Chinese
是禅定。由先前的禅定获得，从心中安住于心而生起的，那是心的禅定。对于所缘极其分别观察，所生起的是观察的禅定。这四种禅定如果能够运用自如，就成为神足，是神通等修法的根本，是处所和原因的同义词。这四种神足，以及此之上的念，这五者是西方的门。信仰和精进等，像那样神足的心变得堪能，由此产生的信仰、精进、念、禅定和智慧，就是根，因为能主宰与解脱分相应的善根，所以称为根。它们本身使不顺品，不信、懈怠、失念、散乱和不正知变得微弱，如果能不散乱，那时就是有力的，所以成为力。其中，信仰是完全相信。精进是完全欢喜。念是不忘所缘。禅定是心一境性。智慧是分别诸法。根和力，既是根也是力，而且是无与伦比的，所以称为根力无与伦比，因为根和力所产生的无与伦比是超越世间的道之修法。这十者，以及以根为对境的先前的禅定，还有以“又”这个词表示的以力为对境的智慧，这十二法就是北方的门，是北方门之真实性的同义词。像那样，以身受等如前所说的形式忆念，就是说根是四门，是坛城的。初禅等四禅，其中，以其远离欲界的贪欲。
English
is samadhi. Having obtained the previous samadhi, whatever arises from settling the mind on the mind itself, that is the samadhi of the mind. Whatever arises from thoroughly discriminating the object, that is the samadhi of discrimination. These four samadhis, if one is able to use them freely, become the basis of miraculous powers, the basis of practices such as clairvoyance, and are synonymous with place and cause. These four bases of miraculous powers, and the mindfulness above them, these five are the western gate. Faith and diligence, etc., in that way, the mind of the bases of miraculous powers becomes capable, and the faith, diligence, mindfulness, samadhi, and wisdom that arise from this are the roots, because they can dominate the roots of virtue that are in accordance with liberation, so they are called roots. They themselves make the unfavorable aspects, such as disbelief, laziness, loss of mindfulness, distraction, and non-wisdom, become weak, and if one can be undistracted, then one is powerful, so it becomes strength. Among them, faith is complete belief. Diligence is complete joy. Mindfulness is not forgetting the object. Samadhi is one-pointedness of mind. Wisdom is discriminating dharmas. Roots and powers are both roots and powers, and are also incomparable, so they are called incomparable root powers, because the incomparability produced by roots and powers is the practice of the path that transcends the world. These ten, and the previous samadhi that takes roots as its object, and also the wisdom that takes strength as its object, indicated by the word "also," these twelve dharmas are the northern gate, and are synonymous with the reality of the northern gate. Like that, remembering in the form of body feeling, etc., as previously stated, is saying that the roots are the four gates, which are the mandala. The four dhyanas, such as the first dhyana, among them, by which one is separated from the desire for the desire realm.
Chinese
这是第一禅。谁舍弃了第一禅的贪执，那就是第二禅。谁超越了第二禅，那就是第三禅。谁超越了第三禅，那就是第四禅。其中，第一禅和第三禅有五个支分。第二禅和第四禅有四个支分。第一禅中，寻和伺是作为对治的支分，因为它们能舍弃与此不相顺应的贪欲和嗔恚，以及种种扰乱的寻思。喜和乐是作为利益的支分，因为舍弃了不相顺应的方面，由此获得远离（贪欲等）所生的喜和乐。心一境性是这两者的所依之支分，因为依靠等持的真实力量，能很好地进入对治和利益的支分。第二禅中，内心的自性完全澄净是作为对治的支分，因为它能舍弃寻和伺。喜和乐以及心一境性，这些支分的对治与之前相同。第三禅中，舍、念和正知是对治的支分，因为它们能舍弃喜。乐是利益的支分。心一境性是一个支分，与之前相同。第四禅中，完全清净的舍和完全清净的念是对治的支分，因为这两者能舍弃乐。非苦非乐是利益的支分。心一境性与之前相同。“勇猛行”等是指勇猛行、虚空藏、无垢和狮子奋迅，这四种等持能摄集诸佛和菩萨的无量等持。这些也因无戏论和无分别的自性而成为同一体性，但也是因作用的差别而加以区分的。其中，谁能无厌倦地平等进入一切等持，那就是勇猛行的等持。谁能使这些无垢，那就是无垢。谁能使它的果实增
English
This is the first dhyana. Whoever abandons attachment to the first dhyana, that is the second dhyana. Whoever transcends the second dhyana, that is the third dhyana. Whoever transcends the third dhyana, that is the fourth dhyana. Among them, the first and third dhyanas have five limbs. The second and fourth dhyanas have four limbs. In the first dhyana, vitarka (conceptualization) and vicara (analysis) are the limbs of antidote, because they abandon desire and hatred, which are discordant with it, and various disturbing thoughts. Joy and happiness are the limbs of benefit, because having abandoned the discordant aspects, one obtains joy and happiness arising from detachment (from desire, etc.). One-pointedness of mind is the limb of support for both of these, because by relying on the true power of samadhi, one can well enter into the limbs of antidote and benefit. In the second dhyana, the complete clarity of inner nature is the limb of antidote, because it abandons vitarka and vicara. Joy, happiness, and one-pointedness of mind, the antidote of these limbs is the same as before. In the third dhyana, equanimity, mindfulness, and awareness are the limbs of antidote, because they abandon joy. Happiness is the limb of benefit. One-pointedness of mind is one limb, the same as before. In the fourth dhyana, completely pure equanimity and completely pure mindfulness are the limbs of antidote, because these two abandon happiness. Neither suffering nor happiness is the limb of benefit. One-pointedness of mind is the same as before. "Heroic Progress" and so on refer to Heroic Progress, Treasury of Space, Immaculate, and Lion's Play, these four samadhis gather the immeasurable samadhis of the Buddhas and Bodhisattvas. These also become the same essence due to the nature of non-elaboration and non-discrimination, but they are also distinguished by the difference in function. Among them, whoever can enter equally into all samadhis without weariness, that is the samadhi of Heroic Progress. Whoever makes these immaculate, that is Immaculate. Whoever makes its fruit increas
Chinese
像狮子一样通过智慧等方式尽情嬉戏，这是狮子尽情嬉戏。谁拥有像虚空一样的宝藏，遍布所有佛土的供养，如法和杂物等布施，那就是虚空藏。其中，菩萨们所摄持的四禅，以及诸佛的四禅，就是这四禅本身。它们的清净是四种门面。手持等等是指手持供神的食物等供品，而“嬉戏”是指舞蹈等等。所有这些都存在于以词语等陀罗尼为自性的众多天女的坛城中，因此被称为如此。天女的集合被称为陀罗尼，因为它是它的自性。词语等是指以法等四种陀罗尼包含了所有陀罗尼。其中，因为能持有忍辱，所以是忍辱陀罗尼。咒语陀罗尼、法陀罗尼和义陀罗尼也是如此。它们的清净是与东方等门附近的供养天女依次结合。这里，获得极喜地是因为无间道的智慧被称为忍辱，因为对胜义谛的法忍辱。能迅速生起忍辱的智慧被称为忍辱陀罗尼，因为能持有忍辱。那又是什么呢？瑜伽士安住于以咒语为目标的等持中，通过以咒语的意义进行思辨的方式，分别了知一切法是不可言说的自性或无生空的体性，并且生起具有决断和显现的自性，以及广大的喜悦和满足，应当知晓。凭借着成为等持的力量，宣说了那样的咒语，并且成为最殊胜的成就，那就是咒语陀罗尼，因为能持有咒语。凭借着忆念和智慧二者的力量，如来所宣说的无量法
English
Like a lion, one frolics freely through wisdom and other means; this is the lion's free frolic. Whoever possesses a treasury like the sky, with offerings pervading all Buddha-fields, such as Dharma and miscellaneous alms, that is the Sky Treasury. Among them, whatever is encompassed by the four dhyanas of the Bodhisattvas, and the four dhyanas of the Buddhas, are those four dhyanas themselves. Their purification is the four facades. "Holding in hand" and so forth refers to holding offerings such as food for the gods in hand, and "recreation" refers to dances and so forth. All of these exist in the mandala of many assemblies of goddesses who are of the nature of mantras and other dharanis, therefore it is called such. The assembly of goddesses is called dharani, because it is its nature. "Words and so forth" means that the four dharanis, such as Dharma, encompass all dharanis. Among them, because it can hold patience, it is the Patience Dharani. The Mantra Dharani, Dharma Dharani, and Meaning Dharani are also the same. Their purification is sequentially combined with the offering goddesses near the doors such as the east. Here, obtaining the Joyful Ground is said to be patience for the wisdom that has become the cause of non-interruption, because of patience for the Dharma of ultimate truth. The wisdom that quickly generates patience is called the Patience Dharani, because it can hold patience. What is that? The yogi who abides in samadhi focused on mantra, through the way of contemplating the meaning of mantra, separately knows that all dharmas are of an unspeakable nature or the nature of unborn emptiness, and generates a nature of certainty and appearance, as well as great joy and satisfaction, should be known. By the power of becoming samadhi, such a mantra is spoken, and becoming the most supreme accomplishment, that is the Mantra Dharani, because it can hold mantra. By the power of both mindfulness and wisdom, the immeasurable Dharma spoken by the Tathagata
Chinese
听闻究竟无有边际之法，仅凭听闻就能正确忆持的忆念和智慧，是法的陀罗尼。凭借何者的力量，能如实忆持这些法本身的意义的忆念和智慧，是义的陀罗尼。因为能圆满一切众生的心意，所以具有各种庄严，这是“彼之清净”的同义词。调伏者如来们所行持和开示的圣法，其支分有九种。因为这些法的声音普遍存在于此，所以如此称呼。因为是这样的缘故，所以各种颜色的风动顶端悬挂铃铛发出声音，智慧是箭，因为摧毁不顺之方，所以与此法相合，称为具有智慧，是世间和出世间的禅定道之义。如镜子等五种智慧是镜子，因为只是近似的比喻。菩提的支分有七种，这也是见道。各方光明普照的有三种，即菩提心和智慧，以及大智慧，和从一切障碍中解脱的如来道之智慧。这三种使之成为真实，所以是网等的燃烧，网的真实是出世间的禅定道，因为从根本上拔除烦恼。半网是世间的禅定道，因为遣除烦恼。太阳是智慧和光明。月亮是菩提心。拂尘是如来道的智慧，因为是国王的标志，并且极其微细。花鬘是菩提的支分。镜子是如镜子般的智慧等等。使网等真实空性的是《吉祥一切隐秘》中所说：一切烦恼皆由此断，因夺烦恼故为网，真实断除与舍弃，安住于遣除之舍弃，二资粮之
English
The two, mindfulness and wisdom, that correctly hold the Dharma just by hearing the Dharma that has no ultimate end, are the Dharma's dharani. The mindfulness and wisdom that, by the power of which, hold the meaning of those very Dharmas as they are, are the dharani of meaning. Because it completely fulfills all beings' intentions, it is endowed with various ornaments, which is synonymous with "its purity." The sacred Dharma practiced and taught by the Tathagatas who tame, its branches are ninefold. Because the sound of these is universally present here, it is called that. Because it is so, various colors of wind-moved tops with bells attached make sounds, wisdom is an arrow, because it destroys the unfavorable side, it is in accordance with this Dharma, called having wisdom, which is the meaning of the meditative path of the world and beyond. The five wisdoms, such as mirrors, are mirrors, because they are only approximate metaphors. The limbs of enlightenment are seven, which is also the path of seeing. The all-illuminating light in all directions is threefold: the mind of enlightenment and wisdom, and great wisdom, and the wisdom of the Tathagata's path that is liberated from all obscurations. These three make it the very nature, so it is the burning of nets, etc. The very nature of the net is the meditative path beyond the world, because it uproots afflictions from the root. The half-net is the meditative path of the world, because it dispels afflictions. The sun is wisdom and knowledge. The moon is the mind of enlightenment. The whisk is the wisdom of the Tathagata's path, because it is the mark of a king, and because it is very subtle. The garland of flowers is the limb of enlightenment. The mirror is the wisdom like a mirror, and so on. Making the very nature of nets, etc., empty is from the Glorious All Secrets: All afflictions are cut off by it, because it robs afflictions, it is a net, truly cutting off and abandoning, abiding in the abandonment of dispelling, of the two accumulations