English
Specifically going before those with afflictions, one severs the stream of afflictions. Regarding the qualities of the mind of limitless wisdom, one possesses immeasurable wisdom that sees all things as they are and in their entirety. That is, the all-knowing is present in the form of all aspects, eyes, and clairvoyance. Among these, the all-knowing itself is threefold: realizing that all phenomena, such as the aggregates, are without self of a person, is the all-knowing of the basis; knowing that the three paths of hearers, solitary realizers, and bodhisattvas are unmixed in conventional truth and realizing that they are unborn in ultimate truth, is the all-knowing of the path; knowing the extent of knowable objects is the all-knowing of all aspects. The five eyes are: seeing all subtle and coarse forms of the world realm is the flesh eye; knowing the death, transference, and birth of sentient beings born from the maturation of virtuous deeds is the divine eye; seeing all the teachings of scripture and realization is the Dharma eye; seeing the nature of the two selflessnesses is the wisdom eye; seeing that all sentient beings abide in the Buddha's proximate cause is the Buddha eye. The six clairvoyances are: the nature of the clairvoyance of miraculous power, showing various miracles of emanation and transformation, its function is to go before those to be tamed. The nature of the clairvoyance of knowing others' minds, knowing which of the virtuous, non-virtuous, or neutral states others' minds engage in, its function is to know the behavior of the minds of those to be tamed. The nature of the clairvoyance of the divine ear, hearing all sounds, large and small, audible and inaudible, of the world realm, its function is to teach the Dharma in the native language of those to be tamed. The nature of the clairvoyance of remembering previous lives, knowing many lifetimes of oneself and others, its function is to show coming from the previous extreme. The nature of the clairvoyance of the divine eye, knowing death, transference, and birth, its function is to make others know going to the future extreme. The nature of the clairvoyance of the exhaustion of defilements, knowing the path of liberation together with its result, its function is to skillfully teach the three paths of renunciation. The cause of these clairvoyances, the cause that propels them, is: from the "Garland of Jewels," it is said that offering a garland of lamps to a stupa and giving sentient beings something that dispels darkness, one obtains the divine eye, and so forth. The cause of accomplishment is the basis.
Chinese
第四禅。 观修朋友无分别的智慧。 如何安住于六种作意之相的作意。 也就是按照六种现观的次第，对具有显现的色作意，对多种声音的差别专注，对他人心之多种状态，对过去之多种状态以及自身轻盈无碍专注，以及修习无分别。 具有四种各别正知，拥有不可思议的无畏。 四者为：无碍了知所依之名相，是为法各别正知。 无碍了知所依的自相与共相及意义，是为义各别正知。 无碍了知与所说境各自的语言相符的法的词义，是为词各别正知。 无碍了知所知诸法的种种差别，是为教授各别正知。 前二者为所说包含，后二者为说法者。 具有梵音，是为语之功德。 如《秘密不可思议经》所说，六十支梵音亦是。 以显示殊胜义，以清净之语所包含的柔软、和蔼、悦意、适意、清净无垢、明晰等等。 以声音之妙音所包含的狮子之声、象之音声、龙之音声、龙王之声、乾闼婆之歌声、迦陵频伽之声、梵天之音、名为商商鸟之音声、如天王之音声般悦耳、鼓之音声等等应当结合。 极其美妙，是为身之功德。 殊胜之化身具有圆满之相好，此身之形貌，凡夫或声闻圣者见之，不知餍足。 譬如观瞻大海与须弥山，亦不满足一般。 化身之造作与生起，也与一般凡夫不同，显现为无与伦比的超胜。 第二，忆念法身之功德，也有忆念法身之因圆满之功德，与忆念法身自身体性之功德二者。
English
The fourth dhyana. Meditating on the wisdom of non-conceptualization of friends. How to abide in the aspect of the six kinds of attention. That is, according to the order of the six kinds of direct perception, attending to the form with appearance, focusing on the differences of various sounds, the various states of mind of others, the various states of the past, and focusing on one's own body being light and unobstructed, and cultivating non-conceptualization. Possessing four kinds of individual correct knowledge, possessing inconceivable fearlessness. The four are: unobstructed knowledge of the names of the support, which is the individual correct knowledge of the Dharma. Unobstructed knowledge of the self-characteristic and common characteristic and meaning of the support, which is the individual correct knowledge of the meaning. Unobstructed knowledge of the meaning of the Dharma that corresponds to the language of the object of speech, which is the individual correct knowledge of the word. Unobstructed knowledge of the various distinctions of the known dharmas, which is the individual correct knowledge of the teaching. The former two are included in what is to be said, and the latter two are the speakers of the Dharma. Possessing the Brahma voice, which is the merit of speech. As stated in the "Secret Inconceivable Sutra," the sixty branches of the Brahma voice are also. Showing the supreme meaning, included in the pure words of softness, gentleness, pleasantness, agreeableness, purity, stainlessness, clarity, and so on. Included in the beautiful sound of the voice, the sound of the lion, the sound of the elephant, the sound of the dragon, the voice of the dragon king, the song of the Gandharva, the sound of the Kalavinka, the sound of Brahma, the sound of the Shangshang bird, as pleasant as the voice of the king of gods, the sound of the drum, and so on should be combined. Extremely beautiful, which is the merit of the body. The supreme incarnation possesses the complete marks and signs, and when ordinary beings or Shravaka saints see the form of this body, they do not know satisfaction. For example, like looking at the great ocean and Mount Sumeru, one is not satisfied. The creation and arising of the incarnation body are also different from ordinary people, appearing as an unparalleled transcendence. Second, remembering the merits of the Dharmakaya, there are also the merits of remembering the complete cause of the Dharmakaya, and the merits of remembering the nature of the Dharmakaya itself.
Chinese
首先，关于三三摩地自性的禅定波罗蜜多的功德，以及三解脱等自性的智慧波罗蜜多的功德。在第一个方面，有如幻三摩地、勇猛行三摩地和金刚三摩地这三种。在第一个方面，当衡量声音时，称为三摩地，在安住的寂止中，想要通过九种安住心的方法来成就。即使获得了心的专注，也比其他普通人的相续更加殊胜，并且不被欲望的过失所染污。这九种方法是：将心安住在所缘境上；不忘记，持续忆念，长时间地保持；当散乱时，觉察到散乱并收回；一次又一次地多次安住；思维三摩地的功德，从而调伏；见到散乱的过失，从而寂静；断除与三摩地不相顺的贪欲、嗔恨、睡眠、昏沉、掉举、后悔、怀疑等五盖，从而完全寂静；获得有勤作的安住心，使其专注；以及无勤作而获得，平等安住。有四种色界禅定。它们分别是因等持的禅定和果生于彼的禅定。这里是与前者相应的。它被分为近分定和根本定两种。近分定有六种作意：通过听闻和思维混合的方式，观察欲望的粗糙和禅定的寂静，这是相极为了知，以及由修所生的见解，由信欲而生；断除大的欲望烦恼，这是极度远离；断除中等的烦恼，这是摄集喜乐；了知烦恼的有无，这是观察；断除小的三种烦恼，这是加行道的作意。缘加行道果的作意是根本定的摄集。禅定的根本定都具有支分，因此，初禅有五支：寻伺二者是能对治的支分；喜乐是利益的支分；三摩地是体性的支分。二禅有四支：
English
Firstly, regarding the merits of the dhyana paramita, which is the nature of the three samadhis, and the merits of the prajna paramita, which is the nature of the three liberations, etc. Within the first of these, there are three: the illusion-like samadhi, the heroic-going samadhi, and the vajra-like samadhi. In the first of these, when measuring sound, what is called samadhi, within the context of merely abiding in calm abiding (shamatha), it is desired to accomplish it through the nine methods of abiding the mind. Even if one obtains single-pointedness of mind, it is more excellent than what is present in the ordinary minds of others, and is not tainted by the faults of desire. These nine methods are: placing the mind on the object of focus; not forgetting, continuously connecting mindfulness, and continuously abiding for a long time; when distracted, recognizing the distraction and drawing back; abiding again and again, many times; thinking about the qualities of samadhi, thereby taming; seeing the faults of distraction, thereby pacifying; eliminating the five obscurations, such as desire and longing, malice, sleepiness and drowsiness, excitement and regret, and doubt, which are unfavorable to samadhi, thereby making it completely peaceful; obtaining mind-abiding with effort, making it single-pointed; and obtaining it without effort, abiding equally. There are four form realm dhyanas. These are the dhyana of causal equipoise and the dhyana of resultant birth therein. Here, it is associated with the former. It is divided into the preparatory stage and the actual stage. The preparatory stage has six mental engagements: through the combination of hearing and thinking, observing the coarseness of desire and the peacefulness of dhyana, this is the characteristic of thorough knowledge, and the view arising from meditation, arising from aspiration; abandoning great desire-afflictions, this is extreme isolation; abandoning medium afflictions, this is collecting joy; understanding the presence or absence of afflictions, this is investigation; abandoning the three small afflictions, this is the mental engagement of the peak of application. The mental engagement with the result of the peak of application is the collection of the actual stage. The actual stages of dhyana all have limbs, therefore, the first dhyana has five limbs: the two, investigation and analysis, are limbs of counteraction; joy and happiness are limbs of benefit; samadhi is a limb of essence. The second has four:
Chinese
清净猛利的支分。其余三者与前者相同。第三者有五：忆念、智慧、精进、舍，此三者为猛利的支分。安乐是利益的支分。等持是自性的支分。第四者有四：忆念、作意、舍，此二者为猛利的支分。感受、舍是利益的支分。等持是自性的支分。这些禅定也有：有烦恼者、清净者和无漏者三种。最初的是贪欲或者见解或者我慢或者犹豫居多。中间的则是：与下地相符的是退分。与自地相符的是住分。与上地相符的是胜分。成为无漏之所依的是决择分，有四种。从那之中，没有被前面二者的过患所染污，成为无漏的所依和自性，完全具有四禅定的等入。无色也有两种，具有因等入之分。最初是虚空边处，形状和颜色的色蕴的意识，以及墙壁等阻碍的意识二者，因为没有显现而消失，对于美不美等各种意识不作意，因此摧毁这三种意识，在实际中如是成立之后，对于一切法如虚空和识一样无边际的想法，以及什么也没有的想法，粗大的意识不是存在，细微的也不是不存在，具有无相的意识者四种，也有有烦恼者等三种，从那之中，没有与前面二者的过患相混合，与无漏唯一相同而具有的四种等入获得自在。于现法中安乐住，并且如同寂灭一般，从一切痛苦的感受中获得止息的解脱，是止灭的等入。此能止息有顶的细微心，作意的痛苦感受舍受，因为唯有圣者的相续中才产生，因此比无想定更殊胜。如是，色与无色八者与灭尽定一起，次第而住的等持称为九次第定。这些的进入方式是顿超的等持，是下乘和上乘的宗派。
English
The limb of pure and intense. The remaining three are similar to the previous ones. The third has five: mindfulness, wisdom, diligence, and equanimity, these three are limbs of intensity. Bliss is a limb of benefit. Samadhi is a limb of essence. The fourth has four: mindfulness, attention, and equanimity, these two are limbs of intensity. Feeling and equanimity are limbs of benefit. Samadhi is a limb of essence. These meditations also have three types: afflicted, pure, and undefiled. The first is mostly desire, views, pride, or doubt. The intermediate one has four parts: that which agrees with the lower ground is the declining part; that which agrees with one's own ground is the abiding part; that which agrees with the higher ground is the distinguishing part; and that which becomes the basis of the undefiled is the decisive part. From these, without being tainted by the faults of the first two, becoming the basis and essence of the undefiled, one is fully endowed with the absorption of the four meditations. The formless also has two, possessing the aspect of causal absorption. The first is the sphere of infinite space, the consciousness of form of shape and color, and the consciousness of obstruction such as walls, both disappear because they do not appear, and because one does not attend to various consciousnesses such as beauty and ugliness, these three consciousnesses are destroyed. Having been established as such in reality, the thought that all phenomena are limitless like space and consciousness, and the thought that there is nothing at all, and the four who have the consciousness that coarse consciousness does not exist and subtle consciousness is not non-existent, also have three types such as afflicted ones. From these, without being mixed with the faults of the first two, one obtains mastery over the four absorptions that are uniquely the same as the undefiled. Abiding happily in the visible dharma, and like nirvana, the liberation of obtaining cessation from all painful feelings is the absorption of cessation. This can stop the subtle mind of the peak of existence, the suffering feeling of intention, and equanimity. Because it arises only in the continuum of the noble ones, it is more excellent than the absorption of non-discrimination. Thus, the eight form and formless ones together with the absorption of cessation, the samadhi of gradually abiding is called the nine successive absorptions. The way to enter these is the sudden transcendence samadhi, which is the doctrine of the lower and higher vehicles.