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也应知晓这些是存在的。同样，关于解脱等的等持，也从断除和获得的方面进行阐述，关于其方式：一般来说，多种法堆积的意义是蕴，表示事物状态的集合。各个法各自种类的意义是界，表示事物的近取因。产生结果之门的意义是处，表示事物的俱生助缘。五蕴中，从产生变化的角度，可以造成损害，可以被视为色法的是色蕴的特征。如果区分，作为因的色法是地等四大。作为果的色法是眼等五根。色等五境。以及非识的色法等。体验感受是受蕴的特征。如果区分，是乐、苦、舍三种。执取相状是想蕴的特征。如果区分，有广大、微小、中等、无量，以及无相的五种想。对四蕴执着并显现造作是行蕴的特征。如果区分，有相应的行蕴，如作意等四十九种心所。以及不相应的行蕴，如获得等二十三种。在各个对境中进行识别是识蕴的特征。如果区分，有六或八识聚。界是十八界。色等所缘是境的六界。眼等所依是根的六界。眼识等所依是识的六界。处有十二处，眼等内六处。色等外六处。阐述三者的必要是，为了遣除对心执为一体的愚痴，以及为了那些希望通过精简来理解的人们，所以阐述了蕴。为了遣除对色法执为一体的愚痴，以及为了那些希望通过中等方式来理解的人们，所以阐述了处。为了遣除对两者执为一体的愚痴，以及为了那些希望通过广繁来理解的人们，所以阐述了界。在此，应如此理解从断除的方面获得功德的方式：具有八种解脱，并且从诸蕴中完全解脱，即八种解脱是：由于了知内在不净之相的色法，所以对外在广大器世
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It should also be known that these exist. Similarly, the samadhi of liberation, etc., is also explained from the aspect of severance and attainment, regarding its manner: Generally, the meaning of accumulating many dharmas is aggregates, which indicates the collection of the state of things. The meaning of each dharma's own kind is realms, which indicates the proximate cause of things. The meaning of the door of producing results is sources, which indicates the co-occurring condition of things. Among the five aggregates, from the perspective of generating change, what can be harmed and can be regarded as form is the characteristic of the form aggregate. If distinguished, the form as cause is the four elements of earth, etc. The form as effect is the five faculties of eye, etc. The five objects of form, etc. And forms that are not consciousness, etc. Experiencing feelings is the characteristic of the feeling aggregate. If distinguished, there are three: pleasure, pain, and neutrality. Grasping characteristics is the characteristic of the perception aggregate. If distinguished, there are vast, small, medium, immeasurable, and five perceptions without characteristics. Being attached to the four aggregates and manifestly constructing is the characteristic of the formation aggregate. If distinguished, there are associated formations, such as mental activity, etc., forty-nine mental factors. And non-associated formations, such as attainment, etc., twenty-three. Discerning individually in each object is the characteristic of the consciousness aggregate. If distinguished, there are six or eight collections of consciousness. The realms are eighteen realms. The objects of form, etc., are the six realms of objects. The supports of eye, etc., are the six realms of faculties. The supports of eye consciousness, etc., are the six realms of consciousness. There are twelve sources, the six internal sources of eye, etc. The six external sources of form, etc. The necessity of explaining the three is to dispel the delusion of grasping the mind as one, and for those who wish to understand through simplification, therefore the aggregates are explained. To dispel the delusion of grasping form as one entity, and for those who wish to understand through a medium way, therefore the sources are explained. To dispel the delusion of grasping both as one, and for those who wish to understand through extensive elaboration, therefore the realms are explained. Here, the way to understand how to obtain qualities from the aspect of severance should be understood as follows: possessing eight liberations and being completely liberated from the aggregates, that is, the eight liberations are: because of knowing the form of the characteristic of internal impurity, therefore the external vast container world
Chinese
那，微小众生的世界。恶劣的人，善良的诸神。美丽令人喜爱，不美丽令人厌恶。对他们不作厌恶的观察，是观有色之色的解脱。内心于自身不作厌恶之色的念想，而对外在一切形色大小好坏，皆作厌恶之念而观，是观无色之色的解脱。为了消除修不净观者的忧愁，或者为了检验修行是否成就，观察美与不美之间的相互依存，相互关联，以及相互统一的念想，是不净的解脱。寂静的解脱，即虚空等四种无色解脱，以及灭尽解脱，即灭尽想和受的解脱，这八种解脱能使四种障碍得以解脱，因此称为解脱。四种障碍是：前两种解脱使人从幻化的障碍中解脱。不净观使人从依赖美与不美而生起的烦恼障中解脱。四种无色解脱使人从对寂静解脱的贪执障中解脱。灭尽解脱使人从想和受的灭尽障中解脱。与诸界之显现贪执相离，不具足而具足十种遍处之灭尽，十者为地、水、火、风，即四大种之灭尽四者，青黄白赤，即颜色之灭尽四者，虚空之灭尽，以及识之灭尽，总而言之，所知之境，有为法之总集，初八者，无为法之总集，中一者，以及能知者之总集，最后者，彼等为智慧所遍及。对于能压伏一切世间的八胜处获得自在，并且不为诸蕴所控制，是为胜伏。八者为，内心作有色想，为了压伏外在微小之色等而观察，以止观压伏而知，以胜观压伏而见。同样适用于大色等。内心作无色想，观察外在微小之色等，以胜伏而知，以胜伏而见。同样适用于
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Na, the world of tiny sentient beings. Bad people, good gods. Beautiful is pleasing, unbeautiful is displeasing. To view them without disgust is the liberation of viewing form in form. Internally, not holding the perception of unbeautiful form in one's own body, and externally, holding the perception of unbeautifulness towards all forms, large and small, good and bad, and viewing them, is the liberation of viewing formlessness in form. To eliminate the sorrow of those who meditate on impurity, or to examine whether the meditation is accomplished or not, observe the mutual dependence between beauty and ugliness, their mutual connection, and the perception of their mutual unity, is the liberation of impurity. The liberation of peace, namely the four formless liberations such as space, and the liberation of cessation, namely the liberation of the cessation of perception and feeling, these eight liberations cause the four obscurations to be liberated, therefore they are called liberations. The four obscurations are: the first two liberations liberate from the obscuration of manifestation. Impurity liberates from the obscuration of afflictions arising from dependence on beauty and ugliness. The four formless liberations liberate from the obscuration of attachment to the liberation of peace. Cessation liberates from the obscuration of the cessation of perception and feeling. Being separated from the attachment to the appearance of the realms, possessing the ten exhaustions of pervasion without possessing them, the ten are earth, water, fire, wind, namely the four exhaustions of the great elements, blue, yellow, white, red, namely the four exhaustions of colors, the exhaustion of space, and the exhaustion of consciousness, in short, the object of knowledge, the collection of conditioned phenomena, the first eight, the collection of unconditioned phenomena, the middle one, and the collection of the knower, the last one, these are pervaded by wisdom. Having mastery over the eight victories that subdue all the worlds, and not being controlled by the aggregates, is subduing. The eight are, internally holding the perception of form, observing in order to subdue external small forms, etc., knowing by subduing with calm abiding, seeing by subduing with insight. The same applies to large forms, etc. Internally holding the perception of formlessness, observing external small forms, etc., knowing by subduing, seeing by subduing. The same applies to
Chinese
通过与大形等结合，以区分而有四种胜伏。以内心唯有无色之概念，普遍指示外境之蓝色。以“颜色蓝色”指示俱生。以“显示如蓝色”指示结合所生。以“生起蓝色光芒”指示具有两者的显现。俱生的例子是杂色花，结合所生的例子是比其他颜色更殊胜的瓦拉纳西地区的完美蓝色布匹。通过胜伏这些，以胜伏而知，以胜伏而见，这是第一种胜伏。同样，黄色以冬花为例子，红色以宾度吉瓦嘎花为例子，白色以星星和帕瓦桑为例子，像之前一样做的三种，总共是四种颜色的穷尽。之前的四种被不悦意的解脱所涵盖，之后的四种被悦意的解脱所涵盖。这三种的差别是：使对所缘的信解稳固是解脱，对所缘进行控制是胜伏，对所缘进行遍布是穷尽。勇猛行定的意思是：断除能障碍禅定的四种结，即贪欲身结、嗔恚身结、戒禁取身结、实执身结，从根本上彻底断除。以及从三种完全的痛苦中，即从贪欲的完全痛苦、嗔恚的完全痛苦、愚痴的完全痛苦中，心完全解脱。获得从三种渴爱中解脱的禅定，即对五种妙欲的执着是欲爱，想要再次存在的蕴是有的渴爱，想要脱离蕴是无有渴爱。金刚喻定是：从四条河流中，即从欲界的烦恼是欲流，从上界的烦恼是有流，从坏聚见等是见流，从一切无知是无明流中。获得金刚喻定，无有障碍、稳固、坚硬、一味、遍布，即具有五种特性的禅定后超越。以三种解脱等为自性的般若波罗蜜多的功德是：
English
Through combining with large forms, etc., there are four kinds of overcoming by way of distinction. With the concept of only having no form internally, the blue color of external objects is generally indicated. By "color blue," the innate is indicated. By "showing as blue," the combined is indicated. By "arising blue light," the appearance of having both is indicated. The example of the innate is a variegated flower, and the example of the combined is the perfect blue cloth from the Varanasi region, which is more excellent than other colors. By overcoming these, knowing by overcoming, seeing by overcoming, this is the first overcoming. Similarly, yellow with the winter flower as an example, red with the Bindujivaka flower as an example, and white with the star and Pava Sang as examples, the three done as before, totaling four kinds of color exhaustion. The previous four are encompassed by the unpleasant liberation, and the latter four are encompassed by the pleasant liberation. The difference between these three is: making the faith in the object stable is liberation, controlling the object is overcoming, and pervading the object is exhaustion. The meaning of the Heroic Going Samadhi is: cutting off the four knots that obstruct the samadhi, namely the knot of covetousness, the knot of malice, the knot of holding precepts and vows as supreme, and the knot of clinging to reality, cutting them off completely from the root. And from the three complete sufferings, namely from the complete suffering of desire, the complete suffering of hatred, and the complete suffering of ignorance, the mind is completely liberated. Obtaining the samadhi that is liberated from the three cravings, namely attachment to the five desirable qualities is craving for desire, wanting the aggregates of rebirth is craving for existence, and wanting to be separated from the aggregates is craving for non-existence. The Vajra-like Samadhi is: from the four rivers, namely from the afflictions of the desire realm being the river of desire, from the afflictions of the upper realms being the river of existence, from the view of the destructible aggregate, etc., being the river of views, and from all ignorance being the river of ignorance. Obtaining the Vajra-like Samadhi, without obstruction, stable, firm, of one taste, pervasive, that is, after obtaining the samadhi with five characteristics, one transcends. The qualities of the Prajnaparamita, which is the nature of the three liberations, etc., are:
Chinese
解脱之门三种，三时平等性，以及现证三种智慧之所有智慧或般若完全圆满。法身自性的功德忆念有三种：自性光明之功德，自性离戏之功德，以及遍布之大悲功德。第一种是：过去、未来、现在，以及十方诸佛世尊如何证得之所有相，常住于一切遍知之智慧光明之中。第二种是：不住于脱离实无之寂灭边，以及解脱轮回与寂灭之边，安住于离戏法界真实如是之边。第三种是：如前所说之四种量以及日夜六时观照三界一切有情之大悲，且常住于不舍有情之利他圆满之地。这是引出剩余部分的词语。第二，总结意义是：如此所说之诸佛世尊三身之伟大功德，以无有增减且完全圆满的方式如实宣说。忆念法宝功德之方式。全知荣尊班智达说：世尊之法善说，具道，具果。如是，忆念教法之功德，以及忆念证法之功德两种。第一种是：圣法，总的来说，通过宣说戒律之学，生起对因果之信赖与信心，故最初是善的；通过宣说禅定之学，生起神通等之喜悦，故中间是善的；通过宣说智慧之学，成为无漏智慧之因，故最后是善的。在判决之范例中，连接方式是如此出现的。或者，应与闻、思、修三者相连。通过宣说世俗谛与胜义谛之二谛之义，故意义是好的。如世间之名声般宣说，故词语易于理解，故词句是好的。为了获得梵天涅槃，因此，行为之差别，殊胜之法，功德安住于四数，是梵行。