Chinese
心一境性。其中，初禅的寻和伺是执持所缘之义。等持是彼等所依之义。喜是领受所缘之义。乐是遣除恶趣之义。二禅的内净是执持所缘之义。等持是内净所依之义。其余如前。三禅的舍、念、正知等是执持所缘之义。等持是彼等所依之义。其余如前。四禅的舍清净和念清净是执持所缘之义。等持是彼二者所依之义。其余如前。虽然还有其他非此之法，但将这些仅作为支分的原因是，因为它们是主要的，并且对禅定者最有帮助。为什么初禅具有寻且具有伺呢？因为这样一来，这些也能驳斥欲界，并且也能入于初禅，而且也看不到寻和伺的过患。对于二禅来说，因为视彼等为过患，所以彼等寂灭，因此是二禅。正如在二禅中见到寻和伺这二者为过患而近于寂灭一样，在三禅中也见到喜为过患而近于寂灭，因此入于三禅。对于四禅来说，应当了知，因为视乐为过患，并且以舍和念清净来区分。其中，禅定的名相有这些，即：就增上心的心完全清净而言，因为如实地趋近于思虑，所以是禅定。也称为安住于乐，因为在彼等之中领受圆满的乐，即：如此在彼等之中领受喜乐、极调柔乐、舍乐以及身心之乐。禅定者们
English
Single-pointedness of mind. Among these, the initial application and sustained application of the first dhyana are for the purpose of apprehending the object. Samadhi is for the purpose of being the support for those. Joy is for the purpose of experiencing the object. Happiness is for the purpose of eliminating bad states. The inner purity of the second dhyana is for the purpose of apprehending the object. Samadhi is for the purpose of being the support for the inner purity. The rest is as before. The equanimity, mindfulness, and clear comprehension of the third dhyana are for the purpose of apprehending the object. Samadhi is for the purpose of being the support for those. The rest is as before. The completely pure equanimity and completely pure mindfulness of the fourth dhyana are for the purpose of apprehending the object. Samadhi is for the purpose of being the support for those two. The rest is as before. Although there are other dharmas that are not these, the reason for placing these as mere limbs is because they are the main ones and are most helpful to the meditators. Why is the first dhyana accompanied by initial application and sustained application? It is because these also refute the desire realm, and one can also enter the first dhyana, and one does not see the faults of those initial application and sustained application. For the second dhyana, because one sees those as faults, therefore those are pacified, therefore it is the second dhyana. Just as in the second dhyana, seeing those two, initial application and sustained application, as faults, they are nearly pacified, so too in the third dhyana, seeing joy as a fault, it is nearly pacified, therefore one enters the third dhyana. For the fourth dhyana, one should understand that it is distinguished by seeing happiness as a fault and by equanimity and completely pure mindfulness. Among these, the terms for dhyana are these, namely: in terms of the mind of higher mind being completely pure, because one truly approaches contemplation, therefore it is dhyana. It is also called abiding in happiness, because in those one experiences complete happiness, namely: in those one experiences the happiness of joy, the happiness of great pliancy, the happiness of equanimity, and the happiness of body and mind. The meditators
Chinese
如果他们进入禅定或出定，就会以安乐住于此生的方式来体验。进入禅定时，会清楚地体验到安乐住于此生。出定时，会体验到“我安乐而住”的感觉。对于无色界众生来说，没有这样的体验，因此没有说“安乐而住”，而是出定后才正确地显示出来。为什么呢？因为有比丘来寺院提问，如果比丘寺院的人没有回答他们的问题，其他人会说：“这些人已经超越了色界，即使问他们关于无色界寂静解脱的问题，他们也无法回答。这个寺院的人住在这里有什么用？”因此，为了正确地显示，才进入禅定，而不是为了安住。禅定也被称为其支分的涅槃，也称为部分的涅槃，因为舍弃了烦恼的一部分，所以是支分的涅槃。因为不是完全确定，所以是其支分的涅槃。因为不是完全的涅槃，所以是部分的涅槃。其中，四禅被称为从感受中产生的地基。从不悦意感受中产生的是初禅。从痛苦的根源中产生的是二禅。从悦意感受的根源中产生的是三禅。从快乐感受的根源中产生的是四禅。从舍受中产生的是无相。世尊也曾在《颠倒经》中说：“比丘生起不悦意感受时，如实了知生起了。”在什么情况下了知呢？当他致力于舍弃它，并且与不悦意感受混合时，了知心相续。它也如实了知具有因、具有缘、具有基础、具有相状、具有造作。
English
If they enter into or arise from meditative absorption, they will experience it as abiding happily in this life. When entering into meditative absorption, one clearly experiences abiding happily in this life. When arising from it, one experiences the feeling of 'I am abiding happily.' For those in the formless realms, there is no such experience, so it is not said 'abiding happily,' but rather it is correctly shown after arising from it. Why? Because if monks come to a monastery to ask questions, and the monks of the monastery do not answer their questions, others will say, 'These people have transcended the realm of form, and even if asked about the peaceful liberation of the formless realms, they cannot answer. What is the use of these monastery dwellers staying here?' Therefore, in order to correctly show, one enters into meditative absorption, not for the sake of abiding. Meditative absorption is also called the nirvana of its limbs, and also called partial nirvana, because abandoning one aspect of the afflictions is the nirvana of its limbs. Because it is not completely certain, it is the nirvana of its limbs. Because it is not complete nirvana, it is partial nirvana. Among these, the four meditative absorptions are called the basis arising from feeling. That which arises from unpleasant feeling is the first meditative absorption. That which arises from the faculty of suffering is the second. That which arises from the faculty of pleasant feeling is the third. That which arises from the faculty of happiness is the fourth. That which arises from equanimity is the signless. The Blessed One also said in the Sutra on Non-Perversion: 'When a monk experiences an unpleasant feeling, he knows it as it is, that it has arisen.' In what state does he know it? When he is engaged in abandoning it and is mixed with the unpleasant feeling, he knows the continuum of mind. He also knows it as it is, with cause, with condition, with basis, with aspect, and with formation.
Chinese
如是如实了知，如何以因了知？以了知彼之种子之因为其方式。如何以缘了知？了知非种子所摄之彼之所依。如何以基了知？若于何物而住，则生不适意之根，彼为何因，及不了知之种子，乃不适意之根之能生。第十二品。如何以相了知？知此乃不悦意之相。如何以行相了知？不如理作意及相应之心，乃彼之能生之行相，如是如实了知。如是完全了知后，于出离生心。如何生心耶？从有染污之行境中转移心意，于作意修习精进修持。彼于彼处，随眠及一切缠缚皆灭尽，乃至究竟。于此，世间禅定能断除彼方之恶趣， 然不能拔除彼之种子之处。若不如是，则拔除彼后，彼即不复生之理。无漏则能断除彼二者。其余诸法亦应如是随其所应而观察。何为不适意之根如实了知耶？谓：有染污，或具出离欲乐之善，及苦受。或由内等之力而生，或由身疲之苦而生，或由火所烧等之苦而生，或于离贪者，亦由他者损害等之苦而生。适意之根乃第二禅，是第二禅之自性。乐受乃第三禅，是第三禅之自性。何以故，第一禅不名断除苦受耶？以于彼处未断除彼方之恶趣故。虽未断除，然何以故第一禅
English
Having fully understood in accordance with reality, how does one know with cause? It is in the manner of knowing the seed of that as the cause. How does one know with condition? It is knowing the support of that which is not included by the seed. How does one know with basis? It is that wherever one abides, an unpleasant sense faculty will arise; that is, whatever the reason, and the seed of unknowing, is what fully arouses the unpleasant sense faculty. Twelfth fascicle. How does one know with aspect? It is knowing, "This is an unpleasant aspect." How does one know with activity? It is knowing that improper attention and the corresponding mind are the activities that fully arouse that. Having thus fully known, one sets one's mind on renunciation. How does one set it? By turning the mind away from wandering in defilements and properly applying oneself to the practice of attention. There, all latent tendencies and entanglements are extinguished and transformed until the ultimate end. In this case, worldly meditation will eliminate the negative states on that side, but it does not extract the place of that seed. If it is not like that, then having extracted it, it is the nature that it will not be born again later. The undefiled eliminates both of those. One should also observe the remaining ones accordingly as appropriate. What kind of unpleasant sense faculty is fully known? It is said: either defiled, or virtuous with the desire for renunciation, and the sense faculty of suffering. Or arising from the power of internal factors, or arising from the suffering of physical fatigue, or arising from the suffering of being burned by fire, etc., or even for those free from desire, arising from the suffering of being harmed by others, etc. The pleasant sense faculty is the second dhyana, it is the nature of the second dhyana. The sense faculty of pleasure is the third dhyana, it is the nature of the third dhyana. Why is the first dhyana not called the abandonment of the sense faculty of suffering? Because the negative states on that side have not been abandoned there. Even if not abandoned, why is the first dhyana
Chinese
如果说生起后就不会完全生起，那是因为舍弃了由不悦受所摄的痛苦的缘故。如果说初禅也舍弃了痛苦受，那么，对于安住于初禅和二禅的瑜伽士来说，由受所造成的安住就没有差别了，因为禅定必定从受中生起。而且，两者都有喜和乐。在此，由于寻伺寂灭而舍弃恶处，并没有什么差别。同样，对于其他的根，也应知由于舍弃了其各自一方的恶处，也能舍弃上面的。无相是指，世尊在经中也说：“无相是心的等持。”对此，所有的舍受都会被随眠所断绝，因为已经断绝了其一方的恶处。对此，由于无相必定有受，所以不会被一切缠缚所断绝，因为对此有乐受、悦受和舍受三种。那些受的随眠是没有的。如果舍弃了烦恼，那些也会被舍弃。其一方的恶处，就叫做那些的随眠。应知舍受存在于何处以上呢？从第四禅以上，到有顶以下都存在。五根的生起都归于无相，那些应知是由五种生起界所摄持的。其中，欲、嗔恚、损害的生起，说是从乐受以下生起。色的生起，是从第四禅的舍受中生起。坏聚灭，是从一切无色定的舍受中生起。什么是叫做生起之因的意义呢？如果安住于那些，应知必定生起，因此叫做生起之因。
English
If it is said that once arisen, it will not arise completely, it is because of abandoning the suffering included in the unpleasant feeling. If it is said that the first dhyana also abandons the suffering feeling, then, for the yogis who abide in the first and second dhyanas, there will be no difference in abiding caused by feeling, because dhyanas necessarily arise from feeling. Moreover, both have joy and happiness. Here, there is no difference in abandoning the evil place due to the pacification of investigation and analysis. Similarly, for the other faculties, it should also be known that by abandoning the evil place of their respective sides, the higher ones can also be abandoned. Absence of characteristics means that the Blessed One also said in the sutra: "Absence of characteristics is the samadhi of the mind." For this, all equanimity feelings will be cut off by sleep, because the evil place of that side has been cut off. For this, since absence of characteristics necessarily has feeling, it will not be cut off by all entanglements, because there are three kinds of feelings for this: pleasure, joy, and equanimity. The sleep of those feelings is non-existent. If afflictions are abandoned, those will also be abandoned. The evil place of that side is called the sleep of those. It should be known where equanimity feeling exists above? From the fourth dhyana and above, it exists below the peak of existence. The arising of the five faculties all returns to the absence of characteristics, and those should be known to be held by the five arising realms. Among them, the arising of desire, anger, and harm is said to arise from below the pleasure feeling. The arising of form arises from the equanimity feeling of the fourth dhyana. The destruction of the aggregate of decay arises from the equanimity feeling of all formless samadhis. What is the meaning of what is called the cause of arising? If one abides in those, it should be known that it will surely arise, therefore it is called the cause of arising.