English
Yes. Even without mentioning the miraculous feet, it must be understood that this is achieved by the power of abandoning the five faults below. And, it is also possible to obtain these (merits) in various ways. Among them, the four right abandonments are: generating unarisen virtuous dharmas, guarding the arisen (virtuous dharmas), not generating unarisen non-virtuous dharmas, and abandoning the arisen (non-virtuous dharmas), these are the nature of diligence in guarding the mind. The four miraculous feet are: the miraculous foot of aspiration, diligence, conduct, and the miraculous foot of mind, these four also belong to the category of samadhi. In explaining the Dharma related to the path of application, the cause of the path of application—the accumulation of merit—is explained, as well as the path of application itself and its branches. The first part has four points, the first of which is to advise the cultivation of the four immeasurables: Loving-kindness and compassion, joy and, Equanimity, always practice them correctly. Even if you do not attain a higher state, in this way, You will also obtain the bliss of the Brahma world. Loving-kindness is: the wish that all sentient beings obtain happiness with its cause, and meet with happiness. Compassion is: for those sentient beings who possess suffering and its cause, the wish that they be free from suffering. Joy is: now also rejoicing that sentient beings abide in happiness, and rejoicing that they will not be separated from happiness again. Equanimity is: for each sentient being, there is no distinction between near and far, and for all beings there is no hatred or attachment, the wish to treat them with an equal mind, therefore, always practice these correctly. By cultivating the four immeasurables such as loving-kindness, generating the mind of great vehicle bodhicitta and other virtuous dharmas will also increase extensively, therefore it is also possible to obtain any of the three bodhisattvas such as the Buddha's bodhi. If you do not attain a higher state, that is, the three bodhisattvas, then even if you are reborn in the Brahma world, you will obtain and experience the supreme bliss of meditation, there is no doubt about this. Thus, even if hatred can be eliminated by cultivating the first three such as loving-kindness, but afterwards, due to attachment to sentient beings, attachment will increase a thousandfold, therefore, for the suffering of sentient beings, and impermanence and change, it is not worth being attached to, and should not be completely attached to.
Chinese
因此，通过思维并修习舍无量心，可以消除慈等前三者的过失。所以，舍无量心能成为消除障碍之法。略说决断：即使从内心深处修习慈等，但最初慈等之境并不显现，所以仅仅是慈等，还不是无量。如果精进修习这些，就会生起心一境性的寂止，它清晰且不动摇。然后将此寂止与慈等混合修习，就能获得清晰的显现，就像亲眼见到修习慈等之境的无量无边的众生一样。并且，对他们每一个都生起慈等之心的强烈显现，这就是获得了无量三摩地。此外，在《法蕴论》中说：通过九种安住心的方法成就寂止，通过七种作意成就胜观。通过对欲望离贪而生于禅天。如果欲望的烦恼现行未断，且未获得禅定的三摩地，那么不可能生于禅天。然而，一些经部和这部论典等处说，仅仅修习四无量心就能生于禅天，这难道不是矛盾吗？这并不矛盾。通过九种安住心的方法和七种作意成就禅定的三摩地，从而生于禅天的说法，只是暂时的。从《法蕴论》中也没有说，禅定的三摩地的修习方法仅限于此。必须断除现行的欲望烦恼，并且必须成就禅定的三摩地，这一点在这里也是一致认可的。因为，最初的慈等三种能断除欲界的独有烦恼——嗔恨的现行。舍无量心能断除随后的贪执，并且顺便也能断除其他的欲望烦恼。四无量心是专注于善的心的三摩地，所以，以前获得过禅定的三摩地，或者曾经生于禅天而唤醒了习气，或者虽然获得了禅定的三摩地，但由于其他因缘而中断，果报尚未成熟，还有在其他次数中感受果报之因的人们，可以通过四无量心...
English
Therefore, by thinking and cultivating equanimity, the faults of the preceding three, such as loving-kindness, can be eliminated. Thus, equanimity becomes a method for removing obstacles. Briefly speaking about the determination: Even if loving-kindness and the others are cultivated from the depths of the heart, initially the object of loving-kindness and the others does not appear clearly. Therefore, it is merely loving-kindness and the others, and not yet immeasurable. If these are diligently cultivated, a clear and unwavering single-pointed calm abiding (shamatha) will arise. Then, by mixing this calm abiding with loving-kindness and the others and cultivating them, a clear appearance is obtained, like directly seeing countless immeasurable sentient beings who are the object of cultivating loving-kindness and the others. Furthermore, a strong appearance of applying loving-kindness and the others to each of them arises, and this is the attainment of immeasurable samadhi. Moreover, in the Abhidharma, it is said: "Through the nine methods of abiding the mind, calm abiding is accomplished; through the seven applications of mind, insight (vipassana) is accomplished; and by being free from attachment to desire, one is born in the meditative realms." It is also said that if the afflictions of desire have not been abandoned and the samadhi of meditation has not been attained, it is impossible to be born as a god in the meditative realms. However, some sutras and this treatise, and others, say that merely cultivating the four immeasurables leads to birth in the meditative realms. Isn't this contradictory? It is not contradictory. The statement that the samadhi of meditation is accomplished through the nine methods of abiding the mind and the seven applications of mind, and that one is born in the meditative realms, is only a temporary one. It is not stated in the Abhidharma that the method of cultivating the samadhi of meditation is limited to this alone. It is necessary to abandon the manifest afflictions of desire and to accomplish the samadhi of meditation, and this is also acknowledged here. Because the first three, loving-kindness and the others, eliminate the manifest afflictions of hatred, which are unique to the desire realm. Equanimity eliminates subsequent attachment, and incidentally, it also eliminates other afflictions of desire. The four immeasurables are the samadhi of a mind focused on virtue. Therefore, those who have previously attained the samadhi of meditation, or who have awakened the imprints of having been born in the meditative realms, or who have attained the samadhi of meditation but it has been interrupted by other conditions and the result has not matured, and who have the potential to experience the result in other lifetimes, can through the four immeasurables...
Chinese
通过修习引导，今生获得禅定的三摩地，来世便生于禅天。第二点是修习四禅三摩地的教导：断绝欲乐、喜乐、安乐和痛苦，凭借这四禅，便能获得与梵天、光明天、净天、广果天和色究竟天等天神同等的果报。四禅的因是等持，即在人身的基础上，通过修习获得禅定的三摩地，并以等持摄持。四禅的果是生天，即前世作为欲界天神或人身时，成就了禅定的三摩地，以此果报，从生于禅天直至死亡，无需努力，自然而然地心便安住于禅定的三摩地，这便是真实的果报生天之禅。并且，其住所、身体、受用等，也仅仅是被冠以果报生天之禅的名称而已。就因等持之禅而言，首先指出所断之欲，也暗示了嗔恨心，因为两者若有一个存在，另一个也必然存在。在寂止无过患的基础上，达到极高的熟练程度后，通过修习对治贪欲和嗔恨心，从而舍弃痛苦的感受、不悦的心情以及欲界的烦恼，由此获得从极度寂静的心中产生的喜乐，这就是初禅的等持三摩地，并且伴随着最初的安乐觉受。所谓“寻伺”，暗示了觉受，因为舍弃伺察必须先舍弃觉受。由于认识到对目标粗略的伺察，即觉与伺是瑜伽的过患，并通过对治加以舍弃，因此，心对目标不再进行任何觉察，从而安住于内心极度澄澈的喜乐之中，这就是二禅的三摩地。并且，认识到对喜的贪恋也与三摩地不相容，从而观察其自性并加以舍弃，因此不再有喜，而是以身心的安乐来体验，这就是三禅的三摩地。而那安乐也
English
Through cultivation and guidance, one obtains the Samadhi of meditative concentration in this life, and in the next life, one is born in the realm of meditative deities. The second point is the instruction on cultivating the Samadhi of the four Dhyanas: By completely abandoning sensual pleasures, joy, bliss, and suffering, through these four Dhyanas, one can attain the same rewards as the gods of Brahma, Clear Light, Pure Realms, Great Fruit, and Akanistha. The cause of the four Dhyanas is equipoise, which is the very Samadhi of meditative concentration achieved through cultivation on the basis of a human body, and is held by equipoise. The result of the four Dhyanas is birth in the heavens, which means that in a previous life, as a desire realm deity or a human, one has accomplished the Samadhi of meditative concentration. As a result, from birth in the meditative heavens until death, without effort, the mind naturally abides in the Samadhi of meditative concentration. This is the actual Dhyana of fruition birth. Moreover, its dwelling, body, and enjoyments are merely labeled with the name of the Dhyana of fruition birth. In terms of the Dhyana of causal equipoise, by first pointing out the desire to be abandoned, hatred is also implied, because if one exists, the other must also exist. After reaching the ultimate perfection of familiarity with flawless quiescence, by cultivating the antidotes to desire and hatred, thereby abandoning the feeling of suffering, unpleasantness, and the afflictions of the desire realm, one obtains the joy and bliss arising from an extremely secluded mind. This is the Samadhi of the first Dhyana, and it is accompanied by the initial feeling of bliss. The term "investigation" implies perception, because abandoning investigation requires abandoning perception first. Because one recognizes that coarse investigation of the object, namely perception and investigation, are faults of yoga, and abandons them through antidotes, therefore, the mind no longer engages in any perception of the object, thereby abiding in the joy and bliss of extreme inner clarity. This is the Samadhi of the second Dhyana. Furthermore, recognizing that attachment to joy is also incompatible with Samadhi, one observes its own nature and abandons it, therefore there is no longer joy, but one experiences the bliss of body and mind. This is the Samadhi of the third Dhyana. And that bliss also
Chinese
了知禅定的过患而断除，因此安住于舍的等持，澄明清净且不动摇，这是第四禅的等持。四禅虽然也和粗略的心相续中显现一缘专注相似，但差别在于：彼处所说的由心极度寂静而生的喜乐，与欲的烦恼和痛苦搅乱心绪而散乱、厌烦不适不同，获得初禅的等持，厌烦不适皆消除，更能生起获得寂静的喜乐。内在极度澄澈的喜乐，是第二禅以心一缘专注的等持为所缘的安乐，并且安住于贪恋此乐的喜悦。第三禅是安住于舍弃喜悦的安乐，第四禅所说的舍弃痛苦，是指感受上的痛苦显现，在初禅时已经断除。因此，在此处并没有新要断除的，但是为了断除舍弃安乐后，会和痛苦相等同的疑虑，因此显示是舍弃痛苦和安乐二者的舍，以及与其相应的等持。获得能生果的禅定的方式是：获得初禅的等持，从转生到初禅的三处中的任何一处，主要为大梵天；获得第二禅的等持，从转生到第二禅的三处中的任何一处，主要为光明显耀天；获得第三禅的等持，从转生到第三禅的三处中的任何一处，主要为善增天；获得第四禅的等持，从转生到第四禅的三处中的任何一处，主要为大果天。他们各自的诸天众和寿命、住处、身体、受用等，都将获得与劫相同的时间。获得初禅三处的等持，其自性虽然没有好坏，但是依于步伐大小和布施等其他善行的后盾力量大小的次第，会转生到更高的处所。第二禅的三处等其他处所，也应依此来理解。第三个要点是劝诫必须成办强大的善行，执着于常和显现以及二