三分。大聖欲令眾生雖聞廣說諸禪。而不失根本故。總以三法收攝諸禪。罄無不盡。譬如數法若至百萬總為一億。此亦如是第三明出生三昧之相者。則有二種。一者出生二乘三昧。所以者何。如上所說。諸有覺有觀初禪等。悉發念處三昧。乃至八聖道。空無相無作。十六行。十二因緣。暖頂忍。世第一。等三昧。電光三昧。金剛三昧。乃至佛智無諍等三昧。此諸法門涅槃經中。悉說名三昧也。若於諸初禪中發此等三昧。即證二乘若道若果。故名有覺有觀三昧。乃至

無覺有觀無覺無觀。亦當如是一一分別。二者如上所說。諸有覺有觀禪各發大乘諸三昧者。如觀佛三昧。二十五三昧。般舟三昧。首楞嚴等諸菩薩三昧。百則有八。諸佛三昧不動等。百則有二十及八萬四千諸三昧等。皆因有覺有觀三昧發。乃至無覺有觀無覺無觀。亦當如是一一分別。菩薩摩訶薩得此諸三昧故。即入菩薩位。亦能現身。如佛度一切眾生。三三昧義。如摩訶衍中廣分別。次釋師子奮迅三昧。今明師子奮迅三昧者。如般若經中說。行者依九次第。定入師子奮迅三昧。云何名師子三昧。離欲離不善法。有覺有觀離生喜樂入初禪。如是次第入二禪三禪四禪。空處識處不用處。非有想非無想處。入滅受想定。從滅受想定起。還入非有想非無想定。從非有想非無想處起。還入不用處。如是次第還入識處入空處。入四禪入三禪。入二禪入初禪。是名師子奮迅三昧也。譬如師子奮迅之時。非但能前進奮迅而去。亦能卻行奮迅而歸。一切諸獸所不能爾。行者入此法門亦復如是。非但能心心次第。從於初禪直至滅受。亦能從滅受想定卻入非想。入至初禪。此則義同師子奮迅。上來諸禪所不能爾。故說此定為師子奮迅三昧。行者住此法門。即能覆卻遍入一切諸禪。熏諸觀定悉令通利。轉變自在。出生諸深三昧種種功德。神智轉

【現代漢語翻譯】現代漢語譯本有覺有觀、無覺有觀、無覺無觀，也應當像這樣一一分別。這兩種禪定如上所說，凡是修習有覺有觀禪而引發大乘諸三昧的人，例如觀佛三昧、二十五三昧、般舟三昧、首楞嚴等諸菩薩三昧，有一百零八種；諸佛三昧，如不動三昧等，有一百二十種以及八萬四千種諸三昧等，都是因為有覺有觀三昧而引發的。乃至無覺有觀、無覺無觀，也應當像這樣一一分別。菩薩摩訶薩得到這些三昧的緣故，就能進入菩薩的位次，也能顯現化身，像佛一樣度化一切眾生。這三種三昧的意義，在《摩訶衍》中廣為分別。接下來解釋師子奮迅三昧。現在說明師子奮迅三昧，如《般若經》中所說，修行者依照九次第定，進入師子奮迅三昧。什麼叫做師子三昧？離開慾望和不善法，有覺有觀，因遠離（慾望）而生喜樂，進入初禪。像這樣依次進入二禪、三禪、四禪、空無邊處、識無邊處、無所有處、非想非非想處，進入滅受想定。從滅受想定出來，返回進入非想非非想處；從非想非非想處出來，返回進入無所有處；像這樣依次返回進入識無邊處、空無邊處、四禪、三禪、二禪、初禪。這就叫做師子奮迅三昧。譬如獅子奮迅的時候，不僅能前進奮迅而去，也能後退奮迅而歸，一切野獸都不能這樣。修行者進入這個法門也是這樣，不僅能心心相續地從初禪直到滅受，也能從滅受想定後退進入非想非非想處，一直到初禪。這就像獅子奮迅一樣。以上所說的各種禪定都不能這樣，所以說這個禪定是師子奮迅三昧。修行者安住在這個法門，就能覆蓋並遍入一切諸禪，熏習各種觀定，使它們都通達順利，轉變自在，出生各種甚深三昧的種種功德，神智（神通智慧）增長。

【English Translation】 English version 'With initial and sustained application of thought', 'without initial application of thought, with sustained application of thought', 'without initial and sustained application of thought' should each be distinguished in this way. The two types of dhyana (禪) mentioned above, those who cultivate 'with initial and sustained application of thought' dhyana and generate various Mahayana (大乘) samadhis (三昧) such as the Contemplation of Buddha Samadhi (觀佛三昧), the Twenty-Five Samadhis (二十五三昧), the Pratyutpanna Samadhi (般舟三昧), the Shurangama Samadhi (首楞嚴三昧), and other Bodhisattva (菩薩) samadhis, number one hundred and eight. Buddha Samadhis, such as the Immovable Samadhi (不動三昧), number one hundred and twenty, as well as eighty-four thousand other samadhis, all arise from 'with initial and sustained application of thought' samadhi. Likewise, 'without initial application of thought, with sustained application of thought' and 'without initial and sustained application of thought' should each be distinguished in this way. Because Bodhisattva-Mahasattvas (菩薩摩訶薩) attain these samadhis, they enter the Bodhisattva stage and can manifest bodies like the Buddha to liberate all sentient beings. The meaning of these three samadhis is extensively explained in the Mahayana. Next, the Lion's Swift Arising Samadhi (師子奮迅三昧) is explained. Now, the Lion's Swift Arising Samadhi, as described in the Prajna Sutra (般若經), is entered by practitioners according to the nine sequential abidings. What is called the Lion Samadhi? Separating from desires and unwholesome dharmas, with initial and sustained application of thought, joy and pleasure born of detachment, one enters the first dhyana (初禪). In this way, one sequentially enters the second dhyana (二禪), third dhyana (三禪), fourth dhyana (四禪), the Sphere of Infinite Space (空處), the Sphere of Infinite Consciousness (識處), the Sphere of Nothingness (不用處), and the Sphere of Neither Perception Nor Non-Perception (非有想非無想處), entering the Cessation of Perception and Sensation (滅受想定). Arising from the Cessation of Perception and Sensation, one returns to the Sphere of Neither Perception Nor Non-Perception; arising from the Sphere of Neither Perception Nor Non-Perception, one returns to the Sphere of Nothingness; in this way, one sequentially returns to the Sphere of Infinite Consciousness, the Sphere of Infinite Space, the fourth dhyana, the third dhyana, the second dhyana, and the first dhyana. This is called the Lion's Swift Arising Samadhi. For example, when a lion swiftly arises, it can not only advance swiftly but also retreat swiftly, which no other beast can do. Practitioners entering this Dharma gate are also like this; they can not only sequentially progress from the first dhyana to the Cessation of Perception and Sensation, but also retreat from the Cessation of Perception and Sensation to the Sphere of Neither Perception Nor Non-Perception, all the way back to the first dhyana. This is similar to the lion's swift arising. The dhyanas mentioned above cannot do this, so this samadhi is called the Lion's Swift Arising Samadhi. Practitioners abiding in this Dharma gate can cover and pervade all dhyanas, influencing all contemplations and samadhis, making them all accessible and unobstructed, transforming freely, generating various profound samadhis with various merits, and increasing divine wisdom (神智).

勝亦名熏禪。譬如牛皮燻熟。隨意作諸世物。此亦如是。分別次位此同九定。但有卻出無間之異。是中用心巧細。修習之相略知大意。不廣分別也。次釋超越三昧。今明超越三昧者。如般若經中說。行者因師子奮迅三昧。逆順出入超越三昧。云何超越三昧。離諸欲惡不善法。有覺有觀。離生喜樂入初禪。從初禪起。超入非有想。非有想起入非無想處。非無想處起入滅受想定。滅受想定起還入初禪。從初禪起入滅受想定。滅受想定起入二禪。二禪起入滅受想定滅受想定起入三禪。三禪起入滅受想定。滅受想定起入四禪。四禪起入滅受想定。滅受想定起入虛空處。虛空處起入滅受想定。滅受想定起入識處。識處起入滅受想定。滅受想定起入無所有處。無所有處起入滅受想定。滅受想定起入非有想。非有想起入非無想處。非無想處起入滅受想定。從滅受想定起入散心中。散心中起入滅受想定。滅受想定起還入散心中。散心中起入非有想。非有想起入非無想處。非無想處起住散心中。散心中起入第四禪中。第四禪中起住散心中。散心中起入第三禪中。第三禪中起住散心中。散心中起入第二禪。第二禪起住散心中。散心中起入初禪。初禪起住散心中。是超越三昧。今明超越之相。自有超入超出相。如前二番經文說。超入出中各有

【現代漢語翻譯】現代漢語譯本勝亦名熏禪（Sheng yi ming xun chan）。譬如牛皮燻熟，隨意作諸世物。此亦如是。分別次位此同九定（jiu ding）。但有卻出無間之異。是中用心巧細。修習之相略知大意。不廣分別也。次釋超越三昧（chaoyue sanmei）。今明超越三昧者，如般若經中說。行者因師子奮迅三昧（shizi fenxun sanmei），逆順出入超越三昧。云何超越三昧？離諸欲惡不善法，有覺有觀。離生喜樂入初禪（chu chan）。從初禪起，超入非有想（fei you xiang）。非有想起入非無想處（fei wu xiang chu）。非無想處起入滅受想定（mie shou xiang ding）。滅受想定起還入初禪。從初禪起入滅受想定。滅受想定起入二禪（er chan）。二禪起入滅受想定，滅受想定起入三禪（san chan）。三禪起入滅受想定。滅受想定起入四禪（si chan）。四禪起入滅受想定。滅受想定起入虛空處（xukong chu）。虛空處起入滅受想定。滅受想定起入識處（shi chu）。識處起入滅受想定。滅受想定起入無所有處（wu suoyou chu）。無所有處起入滅受想定。滅受想定起入非有想。非有想起入非無想處。非無想處起入滅受想定。從滅受想定起入散心中。散心中起入滅受想定。滅受想定起還入散心中。散心中起入非有想。非有想起入非無想處。非無想處起住散心中。散心中起入第四禪中。第四禪中起住散心中。散心中起入第三禪中。第三禪中起住散心中。散心中起入第二禪。第二禪起住散心中。散心中起入初禪。初禪起住散心中。是超越三昧。今明超越之相。自有超入超出相。如前二番經文說。超入出中各有

【English Translation】 English version 'Sheng yi ming xun chan' (Victory is also called '熏禪', literally 'smoked dhyana'). It's like tanned cowhide, which can be made into various worldly objects at will. This is also the case. Distinguishing the order is the same as the Nine Dhyanas (jiu ding). But there is a difference in uninterrupted exiting. The effort in this is subtle and meticulous. The aspect of cultivation is to roughly understand the general meaning, without extensive differentiation. Next, explain the 'Transcending Samadhi' (chaoyue sanmei). Now, explaining the 'Transcending Samadhi', as said in the 'Prajna Sutra'. Practitioners, through the 'Lion's Swift Samadhi' (shizi fenxun sanmei), enter and exit the 'Transcending Samadhi' in forward and reverse order. What is the 'Transcending Samadhi'? It is to be free from all desires, evils, and unwholesome dharmas, with awareness and observation. Free from joy and pleasure born of detachment, one enters the First Dhyana (chu chan). Arising from the First Dhyana, one transcends into the 'Realm of Neither Perception nor Non-Perception' (fei you xiang). Arising from the 'Realm of Neither Perception nor Non-Perception', one enters the 'Realm of Neither Perception nor Non-Perception' (fei wu xiang chu). Arising from the 'Realm of Neither Perception nor Non-Perception', one enters the 'Cessation of Perception and Sensation' (mie shou xiang ding). Arising from the 'Cessation of Perception and Sensation', one returns to the First Dhyana. Arising from the First Dhyana, one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the Second Dhyana (er chan). Arising from the Second Dhyana, one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the Third Dhyana (san chan). Arising from the Third Dhyana, one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the Fourth Dhyana (si chan). Arising from the Fourth Dhyana, one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the 'Realm of Infinite Space' (xukong chu). Arising from the 'Realm of Infinite Space', one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the 'Realm of Infinite Consciousness' (shi chu). Arising from the 'Realm of Infinite Consciousness', one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the 'Realm of Nothingness' (wu suoyou chu). Arising from the 'Realm of Nothingness', one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the 'Realm of Neither Perception nor Non-Perception'. Arising from the 'Realm of Neither Perception nor Non-Perception', one enters the 'Realm of Neither Perception nor Non-Perception'. Arising from the 'Realm of Neither Perception nor Non-Perception', one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one enters the scattered mind. Arising from the scattered mind, one enters the 'Cessation of Perception and Sensation'. Arising from the 'Cessation of Perception and Sensation', one returns to the scattered mind. Arising from the scattered mind, one enters the 'Realm of Neither Perception nor Non-Perception'. Arising from the 'Realm of Neither Perception nor Non-Perception', one enters the 'Realm of Neither Perception nor Non-Perception'. Arising from the 'Realm of Neither Perception nor Non-Perception', one abides in the scattered mind. Arising from the scattered mind, one enters the Fourth Dhyana. Arising from the Fourth Dhyana, one abides in the scattered mind. Arising from the scattered mind, one enters the Third Dhyana. Arising from the Third Dhyana, one abides in the scattered mind. Arising from the scattered mind, one enters the Second Dhyana. Arising from the Second Dhyana, one abides in the scattered mind. Arising from the scattered mind, one enters the First Dhyana. Arising from the First Dhyana, one abides in the scattered mind. This is the 'Transcending Samadhi'. Now, explaining the aspect of transcendence. There are aspects of transcending into and transcending out. As the previous two sutra passages say, there are each in transcending into and transcending out.

四種。一者順入超。二者逆入超。三者順逆入超。四者逆順入超。超出亦如是。複次此超越三昧中。復有傍超。傍超亦有四種。類如前說。譬如師子有四種趠。一者前擲四十里。即譬順超之相。二者卻擲四十里。即譬逆超之相。三者右傍擲四十里。即譬傍超入根本禪定之相。四者左傍擲四十里。即譬傍超入觀禪之相。復有二種超越。一者具足超。二者不具足超。具足超即是菩薩超越。如上所說。不具足超即是聲聞超越三昧。不能自在。遠超入故。故摩訶衍云。譬如黃師子白師子二俱能趠。若黃師子趠則不遠。若白師子則能遠擲。聲聞之人入超越三昧。但能從初禪超入三禪。尚不能超二何能超三。此則如黃師子之超。菩薩不爾。從於初禪迥能超入滅受想定。隨意自在。此則如白師子之超。若三乘行人入此三昧。具足修一切法門。是時觀定等法轉深明利。更復出生百千三昧。功德深厚神通猛利。故名觀禪。亦有煉禪自在定。煉禪如上說。自在定者。于諸法門自在出入住。轉變見八自在也。亦名頂禪。于諸禪中最為高極。則能轉壽為福轉福為壽。故複名佛智三昧。欲知隨愿即知三世事。二處攝。謂欲界四禪。復有無諍三昧。令他心不起諍。五處攝。欲界及四禪。復有四辯。諸詞辯二處攝。謂欲界初禪。義辯樂說辯九地攝。謂

【現代漢語翻譯】現代漢語譯本四種。第一種是順入超（按照順序進入並超越）。第二種是逆入超（逆序進入並超越）。第三種是順逆入超（先順序后逆序進入並超越）。第四種是逆順入超（先逆序后順序進入並超越）。超出也是如此。再次，這超越三昧中，還有傍超（橫向超越）。傍超也有四種，種類如前所述。譬如獅子有四種跳躍。第一種是向前跳四十里，這就譬喻順超之相。第二種是向後跳四十里，這就譬喻逆超之相。第三種是向右側跳四十里，這就譬喻傍超進入根本禪定之相。第四種是向左側跳四十里，這就譬喻傍超進入觀禪之相。又有兩種超越。第一種是具足超（完全超越），第二種是不具足超（不完全超越）。具足超就是菩薩的超越，如上面所說。不具足超就是聲聞的超越三昧，不能自在，不能遠距離超越進入。所以《摩訶衍》（大乘經典）說，譬如黃獅子和白獅子都能跳躍，如果黃獅子跳躍則不遠，如果白獅子則能跳遠。聲聞之人進入超越三昧，只能從初禪超越進入三禪，尚且不能超越二禪，怎麼能超越三禪？這就像黃獅子的跳躍。菩薩不是這樣，從初禪就能直接超越進入滅受想定，隨意自在，這就像白獅子的跳躍。如果三乘（聲聞乘、緣覺乘、菩薩乘）的修行人進入此三昧，具足修習一切法門，這時觀、定等法會變得更加深刻明利，更能出生百千種三昧，功德深厚，神通猛利，所以名叫觀禪。也有煉禪自在定。煉禪如上面所說。自在定，就是對於諸法門自在出入、轉變，見到八自在。也名叫頂禪，在各種禪定中最為高極，就能轉變壽命為福報，轉變福報為壽命，所以又名叫佛智三昧。想要知道隨心所愿的事情，就能知道三世的事情。二處所攝，指欲界和四禪。又有無諍三昧，使他人心中不起爭端。五處所攝，指欲界及四禪。又有四辯（四種辯才）。諸詞辯二處所攝，指欲界和初禪。義辯和樂說辯九地所攝，指

【English Translation】 English version Four kinds. The first is 'anuloma-saṃkramaṇa' (順入超, entering and transcending in order). The second is 'pratiloma-saṃkramaṇa' (逆入超, entering and transcending in reverse order). The third is 'anuloma-pratiloma-saṃkramaṇa' (順逆入超, entering and transcending first in order, then in reverse order). The fourth is 'pratiloma-anuloma-saṃkramaṇa' (逆順入超, entering and transcending first in reverse order, then in order). Transcending is also like this. Furthermore, within this 'transcending samadhi', there is also 'lateral transcending' ('pārśva-saṃkramaṇa', 傍超). Lateral transcending also has four kinds, similar to what was said before. For example, a lion has four kinds of leaps. The first is leaping forty 'li' (里, a Chinese unit of distance) forward, which is analogous to the aspect of 'anuloma-saṃkramaṇa'. The second is leaping forty 'li' backward, which is analogous to the aspect of 'pratiloma-saṃkramaṇa'. The third is leaping forty 'li' to the right side, which is analogous to the aspect of laterally transcending into the 'fundamental dhyana' (根本禪定). The fourth is leaping forty 'li' to the left side, which is analogous to the aspect of laterally transcending into 'vipassanā-dhyana' (觀禪). There are also two kinds of transcending. The first is 'complete transcending' ('paripūrṇa-saṃkramaṇa', 具足超), and the second is 'incomplete transcending' ('aparipūrṇa-saṃkramaṇa', 不具足超). 'Complete transcending' is the transcending of a 'bodhisattva' (菩薩), as described above. 'Incomplete transcending' is the 'transcending samadhi' of a 'śrāvaka' (聲聞), which is not free and cannot transcend far enough to enter. Therefore, the 'Mahāyāna' (摩訶衍, Great Vehicle scriptures) says, 'For example, both a yellow lion and a white lion can leap. If the yellow lion leaps, it does not go far. If the white lion leaps, it can leap far.' When a 'śrāvaka' enters 'transcending samadhi', they can only transcend from the first 'dhyana' into the third 'dhyana'. They cannot even transcend the second 'dhyana', how can they transcend the third? This is like the leap of the yellow lion. A 'bodhisattva' is not like this; from the first 'dhyana', they can directly transcend into the 'cessation of perception and sensation' ('nirodha-samāpatti', 滅受想定), at will. This is like the leap of the white lion. If practitioners of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) enter this 'samadhi' and fully cultivate all 'dharmas' (法門), then 'vipassanā' (觀), 'samatha' (定), and other 'dharmas' will become deeper and clearer, and they will give rise to hundreds of thousands of 'samadhis'. Their merit will be profound, and their 'siddhis' (神通) will be fierce and powerful, so it is called 'vipassanā-dhyana'. There is also 'refined dhyana' ('laṅghana-dhyana', 煉禪) and 'mastery samadhi' ('vaśitā-samādhi', 自在定). 'Refined dhyana' is as described above. 'Mastery samadhi' is the ability to freely enter, exit, and transform all 'dharmas', and to see the eight masteries. It is also called 'peak dhyana' ('śikhara-dhyana', 頂禪), which is the highest among all 'dhyanas'. It can transform lifespan into merit and transform merit into lifespan, so it is also called 'Buddha-wisdom samadhi' ('buddha-jñāna-samādhi', 佛智三昧). If one wants to know things according to their wishes, they can know the affairs of the three times (三世, past, present, and future). It is included in two realms, namely the 'desire realm' (欲界) and the four 'dhyanas'. There is also 'non-contention samadhi' ('araṇa-samādhi', 無諍三昧), which prevents contention from arising in the minds of others. It is included in five realms, namely the 'desire realm' and the four 'dhyanas'. There are also the four 'pratisaṃvidās' (四辯, four kinds of eloquence). 'Nirukti-pratisaṃvidā' (諸詞辯, eloquence in language) is included in two realms, namely the 'desire realm' and the first 'dhyana'. 'Artha-pratisaṃvidā' (義辯, eloquence in meaning) and 'pratibhāna-pratisaṃvidā' (樂說辯, eloquence in expression) are included in the nine grounds,

欲界四禪無色定。復有五神通十四變化心十八變化。皆如前說。若禪中欲聞見觸時。皆用梵世識。識滅則止。複次是諸禪中。皆有三十七品。三解脫門。四諦十六行觀。十一智。三無漏根。如是等智行。在下當分別。若二乘人具此諸禪者即是俱解脫。事理具足成就無累。故亦名不壞解脫。具足成就出世間諸禪定法。故具足三明六通。及八解脫等一切諸大功德故名大力阿羅漢也。若是菩薩于正觀心中入此三昧。得諸法等相即得二十五三昧。能破二十五有住王三昧。一切三昧悉入其中。是時亦名禪波羅蜜滿。此則略說三乘共禪行行法門竟。是中法門無量。令欲更詮入道要行。豈得具說耶。

釋禪波羅蜜次第法門卷第十

【現代漢語翻譯】現代漢語譯本：欲界四禪（Dhyana of the Realm of Desire），無色定（Formless Samadhi）。又有五神通（Five Supernatural Powers），十四變化心（Fourteen Transformations of Mind），十八變化（Eighteen Transformations），都如前面所說。如果在禪定中想要聽聞、看見、接觸時，都使用梵世識（Consciousness of the Brahma Realm），意識滅盡就停止。再次說明，這些禪定中，都有三十七道品（Thirty-Seven Limbs of Enlightenment），三解脫門（Three Doors of Liberation），四聖諦（Four Noble Truths）的十六行觀（Sixteen Aspects of Contemplation），十一智（Eleven Wisdoms），三無漏根（Three Root Faculties Free from Outflows），這些智慧和修行，將在後面分別說明。如果二乘人（Followers of the Two Vehicles）具備這些禪定，就是俱解脫（Liberated in Both Ways），事和理都具足成就，沒有牽累，所以也叫做不壞解脫（Indestructible Liberation）。具足成就出世間的各種禪定法，所以具足三明（Threefold Knowledge），六通（Six Supernatural Powers），以及八解脫（Eight Deliverances）等一切諸大功德，所以叫做大力阿羅漢（Great Powerful Arhat）。如果是菩薩（Bodhisattva）在正觀心中進入這種三昧（Samadhi），得到諸法等相（Equal Nature of All Dharmas），就得到二十五三昧（Twenty-Five Samadhis），能破二十五有（Twenty-Five Existences），住王三昧（King of Samadhis），一切三昧都進入其中。這時也叫做禪波羅蜜（Dhyana Paramita）圓滿。這裡簡略地說完了三乘（Three Vehicles）共修的禪行法門。這裡面的法門無量無邊，想要再詳細地解釋入道的要行，怎麼能全部說完呢？《釋禪波羅蜜次第法門》卷第十

【English Translation】 English version: The Four Dhyanas (Dhyana) of the Desire Realm, the Formless Samadhis (Arupa Samadhi). Furthermore, there are the Five Supernatural Powers (Panca Abhijna), the Fourteen Transformations of Mind (Cittaviparinama), and the Eighteen Transformations (Astadasa Vikarana), all as previously described. If, while in Dhyana, one desires to hear, see, or touch, one uses the Consciousness of the Brahma Realm (Brahma-loka-vijnana); when consciousness ceases, it stops. Moreover, in all these Dhyanas, there are the Thirty-Seven Limbs of Enlightenment (Bodhipaksika-dharmas), the Three Doors of Liberation (Tri-vimoksha), the Sixteen Aspects of Contemplation (Shodasha-akara) of the Four Noble Truths (Chatvari-arya-satyani), the Eleven Wisdoms (Ekadasa-jnana), and the Three Root Faculties Free from Outflows (Try-anasrava-indriya). These wisdoms and practices will be explained separately below. If followers of the Two Vehicles (Dvayayana) possess all these Dhyanas, they are liberated in both ways (Ubhayato-bhaga-vimukta), complete in both principle and practice, without encumbrances, and are therefore also called Indestructible Liberation (Aksaya-vimukti). Having fully accomplished the supramundane Dhyana practices, they possess the Threefold Knowledge (Tri-vidya), the Six Supernatural Powers (Sad-abhijna), and all the great merits such as the Eight Deliverances (Asta-vimoksha), and are therefore called Great Powerful Arhats (Mahabala Arhat). If a Bodhisattva (Bodhisattva) enters this Samadhi (Samadhi) with a mind of Right Contemplation, and attains the Equal Nature of All Dharmas (Sarva-dharma-samata), they attain the Twenty-Five Samadhis (Panca-vimsati Samadhi), which can destroy the Twenty-Five Existences (Panca-vimsati bhava), the King of Samadhis (Samadhi-raja), and all Samadhis enter into it. At this time, it is also called the perfection of Dhyana Paramita (Dhyana-paramita). This concludes the brief explanation of the Dhyana practices shared by the Three Vehicles (Triyana). The Dharma doors within are immeasurable; how can one fully explain all the essential practices for entering the Path? Shǐ Chán Bō Luó Mì Cì Dì Fǎ Mén, Chapter Ten