Chinese
。 饶益，何为四神足？ 欲定（mopa'i ting nge 'dzin）勤奋的行与神足，心，精进，思择的定（dpyod pa'i ting nge 'dzin）勤奋的行与神足。 饶益，何为五根？ 信根，精进根，念根，定根，慧根，这些称为五根。 何为五力？ 信力，精进力，念力，定力，慧力，这些称为五力。 饶益，何为七菩提分？ 念正菩提分，择法正菩提分，精进正菩提分，喜正菩提分，轻安正菩提分，定正菩提分，舍正菩提分，这些称为七菩提分。 饶益，何为八正道支？ 如此，正见，正思，正语，正业边，正命，正勤，正念，正定，这些称为八圣道支。 其中，何为三三摩地？ 空性三摩地，无相三摩地，无愿三摩地。 何为空性三摩地？ 于空之相，于寂静之相，心一境性，此为空性三摩地。 何为无相三摩地？ 于寂灭之相，于无相之相，心一境性，此为无相三摩地。 何为无愿三摩地？ 于无常之相，于痛苦之相，心一境性，此为无愿三摩地。 何为八解脱？ 有色观色为
English
. Rabjor, what are the four legs of miraculous power? The leg of miraculous power that possesses the diligence of abandoning the concentration of aspiration, mind, diligence, and the leg of miraculous power that possesses the diligence of abandoning the concentration of discernment. Rabjor, what are the five faculties? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are called the five faculties. What are the five powers? The power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. These are called the five powers. Rabjor, what are the seven branches of enlightenment? Mindfulness, the branch of perfect enlightenment; discrimination of dharma, the branch of perfect enlightenment; diligence, the branch of perfect enlightenment; joy, the branch of perfect enlightenment; pliancy, the branch of perfect enlightenment; concentration, the branch of perfect enlightenment; equanimity, the branch of perfect enlightenment. These are called the seven branches of enlightenment. Rabjor, what is the eightfold noble path? Namely, perfect view, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect mindfulness, and perfect concentration. These are called the eightfold noble path. Among them, what are the three samadhis? The samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness. What is the samadhi of emptiness? The mind being one-pointed on the aspect of emptiness and the aspect of solitude. This is called the samadhi of emptiness. What is the samadhi of signlessness? The mind being one-pointed on the aspect of peace and the aspect of signlessness. This is called the samadhi of signlessness. What is the samadhi of wishlessness? The mind being one-pointed on the aspect of impermanence and the aspect of suffering. This is called the samadhi of wishlessness. What are the eight liberations? The form of those with form
Chinese
这些是见到的解脱第一。内心具有无色之想，见到所有外在的色，这是解脱第二。信乐善，这是解脱第三。靠近并安住于虚空无边处生处，这是解脱第四。靠近并安住于识无边处生处，这是解脱第五。靠近并安住于无少许处生处，这是解脱第六。靠近并安住于非有想非无想处生处，这是解脱第七。靠近并安住于灭尽想和感受，这是解脱第八。这些被称为八解脱。什么是次第安住的九次第定呢？在此，有人远离欲望，远离罪恶不善之法，具有寻伺，具有伺察，从远离所生的喜乐，靠近并安住于初禅。寻和伺止息后，内心完全寂静，心意成为一体，无寻无伺，从禅定所生的喜乐，靠近并安住于二禅。他远离喜贪，具有正念，以正知安住于舍，身体感受快乐，圣者们说具有正念，从快乐中出离是舍，靠近并安住于无喜的第三禅。他舍弃快乐，也舍弃痛苦，先前的心乐和不乐也已灭尽，无乐也无苦，舍和念完全清净，第四禅 靠近并安住。他完全超越所有色想，诸有对想灭尽，不作意种种想，认为虚空无边，靠近并安住于虚空无边处生处。他完全超越所有虚空无边处生处，认为识无边，识
English
These are the first liberations that are seen. Having the perception of formlessness within, seeing all external forms, this is the second liberation. Having faith in goodness, this is the third liberation. Approaching and abiding in the sphere of infinite space, this is the fourth liberation. Approaching and abiding in the sphere of infinite consciousness, this is the fifth liberation. Approaching and abiding in the sphere of nothingness, this is the sixth liberation. Approaching and abiding in the sphere of neither perception nor non-perception, this is the seventh liberation. Approaching and abiding in the cessation of perception and feeling, this is the eighth liberation. These are called the eight liberations. What are the nine successive abidings of meditative absorption? Here, someone is secluded from desires, secluded from sinful and unwholesome dharmas, possessing investigation, possessing analysis, having joy and happiness born of seclusion, approaching and abiding in the first dhyana. When investigation and analysis cease, the mind is completely pacified within, the mind becomes unified, without investigation, without analysis, having joy and happiness born of samadhi, approaching and abiding in the second dhyana. He is detached from desire for joy, possessing mindfulness, abiding in equanimity with full awareness, experiencing happiness with the body, the noble ones say that possessing mindfulness, departing from happiness is equanimity, approaching and abiding in the third dhyana without joy. He abandons happiness and also abandons suffering, and since the former mental pleasure and displeasure have also ceased, there is neither happiness nor suffering, equanimity and mindfulness are completely purified, the fourth dhyana approaching and abiding. He completely transcends all perceptions of form, the perceptions of resistance cease, not attending to various perceptions, thinking that space is infinite, approaching and abiding in the sphere of infinite space. He completely transcends all spheres of infinite space, thinking that consciousness is infinite, consciousness